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Nach YomiII Kings · מלכים ב׳Chapter 13

II Kings 13

מלכים ב׳ פרק י״ג

Section: נביאים · נביאים ראשונים | Book: II Kings | Chapter: 13 of 25 | Day: 135 of 742

Date: June 26, 2026

קלאוד על הנ״ך

Chapter 13 returns the narrative to the Northern Kingdom, covering the reigns of two kings of Israel — Jehoahaz son of Jehu and his son Jehoash (Joash) of Israel — and culminating in the death of the prophet Elisha, who has dominated the book since chapter 2. The chapter is framed by the long Aramean oppression that began with Hazael: Israel is ground down “like the dust under foot” (verse 7), reduced to a token army of fifty horsemen, ten chariots, and ten thousand foot soldiers. Yet the theological pulse of the chapter is the rhythm of sin, suffering, supplication, and salvation. Jehoahaz does evil and clings to the sins of Jeroboam, God delivers Israel into Aramean hands, and only when Jehoahaz “pleads with God” (verse 4) does the Lord relent and provide “a deliverer” — whom Rashi, Radak, and Metzudat David identify not as Jehoahaz himself but as his grandson’s-era successor Jehoash, through whom the promised rescue would unfold.

The chapter is notorious among the commentators for its chronological knots, and they engage them head-on. Metzudat David and Radak both labor over verse 1 (the twenty-third year of Joash of Judah) and verse 10 (the thirty-seventh year), with Rashi famously confessing on verse 10 that “this verse is contradicted from two sides, and I have found no one to reconcile it.” Radak’s resolution — that Jehoash of Israel reigned two years during his father’s lifetime — becomes the key, and it dovetails with his striking reading of verse 5: since the text says God “listened” to Jehoahaz and sent a deliverer, the deliverance must have begun in Jehoahaz’s own days even though it was accomplished only through his son, perhaps by a prophet who crowned Jehoash early so the father could glimpse the salvation to come. These are not pedantic exercises; they reflect the commentators’ conviction that the precise dating of the kings encodes the working-out of divine promise and judgment.

The dramatic heart of the chapter is the deathbed scene of Elisha (verses 14-19), one of the most poignant prophet-king encounters in Nach. Joash of Israel comes down to the dying prophet and weeps the very words Elisha himself had cried at Elijah’s ascent: “My father, my father! Israel’s chariots and its riders!” — acknowledging, as Metzudat David explains, that the prophet’s prayer had defended Israel more effectively than any army. Elisha then orchestrates a prophetic sign-act: he has the king shoot an arrow eastward toward Aram, declaring it “an arrow of victory for the Lord, an arrow of victory over Aram,” and promising a rout at Aphek — the very site of an earlier Aramean defeat (I Kings 20). But when Elisha tells the king to strike the ground with the remaining arrows, Joash strikes only three times and stops. The prophet, angry, declares that he should have struck five or six times to annihilate Aram completely; now he will defeat them only three times. The episode is a meditation on the partnership between divine grace and human initiative: the salvation was offered in full, but the king’s lack of zeal capped its reach.

The chapter closes with Elisha’s death and burial (verse 20) and the astonishing posthumous miracle of his bones: a corpse hastily thrown into Elisha’s grave to escape a Moabite raiding band revives upon touching the prophet’s bones and stands on his feet (verse 21). Radak preserves the rich aggadic traditions surrounding this — that the revived man fulfilled the promise of a “double portion” of Elijah’s spirit (Elijah revived one, Elisha two), and the debate over whether the man lived on or revived only momentarily so as not to be buried beside the righteous prophet. The final verses (22-25) bring the chapter’s threads together as theology and history: despite Israel’s sin, “God was gracious and merciful to them… for the sake of the covenant with Abraham, Isaac, and Jacob” (verse 23), and refused to destroy them. With Hazael’s death, the long oppression eases, and Jehoash strikes Ben-hadad three times — exactly as Elisha had foretold — recovering the Israelite towns his father had lost. The number three, the measure of the king’s hesitation, becomes the measure of his victory.

פרק י״ג · Chapter 13

פסוק א׳ · Verse 1

Hebrew:

בִּשְׁנַ֨ת עֶשְׂרִ֤ים וְשָׁלֹשׁ֙ שָׁנָ֔ה לְיוֹאָ֥שׁ בֶּן־אֲחַזְיָ֖הוּ מֶ֣לֶךְ יְהוּדָ֑ה מָ֠לַ֠ךְ יְהוֹאָחָ֨ז בֶּן־יֵה֤וּא עַל־יִשְׂרָאֵל֙ בְּשֹׁ֣מְר֔וֹן שְׁבַ֥ע עֶשְׂרֵ֖ה שָׁנָֽה׃

English:

In the twenty-third year of King Joash son of Ahaziah of Judah, Jehoahaz son of Jehu became king over Israel in Samaria—for seventeen years.

