Alliance Against Moab and Elisha’s Miracle
2 Kings 3:1-27
2 K.3.1 - Details
Original Text
Morphology
- ויהורם: CONJ+NOUN,prop,m,sg,abs
- בן: NOUN,m,sg,abs
- אחאב: NOUN,m,sg,abs
- מלך: NOUN,m,sg,cons
- על: PREP
- ישראל: NOUN,m,sg,abs
- בשמרון: PREP+NOUN,m,sg,abs
- בשנת: PREP+NOUN,f,sg,cons
- שמנה: NUM,card,f,pl,abs
- עשרה: NUM,card,m,pl
- ליהושפט: PREP+NOUN,m,sg,abs
- מלך: NOUN,m,sg,cons
- יהודה: NOUN,m,sg,prop
- וימלך: VERB,qal,perf,3,m,sg
- שתים: NUM,f,pl,abs
- עשרה: NUM,card,m,pl
- שנה: NOUN,f,sg,abs
Parallels
- 1 Kings 22:51 (verbal): Almost identical synchronism and regnal data: Jehoram (son of Ahab) began to reign in Samaria in the eighteenth year of Jehoshaphat and reigned twelve years — a direct literary parallel.
- 1 Kings 22:52-53 (thematic): Continues the account of Jehoram son of Ahab’s reign and character (did evil in the LORD’s sight), providing the same evaluative judgment found in the Kings narrative.
- 2 Chronicles 21:5-7 (thematic): Though concerned primarily with Jehoram son of Jehoshaphat (king of Judah), these verses stress the Ahab-family influence (marriage to Ahab’s daughter) and evil policies — thematically linked to the Ahab/Jehoram dynastic context in 2 Kings.
- 2 Kings 8:16 (structural): Gives a corresponding synchronism from the Judah tradition: it notes the beginning of Jehoram (son of Jehoshaphat) of Judah’s reign in the years of Joram son of Ahab, illustrating the interlocked regnal chronologies referenced in 2 Kings 3:1.
Alternative generated candidates
- In the eighteenth year of Jehoshaphat king of Judah, Jehoram son of Ahab became king over Israel in Samaria; and he reigned twelve years.
- Jehoram son of Ahab became king over Israel in Samaria in the eighteenth year of Jehoshaphat king of Judah; he reigned twelve years.
2 K.3.2 - Details
Original Text
Morphology
- ויעשה: VERB,qal,perf,3,m,sg
- הרע: ADJ,m,sg,def
- בעיני: PREP+NOUN,f,pl,abs
- יהוה: NOUN,prop,m,sg,abs
- רק: PRT
- לא: PART_NEG
- כאביו: PREP+NOUN,m,sg,abs+PRON,3,m,sg
- וכאמו: CONJ+PREP+NOUN,f,sg,abs+PRON,3,m,sg
- ויסר: VERB,qal,impf,3,m,sg
- את: PRT,acc
- מצבת: NOUN,f,sg,cons
- הבעל: NOUN,m,sg,def
- אשר: PRON,rel
- עשה: VERB,qal,perf,3,m,sg
- אביו: NOUN,m,sg,abs+3,m,sg
Parallels
- 2 Kings 10:26–28 (thematic): Jehu's purge of Baal worship — tearing down the pillar/house of Baal and destroying its worshipers, closely parallels the removal of the Baal pillar in 2 Kgs 3:2.
- 1 Kings 15:13 (thematic): King Asa removes the idolatrous image made by his mother Maachah and destroys it — a similar act of removing household cultic paraphernalia (Asherah/standing-pole) as in 2 Kgs 3:2.
- Judges 6:26–28 (thematic): Gideon cuts down the altar of Baal and the Asherah pole and builds an altar to Yahweh — another instance of destroying a local Baal-stand/pillar and replacing/divesting illicit cultic sites.
- 1 Kings 18:40 (thematic): Elijah's execution of the prophets of Baal and the clearing of their altars after the contest on Mount Carmel provides a prophetic analogue to the removal of Baal's cultic installations in 2 Kgs 3:2.
Alternative generated candidates
- He did evil in the sight of the LORD—yet not like his father and mother—and he took away the pillar of Baal that his father had made.
- He did what was evil in the sight of the LORD—only not like his father or his mother; yet he removed the pillar of Baal that his father had made.
2 K.3.3 - Details
Original Text
Morphology
- רק: PRT
- בחטאות: PREP+NOUN,f,pl,abs
- ירבעם: NOUN,m,sg,abs
- בן: NOUN,m,sg,abs
- נבט: NOUN,m,sg,abs
- אשר: PRON,rel
- החטיא: VERB,hiph,perf,3,m,sg
- את: PRT,acc
- ישראל: NOUN,m,sg,abs
- דבק: VERB,qal,perf,3,m,sg
- לא: PART_NEG
- סר: VERB,qal,perf,3,m,sg
- ממנה: PREP+PRON,3,f,sg
Parallels
- 1 Kings 12:26-33 (quotation): Narrative account of Jeroboam’s establishment of the golden calves at Bethel and Dan—the origin of “the sins of Jeroboam” to which 2 Kgs 3:3 refers.
- 1 Kings 13:1-2 (thematic): Prophecy and prophetic rebuke directed at the altar in Bethel built by Jeroboam; underscores the cultic innovation criticized in 2 Kgs 3:3.
- 1 Kings 14:9-16 (allusion): Divine oracle pronouncing judgement on Jeroboam and his house because of his sin; connects the ongoing consequences of the very sin mentioned in 2 Kgs 3:3.
- 2 Chronicles 11:14-17 (thematic): Chronicles’ treatment of Jeroboam’s appointment of non‑Levitical priests and establishment of high‑place worship—another retelling of the practices summed up as ‘the sins of Jeroboam.’
Alternative generated candidates
- But he clung to the sins of Jeroboam son of Nebat, which caused Israel to sin; he did not depart from them.
- Nevertheless he clung to the sins of Jeroboam son of Nebat, which caused Israel to sin; he would not turn from them.
2 K.3.4 - Details
Original Text
Morphology
- ומישע: CONJ+NOUN,prop,m,sg,abs
- מלך: NOUN,m,sg,cons
- מואב: NOUN,m,sg,prop
- היה: VERB,qal,perf,3,m,sg
- נקד: ADJ,m,sg,abs
- והשיב: VERB,hip,impf,3,m,sg
- למלך: PREP+NOUN,m,sg,abs
- ישראל: NOUN,m,sg,abs
- מאה: NUM,f,sg,abs
- אלף: NUM,m,sg
- כרים: NOUN,m,pl,abs
- ומאה: NUM,card,sg
- אלף: NUM,m,sg
- אילים: NOUN,m,pl,abs
- צמר: NOUN,m,sg,abs
Parallels
- 2 Kings 3:5 (structural): Immediate narrative continuation — verse 3:4's statement about Mesha’s tribute is followed in 3:5 by Mesha’s rebellion; the two verses form a unit explaining cause and effect in the campaign account.
