|A before and after take on 2 Kings 2:24, the story of how Elisha issues a “curse” on 42 boys, for calling him bald, that draws two female “bears” out of the woods, who tear the boys to pieces. This strange-sounding Biblical story, accordingly, i.e. according to recension theory, is a monotheistic rewrite of the Set and Horus battle, in the form of two bears (Budge, 1904). The 42 boys are rewrites of the 42 gods of the judgment hall, i.e. 42 nome gods of Egypt, who judge the result of the fight. The character Elisah, or El-sah, is Hebrew for “god Sah”, i.e. the Orion constellation version of the god Osiris.|
In the Bible, 2 Kings 2:24, and surrounding text, reads as follows: 
23 And he went up from thence unto Bethel: and as [Elisha] was going up by the way, there came forth little children out of the city, and mocked him, and said unto him, Go up, thou bald head; go up, thou bald head.
24 And he turned back, and looked on them, and cursed them in the name of the Lord. And there came forth two she bears out of the wood, and tare forty and two children of them.
25 And he went from thence to mount Carmel, and from thence he returned to Samaria.
This peculiar-sounding tale, historically, has had frequent illustrations; a few examples (Ѻ)(Ѻ)(Ѻ) of which are shown below:
|The typical representations of Set and Horus, the origin behind the "two bears" of 2 Kings 2:24.|
This strange-sounding Biblical story, accordingly, i.e. according to recension theory, is a rewrite of the famous Set and Horus battle, dating to pre-Dynastic time (c.3500BC), who were said to have battled in the form of two bears; Set and Horus shown below in the standard form of jackal-like camel animal and hawk, respectively.
The fight was done to rectify the previous killing of Osiris (El-Sah, i.e. "god Sah" or "Elisha"), the father of Horus, and brother of Set; Osiris having been previously "tore up" into 14 pieces by Set, because he had accidentally slept with Set's wife Nephthys, whom Osiris had mistake for his wife Isis, Nephthys' twin sister.
The 42 boys are rewrites of the 42 gods of the judgment hall, i.e. 42 nome gods of Egypt, who presided the judgment of the dead, and presumably over the battle between Set and Horus. The Hebrew mythology translated character Elisha, or El-sah, is Hebrew for “god Sah”, i.e. the Orion constellation (made of 14 stars) version of the god Osiris (or Sah-Osiris). The tearing up of the 42 boys is a rewritten retelling of the metaphor of the tearing up of the 14 stars of the Osiris, in the form of the Orion constellation, prior to his Nov-Dec "rising" or resurrection, i.e. the Orion constellation viewed as a man (or pharaoh) rising from the horizontal position to the vertical position between 9PM and 12mid in Nov and Dec.
In 1874, Chambers Encyclopedia, summarized the Set vs Horus battle, using what seems to be the Plutarch (100CE) version of the story, as follows: 
“The goddess [Isis], intending to visit Horus her son at Buto (Ѻ), deposited the chest [containing the body of Osiris] in an unfrequented spot; but Typhon [Set] discovered it by the light of the moon, tore it into 14 pieces, and distributed each to a nome or district. Isis recovered all by passing the marshes in a boat of papyrus; all except the phallus, which had been eaten by the Lepidotus, the Phagrus, and Oxyrhynchus fish. Subsequently, a battle took place between Horus and Typhon or Set, which lasted three days, and ended by Typhon having fetters [pictured adjacent] placed upon him. Isis, however, liberated Typhon, which so enraged Horus that he tore off her diadem, but Teti or Thoth placed on her the head of a cow instead. Typhon finally accused Horus of illegitimacy; but the question was decided between them by Teti or Thoth and the  gods. From Osiris, after his death, and Isis sprung Harpocrates [Horus]. Osiris seems to have been finally revived, and to have become the judge of the Karneter or Hades [afterlife], presiding at the final judgment of souls in the Hall of the two Truths [Judgment Hall], with the 42 demons [42 nome gods] who presided over the capital sins, and awarding to the soul its final destiny. Thoth or Hermes recorded the judgment, and justified the deceased against his accusers, as he had formerly done for Osiris.”