Jehoahaz son of Jehu becomes king over Israel in Samaria in the twenty-third year of Joash of Judah, reigning seventeen years. Metzudat David and Radak both work through the chronology: Joash of Judah began to reign at the start of Jehu's seventh year, Jehu died after twenty-eight years, so Jehoahaz's accession fell at the start of Joash's twenty-third year (Radak reads both dates as 'the beginning of' their respective years).

פסוק ב׳ · Verse 2

Hebrew:

וַיַּ֥עַשׂ הָרַ֖ע בְּעֵינֵ֣י יְהֹוָ֑ה וַ֠יֵּ֠לֶךְ אַחַ֨ר חַטֹּ֜את יָרׇבְעָ֧ם בֶּן־נְבָ֛ט אֲשֶׁר־הֶחֱטִ֥יא אֶת־יִשְׂרָאֵ֖ל לֹא־סָ֥ר מִמֶּֽנָּה׃

English:

He did what was displeasing to GOD. He persisted in the sins that Jeroboam son of Nebat had caused Israel to commit; he did not depart from them.

פסוק ג׳ · Verse 3

Hebrew:

וַיִּֽחַר־אַ֥ף יְהֹוָ֖ה בְּיִשְׂרָאֵ֑ל וַֽיִּתְּנֵ֞ם בְּיַ֣ד ׀ חֲזָאֵ֣ל מֶלֶךְ־אֲרָ֗ם וּבְיַ֛ד בֶּן־הֲדַ֥ד בֶּן־חֲזָאֵ֖ל כׇּל־הַיָּמִֽים׃

English:

GOD was angry with Israel and repeatedly delivered them into the hands of King Hazael of Aram and into the hands of Ben-hadad son of Hazael.

Angered by Israel's sin, God repeatedly delivered them into the hands of Hazael of Aram and his son Ben-hadad. Metzudat David explains that 'all the days' means throughout the reign of Jehoahaz, the period of unrelenting Aramean oppression that frames the chapter.

פסוק ד׳ · Verse 4

Hebrew:

וַיְחַ֥ל יְהוֹאָחָ֖ז אֶת־פְּנֵ֣י יְהֹוָ֑ה וַיִּשְׁמַ֤ע אֵלָיו֙ יְהֹוָ֔ה כִּ֤י רָאָה֙ אֶת־לַ֣חַץ יִשְׂרָאֵ֔ל כִּי־לָחַ֥ץ א��תָ֖ם מֶ֥לֶךְ אֲרָֽם׃

English:

But Jehoahaz pleaded with GOD; and GOD listened to him, having seen the suffering that the king of Aram inflicted upon Israel.

Jehoahaz pleaded with God, and God listened, having seen Israel's suffering under the king of Aram. Metzudat David notes that it was the sight of their oppression -- not the merit of Jehoahaz's prayer alone -- that moved God to respond, since otherwise the prayer would not have been worthy of acceptance.

פסוק ה׳ · Verse 5

Hebrew:

וַיִּתֵּ֨ן יְהֹוָ֤ה לְיִשְׂרָאֵל֙ מוֹשִׁ֔יעַ וַיֵּ֣צְא֔וּ מִתַּ֖חַת יַד־אֲרָ֑ם וַיֵּשְׁב֧וּ בְנֵי־יִשְׂרָאֵ֛ל בְּאׇהֳלֵיהֶ֖ם כִּתְמ֥וֹל שִׁלְשֽׁוֹם׃

English:

So GOD granted Israel a deliverer, and they gained their freedom from Aram; and Israel dwelt in its homes as before.

God granted Israel a deliverer, and they escaped Aramean control and dwelt securely as before. Rashi, Radak, and Metzudat David identify the 'deliverer' as Jehoash son of Jehoahaz, of whom it is later said 'You shall strike Aram three times' (verse 19); the deliverance began in Jehoahaz's reign but was accomplished through his son.
▶Commentaries (1)
רש״יRashi
וַיִּתֵּן ה' לְיִשְׂרָאֵל מוֹשִׁיעַ. אֶת יוֹאָשׁ בֶּן יְהוֹאָחָז, שֶׁנֶּאֱמַר בּוֹ: שָׁלשׁ פְּעָמִים תַּכֶּה אֶת אֲרָם.
And Adonoy provided Yisroel with a savior. Yoash son of Yehoachaz, concerning whom it is stated, "You will strike [and defeat] Arom [only] three times."1Below, v. 19.