- 2 Samuel 8:2–3 (thematic): David’s subjugation of Moab and the imposition of Moabite tribute (they became subject to Israel) parallels the theme of Moab paying or owing tribute to Israel and the shifting control between the two states.
- Numbers 22:1–6 (thematic): The earlier episode where Balak king of Moab reacts to Israel’s presence (seeking Balaam’s curse) highlights longstanding Moab–Israel tensions that underlie later episodes of tribute, subjection, and revolt such as Mesha’s payments and rebellion.
- Mesha Stele (Mesha Inscription) (allusion): Extra‑biblical inscription by King Mesha himself recounting revolt against Israel and referring to tribute paid to the house of Omri; it corroborates the biblical portrait of Mesha and the tribute relationship described in 2 Kgs 3:4.
Alternative generated candidates
- Now Mesha king of Moab was a shepherd of rams, and he paid the king of Israel a hundred thousand lambs and a hundred thousand rams of wool.
- Now Mesha king of Moab was a sheepmaster, and he rendered to the king of Israel one hundred thousand lambs and one hundred thousand rams with the wool.
2 K.3.5 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- כמות: PREP
- אחאב: NOUN,m,sg,abs
- ויפשע: VERB,qal,imperfect,3,m,sg
- מלך: NOUN,m,sg,cons
- מואב: NOUN,m,sg,prop
- במלך: PREP+NOUN,m,sg,abs
- ישראל: NOUN,m,sg,abs
Parallels
- 1 Kings 22:29-40 (structural): Gives the account of Ahab’s death at Ramoth‑Gilead; 2 Kgs 3:5 locates Mesha’s revolt as occurring after Ahab’s death, so these verses supply the immediate chronological backdrop.
- 2 Kings 3:4 (verbal): The preceding verse identifies Mesha king of Moab and his prior payment of tribute to Israel; verse 5 reports his subsequent rebellion—directly linked statements within the same narrative.
- Numbers 22:2-6 (thematic): Describes the Moabite response to Israel’s approach under Balak (seeking Balaam’s curse); thematically parallels Moab’s hostility and political maneuvers against Israel.
- Judges 3:12-30 (thematic): Relates Moabite oppression of Israel under King Eglon and Israelite deliverance; illustrates the recurring pattern of Moabite revolt and conflict with Israel.
- 2 Chronicles 20:1-3 (thematic): Reports Moab joining other nations against Judah in a later reign—another instance of Moab taking advantage of perceived weakness, thematically similar to Mesha’s opportunistic revolt.
Alternative generated candidates
- But it came to pass, at the death of Ahab, that the king of Moab rebelled against the king of Israel.
- But it came about, when Ahab died, that the king of Moab rebelled against the king of Israel.
2 K.3.6 - Details
Original Text
Morphology
- ויצא: VERB,qal,wayyiqtol,3,m,sg
- המלך: NOUN,m,sg,def
- יהורם: NOUN,m,sg,abs
- ביום: PREP
- ההוא: DEM,ms,sg
- משמרון: PREP+NOUN,m,sg,abs
- ויפקד: VERB,qal,perf,3,m,sg
- את: PRT,acc
- כל: DET
- ישראל: NOUN,m,sg,abs
Parallels
- Numbers 1:2–3 (verbal): God commands Moses to 'take a census' (פקד) of the congregation — same verb/concept of numbering or mustering the people.
- 1 Chronicles 21:1–2 (verbal): David's numbering of Israel for military purposes — another instance of numbering/mustering the people for service or war.
- Judges 6:34–35 (thematic): Gideon is empowered and calls up men from the surrounding tribes for battle — parallels the gathering/mustering of troops for a campaign.
- 2 Chronicles 20:1–13 (thematic): Jehoshaphat summons Judah and Jerusalem to seek the LORD and prepare for an invading coalition — thematically similar assembly of the nation in response to a military threat.
Alternative generated candidates
- So King Jehoram went out from Samaria on that day and mustered all Israel.
- Then King Jehoram went out of Samaria that day and mustered all Israel.
2 K.3.7 - Details
Original Text
Morphology
- וילך: VERB,qal,wayyiqtol,3,m,sg
- וישלח: VERB,qal,impf,3,m,sg
- אל: NEG
- יהושפט: NOUN,m,sg,abs
- מלך: NOUN,m,sg,cons
- יהודה: NOUN,m,sg,prop
- לאמר: INF,qal,infc
- מלך: NOUN,m,sg,cons
- מואב: NOUN,m,sg,prop
- פשע: NOUN,m,sg,abs
- בי: PREP+PRON,1,sg
- התלך: VERB,qal,impf,2,m,sg
- אתי: PRON,1,sg
- אל: NEG
- מואב: NOUN,m,sg,prop
- למלחמה: PREP+NOUN,f,sg,abs
- ויאמר: VERB,qal,perf,3,m,sg
- אעלה: VERB,qal,impf,1,_,sg
- כמוני: PREP+PRON,1,sg
- כמוך: PREP+PRON,2,m,sg
- כעמי: PREP+NOUN,m,sg+PRON,1,sg
- כעמך: PREP+NOUN,m,sg,cons+2,m
- כסוסי: PREP+NOUN,m,pl+PRON,1,sg
- כסוסיך: PREP+NOUN,m,pl+PRON,2,m,sg
Parallels
- 2 Chronicles 18:1-4 (structural): Parallel account of an Israel–Judah alliance in which Jehoshaphat joins another Israelite king for military action; similar offer/acceptance of cooperation and joint resources.
- 1 Kings 22:1-5 (structural): Narrative of Ahab and Jehoshaphat forming a military coalition (Ramoth‑Gilead); mirrors the theme of Jehoshaphat agreeing to go with another Israelite king and share people/forces.
- 2 Chronicles 20:1-30 (thematic): Jehoshaphat faces a coalition including Moab and Ammon; thematically related as another episode where Judah confronts Moab and where Jehoshaphat’s response to military threats (alliance vs. relying on God) is central.
- Amos 2:1-3 (thematic): Prophetic denunciation of Moab’s aggression and transgressions; thematically connects to Moab as a recurring adversary and explains the wider context of hostility that prompts military campaigns.
Alternative generated candidates
- He sent messengers to Jehoshaphat king of Judah, saying, "The king of Moab has revolted against me; will you go with me to fight against Moab?" And Jehoshaphat said, "I will go up; I am as you, my people as your people, my horses as your horses."
- He went and sent to Jehoshaphat king of Judah, saying, “The king of Moab has rebelled against me; will you go with me to fight against Moab?” And Jehoshaphat said, “I will go up; I am as you are, my people as your people, my horses as your horses.”
2 K.3.8 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- אי: PRON,interrog
- זה: PRON,dem,m,sg
- הדרך: NOUN,f,sg,def
- נעלה: VERB,qal,impf,1,pl
- ויאמר: VERB,qal,perf,3,m,sg
- דרך: NOUN,f,sg,abs
- מדבר: VERB,qal,ptc,3,m,sg
- אדום: NOUN,m,sg,abs
Parallels
- Numbers 20:14-21 (verbal): Moses requests permission to pass through Edom's territory on the route to Canaan; Edom refuses—directly parallels the issue of travel through the wilderness of Edom.
