Թագաւորութիւններ Դ / 2 Kings - 2 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. That extraordinary event, the translation of Elijah. In the close of the foregoing chapter we had a wicked king leaving the world in disgrace, here we have a holy prophet leaving it in honour; the departure of the former was his greatest misery, of the latter his greatest bliss: men are as their end is. Here is, 1. Elijah taking leave of his friends, the sons of the prophets, and especially Elisha, who kept close to him, and walked with him through Jordan, ver. 1-10. 2. Elijah taken into heaven by the ministry of angels (ver. 11), and Elisha's lamentation of the loss this earth has of him, ver. 12. II. The manifestation of Elisha, as a prophet in his room. 1. By the dividing of Jordan, ver. 13, 14. 2. By the respect which the sons of the prophets paid him, ver. 15-18. 3. By the healing of the unwholesome waters of Jericho, ver. 19-22. 4. By the destruction of the children of Bethel that mocked him, ver. 23-25. This revolution in prophecy makes a greater figure than the revolution of a kingdom.
Adam Clarke: Commentary on the Bible - 1831
Elijah, about to be taken up to heaven, goes in company with Elisha from Gilgal to Beth-el, Kg2 2:1, Kg2 2:2. Thence to Jericho, Kg2 2:3-5. And thence to Jordan, Kg2 2:6, Kg2 2:7. Elijah smites the waters with his mantle; they divide, and he and Elisha pass over on dry ground, Kg2 2:8. Elijah desires Elisha to ask what he should do for him; who requests a double portion of his spirit, which is promised on a certain condition, Kg2 2:9, Kg2 2:10. A chariot and horses of fire descend; and Elijah mounts, and ascends by a whirlwind to heaven, Kg2 2:11. Elisha gets his mantle, comes back to Jordan, smites the waters with it, and they divide, and he goes over, Kg2 2:12-14. The sons of the prophets see that the spirit of Elijah rests on Elisha, Kg2 2:15. They propose to send fifty men to seek Elijah, supposing the Spirit of the Lord might have cast him on some mountain or valley; after three days' search, they return not having found him, Kg2 2:16-18. The people of Jericho apply to Elisha to heal their unwholesome water, Kg2 2:19. He casts salt into the spring in the name of Jehovah, and the water becomes wholesome, Kg2 2:20-22. Forty-two young persons of Bethel, mocking him, are slain by two she-bears, Kg2 2:23, Kg2 2:24. He goes to Carmel, and returns to Samaria, Kg2 2:25.
4 Kings (2 Kings) 2:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Kg2 2:1, Elijah, taking his leave of Elisha, with his mantle divides Jordan; Kg2 2:9, and, granting Elisha his request, is taken up by a fiery chariot into heaven; Kg2 2:12, Elisha, dividing Jordan with Elijah's mantle, is acknowledged his successor; Kg2 2:16, The young prophets, hardly obtaining leave to seek Elijah, cannot find him; Kg2 2:19, Elisha with salt heals the unwholesome waters; Kg2 2:23, Bears destroy the children that mocked Elisha.
Carl Friedrich Keil and Franz Delitzsch

Elijah's Ascension to Heaven. - 4Kings 2:1-10. Journey from Gilgal to the other side of the Jordan. - 4Kings 2:1, 4Kings 2:2. When the time arrived that Jehovah was about to take up His servant Elijah in a tempest to heaven, Elijah went with his attendant Elisha from Gilgal down to Bethel. בּסּערה, in the tempest or storm, i.e., in a tempestuous storm, which was frequently the herald of the divine self-revelations in the terrestrial world (vid., Job 38:1; Job 40:6; Ezek 1:4; Zech 9:14). השּׁמים is the accusative of direction. Gilgal and Bethel (Beitin, see at 3Kings 12:29) were seats of schools of the prophets, which Elijah had founded in the kingdom of the ten tribes. It is now generally admitted that Gilgal, from which they went down to Bethel, cannot be the place of that name which was situated in the Jordan valley to the east of Jericho, but must be the Gilgal upon the mountains, the elevated Jiljilia to the south-west of Silo (Seilun, see at Josh 8:35). On the way Elijah said to Elisha, "Stay here, I pray, for the Lord has sent me to Bethel;" but Elisha declared with a solemn oath that he would not leave him. The Lord had revealed to both that the seal of divine attestation was to be impressed upon the work of Elijah by his being miraculously taken up into heaven, to strengthen the faith not of Elisha only, but also of the disciples of the prophets and of all the godly in Israel; but the revelation had been made to them separately, so that Elijah had no suspicion that Elisha had also been informed as to his being taken away. He wanted, therefore, to get rid of his servant, not "to test his love and attachment" (Vatabl.), but from humility (C. a Lap. and others), because he did not wish to have any one present to witness his glorification without being well assured that it was in accordance with the will of God.