פסוק ו׳ · Verse 6

Hebrew:

אַ֠ךְ לֹא־סָ֜רוּ מֵחַטֹּ֧את בֵּית־יָרׇבְעָ֛ם אֲשֶׁר־הֶחֱטִ֥י אֶת־יִשְׂרָאֵ֖ל בָּ֣הּ הָלָ֑ךְ וְגַם֙ הָאֲשֵׁרָ֔ה עָמְדָ֖ה בְּשֹׁמְרֽוֹן׃

English:

However, they did not depart from the sins that the House of Jeroboam had caused Israel to commit; they persisted in them. Even the sacred postasacred post Used in worship of the goddess Asherah. stood in Samaria.

Despite this rescue, Israel did not abandon the sins of the House of Jeroboam, and even the Asherah pole still stood in Samaria. Metzudat David explains the verse refers back to Jehoahaz: his prayer was offered even while clinging to sin; Radak notes that Jehu had destroyed Baal worship but not the Asherah, which thus remained.

פסוק ז׳ · Verse 7

Hebrew:

כִּ֣י לֹא֩ הִשְׁאִ֨יר לִיהוֹאָחָ֜ז עָ֗ם כִּ֣י אִם־חֲמִשִּׁ֤ים פָּֽרָשִׁים֙ וַעֲשָׂ֣רָה רֶ֔כֶב וַעֲשֶׂ֥רֶת אֲלָפִ֖ים רַגְלִ֑י כִּ֤י אִבְּדָם֙ מֶ֣לֶךְ אֲרָ֔ם וַיְשִׂמֵ֥ם כֶּעָפָ֖ר לָדֻֽשׁ׃

English:

bThis verse would read well after v. 3. In fact, Jehoahaz was left with a force of only fifty riders, ten chariots, and ten thousand foot soldiers; for the king of Aram had decimated them and trampled them like the dust under his feet.

Aram had reduced Jehoahaz to a token force of fifty horsemen, ten chariots, and ten thousand foot soldiers, having decimated and trampled them like dust. Metzudat David explains 'like dust to be trodden' as dust crushed underfoot; Radak notes this verse explains the oppression described earlier (verse 3) rather than the deliverance just mentioned.

פסוק ח׳ · Verse 8

Hebrew:

וְיֶ֨תֶר דִּבְרֵ֧י יְהוֹאָחָ֛ז וְכׇל־אֲשֶׁ֥ר עָשָׂ֖ה וּגְבוּרָת֑וֹ הֲלוֹא־הֵ֣ם כְּתוּבִ֗ים עַל־סֵ֛פֶר דִּבְרֵ֥י הַיָּמִ֖ים לְמַלְכֵ֥י יִשְׂרָאֵֽל׃

English:

The other events of Jehoahaz’s reign, and all his actions and his exploits, are recorded in the Annals of the Kings of Israel.

The rest of Jehoahaz's deeds and his exploits are recorded in the Annals of the Kings of Israel. Metzudat David explains 'his might' (gevurato) refers to his wars against other nations besides Aram, against whom he had no success.

פסוק ט׳ · Verse 9

Hebrew:

וַיִּשְׁכַּ֤ב יְהוֹאָחָז֙ עִם־אֲבֹתָ֔יו וַֽיִּקְבְּרֻ֖הוּ בְּשֹׁמְר֑ו��ן וַיִּמְלֹ֛ךְ יוֹאָ֥שׁ בְּנ֖וֹ תַּחְתָּֽיו׃ {פ}

English:

Jehoahaz rested with his ancestors and he was buried in Samaria; his son Joash succeeded him as king.

פסוק י׳ · Verse 10

Hebrew:

בִּשְׁנַ֨ת שְׁלֹשִׁ֤ים וָשֶׁ֙בַע֙ שָׁנָ֔ה לְיוֹאָ֖שׁ מֶ֣לֶךְ יְהוּדָ֑ה מָ֠לַ֠ךְ יְהוֹאָ֨שׁ בֶּן־יְהוֹאָחָ֤ז עַל־יִשְׂרָאֵל֙ בְּשֹׁ֣מְר֔וֹן שֵׁ֥שׁ עֶשְׂרֵ֖ה שָׁנָֽה׃

English:

In the thirty-seventh year of King Joash of Judah, Jehoash son of Jehoahaz became king of Israel in Samaria—for sixteen years.