- Deuteronomy 2:1-5 (structural): God directs Israel's itinerary and warns not to harass the descendants of Esau (Edom) when passing by, reflecting the biblical framework for travel 'by the way' of Edom.
- Numbers 21:21-23 (thematic): Israel asks Sihon king of the Amorites for passage and is refused, leading to war—thematising the diplomatic/passagerefusal motif seen in the decision to go by the wilderness of Edom.
- 2 Samuel 8:13-14 (thematic): David's campaigns extend into Edom and he establishes control there; relates to military movement and strategic use of routes through Edomite territory in Israel's interstate conflicts.
Alternative generated candidates
- Then he said, "By what route shall we go up?" And he said, "By the way of the wilderness of Edom."
- He said, “Which way shall we go up?” And he answered, “The way of the wilderness of Edom.”
2 K.3.9 - Details
Original Text
Morphology
- וילך: VERB,qal,wayyiqtol,3,m,sg
- מלך: NOUN,m,sg,cons
- ישראל: NOUN,m,sg,abs
- ומלך: NOUN,m,sg,abs
- יהודה: NOUN,m,sg,prop
- ומלך: NOUN,m,sg,abs
- אדום: NOUN,m,sg,abs
- ויסבו: VERB,qal,impf,3,m,pl
- דרך: NOUN,f,sg,abs
- שבעת: NUM,card,construct
- ימים: NOUN,m,pl,abs
- ולא: CONJ
- היה: VERB,qal,perf,3,m,sg
- מים: NOUN,m,pl,abs
- למחנה: PREP+NOUN,m,sg,abs
- ולבהמה: CONJ+PREP+NOUN,f,sg,abs
- אשר: PRON,rel
- ברגליהם: PREP+NOUN,f,pl,abs+PRON,3,m,pl
Parallels
- Exodus 17:1-7 (verbal): Israelites and their livestock lack water in the wilderness; the narrative centers on 'no water' and God providing water from a rock—close verbal and thematic overlap with a military host and animals lacking water.
- Numbers 20:2-13 (verbal): A later wilderness incident where the congregation and their animals have no water and Moses obtains water from a rock; parallels the problem of thirst and divine remedy for people and beasts.
- 1 Kings 18:41-45 (thematic): Elijah's prayer ends a severe drought and brings abundant rain; shares the broader theme of drought, military/civil distress from lack of water, and divine intervention to supply water.
- Psalm 78:15-16 (allusion): Retells the motif of God splitting rocks and providing streams for Israel's needs; the psalmic account alludes to the recurring biblical theme of miraculous water provision for people and animals in crisis.
Alternative generated candidates
- So the king of Israel, the king of Judah, and the king of Edom went; and they turned and marched seven days, but there was no water for the camp nor for the animals that were with them.
- they marched seven days, and there was no water for the host nor for the animals that followed them.
2 K.3.10 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- מלך: NOUN,m,sg,cons
- ישראל: NOUN,m,sg,abs
- אהה: INTJ
- כי: CONJ
- קרא: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- לשלשת: PREP+NUM,pl
- המלכים: NOUN,m,pl,def
- האלה: DEM,pl
- לתת: VERB,qal,inf
- אותם: PRON,3,m,pl,obj
- ביד: PREP+NOUN,f,sg,abs
- מואב: NOUN,m,sg,prop
Parallels
- Judges 4:14 (verbal): Deborah tells Barak that the LORD has given Sisera into his hand—uses the same motif/language of God delivering an enemy into someone's hand.
- 1 Samuel 17:46 (verbal): David declares that the LORD will give Goliath into his hand; parallels the formula of divine handing over of foes to Israelite leaders.
- Joshua 10:8 (verbal): God tells Joshua He has delivered the enemy kings into Joshua’s hand—similar language of God’s sovereign giving of foes into the hand of Israel’s leaders.
- 2 Chronicles 20:22–26 (thematic): Jehoshaphat’s victory where the LORD intervenes and the enemy is routed/given over to Judah’s forces—thematic parallel of divine action in assembling events to produce Israel’s defeat or deliverance.
- Psalm 2:1–3 (thematic): The image of kings and rulers assembling (taking counsel together) resonates with the scene of three kings gathered; both texts frame royal gatherings in relation to Yahweh’s sovereign purpose (though Psalm 2 emphasizes opposition to God).
Alternative generated candidates
- And the king of Israel said, "Alas! The LORD has summoned these three kings to give them into the hand of Moab!"
- Then the king of Israel said, “Alas! The LORD has called these three kings to give them into the hand of Moab.”
2 K.3.11 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- יהושפט: NOUN,m,sg,abs
- האין: PART
- פה: ADV
- נביא: NOUN,m,sg,abs
- ליהוה: PREP+NOUN,m,sg,def
- ונדרשה: VERB,nifal,imperfect,1,pl
- את: PRT,acc
- יהוה: NOUN,prop,m,sg,abs
- מאותו: PREP+PRON,3,m,sg
- ויען: VERB,qal,perf,3,m,sg
- אחד: NUM,card,m,sg
- מעבדי: NOUN,m,pl,cons
- מלך: NOUN,m,sg,cons
- ישראל: NOUN,m,sg,abs
- ויאמר: VERB,qal,perf,3,m,sg
- פה: ADV
- אלישע: NOUN,m,sg,abs
- בן: NOUN,m,sg,abs
- שפט: VERB,qal,perf,1,_,sg
- אשר: PRON,rel
- יצק: VERB,qal,perf,3,m,sg
- מים: NOUN,m,pl,abs
- על: PREP
- ידי: NOUN,f,pl,cons
- אליהו: NOUN,prop,m,sg,abs
Parallels
- 1 Kings 22:7 (verbal): Jehoshaphat uses the same formula, asking “Is there not here a prophet of the LORD?” when seeking divine counsel — a near verbal parallel in a royal request to consult a prophet.
- 2 Chronicles 18:3–4 (verbal): Parallel account of Jehoshaphat’s request to query a prophet for guidance; repeats the same motif and wording found in the Kings narrative.
- 1 Kings 19:19–21 (thematic): The calling of Elisha and his leaving of ordinary life to follow Elijah explains Elisha’s role as Elijah’s attendant and successor, linking to the description ‘who poured water on the hands of Elijah.’
- 2 Kings 2:2, 2:11–14 (structural): Scenes of Elisha following Elijah, witnessing his ascent, and receiving his mantle establish Elisha’s status as Elijah’s attendant and legitimate prophetic successor — the background for the identification in 2 Kgs 3:11.
Alternative generated candidates
- Jehoshaphat said, "Is there not here a prophet of the LORD that we may inquire of the LORD by him?" One of the king of Israel’s servants answered, "Elisha the son of Shaphat is here, who poured water on the hands of Elijah."
