2:4 Elijah said to him, “Elisha, stay here, for the Lord has sent me to Jericho.” 3 But he replied, “As certainly as the Lord lives and as you live, I will not leave you.” So they went to Jericho.
2:6 Elijah said to him, “Stay here, for the Lord has sent me to the Jordan.” But he replied, “As certainly as the Lord lives and as you live, I will not leave you.” So they traveled on together.
4:8 One day Elisha traveled to Shunem, where a prominent 7 woman lived. She insisted that he stop for a meal. 8 So whenever he was passing through, he would stop in there for a meal. 9
4:25 So she went to visit 10 the prophet at Mount Carmel. When he 11 saw her at a distance, he said to his servant Gehazi, “Look, it’s the Shunammite woman.
5:8 When Elisha the prophet 19 heard that the king had torn his clothes, he sent this message to the king, “Why did you tear your clothes? Send him 20 to me so he may know there is a prophet in Israel.”
6:20 When they had entered Samaria, Elisha said, “O Lord, open their eyes, so they can see.” The Lord opened their eyes and they saw that they were in the middle of Samaria. 24
10:1 Ahab had seventy sons living in Samaria. 42 So Jehu wrote letters and sent them to Samaria to the leading officials of Jezreel and to the guardians of Ahab’s dynasty. This is what the letters said, 43
21:16 Furthermore Manasseh killed so many innocent people, he stained Jerusalem with their blood from end to end, 52 in addition to encouraging Judah to sin by doing evil in the sight of the Lord. 53
1 sn In this third panel the verb “come down” (יָרַד, yarad) occurs again, this time describing Elijah’s descent from the hill at the Lord’s command. The moral of the story seems clear: Those who act as if they have authority over God and his servants just may pay for their arrogance with their lives; those who, like the third commander, humble themselves and show the proper respect for God’s authority and for his servants will be spared and find God quite cooperative.
2 map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
3 map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
4 tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.
5 tn Heb “You have made difficult [your] request.”
6 tn Heb “the king of Israel and the king of Judah and the king of Edom.”
7 tn Heb “great,” perhaps “wealthy.”
8 tn Or “she urged him to eat some food.”
9 tn Or “he would turn aside there to eat some food.”
10 tn Heb “went and came.”
11 tn Heb “the man of God.” The phrase has been replaced by the relative pronoun “he” in the translation for stylistic reasons.
12 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity. The referent must be Elisha here, since the following verse makes it clear that Gehazi had gone on ahead of them.
13 tn Or “and let them eat.”
14 tn Heb “How can I set this before a hundred men?”
15 tn The verb forms are infinitives absolute (Heb “eating and leaving over”) and have to be translated in light of the context.
16 tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.
17 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 750 pounds of silver (cf. NCV, NLT, CEV).
18 tn Heb “six thousand gold […].” The unit of measure is not given in the Hebrew text. A number of English versions supply “pieces” (e.g., KJV, ASV, NAB, TEV) or “shekels” (e.g., NASB, NIV, NRSV).
19 tn Heb “man of God” (also in vv. 15, 20).
20 tn Heb “Let him come.”
21 tn Heb “according to the word of the man of God.”
22 tn Heb “and his skin was restored, like the skin of a small child.”
23 tn Heb “and he saw, and look.”
24 tn Heb “and they saw, and look, [they were] in the middle of Samaria.”
25 tn Or “held a great feast.”
26 tn Heb “they went back.”
27 tn Heb “went after.”
28 tn Heb “and look, all the road was full of clothes and equipment that Syria had thrown away in their haste.”
29 tn Or “messengers.”
30 tn The Hebrew text also has “in your hand.”
31 tn Heb “Inquire of the
32 tn Heb “and he arrived and look, the officers of the army were sitting.”
33 tn Heb “[there is] a word for me to you, O officer.”
34 tn Heb “To whom from all of us?”
35 tn Heb “the rider of the horse.”
36 tn Heb “Is there peace?”
37 tn Heb “What concerning you and concerning peace?” That is, “What concern is that to you?”
38 tn Heb “and he came to them.”
39 tc The MT has simply “peace,” omitting the prefixed interrogative particle. It is likely that the particle has been accidentally omitted; several ancient witnesses include it or assume its presence.
40 tn The words “when she hit the ground” are added for stylistic reasons.
41 tn Heb “and he trampled her.”
42 map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1.
43 tn Heb “to the officers of Jezreel, the elders, and to the guardians of Ahab, saying.” It is not certain why the officials of Jezreel would be in Samaria. They may have fled there after they heard what happened to Joram and before Jehu entered the city. They would have had time to flee while Jehu was pursuing Ahaziah.
44 tn Heb “the one who was over the house.”
45 tn Heb “the one who was over the city.”
46 tn Or “elders.”
47 tn Heb “servants.”
48 tn Heb “Do what is good in your eyes.”
49 tc The second plural subject may refer to the leaders of the Assyrian army. However, some prefer to read “whom I deported,” changing the verb to a first person singular form with a third masculine plural pronominal suffix. This reading has some support from Hebrew, Greek, and Aramaic witnesses.
50 tc Heb “and let them go and let them live there, and let him teach them the requirements of the God of the land.” The two plural verbs seem inconsistent with the preceding and following contexts, where only one priest is sent back to Samaria. The singular has the support of Greek, Syriac, and Latin witnesses.
51 tn Heb “so that everyone who hears it, his two ears will quiver.”
52 tn Heb “and also Manasseh shed very much innocent blood, until he filled Jerusalem from mouth to mouth.”
53 tn Heb “apart from his sin which he caused Judah to commit, by doing what is evil in the eyes of the
54 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
55 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.