Jehoash son of Jehoahaz becomes king of Israel in the thirty-seventh year of Joash of Judah, reigning sixteen years. Rashi candidly states this date 'is contradicted from two sides, and I have found no one to reconcile it,' expecting 'thirty-ninth'; Metzudat David and Radak resolve it by positing that Jehoash reigned two years during his father's lifetime.
▶Commentaries (1)
רש״יRashi
בִּשְׁנַת שְׁלשִׁים וָשֶׁבַע וְגוֹ'. מִקְרָא זֶה מֻכְחַשׁ מִשְּׁנֵי צְדָדִין, וְלֹא מָצָאתִי לוֹ מְתַקֵּן, שֶׁהָיָה לוֹ לוֹמַר שְׁלשִׁים וָתֵשַׁע, שֶׁהֲרֵי עָמַד אָבִיו בִּשְׁנַת עֶשְׂרִים וְשָׁלשׁ לְיוֹאָשׁ, וּמָלַךְ שְׁבַע עֶשְׂרֵה שָׁנָה, נִמְצָא שֶׁמֵּת בִּשְׁנַת שְׁלשִׁים וָתֵשַׁע לְיוֹאָשׁ. וְעוֹד הָא אָמוּר לְמַטָּה בָּעִנְיָן: בִּשְׁנַת שְׁתַּיִם לְיוֹאָשׁ בֶּן יְהוֹאָחָז מֶלֶךְ יִשְׂרָאֵל מָלַךְ אֲמַצְיָה בֶּן יוֹאָשׁ מֶלֶךְ יְהוּדָה, נִמְצָא שֶׁעָמַד יוֹאָשׁ בֶּן יְהוֹאָחָז בִּשְׁנַת אַרְבָּעִים שֶל יוֹאָשׁ שֶׁהָיְתָה שָׁנָה אַחֲרוֹנָה לוֹ, וּבְשָׁנָה שְׁנִיָּה לְיוֹאָשׁ בֶּן יְהוֹאָחָז מָלַךְ אֲמַצְיָה, וְאַף כִּי תֹאמַר שֶׁמָּלַךְ אֲמַצְיָה בִּשְׁנַת מוֹת אָבִיו, וְקָרָא הַכָּתוּב שְׁנַת שְׁתַּיִם לְיוֹאָשׁ, לָמַדְתָּ שֶׁלֹּא מָלַךְ יוֹאָשׁ מֶלֶךְ יִשְׂרָאֵל עַד שְׁנַת שְׁלשִׁים וָתֵשַׁע שֶל יוֹאָשׁ מֶלֶךְ יְהוּדָה.
In the thirty-seventh year, etc. This verse is contradicted from two sides, and I have not found a reconciliation, for it should have said, "thirty-ninth [year]," because his father ascended [to the throne] in the twenty-third year of Yoash['s reign], and reigned seventeen years, consequently, he died in the thirty-ninth year of Yoash['s reign]. Also, it is stated below in this section, "In the second year of Yoash son of Y[eh]oachaz, king of Yisroel, Amatzyoh, son of Yoash became king."2Below 14:1.—the king of Yehudah—Consequently, Yoash son of Yehoachaz, ascended [to the throne] in the fortieth year of Yoash, which was his last year, and in the second year of Yoash son of Yehoachaz, Amatzyoh became king. And even if you say that Amatzyoh became king in the year of his father's death, and Scripture calls this the second year of Yoash['s reign], [nonetheless,] you can deduce that Yoash the king of Yisroel did not become king until the thirty-ninth year of Yoash the king of Yehudah.

פסוק י״א · Verse 11

Hebrew:

וַיַּעֲשֶׂ֥ה הָרַ֖ע בְּעֵינֵ֣י יְהֹוָ֑ה לֹ֣א סָ֠ר מִכׇּל־חַטֹּ֞אות יָרׇבְעָ֧ם בֶּן־נְבָ֛ט אֲשֶׁר־הֶחֱטִ֥יא אֶת־יִשְׂרָאֵ֖ל בָּ֥הּ הָלָֽךְ׃

English:

He did what was displeasing to GOD; he did not depart from any of the sins that Jeroboam son of Nebat had caused Israel to commit; he persisted in them.