- And Jehoshaphat said, “Is there not here a prophet of the LORD, that we may inquire of the LORD by him?” One of the king of Israel’s servants answered, “Here is Elisha the son of Shaphat, who poured water on the hands of Elijah.”
2 K.3.12 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- יהושפט: NOUN,m,sg,abs
- יש: VERB,qal,impf,3,m,sg
- אותו: PRON,3,m,sg
- דבר: NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- וירדו: VERB,qal,wayyiqtol,3,m,pl
- אליו: PREP+PRON,3,m,sg
- מלך: NOUN,m,sg,cons
- ישראל: NOUN,m,sg,abs
- ויהושפט: CONJ+NOUN,m,sg,abs
- ומלך: NOUN,m,sg,abs
- אדום: NOUN,m,sg,abs
Parallels
- 2Kgs.3.11 (structural): Immediate context in the same episode: the preceding verse identifies Elisha as the 'man of the LORD' whom they should consult, directly leading into v.12's action.
- 1Kgs.22.7 (verbal): Jehoshaphat asks almost the same question—'Is there not here a prophet of the LORD?'—as he urges Ahab to consult a true prophet (Micaiah); close verbal and thematic parallel about seeking prophetic counsel.
- 2Chr.18.6 (structural): Chronicles' parallel account of 1 Kings 22 preserves the same episode and wording of Jehoshaphat's request for a prophet, showing a later retelling of the same motif.
- 1Sam.9.8-9 (thematic): Saul (and his servants) seek a 'seer'/'man of God' and are directed to Samuel; shares the motif of rulers seeking authoritative prophetic guidance and being pointed to a known prophet.
Alternative generated candidates
- Jehoshaphat said, "The word of the LORD is with him." So the kings of Israel, Jehoshaphat, and the king of Edom went down to him.
- Jehoshaphat said, “The word of the LORD is with him.” So the kings went down to him.
2 K.3.13 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- אלישע: NOUN,m,sg,abs
- אל: NEG
- מלך: NOUN,m,sg,cons
- ישראל: NOUN,m,sg,abs
- מה: PRON,int
- לי: PREP+PRON,1,sg
- ולך: CONJ+PREP+PRON,2,m,sg
- לך: PRON,2,m,sg
- אל: NEG
- נביאי: NOUN,m,pl,construct
- אביך: NOUN,m,sg,suff+2ms
- ואל: CONJ+PREP
- נביאי: NOUN,m,pl,construct
- אמך: NOUN,f,sg,abs+PRON,2,m,sg
- ויאמר: VERB,qal,perf,3,m,sg
- לו: PRON,3,m,sg
- מלך: NOUN,m,sg,cons
- ישראל: NOUN,m,sg,abs
- אל: NEG
- כי: CONJ
- קרא: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- לשלשת: PREP+NUM,pl,def
- המלכים: NOUN,m,pl,def
- האלה: DEM,pl
- לתת: VERB,qal,inf
- אותם: PRON,3,m,pl,obj
- ביד: PREP+NOUN,f,sg,abs
- מואב: NOUN,m,sg,prop
Parallels
- 1 Kings 22:6-28 (thematic): Ahab and Jehoshaphat consult a council of prophets and then summon a true seer (Micaiah); parallels the theme of a king seeking prophetic counsel and the tension between official/false prophets and the true prophet called by YHWH.
- 2 Chronicles 18:18-27 (structural): Parallel narrative to 1 Kings 22 (the same Ahab/Jehoshaphat episode) that likewise highlights a king assembling prophets and the role of the solitary truthful prophet — a structural analogue to Elisha’s distancing and prophetic authority in 2 Kgs 3:13.
- John 2:4 (verbal): Jesus’ address to his mother (“Woman, what has this to do with me?”) echoes the Hebrew idiom underlying ‘What have I to do with you?’ — a verbal parallel in the formula used by a speaker to distance himself from another’s request or situation.
- Amos 7:12-15 (thematic): Amaziah the priest tells Amos to stop prophesying in Bethel; Amos insists he is a prophet called by God rather than a court/temple prophet — thematically parallel in the prophet’s independence from royal/official structures and refusal to be co-opted.
Alternative generated candidates
- Elisha said to the king of Israel, "What have I to do with you? Go to the prophets of your father and the prophets of your mother." But the king of Israel said, "Because the LORD has summoned these three kings to give them into the hand of Moab."
- Elisha said to the king of Israel, “What have I to do with you? Go to the prophets of your father and the prophets of your mother.” But the king of Israel said to him, “Because the LORD has called these three kings to give them into the hand of Moab?”
2 K.3.14 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- אלישע: NOUN,m,sg,abs
- חי: ADJ,m,sg
- יהוה: NOUN,prop,m,sg,abs
- צבאות: NOUN,m,pl,abs
- אשר: PRON,rel
- עמדתי: VERB,qal,perf,1,sg
- לפניו: PREP+PRON,3,m,sg
- כי: CONJ
- לולי: CONJ
- פני: NOUN,m,sg,cons
- יהושפט: NOUN,m,sg,abs
- מלך: NOUN,m,sg,cons
- יהודה: NOUN,m,sg,prop
- אני: PRON,1,sg
- נשא: VERB,qal,perf,3,m,sg
- אם: CONJ
- אביט: VERB,qal,impf,1,_,sg
- אליך: PREP+PRON,2,m,sg
- ואם: CONJ
- אראך: VERB,qal,impf,1,_,sg
Parallels
- 1 Kings 17:1 (verbal): Elijah's oath formula 'As the LORD God of Israel lives...' parallels Elisha's use of the divine oath language, linking prophetic authority and solemn affirmation.
- 1 Kings 22:14 (verbal): Micaiah's prefatory 'As the LORD lives...' in a prophetic/courtroom setting parallels Elisha's oath and his claim to stand 'before' the LORD when addressing kings.
- 2 Chronicles 18:3 (structural): Chronicles' account of Jehoshaphat joining Ahab and seeking prophets parallels the narrative context of 2 Kings 3 (the royal alliance and prophetic consultation) and offers a parallel retelling of the same episode.
- 2 Kings 6:16-17 (thematic): Elisha's role in granting prophetic sight ('Open his eyes that he may see') thematically parallels 3:14's emphasis on the prophet's privileged standing before the LORD and the capacity to 'see' or refuse to look on behalf of God and kings.
Alternative generated candidates
- Elisha said, "As the LORD of hosts lives, before whom I stand, were it not that I regard Jehoshaphat king of Judah, I would not look at you nor see you."
- Elisha said, “As the LORD of hosts lives, before whom I stand, were it not that I regard Jehoshaphat king of Judah, I would not look at you nor see you.