|The Greco-Egyptian astro-theology interpretation of Horus killing Set, or the constellation Khepesh, i.e. "Thigh" (Egyptian) or "Bear" (Greek) shaped, constellation; Set being held in chains by the hippopotamus goddess Reret, a form of Isis, who later, feeling sorry for Set, releases his chains. The second version of the fight, between Set and Horus, was said to have taken place in the form of "two bears" according to Wallis Budge (1904). |
“The kingdom of Set was supposed to be placed in the northern sky, and his abode was one of the stars which formed the constellation of Khepesh or the ‘Thigh’, which has been identified with the Great Bear, and it was from this region that he made use of his baleful influence to thwart the beneficent designs of Osiris, whose abode was Sah or Orion, and of Isis [Reret], whose home was Sept, or Sothis.”
This would seem to be an astro-theology reference, to a bear-shaped constellation. The constellation of the “Great Bear” (Ѻ) is the sign (Ѻ) of Set; similar to how the Orion constellation is the sign of Osiris.
Decoding | History
In 1881, Gerald Massey, in his A Book of the Beginnings, while not decoding the Elisha and the Two Bears” story, was making connections between Elijah, Elisha, and Egyptian mythology. 
In 1936, H.S. Darlington, in his “Elisha and the Two She-Bears”, was making semi-approximate, slightly error-filled, connections between Elisha, Osiris, and the 42 nomes of Egypt. On Elisha and Elijah, Darlington says the following:
“Now, Elisha was the understudy of Elijah who is said to have been a ‘hairy man’ and to have worn a garment of hair, or possibly the pelt of some shaggy haired animal such as that of the bear or the lion. Elijah probably belonged to some order of shamans who vowed never to cut the hair off their heads and faces, lest the power they received from the spirit they served should forsake them.”
The correction of this, i.e. the descriptions of Elisha and Elijah, is that the hairy man or “garment of hair” description is reference to the over-typical description of Set who is said to have worn a hairy red coat of fur (the model behind the red color of the devil). Darlington then connects Elisha to Baal:
“Elijah is represented as a rain-maker who won a contest in opposition to the priests of Baal.”
The god Set, as Wallis Budge (1904) has pointed out, was previously ascribed, by the Egyptians in the Delta region, with all the attributes of the Semitic god Baal; who, in later Christian times, became on of the names of the devil.  Darlington then attempts to connect 42 and Osiris with the Elisha version of the story as follows:
“There crops up the question why the number forty-two  is specifically given as the number of students in the college at Bethel, all of whom are supposed to have been struck by lightning? Could it be that the acceptable and maximum number of students or brothers in a shamanistic training school, under the tutelage of a fatherly priest, was set at forty-two? If so, perhaps the idea arose in Egypt, where Osiris as the father of men, and the slain god, is said to have been cut up into a number of fragments. Commonly he was divided into fourteen but others say sixteen, and still another account says forty-two.”Here, to correct things, fourteen is the number of stars of the Orion constellation, dubbed the the early Egyptians as the god Sah, hence the namesake "El-Sah" or Elisha or Elijah, which are but Hebrew namesake translations of "god Sah". The god Sah, as is well established, was in the early Dynastic period, syncretized with the god Osiris. Hence, in transliteration, we have the following: "god Sah" [equals] "god Osiris" [equals] "Elisha (or Elijah)". Also, to correct things, Osiris, in the famous "Passion of Osiris", was never cut into 42 pieces. Darlington continues:
“One of these fragments was supposed to have been preserved in each of the principal temples. These forty-two temples were located in the forty-two names or districts of the land. Although Osiris was dismembered it was believed that he would be resurrected when all forty-two parts came to a coalescence or integration whereby his spiritual body, rather than his material body, would be reconstituted, and a new unity achieved. No doubt there was a priest for each of the forty-two temples and the forty-two fragments. If these men met in secret conclave at times, in a secret hall of initiation, they would figuratively at least have restored Osiris to cosmic functioning again.”