פסוק י״ב · Verse 12

Hebrew:

וְיֶ֨תֶר דִּבְרֵ֤י יוֹאָשׁ֙ וְכׇל־אֲשֶׁ֣ר עָשָׂ֔ה וּגְב֣וּרָת֔וֹ אֲשֶׁ֣ר נִלְחַ֔ם עִ֖ם אֲמַצְיָ֣ה מֶלֶךְ־יְהוּדָ֑ה הֲלֹא־הֵ֣ם כְּתוּבִ֗ים עַל־סֵ֛פֶר דִּבְרֵ֥י הַיָּמִ֖ים לְמַלְכֵ֥י יִשְׂרָאֵֽל׃

English:

The other events of Joash’s reign, and all his actions, and his exploits in his war with King Amaziah of Judah, are recorded in the Annals of the Kings of Israel.

The rest of Joash of Israel's deeds, including his war with Amaziah of Judah, are recorded in the Annals. Metzudat David and Radak ask why his death-notice appears here when his deeds are still to be told (and repeated in chapter 14), explaining that the text linked the start of his son Jeroboam's reign to his own, since Jeroboam too reigned in his father's lifetime.

פסוק י״ג · Verse 13

Hebrew:

וַיִּשְׁכַּ֤ב יוֹאָשׁ֙ עִם־אֲבֹתָ֔יו וְיָרׇבְעָ֖ם יָשַׁ֣ב עַל־כִּסְא֑וֹ וַיִּקָּבֵ֤ר יוֹאָשׁ֙ בְּשֹׁ֣מְר֔וֹן עִ֖ם מַלְכֵ֥י יִשְׂרָאֵֽל׃ {פ}

English:

Joash rested with his ancestors and Jeroboam occupied his throne; Joash was buried in Samaria with the kings of Israel.

Joash rested with his ancestors, Jeroboam occupied his throne, and Joash was buried in Samaria with the kings of Israel. Rashi notes these two summary verses seem premature, and suggests they were inserted here only as a break -- so as not to juxtapose Elisha's death (verse 14) directly with the verse about idolatry (verse 11).
▶Commentaries (1)
רש״יRashi
וְיָרָבְעָם יָשַׁב עַל כִּסְאוֹ. בְּנוֹ הָיָה. וְיֵשׁ לִתְמֹהַּ, לָמָּה נִכְתְּבוּ כָּאן שְׁנֵי מִקְרָאוֹת הַלָּלוּ, שֶׁהֲרֵי עוֹד לְפָנֵינוּ הוּא מְסַפֵּר וְהוֹלֵךְ בְּדִבְרֵי יוֹאָשׁ, וְחוֹזֵר וְכוֹתֵב וְיֶתֶר דִּבְרֵי יוֹאָשׁ וְגוֹ', וַיִּשְׁכַּב יוֹאָשׁ עִם אֲבוֹתָיו וְגוֹ'. וְאוֹמֵר אֲנִי, שֶׁלֹּא נִכְתְּבוּ אֶלָּא לְהַפְסִיק, שֶׁלֹּא לִסְמֹךְ מִיתַת אֱלִישָׁע לְמִקְרָא שֶל עֲבוֹדָה זָרָה, לוֹמַר וַיַּעַשׂ הָרָע וְגוֹ' וֶאֱלִישָׁע חָלָה וְגוֹ'.
And Yorovom sat on his throne. He was his [Yoash's] son. There is reason to wonder why these two verses were written here, for [Scripture] continues and tells about events of Yoash, and then repeats, "The rest of Yoash's deeds, etc.,3Below 14:15. and Yehoash slept with his forefathers, etc.,"4Ibid. v. 16. I therefore say that they [i.e., these two verses] were written [here] for the sole purpose of causing a break, so as not to juxtapose Elisha's death with a verse [dealing] with idolatry,5Alternatively, the verses are inserted here to indicate that Yorovom was placed on the throne by his father during his lifetime, and he ruled for two years.—Radak by saying, "He did what was evil, etc.,6v. 11. and Elisha became sick."7v. 14.

פסוק י״ד · Verse 14

Hebrew:

וֶֽאֱלִישָׁע֙ חָלָ֣ה אֶת־חׇלְי֔וֹ אֲשֶׁ֥ר יָמ֖וּת בּ֑וֹ וַיֵּ֨רֶד אֵלָ֜יו יוֹאָ֣שׁ מֶלֶךְ־יִשְׂרָאֵ֗ל וַיֵּ֤בְךְּ עַל־פָּנָיו֙ וַיֹּאמַ֔ר אָבִ֣י ׀ אָבִ֔י רֶ֥כֶב יִשְׂרָאֵ֖ל וּפָרָשָֽׁיו׃

English:

Elisha had been stricken with the illness of which he was to die, and King Joash of Israel went down to see him. He wept over him and cried, “Father, father! Israel’s chariots and riders!“cIsrael’s chariots and riders On Elisha as defender of Israel, see chapters 6–8.