2 K.3.15 - Details
Original Text
Morphology
- ועתה: CONJ
- קחו: VERB,qal,impv,2,pl
- לי: PREP+PRON,1,sg
- מנגן: VERB,piel,ptc,ms,sg
- והיה: VERB,qal,imperfect,3,m,sg
- כנגן: PREP
- המנגן: NOUN,m,sg,def
- ותהי: VERB,qal,perf,3,f,sg
- עליו: PREP,3,m,sg
- יד: NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
Parallels
- 1 Samuel 16:23 (thematic): David’s harp-playing calms Saul and is associated with Spirit-related activity; both passages feature a musician whose playing precedes a change in the subject’s spiritual/prophetic condition.
- 1 Samuel 10:5-6 (thematic): When Saul meets the company of prophets, 'the Spirit of the LORD will come upon you'—a parallel motif of the Lord’s spirit coming upon a person and producing prophetic speech/behavior.
- 1 Samuel 10:10 (structural): Saul 'prophesied' after the Spirit came upon him—narratively similar to Elisha’s being empowered (hand of the LORD) to deliver divine utterance following the musician’s playing.
- Judges 3:10 (verbal): The formula 'the Spirit of the LORD came upon him' (regarding Othniel) closely parallels the language and theological idea of divine empowerment 'coming upon' an individual.
- Judges 6:34 (verbal): Gideon is likewise clothed with the Spirit of the LORD ('the Spirit of the LORD came upon him'), reflecting the same motif of the Lord’s empowering presence enabling leadership/action.
Alternative generated candidates
- Now bring me a minstrel. And when the minstrel played, the hand of the LORD came upon him.
- Now bring me a minstrel. And when the minstrel played, the hand of the LORD came upon him.
2 K.3.16 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- כה: ADV
- אמר: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- עשה: VERB,qal,perf,3,m,sg
- הנחל: NOUN,m,sg,def
- הזה: DEM,m,sg
- גבים: NOUN,m,pl,abs
- גבים: NOUN,m,pl,abs
Parallels
- 2 Kings 3:17 (structural): Immediate continuation of the same divine command (׳כּה־אמר יְהוָה׳): God instructs to make the valley full of ditches/pools (g'vim), clarifying and restating the order in the same episode.
- Exodus 17:6 (verbal): God provides water miraculously for his people in a desert situation—Moses strikes the rock and water comes—paralleling the motif of divine provision of water where none existed.
- Numbers 20:11 (verbal): A second episode of water miraculously provided from a rock by Moses; parallels the theme of a prophet/leader producing water for Israel in a crisis.
- 1 Kings 18:41-45 (thematic): Elijah's prophetic word and prayer bring rain after a drought—parallel to Elisha's prophetic command to prepare pools so that God will provide water to relieve the land.
- Psalm 107:35 (thematic): Speaks of God turning a parched land into pools of water (׳הופך מדבר לימות׳/׳עיר שוקת׳ motif), echoing the image of transforming a dry valley into cisterns/pools by God's action.
Alternative generated candidates
- He said, "Thus says the LORD: Make this valley full of cisterns.
- He said, “Thus says the LORD: Make this valley full of ditches—ditches.”
2 K.3.17 - Details
Original Text
Morphology
- כי: CONJ
- כה: ADV
- אמר: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- לא: PART_NEG
- תראו: VERB,qal,imperfect,2,m,pl
- רוח: NOUN,f,sg,abs
- ולא: CONJ
- תראו: VERB,qal,imperfect,2,m,pl
- גשם: NOUN,m,sg,abs
- והנחל: CONJ+NOUN,m,sg,def
- ההוא: DEM,ms,sg
- ימלא: VERB,qal,impf,3,m,sg
- מים: NOUN,m,pl,abs
- ושתיתם: VERB,qal,perf,2,m,pl
- אתם: PRON,2,m,pl
- ומקניכם: CONJ+NOUN,m,pl,abs,2mp
- ובהמתכם: CONJ+NOUN,f,sg,abs+POSS,2,m,pl
Parallels
- Exodus 17:6 (verbal): God commands Moses to bring forth water from the rock so the people and their animals may drink—similar language and motif of miraculous water provided for people and livestock.
- Numbers 20:11 (verbal): Moses strikes the rock and abundant water flows for the congregation and their beasts; another episode of God supplying water miraculously without rain.
- Isaiah 41:17-18 (thematic): God promises to open springs, make rivers flow in the desert, and supply water to the thirsty—thematic parallel of divine provision of water where none is expected.
- Psalm 78:15-16 (allusion): A poetic retelling of God splitting rocks and bringing forth streams so the people could drink—an allusive recall of miraculous provision of water for Israel.
Alternative generated candidates
- For thus says the LORD: You shall not see wind, neither shall you see rain; yet this valley shall be filled with water, and you shall drink, you and your cattle and your animals.
- “For thus says the LORD: You shall not see wind nor shall you see rain, yet this valley shall be filled with water, and you shall drink, you and your cattle and your beasts.
2 K.3.18 - Details
Original Text
Morphology
- ונקל: VERB,qal,perf,3,m,sg
- זאת: DEM,f,sg
- בעיני: PREP+NOUN,f,pl,abs
- יהוה: NOUN,prop,m,sg,abs
- ונתן: VERB,qal,impf,3,m,sg
- את: PRT,acc
- מואב: NOUN,m,sg,prop
- בידכם: PREP+NOUN,f,sg,abs+PRON,2,m,pl
Parallels
- Judges 4:14 (verbal): Deborah speaks to Barak: 'this is the day in which the LORD hath delivered Sisera into thine hand'—uses the same formula of YHWH giving an enemy into the victors' hand.
- Judges 7:15–22 (thematic): In the Gideon narrative God causes Midianite confusion so the enemy is defeated and 'every man’s sword was against his fellow'—a theme of YHWH granting victory by divinely engineered deliverance.
- Joshua 6:2 (verbal): YHWH tells Joshua, 'I have given into thine hand Jericho, and the king thereof'—a close verbal parallel asserting God’s direct grant of a city/enemy into Israel's hand.
- 2 Chronicles 20:15–17 (structural): A prophetic assurance that 'the battle is not yours but God's' and that Judah should 'stand still and see the salvation of the LORD'—structurally parallel as a prophetic promise of divine deliverance against surrounding foes (including Moabites).
- 1 Samuel 17:47 (verbal): David declares 'the battle is the LORD's... and he will give you into our hand'—another explicit verbal formula attributing victory to YHWH giving the foe into the believer’s hand.
Alternative generated candidates
- This shall be a light thing in the sight of the LORD; he will give Moab into your hand.
- And this is but a slight thing in the sight of the LORD; He will deliver Moab into your hand.