Here, to correct things again, only 14 parts of Osiris had to be reconstituted (as a mummy) prior to resurrection. Darlington continues:
“In Christian terms where one or two are gathered together there the Christ will be: so it seems the Egyptians believed that in the assembly of forty-two priests as parts of the total spirit of the slain deity, the godhead in perfection would be reestablished. Every soul seeking union with Osiris had to be tried before forty-two judges who assisted Osiris, and these it seems are the brothers of a fraternity who pass on the character of the candidate for initiation into the ultimate mysteries of the god and of the doctrine of unity with him. Hence from Egypt, probably came the notion of having forty-two students or brothers in a fully constituted lodge of rain-makers.”This part is about correct. The 42 judges, mentioned by Darlington, are the 42 gods (nome gods) of the Judgment Hall, where Osiris judges the soul of the deceased, the weight of the soul, determined by the 42 negative confessions.
|A Horus Gilgamesh Awkward Moments: Children’s Bible (2013) rendition (Ѻ) 2 Kings 2:24, the two female bears shown as two male "bears", via the metaphor for large harry homosexual men. |
“In summary: The forty-two children torn by the two she-bears, were priestly brothers in an initiation school for doctors who sought for adoption by Thunder, but who knew him as Baal instead of by his "true" name Yahveh [Yahweh]. Elisha as a partly bald man called up a thunderstorm, and the lightning struck the false "sons of the prophet." This in itself was a wonder, for a bald man should not normally have any power at all to provoke a thunderstorm. Thus, Elisha was an exceptional priest and Yahveh an exceptional Thunderer.”
The conclusion here, while way off, at least is in the neighborhood, i.e. in the sense of connecting Elisha to Baal, who was a latter form of Set, and connects the story, in a round-about sense, previously, to Osiris and the 42 nomes.
In 2017, Libb Thims decoded the 2 Kings 2:24 parable, independently, while reading the Set chapter of Wallis Budge's The Gods of the Egyptians, Volume Two (1904), and its mention of Set and Horus fighting in the form of "two bears", the illustrated Horus Gilgamesh (2013) rendition, shown adjacent, which he had previously read, coming to mind at this point.
The following are related quotes:
“The Egyptians say that the souls of their gods shine as the stars in the firmament, and the soul of Isis is called by the Greeks the Dog Star, but the Egyptians Sothis, and the soul of Horus is called Orion, and the soul of Typhon [Set] is called the Bear.”— Plutarch (100AD), On Isis and Osiris (pg. 53)
“Osiris wrestles for 3 days and 3 nights with Set over the throne, and are turned into bears (Ursa Major and Ursa Minor).”— Eddie Austerlitz (2010), If It’s Backwards It Must Be Right (pg. 47)
● Joshua 10:13
1. 2 Kings 2:24 (KJV) – BibleGateway.com.
2. Gilgamesh, Horus and Tickheathen, Agnes. (2013). Awkward Moments Children’s Bible, Volume One (Foreword: David McAfee) (eB) (Ѻ) (Tear Those Boys to Pieces, pgs. 23-24). CreateSpace.
3. Budge, Wallis. (1904). The Gods of the Egyptians, Volume Two (two bears, pg. 245; Great Bear, pg. 249, Baal, pg. 250). Dover, 1969.
4. Chambers, Robert. (1874). Chambers’s Encyclopedia: a Dictionary of Universal Knowledge for the People, Volume VII (§:Osiris, pgs. 133-34). W. and R. Chambers.
5. Massey, Gerald. (1881). A Book of the Beginnings, Volume Two (pg. 211). Cosimo, 2007.
6. Darlington, H.S. (1936). “Elisha and the Two She-Bears” (pdf), Open Court, 2(6):107-114.