Geneva 1599
And it came to pass, when the LORD would take up Elijah into heaven by a whirlwind, that Elijah went with Elisha from (a) Gilgal.
(a) Which was the place where the children of Israel were circumcised after they came over Jordan and had been forty years in the wilderness, (Josh 5:9).
John Gill
INTRODUCTION TO 2 KINGS 2
This chapter relates, how that Elisha accompanied Elijah to several places, and on the other side Jordan Elijah was taken up from him to heaven, which occasioned great lamentation in him, 4Kings 2:1, but having the mantle of Elijah, he divided the waters of Jordan, and passed over, 4Kings 2:13, and the sons of the prophets at Jericho, perceiving the spirit of Elijah on him, showed him great respect, and proposed sending men to seek his master, which they did in vain, 4Kings 2:15, when he healed the waters at Jericho, at the request of the men of it, 4Kings 2:19, and the chapter is concluded with the destruction of forty two children at Bethel by bears, who mocked him, 4Kings 2:23.
John Wesley
About to take, &c. - It is supposed, (tho' not expressly revealed) that Elijah flourished about twenty years, before he was translated, body and soul, to heaven, only undergoing such a change, as was necessary to qualify him for being an inhabitant in that world of Spirits. By translating him, God gave in that dark and degenerate age, a very sensible proof of another life, together with a type of the ascension of Christ, and the opening of the kingdom of heaven to all believers.
Robert Jamieson, A. R. Fausset and David Brown
ELIJAH DIVINES JORDAN. (4Kings 2:1-10)
when the Lord would take up Elijah--A revelation of this event had been made to the prophet; but, unknown to him, it had also been revealed to his disciples, and to Elisha in particular, who kept constantly beside him.
Gilgal--This Gilgal (Jiljil) was near Ebal and Gerizim; a school of the prophets was established there. At Beth-el there was also a school of the prophets, which Elijah had founded, notwithstanding that place was the headquarters of the calf-worship; and at Jericho there was another [4Kings 2:4]. In travelling to these places, which he had done through the impulse of the Spirit (4Kings 2:2, 4Kings 2:4-6), Elijah wished to pay a farewell visit to these several institutions, which lay on his way to the place of ascension and, at the same time, from a feeling of humility and modesty, to be in solitude, where there would be no eye-witnesses of his glorification. All his efforts, however, to prevail on his attendant to remain behind, were fruitless. Elisha knew that the time was at hand, and at every place the sons of the prophets spoke to him of the approaching removal of his master. Their last stage was at the Jordan. They were followed at a distance by fifty scholars of the prophets, from Jericho, who were desirous, in honor of the great occasion, to witness the miraculous translation of the prophet. The revelation of this striking event to so many was a necessary part of the dispensation; for it was designed to be under the law, like that of Enoch in the patriarchal age, a visible proof of another state, and a type of the resurrection of Christ.