2 K.3.19 - Details
Original Text
Morphology
- והכיתם: VERB,qal,perf,2,m,pl
- כל: DET
- עיר: NOUN,f,sg,abs
- מבצר: NOUN,m,sg,abs
- וכל: CONJ+PRON,indef
- עיר: NOUN,f,sg,abs
- מבחור: NOUN,m,sg,abs
- וכל: CONJ+PRON,indef
- עץ: NOUN,m,sg,abs
- טוב: ADJ,m,pl,abs
- תפילו: VERB,qal,impf,2,m,pl
- וכל: CONJ+PRON,indef
- מעיני: PREP+NOUN,f,pl,abs+PRON,1,sg
- מים: NOUN,m,pl,abs
- תסתמו: VERB,qal,impf,2,m,pl
- וכל: CONJ+PRON,indef
- החלקה: NOUN,f,sg,def
- הטובה: ADJ,f,sg,def
- תכאבו: VERB,qal,impf,2,m,pl
- באבנים: NOUN,m,pl,abs
Parallels
- Deuteronomy 20:19-20 (verbal): Direct legal discussion about trees in wartime — Deuteronomy forbids cutting down fruit trees during a siege, which contrasts with 2 Kgs 3:19's command to fell every good tree.
- Genesis 26:18 (verbal): Reports that wells dug by Isaac's servants were stopped up by others; parallels the military tactic in 2 Kgs 3:19 to stop up springs of water.
- 1 Samuel 15:3 (thematic): God's command to Saul to utterly destroy Amalek (people, animals, spoil) reflects the theme of total devastation and annihilation found in 2 Kgs 3:19.
- Joshua 6:21 (thematic): The complete destruction of Jericho — men, women, cattle, and spoil — parallels the practice of razing and spoiling cities and productive land as described in 2 Kgs 3:19.
Alternative generated candidates
- You shall utterly destroy every fortified city, every choice city; you shall cut down every good tree, stop up every spring of water, and ruin every fertile field with stones.
- You shall smite every fortified city and every choice city; every good tree you shall cut down, and every spring of water you shall stop, and you shall ruin every good field with stones.”
2 K.3.20 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- בבקר: PREP
- כעלות: PREP
- המנחה: NOUN,f,sg,def
- והנה: ADV
- מים: NOUN,m,pl,abs
- באים: VERB,qal,part,3,m,pl
- מדרך: PREP+NOUN,f,sg,abs
- אדום: NOUN,m,sg,abs
- ותמלא: VERB,qal,impf,3,f,sg
- הארץ: NOUN,f,sg,def
- את: PRT,acc
- המים: NOUN,m,pl,def
Parallels
- 2 Kings 3:17 (structural): Elisha prophesies that the LORD will fill the valleys with water so the enemy and the land will be satisfied; 3:20 records the immediate fulfillment of that prophecy.
- Exodus 17:6 (thematic): God miraculously provides water for Israel in a crisis (Moses strikes the rock); both passages depict divine provision of water where none was expected.
- Numbers 20:11 (thematic): Another account of water issuing from a rock for Israel—shares the theme of God supplying vital water by miraculous means in the wilderness.
- 1 Kings 18:41-45 (thematic): Elijah’s prophetic announcement and ensuing rain after a drought parallels the sudden arrival of water as a divine reversal of scarcity.
- Psalm 78:15-16 (thematic): The psalm recounts God cleaving rocks and bringing forth streams for Israel, echoing the motif of God producing water to sustain his people.
Alternative generated candidates
- In the morning, as the offering was being brought, behold, water came from the way of Edom, and the land was filled with water.
- It came to pass in the morning, at the time of the offering of the burnt offering, that behold—water came from the way of Edom, and the land was filled with water.
2 K.3.21 - Details
Original Text
Morphology
- וכל: CONJ+PRON,indef
- מואב: NOUN,m,sg,prop
- שמעו: VERB,qal,impv,2,m,pl
- כי: CONJ
- עלו: PREP+3ms_suff
- המלכים: NOUN,m,pl,def
- להלחם: VERB,hitp,inf
- בם: PREP+PRON,3,m,pl
- ויצעקו: VERB,qal,perf,3,m,pl
- מכל: PREP
- חגר: NOUN,m,sg,abs
- חגרה: NOUN,f,sg,abs
- ומעלה: VERB,qal,impf,3,f,sg
- ויעמדו: CONJ+VERB,qal,wayyiqtol,3,m,pl
- על: PREP
- הגבול: NOUN,m,sg,def
Parallels
- 2Kgs.3.26-27 (structural): Immediate narrative continuation: the panic of the Moabites leads King Mesha to sacrifice his son on the wall (v.27) and the Israelites withdraw — directly tied to the cry and mustering in v.21.
- Isa.15:5 (thematic): Isaiah's lament over Moab emphasizes repeated cries and mourning for the nation (’my heart cries out for Moab’), echoing the image of Moabites crying out and standing on the border.
- Jer.48:1-7 (thematic): Jeremiah's oracle against Moab depicts sudden alarm, devastation and cries of the people at coming destruction, thematically parallel to the panic and border muster in 2 Kgs 3:21.
- Num.10:9-10 (verbal): Instruction to sound the trumpet when going to war (’for the day of your gladness... and for your appointed feasts’) parallels the wartime alarm motif — nations’ cries/alarms on approach of an invading force.
Alternative generated candidates
- When all Moab heard that the kings had come up to fight against them, they cried out from their cities and mustered on the border.
- When all Moab heard that the kings had come up to fight against them, they cried out; they raised a great cry, and they stood on the border.
2 K.3.22 - Details
Original Text
Morphology
- וישכימו: VERB,qal,imf,3,m,pl
- בבקר: PREP
- והשמש: CONJ+NOUN,f,sg,def
- זרחה: VERB,qal,perf,3,f,sg
- על: PREP
- המים: NOUN,m,pl,def
- ויראו: VERB,qal,impf,3,m,pl
- מואב: NOUN,m,sg,prop
- מנגד: ADV
- את: PRT,acc
- המים: NOUN,m,pl,def
- אדמים: NOUN,m,pl,abs
- כדם: PREP+NOUN,m,sg,abs
Parallels
- Exodus 7:17-21 (verbal): Pharaoh's waters (and the Nile) are turned/appear to be blood — same striking image of water resembling blood as a divine sign/judgment.
- Psalm 78:44 (quotation): Retells the Exodus plagues: 'He turned their rivers into blood' — an OT retelling that uses the same blood‑water motif.
- Psalm 105:29 (quotation): Another liturgical recounting of the Exodus plague: 'He turned their rivers into blood,' echoing the imagery of water transformed into blood.
- Revelation 16:3-4 (allusion): In the third bowl judgment the sea becomes blood — an apocalyptic echo of water turned to blood as divine punishment and a sign to the nations.
- Joshua 3:15-17 (structural): Miraculous alteration/control of waters to allow Israel's movement (Jordan stopped/held back) — similar structural function of a water‑miracle facilitating military advance and confounding enemies.
Alternative generated candidates
- They rose early in the morning, and when the sun had risen on the water, the Moabites saw the water reddened like blood opposite them.
- Early in the morning they rose, and when the sun had risen on the water, the Moabites saw the water as red as blood.