Elisha falls ill with the sickness of which he would die, and Joash of Israel comes down weeping, 'My father, my father! Israel's chariots and its riders!' Metzudat David explains these are the very words Elisha cried at Elijah's ascent, acknowledging that the prophet's prayers protected Israel like chariots and horsemen; Radak notes the tradition that this was the third and fatal illness of Elisha's life.

פסוק ט״ו · Verse 15

Hebrew:

וַיֹּ֤אמֶר לוֹ֙ אֱלִישָׁ֔ע קַ֖ח קֶ֣שֶׁת וְחִצִּ֑ים וַיִּקַּ֥ח אֵלָ֖יו קֶ֥שֶׁת וְחִצִּֽים׃

English:

Elisha said to him, “Get a bow and arrows”; and he brought him a bow and arrows.

פסוק ט״ז · Verse 16

Hebrew:

וַיֹּ֣אמֶר ׀ לְמֶ֣לֶךְ יִשְׂרָאֵ֗ל הַרְכֵּ֤ב יָֽדְךָ֙ עַל־הַקֶּ֔שֶׁת וַיַּרְכֵּ֖ב יָד֑וֹ וַיָּ֧שֶׂם אֱלִישָׁ֛ע יָדָ֖יו עַל־יְדֵ֥י הַמֶּֽלֶךְ׃

English:

Then he said to the king of Israel, “Grasp the bow!” And when he had grasped it, Elisha put his hands over the king’s hands.

Elisha tells the king to grasp the bow, and places his own hands over the king's hands. Metzudat David explains 'harkev' means to rest and grip the bow; Radak explains Elisha laid his hands on the king's to strengthen his heart to believe in the sign of the arrows.

פסוק י״ז · Verse 17

Hebrew:

וַיֹּ֗אמֶר פְּתַ֧ח הַחַלּ֛וֹן קֵ֖דְמָה וַיִּפְתָּ֑ח וַיֹּ֨אמֶר אֱלִישָׁ֤ע יְרֵה֙ וַיּ֔וֹר וַיֹּ֗אמֶר חֵץ־תְּשׁוּעָ֤ה לַֽיהֹוָה֙ וְחֵ֣ץ תְּשׁוּעָ֣ה בַאֲרָ֔ם וְהִכִּיתָ֧ אֶת־אֲרָ֛ם בַּאֲפֵ֖ק עַד־כַּלֵּֽה׃

English:

“Open the window toward the east,” he said; and he opened it. Elisha said, “Shoot!” and he shot. Then he said, “An arrow of victory for GOD ! An arrow of victory over Aram! You shall rout Aram completely at Aphek.”

Elisha has the king open the eastern window and shoot, declaring it 'an arrow of victory for the Lord, an arrow of victory over Aram,' promising a rout at Aphek. Rashi explains the window faced east toward Aram ('Aram from the east'), and Radak identifies Aphek as the Judean site of an earlier Aramean defeat in Ahab's day, where victory would again be granted.
▶Commentaries (1)
רש״יRashi
פְּתַח הַחַלּוֹן קֵדְמָה. מוּל אֶרֶץ אֲרָם שֶׁהֵם בַּמִּזְרָח, כְּמָה שֶׁנֶּאֱמַר: אֲרָם מִקֶּדֶם. יְרֵה וַיּוֹר. שְׁדֵי וּשְׁדָא. וַיֹּאמֶר חֵץ תְּשׁוּעָה וְגוֹ'. אֱלִישָׁע אָמַר הַחֵץ הַזֶּה יִהְיֶה סִימַן תְּשׁוּעָה לְיִשְׂרָאֵל. בַּאֲפֵק. שֵׁם הָעִיר.
"Open the window towards the east." Opposite the land of Arom which is located in the east, as it is stated, "Arom from the east."8Yeshayahu 9:11. "Shoot!" And he shot. [Targum Yonoson renders] "Shoot!" And he shot. And he said, "An arrow of salvation, etc." Elisha said, "This arrow is a symbol of salvation for Yisroel." In Apheik. The name of the city [is Apheik].9Yisroel had been defeated earlier by Arom. See I Melochim 20:26-30.

פסוק י״ח · Verse 18

Hebrew:

וַיֹּ֛אמֶר קַ֥ח הַחִצִּ֖ים וַיִּקָּ֑ח וַיֹּ֤אמֶר ��ְמֶֽלֶךְ־יִשְׂרָאֵל֙ הַךְ־אַ֔רְצָה וַיַּ֥ךְ שָׁלֹשׁ־פְּעָמִ֖ים וַֽיַּעֲמֹֽד׃

English:

He said, “Now pick up the arrows.” And he picked them up. “Strike the ground!” he said to the king of Israel; and he struck three times and stopped.

