^8:8So the king told Hazael, “Take a gift¹² and go visit the prophet. Request from him an oracle from the Lord. Ask him,¹³ ‘Will I recover from this sickness?’ ” ^8:9So Hazael went to visit Elisha.¹⁴ He took along a gift,¹⁵ as well as¹⁶ forty camel loads of all the fine things of Damascus. When he arrived, he stood before him and said, “Your son,¹⁷ King Ben Hadad of Syria, has sent me to you with this question,¹⁸ ‘Will I recover from this sickness?’ ” ^8:10Elisha said to him, “Go and tell him, ‘You will surely recover,’¹⁹ but the Lord has revealed to me that he will surely die.” ^8:11Elisha²⁰ just stared at him until Hazael became uncomfortable.²¹ Then the prophet started crying. ^8:12Hazael asked, “Why are you crying, my master?” He replied, “Because I know the trouble you will cause the Israelites. You will set fire to their fortresses, kill their young men with the sword, smash their children to bits, and rip open their pregnant women.” ^8:13Hazael said, “How could your servant, who is as insignificant as a dog, accomplish this great military victory?”²² Elisha answered, “The Lord has revealed to me that you will be the king of Syria.”²³^8:14He left Elisha and went to his master. Ben Hadad²⁴ asked him, “What did Elisha tell you?” Hazael²⁵ replied, “He told me you would surely recover.” ^8:15The next day Hazael²⁶ took a piece of cloth, dipped it in water, and spread it over Ben Hadad’s²⁷ face until he died. Then Hazael replaced him as king.

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Footnotes

12 The Hebrew text also has “in your hand.”
13 Heb “Inquire of the Lord through him, saying.”
14 Heb “him”; the referent (Elisha) has been specified in the translation for clarity.
15 The Hebrew text also has “in his hand.”
16 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.”
17 The words “your son” emphasize the king’s respect for the prophet.
18 Heb “saying.”
19 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 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 (), . 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.
20 Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
21 Heb “and he made his face stand [i.e., be motionless] and set [his face?] until embarrassment.”
22 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.
23 Heb “The Lord has shown me you [as] king over Syria.”
24 Heb “he”; the referent (Ben Hadad) has been specified in the translation for clarity.
25 Heb “he”; the referent (Hazael) has been specified in the translation for clarity.
26 Heb “he”; the referent (Hazael) has been specified in the translation for clarity.
27 Heb “his”; the referent (Ben Hadad) has been specified in the translation for clarity.