2 K.3.23 - Details
Original Text
Morphology
- ויאמרו: VERB,qal,wayyiqtol,3,pl
- דם: NOUN,m,sg,abs
- זה: PRON,dem,m,sg
- החרב: NOUN,f,sg,def
- נחרבו: VERB,niphal,perf,3,m,pl
- המלכים: NOUN,m,pl,def
- ויכו: VERB,qal,impf,3,m,pl
- איש: NOUN,m,sg,abs
- את: PRT,acc
- רעהו: NOUN,m,sg,abs+3ms
- ועתה: CONJ
- לשלל: PREP+INF,qal
- מואב: NOUN,m,sg,prop
Parallels
- 2 Chr.20.22-25 (structural): Enemies rout one another by divine intervention and Judah spends days collecting spoil from the slain—parallels the motif of armies destroyed and subsequent plunder of the land.
- Isa.37.36 (thematic): A sudden, total destruction of an enemy host (the king's army) overnight; echoes the image of the sword devouring and kings being laid low.
- Nah.3.1 (verbal): Declares a 'bloody city' and condemns violence and plunder—shares similar vocabulary and the theme of bloodshed and looting.
- Ps.79.1-2 (thematic): Laments foreign slaughter and desecration of the people/land—connects to the scene of mass bloodshed and the consequences (defeat and plunder).
Alternative generated candidates
- They said, "It is blood! The kings have struck one another and have slain each his fellow; now then, Moab, plunder!"
- They said, “It is blood! The kings have surely struck one another; now then, Moab—pluck the spoil!”
2 K.3.24 - Details
Original Text
Morphology
- ויבאו: VERB,qal,impf,3,m,pl
- אל: NEG
- מחנה: NOUN,m,sg,abs
- ישראל: NOUN,m,sg,abs
- ויקמו: VERB,qal,wayyiqtol,3,m,pl
- ישראל: NOUN,m,sg,abs
- ויכו: VERB,qal,impf,3,m,pl
- את: PRT,acc
- מואב: NOUN,m,sg,prop
- וינסו: VERB,qal,imprf,3,m,pl
- מפניהם: PREP+NOUN,m,pl,abs+PRON,3,m,pl
- ויכו: VERB,qal,impf,3,m,pl
- בה: PREP+PRON,3,f,sg
- והכות: CONJ+PTCP,qal,act,pl,m
- את: PRT,acc
- מואב: NOUN,m,sg,prop
Parallels
- 2 Kings 3:20 (verbal): Immediate context: describes the same engagement—Moabites driven from the field and Israelites standing to strike them (verbal and narrative continuity).
- 2 Kings 3:25 (structural): Continuation of the campaign narrative: reports the capture/destruction of Moabite cities and the rout of their forces (direct structural parallel in the episode).
- 2 Chronicles 20:23-24 (thematic): A later divine victory over Moab (and Ammon/Edom) where the enemy is routed and scattered—parallels the theme of Israelite triumph and Moabite flight/destruction.
- Numbers 21:28-30 (allusion): An earlier Israelite campaign against the people of Moab reporting capture of their towns and defeat of their king—an antecedent motif of warfare and subjugation of Moab.
- Psalm 83:9-11 (thematic): A poetic plea for God to confound and destroy Israel's foes, naming Moab and Ammon among those to be cut off—echoes the motif of enemy rout and annihilation.
Alternative generated candidates
- They came to the camp of Israel, and the Israelites rose and struck the Moabites, who fled before them; and Israel killed them down to the cities and struck them so that they fled before them.
- They came into the camp of Israel, and Israel rose up and struck the Moabites. The Moabites fled before them, and they entered the land and struck it.
2 K.3.25 - Details
Original Text
Morphology
- והערים: CONJ+NOUN,f,pl,def
- יהרסו: VERB,qal,imperfect,3,m,pl
- וכל: CONJ+PRON,indef
- חלקה: NOUN,f,sg,abs
- טובה: ADJ,f,sg,abs
- ישליכו: VERB,qal,imperfect,3,m,pl
- איש: NOUN,m,sg,abs
- אבנו: NOUN,m,sg,abs
- ומלאוה: VERB,qal,perf,3,m,pl
- וכל: CONJ+PRON,indef
- מעין: NOUN,m,sg,abs
- מים: NOUN,m,pl,abs
- יסתמו: VERB,qal,imperfect,3,m,pl
- וכל: CONJ+PRON,indef
- עץ: NOUN,m,sg,abs
- טוב: ADJ,m,pl,abs
- יפילו: VERB,qal,imperfect,3,m,pl
- עד: PREP
- השאיר: VERB,hiphil,perf,3,m,sg
- אבניה: NOUN,f,pl,abs+PRON,3,f,sg
- בקיר: PREP+NOUN,m,sg,abs
- חרשת: NOUN,f,sg,abs
- ויסבו: VERB,qal,impf,3,m,pl
- הקלעים: NOUN,m,pl,def
- ויכוה: VERB,qal,wayyiqtol,3,m,pl
Parallels
- 2 Kings 3:26 (structural): Immediate narrative context — the verses before and after describe the Moabite king’s desperate act and the subsequent demolition of the city wall, directly connected to the razing and stripping of resources in 3:25.
- Deuteronomy 20:19-20 (thematic): Provides the Torah’s injunction not to cut down fruit-bearing trees in a siege; 2 Kgs 3:25 depicts the opposite practice (stopping springs, felling choice trees), highlighting a contrast in wartime conduct and resource destruction.
- Isaiah 10:33-34 (verbal): Uses striking arboreal imagery of lopping and felling trees as the result of military action — parallels the language and theme of cutting down every good tree in the account of Moab’s devastation.
- Joshua 6:21 (thematic): Describes the utter destruction and plunder of a city in wartime (walls breached, people destroyed, goods taken), paralleling the razing, looting and destruction of water sources and trees in 2 Kgs 3:25.
- Judges 9:45-49 (thematic): The account of Abimelech’s attack on Shechem (city assault, destruction, burning and slaughter) shares the same siege/destruction motifs — walls torn down, inhabitants overwhelmed, and urban devastation akin to the actions in 2 Kgs 3:25.
Alternative generated candidates
- They demolished the cities; every choice field they filled with stones—each man casting in his stones and filling it up. They stopped up every spring and cut down every good tree until the stones of the wall were exposed, and the slingers surrounded and struck.
- They demolished all the cities; every good field they stoned and filled up; they stopped every spring of water and cut down every choice tree.
2 K.3.26 - Details
Original Text
Morphology
- וירא: VERB,qal,perf,3,m,sg
- מלך: NOUN,m,sg,cons
- מואב: NOUN,m,sg,prop
- כי: CONJ
- חזק: ADJ,m,sg,abs
- ממנו: PREP+PRON,3,m,sg
- המלחמה: NOUN,f,sg,def
- ויקח: VERB,qal,impf,3,m,sg
- אותו: PRON,3,m,sg
- שבע: NUM,card
- מאות: NOUN,f,pl,abs
- איש: NOUN,m,sg,abs
- שלף: VERB,qal,impv,2,m,sg
- חרב: NOUN,f,sg,abs
- להבקיע: VERB,hiphil,inf
- אל: NEG
- מלך: NOUN,m,sg,cons
- אדום: NOUN,m,sg,abs
- ולא: CONJ
- יכלו: VERB,qal,impf,3,m,pl
Parallels
- 2 Kgs 3:25 (structural): Immediate context in the same narrative describing the Moabite deployment and the king’s attempt to use troops to break through—sets up v.26’s failed thrust.