2:12:1: Եւ եղեւ ՚ի վերացուցանել Տեառն զԵղիայ շարժմամբն յերկինս. եւ գնացին Եղիա եւ Եղիսեէ ՚ի Գաղգաղա[3761]։ [3761] Բազումք. Շարժմամբ յերկինս, եւ գնաց Եղիա։
1 Երբ Տէրը Եղիային պտտահողմով երկինք էր բարձրացնելու, Եղիան ու Եղիսէէն գնացին Գաղգաղա[64]:[64] 64. Այլ բնագրերում՝ Գաղգաղայից:
2 Երբ Տէրը Եղիան մրրիկով երկինք պիտի վերցնէր, Եղիա ու Եղիսէ Գաղգաղա գացին։
Եւ եղեւ ի վերացուցանել Տեառն զԵղիայ [17]շարժմամբ յերկինս, եւ գնացին Եղիա եւ Եղիսէ ի Գաղգաղայ:

2:1: Եւ եղեւ ՚ի վերացուցանել Տեառն զԵղիայ շարժմամբն յերկինս. եւ գնացին Եղիա եւ Եղիսեէ ՚ի Գաղգաղա[3761]։
[3761] Բազումք. Շարժմամբ յերկինս, եւ գնաց Եղիա։
1 Երբ Տէրը Եղիային պտտահողմով երկինք էր բարձրացնելու, Եղիան ու Եղիսէէն գնացին Գաղգաղա[64]:
[64] 64. Այլ բնագրերում՝ Գաղգաղայից:
2 Երբ Տէրը Եղիան մրրիկով երկինք պիտի վերցնէր, Եղիա ու Եղիսէ Գաղգաղա գացին։
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2:12:1 В то время, как Господь восхотел вознести Илию в вихре на небо, шел Илия с Елисеем из Галгала.
2:1 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the ἀνάγειν αναγω lead up; head up κύριον κυριος lord; master τὸν ο the Ηλιου ηλιου in συσσεισμῷ συσσεισμος as; how εἰς εις into; for τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even ἐπορεύθη πορευομαι travel; go Ηλιου ηλιου and; even Ελισαιε ελισαιε from; out of Γαλγαλων γαλγαλα Galgala
2:1 וַ wa וְ and יְהִ֗י yᵊhˈî היה be בְּ bᵊ בְּ in הַעֲלֹ֤ות haʕᵃlˈôṯ עלה ascend יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] אֵ֣לִיָּ֔הוּ ʔˈēliyyˈāhû אֵלִיָּהוּ Elijah בַּֽ bˈa בְּ in † הַ the סְעָרָ֖ה sᵊʕārˌā סְעָרָה storm הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens וַ wa וְ and יֵּ֧לֶךְ yyˈēleḵ הלך walk אֵלִיָּ֛הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah וֶ we וְ and אֱלִישָׁ֖ע ʔᵉlîšˌāʕ אֱלִישָׁע Elisha מִן־ min- מִן from הַ ha הַ the גִּלְגָּֽל׃ ggilgˈāl גִּלְגָּל Gilgal
2:1. factum est autem cum levare vellet Dominus Heliam per turbinem in caelum ibant Helias et Heliseus de GalgalisAnd it came to pass, when the Lord would take up Elias, into heaven, by a whirlwind, that Elias and Eliseus were going from Galgal.
1. And it came to pass, when the LORD would take up Elijah by a whirlwind into heaven, that Elijah went with Elisha from Gilgal.
2:1. Now it happened that, when the Lord willed to lift up Elijah into heaven by a whirlwind, Elijah and Elisha were going out of Gilgal.
2:1. And it came to pass, when the LORD would take up Elijah into heaven by a whirlwind, that Elijah went with Elisha from Gilgal.
And it came to pass, when the LORD would take up Elijah into heaven by a whirlwind, that Elijah went with Elisha from Gilgal:

2:1 В то время, как Господь восхотел вознести Илию в вихре на небо, шел Илия с Елисеем из Галгала.
2:1
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
ἀνάγειν αναγω lead up; head up
κύριον κυριος lord; master
τὸν ο the
Ηλιου ηλιου in
συσσεισμῷ συσσεισμος as; how
εἰς εις into; for
τὸν ο the
οὐρανὸν ουρανος sky; heaven
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
Ηλιου ηλιου and; even
Ελισαιε ελισαιε from; out of
Γαλγαλων γαλγαλα Galgala
2:1
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
בְּ bᵊ בְּ in
הַעֲלֹ֤ות haʕᵃlˈôṯ עלה ascend
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
אֵ֣לִיָּ֔הוּ ʔˈēliyyˈāhû אֵלִיָּהוּ Elijah
בַּֽ bˈa בְּ in
הַ the
סְעָרָ֖ה sᵊʕārˌā סְעָרָה storm
הַ ha הַ the
שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens
וַ wa וְ and
יֵּ֧לֶךְ yyˈēleḵ הלך walk
אֵלִיָּ֛הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
וֶ we וְ and
אֱלִישָׁ֖ע ʔᵉlîšˌāʕ אֱלִישָׁע Elisha
מִן־ min- מִן from
הַ ha הַ the
גִּלְגָּֽל׃ ggilgˈāl גִּלְגָּל Gilgal
2:1. factum est autem cum levare vellet Dominus Heliam per turbinem in caelum ibant Helias et Heliseus de Galgalis
And it came to pass, when the Lord would take up Elias, into heaven, by a whirlwind, that Elias and Eliseus were going from Galgal.
