translation_id: net-engnet

label: NET translator note

text: Heb “Get up and go, you and your house, and live temporarily where you can live temporarily.”


text: Heb “and the woman got up and did according to the word of the man of God.”


text: Heb “and went out to cry out to the king for her house and her field.”


text: Heb “man of God’s.”


text: Heb “he”; the referent (Gehazi) has been specified in the translation for clarity.


text: Heb “he”; the referent (Elisha) has been specified in the translation for clarity.


text: Heb “and look, the woman whose son he had brought back to life was crying out to the king for her house and her field.” sn The legal background of the situation is uncertain. For a discussion of possibilities, see M. Cogan and H. Tadmor, II Kings (AB), 87-88.


text: Heb “and the king asked the woman and she told him.”


text: Heb “and he assigned to her an official, saying.”


text: Heb “he”; the referent (the king) has been specified in the translation for clarity.


text: Heb “man of God” (also a second time in this verse and in v. 11 ).


text: The Hebrew text also has “in your hand.”


text: Heb “Inquire of the Lord through him, saying.”


text: Heb “him”; the referent (Elisha) has been specified in the translation for clarity.


text: The Hebrew text also has “in his hand.”


text: Heb “and.” It is possible that the conjunction is here explanatory, equivalent to English “that is.” In this case the forty camel loads constitute the “gift” and one should translate, “He took along a gift, consisting of forty camel loads of all the fine things of Damascus.”


text: Heb “saying.”


label: NET textual note

text: The consonantal text ( Kethib ) reads, “Go, say, ‘Surely you will not ( לֹא , lo ’) recover” In this case the vav beginning the next clause should be translated, “for, because.” The marginal reading ( Qere ) has, “Go, say to him ( לוֹ , lo ), ‘You will surely recover.” In this case the vav ( ו ) beginning the next clause should be translated, “although, but.” The Qere has the support of some medieval Hebrew mss and the ancient versions, and is consistent with v. 14 , where Hazael tells the king, “You will surely recover.” It is possible that a scribe has changed לוֹ , “to him,” to לֹא , “not,” because he felt that Elisha would not lie to the king. See M. Cogan and H. Tadmor, II Kings (AB), 90. Another possibility is that a scribe has decided to harmonize Elisha’s message with Hazael’s words in v. 14 . But it is possible that Hazael, once he found out he would become the next king, decided to lie to the king to facilitate his assassination plot by making the king feel secure.


text: Heb “and he made his face stand [i.e., be motionless] and set [his face?] until embarrassment.”


text: Heb “Indeed, what is your servant, a dog, that he could do this great thing?” With his reference to a dog, Hazael is not denying that he is a “dog” and protesting that he would never commit such a dastardly “dog-like” deed. Rather, as Elisha’s response indicates, Hazael is suggesting that he, like a dog, is too insignificant to ever be in a position to lead such conquests.


text: Heb “The Lord has shown me you [as] king over Syria.”


text: Heb “he”; the referent (Ben Hadad) has been specified in the translation for clarity.


text: Heb “he”; the referent (Hazael) has been specified in the translation for clarity.


text: Heb “his”; the referent (Ben Hadad) has been specified in the translation for clarity.


text: The Hebrew text reads, “and in the fifth year of Joram son of Ahab king of Israel, and [or, ‘while’?] Jehoshaphat [was?] king of Judah, Jehoram son of Jehoshaphat king of Judah became king.” The first reference to “Jehoshaphat king of Judah” is probably due to a scribe accidentally copying the phrase from the later in the verse. If the Hebrew text is retained, the verse probably refers to the beginning of a coregency between Jehoshaphat and Jehoram.


text: For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


text: Heb “he walked in the way of the kings of Israel, just as the house of Ahab did, for the daughter of Ahab was his wife.”


text: Heb “in the eyes of.”


text: The Hebrew has only one sentence, “and the Lord was unwilling to destroy Judah for the sake of.” The translation divides it for the sake of clarity.


text: Heb “just as he had promised to give him and his sons a lamp all the days.” The metaphorical “lamp” symbolizes the Davidic dynasty; this is reflected in the translation.


text: Heb “in his days Edom rebelled from under the hand of Judah and enthroned a king over them.”


text: Heb “and he arose at night and defeated Edom, who had surrounded him, and the chariot officers.” The Hebrew text as it stands gives the impression that Joram was surrounded and launched a victorious night counterattack. It would then be quite natural to understand the last statement in the verse to refer to an Edomite retreat. Yet v. 22 goes on to state that the Edomite revolt was successful. Therefore, if the MT is retained, it may be better to understand the final statement in v. 21 as a reference to an Israelite retreat (made in spite of the success described in the preceding sentence). The translation above assumes an emendation of the Hebrew text. Adding a third masculine singular pronominal suffix to the accusative sign before Edom (reading אֶתוֹ [’ eto ], “him,” instead of just אֶת [’ et ]) and taking Edom as the subject of verbs allows one to translate the verse in a way that is more consistent with the context, which depicts an Israelite defeat, not victory. There is, however, no evidence for this emendation.


text: Heb “and the people fled to their tents.”


text: Heb “and Edom rebelled from under the hand of Judah until this day.”


text: Heb “As for the rest of the acts of Joram and all which he did, are they not written on the scroll of the events of the days of the kings of Judah?”


text: Heb “lay down with his fathers.”


text: Hebrew בַּת ( bat ), “daughter,” can refer, as here to a granddaughter. See HALOT 166 s.v. בַּת .


text: Heb “and he walked in the way of the house of Ahab and did evil in the eyes of the Lord like the house of Ahab, for he was a relative by marriage of the house of Ahab.” For this use of חֲתַן ( khatan ), normally “son-in-law,” see HALOT 365 s.v. חָתָן . Ahab was Ahaziah’s grandfather on his mother’s side.


text: Heb “which the Syrians inflicted [on] him.”


text: Heb “to see.”