Elisha tells the king to take the arrows and strike the ground; he strikes three times and stops. Metzudat David explains 'strike the ground' means to cast the arrows downward with the bow, and that the king then ceased -- the hesitation that the next verse rebukes.

פסוק י״ט · Verse 19

Hebrew:

וַיִּקְצֹ֨ף עָלָ֜יו אִ֣ישׁ הָאֱלֹהִ֗ים וַיֹּ֙אמֶר֙ לְהַכּ֨וֹת חָמֵ֤שׁ אוֹ־שֵׁשׁ֙ פְּעָמִ֔ים אָ֛ז הִכִּ֥יתָ אֶת־אֲרָ֖ם עַד־כַּלֵּ֑ה וְעַתָּ֕ה שָׁלֹ֥שׁ פְּעָמִ֖ים תַּכֶּ֥ה אֶת־אֲרָֽם׃ {פ}

English:

The agent of God was angry with him and said to him, “If only you had struckdIf only you had struck Lit. “to strike.” five or six times! Then you would have annihilated Aram; as it is, you shall defeat Aram only three times.”

The man of God is angry: had the king struck five or six times he would have annihilated Aram, but now he will defeat them only three times. Rashi and Metzudat David explain the king should have struck more, since the arrows were a sign of victory; the extent of his striking determined the extent of his future triumph.
▶Commentaries (1)
רש״יRashi
וַיֹּאמֶר לְהַכּוֹת חָמֵשׁ אוֹ שֵׁשׁ פְּעָמִים. הָיָה לְךָ. אָז. אִם כָּךְ עָשִׂיתָ, הִכִּיתָ אֶת אֲרָם חָמֵשׁ אוֹ שֵׁשׁ פְּעָמִים, שֶׁהֲרֵי לְסִימַן תְּשׁוּעָה הִרְכַּבְתִּי יָדֶיךָ עַל הַקֶּשֶׁת.
And [he] said, "[If only] you had struck [the arrows at the ground] five or six times. [I.e.,] you should have. Then. Had you done so, you would have struck Arom five or six times, for as a symbol of victory, I placed your hands on the bow.

פסוק כ׳ · Verse 20

Hebrew:

וַיָּ֥מׇת אֱלִישָׁ֖ע וַֽיִּקְבְּרֻ֑הוּ וּגְדוּדֵ֥י מוֹאָ֛ב יָבֹ֥אוּ בָאָ֖רֶץ בָּ֥א שָׁנָֽה׃

English:

Elisha died and he was buried. Now bands of Moabites used to invade the land at the coming of every year.eat the coming of every year Meaning of Heb. uncertain; emendation yields “year by year.”

Elisha dies and is buried, and Moabite raiding bands would invade the land at the turn of the year. Rashi and Metzudat David explain (per Targum) that 'ba shana' means the start of the year, when the land is full of vegetation for the raiders' animals; Radak adds that the raids began precisely because Elisha, through whom Israel had been saved from Moab, was now gone.
▶Commentaries (1)
רש״יRashi
יָבֹאוּ בָאָרֶץ. הָיוּ רְגִילִין לָבֹא וְלִשְׁלֹל בָּאָרֶץ. בָּא שָׁנָה. בְּמֵיעָל שַׁתָּא, בִּתְשׁוּבַת הַשָּׁנָה, בְּעוֹד הָאָרֶץ מְלֵאָה דְּשָׁאִים וְיֵשׁ מַאֲכָל לִבְהֶמְתָּם, דֶּרֶךְ חֲיָלוֹת לָצֵאת.
Would invade the land. It was common for them to come and plunder the land.10After Elisha's death.—Radak For as long as he was alive no Aramean dared to invade as indicated in II Melochim 6:23. At the beginning of each year. [Targum Yonoson renders,] "at the beginning of the year,"11I.e., בָּא שָׁנָה means "when the year [= שָׁנָה] enters [=בָּא]." However, שָׁנָה is feminine and בא is masculine. This difficulty can be resolved by substituting בָּא with בָּהּ, meaning "in that very year," i.e., the year that Elisha died.—Radak. Or, בָּא שָׁנָה means, "when he [Elisha] had come [to his resting place] for a year.—Ralbag [i.e.,] at the return of the year, when the ground is still full of vegetation, and there is food for their animals, it is customary for troops to set out [for war].

