The Expositor's Bible: The Second Book of Kings. Farrar Frederic William
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Vulg.,
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LXX., Βάαλ μυῖαν θεὸν Ἀκκαρών. So, too, Jos.,
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Pausan., v. 14, § 2.
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The name, or a derisive modification of it, was given by the Jews in the days of Christ to the prince of the devils. In Matt. xii. 24 the true reading is Βεελζεβούλ, which perhaps means (in contempt) "the lord of dung"; but might mean "the lord of the [celestial] habitation" (οἰκοδεσπότην). Comp. Matt. x. 25; Eph. ii. 2; "Baal Shamaim," the Belsamen of Augustine (Gesen.,
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Lev. xx. 6.
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בַּאַל שֵׂצַר (LXX., δασύς), whether in reference to his long shaggy locks, or his sheepskin
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ζώνη δερματίνη (Matt iii. 4).
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There is perhaps an intentional play of words between "man (אישׁ) of God" and "fire (אשׁ) of God" (Klostermann).
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Hebrew.
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"Come down
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Luke ix. 51-56. This is a more than sufficient answer to the censure of Theodoret, that "they who condemn the prophet are wagging their tongues against God." The remark is based on utter misapprehension; and if we are to form no judgment on the morality of Scripture examples, they would be of no help for us. Compare the striking remark of the minister to Balfour of Burleigh in Scott's
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Quoted by Rev. Professor Lumby,
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19
This is practically the sum-total of the answer given again and again by Canon Mozley in his
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Comp. Ezek. xviii. 2-30.
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For the
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1 Chron. ii. 55, where "Shimeathites" means "men of the tradition," and "scribes," "men of letters."
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Josh. iv. 19; v. 9, 10.
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Deut. xi. 30. It is on a hill south-west of Shiloh (
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2 Kings iv. 38.
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1 Kings xiii.
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As there are fords at Jericho, the object of this miracle, as of the one subsequently ascribed to Elisha, is not self-evident. Nothing is more certain than that there is a Divine economy in the exercise of supernatural powers. The pomp and prodigality of superfluous portents belong, not to Scripture, but to the
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Deut. xxi. 17. The Hebrew is פִּי־שְׁנַיִם, "a mouthful, or ration of two." Comp. Gen. xliii. 34. Even Ewald's "
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In 2 Kings vi. 17 the stormblast (
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That is, the protection and defence of Israel by thy prayers.
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Even the Church-father St. Ephræm Syrus evidently felt some misgivings. He says: "Suddenly there came from the height a storm of fire, and in the midst of the flame the form of a chariot and horses, and parted them both asunder; the one of them it left on the earth, the other it carried to the height; but whether the wind carried him, or in what place it left him, the Scripture has not informed us, but it says that after some years, a terrifying letter from him full of menaces, was delivered to King Jehoram of Judah" (quoted by Keil
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2 Kings ii. 11; Ecclus. xlviii. 12. The LXX. curiously says ἐν συσσεισμῷ ὡς εἰς τὸν οὐρανόν. So too the Rabbis,
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The circumstance has left its trace in the proverbs of nations, and in the German word
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2 Kings ii. 14. LXX., καὶ οὐ διῃρέθη; Vulg.,
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Mal. iv. 4-6.
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The name Elisha means "My God is salvation."
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Gen. xiii. 10. "The city of palms" (Deut. xxxiv. 3).
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Jos.,
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Abarbanel's notion that they meant "Ascend to heaven as Elijah did" is absurd.
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קֵרֵהַ This means bald at the back of the head, as נִבֵּהַ (
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The κατέπαιζον of the Vat. LXX. implies persistent and vehement insult. The Post-Mishnic Rabbis, however, say that Elisha was punished with sickness for this deed (
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There are great difficulties in the statement (2 Kings iii. 1) that he began to reign in the eighteenth year of Jehoshaphat. I have not entered, nor shall I enter, into the minute and precarious conjectures necessitated by the uncertainties and contradictions of this synchronism introduced into the narrative by some editor. Suffice it that with the aid of the Assyrian records