2 Kings 9:4

9:4 So the young prophet ¹  went to Ramoth Gilead.

2 Kings 5:3

5:3 She told her mistress, “If only my master were in the presence of the prophet who is in Samaria! ²  Then he would cure him of his skin disease.”

2 Kings 9:1

Jehu Becomes King

9:1 Now Elisha the prophet summoned a member of the prophetic guild ³  and told him, “Tuck your robes into your belt, take this container ⁴  of olive oil in your hand, and go to Ramoth Gilead.

2 Kings 19:2

19:2 He sent Eliakim the palace supervisor, Shebna the scribe, and the leading priests, ⁵  clothed in sackcloth, with this message to the prophet Isaiah son of Amoz:

2 Kings 20:11

20:11 Isaiah the prophet called out to the Lord, and the Lord ⁶  made the shadow go back ten steps on the stairs of Ahaz. ⁷ 

2 Kings 23:18

23:18 The king ⁸  said, “Leave it alone! No one must touch his bones.” So they left his bones undisturbed, as well as the bones of the Israelite prophet buried beside him. ⁹ 

2 Kings 5:13

5:13 His servants approached and said to him, “O master, ¹⁰  if the prophet had told you to do some difficult task, ¹¹  you would have been willing to do it. ¹²  It seems you should be happy that he simply said, “Wash and you will be healed.” ¹³ 

2 Kings 6:12

6:12 One of his advisers said, “No, my master, O king. The prophet Elisha who lives in Israel keeps telling the king of Israel the things you say in your bedroom.”

2 Kings 14:25

14:25 He restored the border of Israel from Lebo Hamath in the north to the sea of the Arabah in the south, ¹⁴  in accordance with the word of the Lord God of Israel announced through ¹⁵  his servant Jonah son of Amittai, the prophet from Gath Hepher.

2 Kings 20:1

Hezekiah is Healed

20:1 In those days Hezekiah was stricken with a terminal illness. ¹⁶  The prophet Isaiah son of Amoz visited him and told him, “This is what the Lord says, ‘Give your household instructions, for you are about to die; you will not get well.’” ¹⁷ 

2 Kings 20:14

20:14 Isaiah the prophet visited King Hezekiah and asked him, “What did these men say? Where do they come from?” Hezekiah replied, “They come from the distant land of Babylon.”

[9:4]  ¹ tc Heb “the young man, the young man, the prophet.” The MT is probably dittographic, the phrase “the young man” being accidentally repeated. The phrases “the young man” and “the prophet” are appositional, with the latter qualifying more specifically the former.

[5:3]  ² map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[9:1]  ³ tn Heb “one of the sons of the prophets.”

[9:1]  ⁴ tn Or “flask.”

[19:2]  ⁴ tn Heb “elders of the priests.”

[20:11]  ⁵ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[20:11]  ⁶ tn Heb “on the steps which [the sun] had gone down, on the steps of Ahaz, back ten steps.”

[23:18]  ⁶ tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

[23:18]  ⁷ tn Heb “and they left undisturbed his bones, the bones of the prophet who came from Samaria.” If the phrase “the bones of the prophet” were appositional to “his bones,” one would expect the sentence to end “from Judah” (see v. 17). Apparently the “prophet” referred to in the second half of the verse is the old prophet from Bethel who buried the man of God from Judah in his own tomb and instructed his sons to bury his bones there as well (1 Kgs 13:30-31). One expects the text to read “from Bethel,” but “Samaria” (which was not even built at the time of the incident recorded in 1 Kgs 13) is probably an anachronistic reference to the northern kingdom in general. See the note at 1 Kgs 13:32 and the discussion in M. Cogan and H. Tadmor, II Kings (AB), 290.

[5:13]  ⁷ tn Heb “my father,” reflecting the perspective of each individual servant. To address their master as “father” would emphasize his authority and express their respect. See BDB 3 s.v. אָב and the similar idiomatic use of “father” in 2 Kgs 2:12.

[5:13]  ⁸ tn Heb “a great thing.”

[5:13]  ⁹ tn Heb “would you not do [it]?” The rhetorical question expects the answer, “Of course you would.”

[5:13]  ¹⁰ tn Heb “How much more [when] he said, “Wash and be healed.” The second imperative (“be healed”) states the expected result of obeying the first (‘wash”).

[14:25]  ⁸ tn The phrases “in the north” and “in the south” are added in the translation for clarification.

[14:25]  ⁹ tn Heb “which he spoke by the hand of.”

[20:1]  ⁹ tn Heb “was sick to the point of dying.”

[20:1]  ¹⁰ tn Heb “will not live.”