2:1. Now it happened that, when the Lord willed to lift up Elijah into heaven by a whirlwind, Elijah and Elisha were going out of Gilgal.
2:1. And it came to pass, when the LORD would take up Elijah into heaven by a whirlwind, that Elijah went with Elisha from Gilgal.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Первый стих в первой своей половине имеет характер надписания к целому разделу о "вознесении Илии" - событии, видимо, совершенно известном в кругу читателей 4: Цар.; у евреев это событие, как и вся жизнь пророка Илии были окружены целой сетью преданий . Время события вознесения пророка Илии относится ко времени после смерти царя Охозии израильского (I:17) и, вероятно, к самому началу царствования Иорама иудейского (к которому пророк Илия, по Пар. XXI:12-15: писал обличительное послание). По значению, таинственное вознесение пророка Илии однородно с таинственным преставлением патриарха Еноха (Быт. V:24; ср. Сир XLVIII:12; XLIX:16; см. "Толков. библия", т. I, с. 31-32): то и другое событие уверяло ветхозаветного человека в бытии загробной жизни и предуказывало будущее всеобщее воскресение мертвых Галгалы (евр. гилгал). Из двух местностей этого имени здесь разумеется не так наз. "Xолм Обрезания" - Галгалы между Иорданом и Иерихоном к востоку от последнего в колене Вениаминова, известные из истории Иисуса Навина (Нав. IV:19; V:3, 10; IX:6; X:6, 15); Самуила и Саула (1: Цар. VI:16; XI:15; XIII и сл.) и Давида (2: Цар. XIX:15, 40); теперь Джульджуль (Onomast. 287), а Галгалы близ Вефиля (ср. 4: Цар. IV:38; Ам. IV:4; V:5; Ос. IV:5; IX:15; XII:1-2); к юго-западу от Силома, в колене Ефремовом, теперь Джильджилья (Onomast 319).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Elijah's Translation. B. C. 895.

1 And it came to pass, when the LORD would take up Elijah into heaven by a whirlwind, that Elijah went with Elisha from Gilgal. 2 And Elijah said unto Elisha, Tarry here, I pray thee; for the LORD hath sent me to Beth-el. And Elisha said unto him, As the LORD liveth, and as thy soul liveth, I will not leave thee. So they went down to Beth-el. 3 And the sons of the prophets that were at Beth-el came forth to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from thy head to day? And he said, Yea, I know it; hold ye your peace. 4 And Elijah said unto him, Elisha, tarry here, I pray thee; for the LORD hath sent me to Jericho. And he said, As the LORD liveth, and as thy soul liveth, I will not leave thee. So they came to Jericho. 5 And the sons of the prophets that were at Jericho came to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from thy head to day? And he answered, Yea, I know it; hold ye your peace. 6 And Elijah said unto him, Tarry, I pray thee, here; for the LORD hath sent me to Jordan. And he said, As the LORD liveth, and as thy soul liveth, I will not leave thee. And they two went on. 7 And fifty men of the sons of the prophets went, and stood to view afar off: and they two stood by Jordan. 8 And Elijah took his mantle, and wrapped it together, and smote the waters, and they were divided hither and thither, so that they two went over on dry ground.