- 2 Kgs 3:27 (structural): Direct continuation: the Moabite king sacrifices his eldest son on the wall and this act precipitates the outcome of the engagement—connects the failed breakthrough to the dramatic resolution.
- Judg 11:30-40 (thematic): Jephthah’s vow and the subsequent sacrifice of his daughter are a thematically parallel instance of a wartime leader resorting to a human offering as the decisive or tragic act in a military/personal crisis.
- Mesha Stele (Moabite Inscription, c. 9th cent. BCE) (allusion): Extra‑biblical inscription of ‘Mesha, king of Moab’ records conflict with Israel and dedication to Chemosh; often linked historically to the Moabite campaign in 2 Kings 3 and provides an external parallel to the Moabite king’s desperate wartime actions.
Alternative generated candidates
- When the king of Moab saw that the battle was too mighty for him, he took with him seven hundred men who drew the sword to break through to the king of Edom, but they could not.
- But when the king of Moab saw that the battle had grown too strong for him, he took with him seven hundred men who drew swords to break through to the king of Edom; they could not.
2 K.3.27 - Details
Original Text
Morphology
- ויקח: VERB,qal,impf,3,m,sg
- את: PRT,acc
- בנו: NOUN,m,sg,abs+3ms
- הבכור: NOUN,m,sg,def
- אשר: PRON,rel
- ימלך: VERB,qal,impf,3,m,sg
- תחתיו: PREP+PRON,3,m,sg
- ויעלהו: VERB,hiphil,impf,3,m,sg+3,m
- עלה: VERB,qal,perf,3,m,sg
- על: PREP
- החמה: NOUN,f,sg,def
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- קצף: VERB,qal,imperfect,3,m,sg
- גדול: ADJ,m,sg,abs
- על: PREP
- ישראל: NOUN,m,sg,abs
- ויסעו: VERB,qal,impf,3,m,pl
- מעליו: PREP+PRON,3,m,sg
- וישבו: VERB,qal,impf,3,m,pl
- לארץ: PREP+NOUN,f,sg,abs
Parallels
- Judges 11:30-40 (thematic): Jephthah’s vow leads to the sacrifice/offer of his daughter after a military vow—parallel theme of a leader’s child being offered in the context of war and desperation.
- Deuteronomy 12:31 (verbal): Explicit prohibition and description of peoples who 'burn their sons and daughters' to foreign gods—closely parallels the act of a king offering his firstborn to avert disaster.
- Leviticus 18:21 (thematic): Law forbidding child sacrifice to Molech; provides the legal/ethical background against which the Moabite king’s action is judged.
- 2 Kings 16:3 (verbal): King Ahaz of Judah is said to have 'burned his son'—a similar royal act of child sacrifice described with comparable language.
- Psalm 106:37-38 (thematic): The psalm condemns Israelites who 'sacrificed their sons and daughters' and served idols—thematises child sacrifice as a corrupt religious response to crisis, echoing 2 Kgs 3:27.
Alternative generated candidates
- Then he took his firstborn son who would have reigned in his place and offered him as a burnt offering on the wall. There was a great indignation against Israel; they withdrew and returned to their own land.
- Then he took his eldest son who would have reigned in his place and offered him up as a burnt offering on the wall. There came great wrath against Israel; they withdrew from him and returned to their own land.
Jehoram son of Ahab became king over Israel in Samaria in the eighteenth year of Jehoshaphat king of Judah; and he reigned twelve years.
He did evil in the sight of the LORD—only not like his father and mother—and he removed the pillar of Baal that his father had made.
Nevertheless he clung to the sins of Jeroboam son of Nebat, which led Israel into sin; he did not turn from them. Now Mesha king of Moab was a sheepbreeder; and he used to render to the king of Israel one hundred thousand lambs and one hundred thousand rams of wool. But it came to pass, when Ahab was dead, that the king of Moab rebelled against the king of Israel. So King Jehoram went out of Samaria in that day and mustered all Israel. And he went and sent to Jehoshaphat king of Judah, saying, “The king of Moab has rebelled against me; will you go with me to fight Moab?” And Jehoshaphat said, “I will go; as you are, so am I; my people as your people; my horses as your horses.”
Then he said, “Which way shall we go up?” And he answered, “By the way of the wilderness of Edom.” So the king of Israel, the king of Judah, and the king of Edom went; and they marched seven days, but there was no water for the host and for the animals that followed them. And the king of Israel said, “Alas! The LORD has called these three kings to give them into the hand of Moab.”
Jehoshaphat said, “Is there not here a prophet of the LORD, that we may inquire of the LORD by him?” One of the king of Israel’s servants answered, “Here is Elisha the son of Shaphat, who used to pour water on the hands of Elijah.”
Jehoshaphat said, “The word of the LORD is with him.” So the king of Israel, Jehoshaphat, and the king of Edom went down to him.
Elisha said to the king of Israel, “What have I to do with you? Go to the prophets of your father and the prophets of your mother.” But the king of Israel said, “Because the LORD has called these three kings together to give them into the hand of Moab?”
Elisha said, “As the LORD of hosts lives, before whom I stand, unless I see Jehoshaphat king of Judah standing with me, I will not look at you nor see you. Now bring me a minstrel.” And when the minstrel played, the hand of the LORD came upon him.
He said, “Thus says the LORD: Make this valley full of cisterns—cisterns.
For thus says the LORD: You shall not see wind, nor shall you see rain, yet this valley shall be filled with water; and you shall drink, you, your cattle, and your beasts. And this shall be easy in the sight of the LORD; he will give Moab into your hand.
You shall strike down every fortified city and every choice city; you shall cut down every good tree and stop up every spring of water, and lay waste every good field with stones.”
It came to pass in the morning, when the burnt offering was being offered, that behold, water came from the way of Edom; and the land was filled with water.
When all the Moabites heard that the kings had come up to fight against them, they assembled everyone, cried aloud from every border, and stood on the border. And they rose early in the morning; the sun shone upon the water, and the Moabites saw the water opposite them as red as blood.
They said, “It is blood! The kings have surely struck one another, and they have slain each other; now therefore, Moab, plunder!” So they came to the camp of Israel; and Israel rose and struck the Moabites. The Moabites fled before them, and Israel pursued and struck them.
They destroyed the cities, and each man threw every good plot of ground into ruin and filled it with stones; they stopped up all the springs of water and cut down every good tree—until they left the stones of the wall like a winepress, and the slingers surrounded and struck them.
When the king of Moab saw that the battle was too strong for him, he took seven hundred men who drew the sword to break through to the king of Edom, but they could not.
Then he took his eldest son who would have reigned in his place, and offered him as a burnt offering on the wall; there was great wrath against Israel, and they withdrew and departed from him, and returned to their own land.