And he stretched, and measured himself upon the child three times, and cried to the Lord, and said: 0 Lord my God, let the soul of this child, I beseech thee, return into his body.

And he stretcheth himself out on the lad three times, and calleth unto Jehovah, and saith, 'O Jehovah my God, let turn back, I pray Thee, the soul of this lad into his midst;'

And stretching herself out on the child three times, he made his prayer to the Lord, saying, O Lord my God, be pleased to let this child's life come back to him again.

And he stretched himself upon the child three times, and called out to the LORD, and said, 'LORD my God, please let this child's soul come into him again.'

And he stretched himself out beside the boy three times. And he cried out to the Lord and said, "O Lord, my God, let the soul of this boy, I beg you, return to his body."

He stretched himself upon the child three times - This action of Elijah is different from that of Elisha (marginal reference), and does not imply the use of any natural means for the restoration of suspended animation. It is nearly parallel to the "touch," through which our Lord performed similar miracles Matthew 9:25; Luke 7:14.

Stretched himself upon the child three times - It is supposed that he did this in order to communicate some natural warmth to the body of the child, in order to dispose it to receive the departed spirit. Elisha, his disciple, did the same in order to restore the dead child of the Shunammite, 2-Kings 4:34. And St. Paul appears to have stretched himself on Eutychus in order to restore him to life, Acts 20:10.
Let this child's soul come into him again - Surely this means no more than the breath. Though the word נפש nephesh may sometimes signify the life, yet does not this imply that the spirit must take possession of the body in order to produce and maintain the flame of animal life? The expressions here are singular: Let his soul, נפש nephesh, come into him, על קרבו al kirbo, into the midst of him.

And he stretched himself upon the child three times,.... Or "measured himself" (i) on it, or put himself into a posture in some respects equal to the child; putting his mouth on its mouth, his eyes on its eyes, his hands on its hands, as Elisha afterwards did in a like case, perhaps in imitation of him, 2-Kings 4:34, thereby showing his great affection to the child, and in order to increase it the more, and to make him the more fervent and importunate in his prayers for its life; and hereby signifying also that he would if he could infuse his breath and life into it, and warm it with his own heat:
and cried unto the Lord, and said, O Lord my God, I pray thee, let this child's soul come into him again: which shows that the child was really dead; and a proof this that the soul dies not with the body, but exists in a separate state without it.
(i) "et mensus est se", Pagninus, Montanus; "admensus se", Junius & Tremellius, Piscator.

He stretched himself (יתמדד) three times upon him, not to ascertain whether there was still any life left in him, as Paul did in Acts 20:10, nor to warm the body of the child and set its blood in circulation, as Elisha did with a dead child (2-Kings 4:34), - for the action of Elisha is described in a different manner, and the youth mentioned in Acts 20:10 was only apparently dead, - but to bring down the vivifying power of God upon the dead body, and thereby support his own word and prayer.
(Note: "This was done, that the prophet's body might be the instrument of the miracle, just as in other cases of miracle there was an imposition of the hand." - Seb. Schmidt.)
He then cried to the Lord, "Jehovah, my God, I pray Thee let the soul of this boy return within it." על־קרבּו, inasmuch as the soul as the vital principle springs from above.

Come into him - By which it is evident, that the soul was gone out of his body, this was a great request; but Elijah was encouraged to make it; by his zeal for God's honour, and by the experience which he had of his prevailing power with God in prayer.