פסוק כ״א · Verse 21

Hebrew:

וַיְהִ֞י הֵ֣ם ׀ קֹבְרִ֣ים אִ֗ישׁ וְהִנֵּה֙ רָא֣וּ אֶֽת־הַגְּד֔וּד וַיַּשְׁלִ֥יכוּ אֶת־הָאִ֖ישׁ בְּקֶ֣בֶר אֱלִישָׁ֑ע וַיֵּ֜לֶךְ וַיִּגַּ֤ע הָאִישׁ֙ בְּעַצְמ֣וֹת אֱלִישָׁ֔ע וַיְחִ֖י וַיָּ֥קׇם עַל־רַגְלָֽיו׃ {פ}

English:

Once a man was being buried, when the people caught sight of such a band; so they threw the manfthe man I.e., the corpse. into Elisha’s grave and made off.gmade off Heb. “he made off.” When the [dead] man came in contact with Elisha’s bones, he came to life and stood up.

As a man was being buried, the people spotted a Moabite band and threw the corpse into Elisha's grave; on touching the prophet's bones the dead man revived and stood on his feet. Metzudat David explains the body rolled until it touched Elisha's bones, and that the man revived because Elisha did not wish the corpse to rest beside him; Radak preserves the aggadic traditions, including that this fulfilled Elijah's 'double portion' blessing.

פסוק כ״ב · Verse 22

Hebrew:

וַֽחֲזָאֵל֙ מֶ֣לֶךְ אֲרָ֔ם לָחַ֖ץ אֶת־יִשְׂרָאֵ֑ל כֹּ֖ל יְמֵ֥י יְהוֹאָחָֽז׃

English:

King Hazael of Aram had oppressed the Israelites throughout the reign of Jehoahaz.

פסוק כ״ג · Verse 23

Hebrew:

וַיָּ֩חׇן֩ יְהֹוָ֨ה ��ֹתָ֤ם וַֽיְרַחֲמֵם֙ וַיִּ֣פֶן אֲלֵיהֶ֔ם לְמַ֣עַן בְּרִית֔וֹ אֶת־אַבְרָהָ֖ם יִצְחָ֣ק וְיַעֲקֹ֑ב וְלֹ֤א אָבָה֙ הַשְׁחִיתָ֔ם וְלֹא־הִשְׁלִיכָ֥ם מֵעַל־פָּנָ֖יו עַד־עָֽתָּה׃

English:

But GOD was gracious and merciful to them, and turned back to them for the sake of the covenant with Abraham, Isaac, and Jacob. [God] refrained from destroying them, and still did not cast them out from the divine presence.

God was gracious and merciful to Israel for the sake of the covenant with Abraham, Isaac, and Jacob, refusing to destroy them or cast them from His presence 'until now.' Metzudat David explains 'until now' effectively means 'forever,' since anyone reading the verse in any generation can truthfully say 'until now.'

פסוק כ״ד · Verse 24

Hebrew:

וַיָּ֖מׇת חֲזָאֵ֣ל מֶֽלֶךְ־אֲרָ֑ם וַיִּמְלֹ֛ךְ בֶּן־הֲדַ֥ד בְּנ֖וֹ תַּחְתָּֽיו׃

English:

When King Hazael of Aram died, his son Ben-hadad succeeded him as king;

Hazael of Aram dies and his son Ben-hadad succeeds him. Metzudat David explains that Hazael's death came in order to bring deliverance to Israel: it was in the days of the weaker Ben-hadad that the promised rescue would be accomplished.

פסוק כ״ה · Verse 25

Hebrew:

וַיָּ֜שׇׁב יְהוֹאָ֣שׁ בֶּן־יְהוֹאָחָ֗ז וַיִּקַּ֤ח אֶת־הֶעָרִים֙ מִיַּד֙ בֶּן־הֲדַ֣ד בֶּן־חֲזָאֵ֔ל אֲשֶׁ֣ר לָקַ֗ח מִיַּ֛ד יְהוֹאָחָ֥ז אָבִ֖יו בַּמִּלְחָמָ֑ה שָׁלֹ֤שׁ פְּעָמִים֙ הִכָּ֣הוּ יוֹאָ֔שׁ וַיָּ֖שֶׁב אֶת־עָרֵ֥י יִשְׂרָאֵֽל׃ {פ}

English:

and then Jehoash son of Jehoahaz recovered from Ben-hadad son of Hazael the towns that had been taken from his father Jehoahaz in war. Three times Joash defeated him, and he recovered the towns of Israel.

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