Elijah's times, and the events concerning him, are as little dated as those of any great man in scripture; we are not told of his age, nor in what year of Ahab's reign he first appeared, nor in what year of Joram's he disappeared, and therefore cannot conjecture how long he flourished; it is supposed about twenty years in all. Here we are told,
I. That God had determined to take him up into heaven by a whirlwind, v. 1. He would do it, and it is probable let him know of his purpose some time before, that he would shortly take him from the world, not by death, but translate him body and soul to heaven, as Enoch was, only causing him to undergo such a change as would be necessary to the qualifying of him to be an inhabitant in that world of spirits, and such as those shall undergo who will be found alive at Christ's coming. It is not for us to say why God would put such a peculiar honour upon Elijah above any other of the prophets; he was a man subject to like passions as we are, knew sin, and yet never tasted death. Wherefore is he thus dignified, thus distinguished, as a man whom the Kings of kings did delight to honour? We may suppose that herein, 1. God looked back upon his past services, which were eminent and extraordinary, and intended a recompence for those and an encouragement to the sons of the prophets to tread in the steps of his zeal and faithfulness, and, whatever it cost them, to witness against the corruptions of the age they lived in. 2. He looked down upon the present dark and degenerate state of the church, and would thus give a very sensible proof of another life after this, and draw the hearts of the faithful few upward towards himself, and that other life. 3. He looked forward to the evangelical dispensation, and, in the translation of Elijah, gave a type and figure of the ascension of Christ and the opening of the kingdom of heaven to all believers. Elijah had, by faith and prayer, conversed much with heaven, and now he is taken thither, to assure us that if we have our conversation in heaven, while we are here on earth, we shall be there shortly, the soul shall (and that is the man) be happy there, there for ever.
II. That Elisha had determined, as long as he continued on earth to cleave to him, and not to leave him. Elijah seemed desirous to shake him off, would have had him stay behind at Gilgal, at Bethel, at Jericho, v. 2, 4, 6. Some think out of humility; he knew what glory God designed for him, but would not seem to glory in it, nor desired it should be seen of men (God's favourites covet not to have it proclaimed before them that they are so, as the favourites of earthly princes do), or rather it was to try him, and make his constant adherence to him the more commendable, like Naomi's persuading Ruth to go back. In vain does Elijah entreat him to tarry here and tarry there; he resolves to tarry nowhere behind his master, till he goes to heaven, and leaves him behind on this earth. "Whatever comes of it, I will not leave thee;" and why so? Not only because he loved him, but, 1. Because he desired to be edified by his holy heavenly converse as long as he staid on earth; it had always been profitable, but, we may suppose, was now more so than ever. We should do all the spiritual good we can one to another, and get all we can one by another, while we are together, because we are to be together but a little while. 2. Because he desired to be satisfied concerning his departure, and to see him when he was taken up, that his faith might be confirmed and his acquaintance with the invisible world increased. He had long followed Elijah, and he would not leave him now when he hoped for the parting blessing. Let not those that follow Christ come short by tiring at last.
III. That Elijah, before his departure, visited the schools of the prophets and took leave of them. It seems that there were such schools in many of the cities of Israel, probably even in Samaria itself. Here we find sons of the prophets, and considerable numbers of them, even at Bethel, where one of the calves was set up, and at Jericho, which was lately built in defiance of a divine curse. At Jerusalem, and in the kingdom of Judah, they had priests and Levites, and the temple-service, the want of which, in the kingdom of Israel, God graciously made up by those colleges, where men were trained up and employed in the exercises of religion and devotion, and whither good people resorted to solemnize the appointed feasts with praying and hearing, when they had not conveniences for sacrifice or incense, and thus religion was kept up in a time of general apostasy. Much of God was among these prophets, and more were the children of the desolate than the children of the married wife. None of all the high priests were comparable to those two great men Elijah and Elisha, who, for aught we know, never attended in the temple at Jerusalem. These seminaries of religion and virtue, which Elijah, it is probable, had been instrumental to found, he now visits, before his departure, to instruct, encourage, and bless them. Note, Those that are going to heaven themselves ought to be concerned for those they leave behind them on earth, and to leave with them their experiences, testimonies, counsels, and prayers, 2 Pet. i. 15. When Christ said, with triumph, Now I am no more in the world, he added, with tenderness, But these are. Father, keep them.
IV. That the sons of the prophets had intelligence (either from Elijah himself, or by the spirit of prophecy in some of their own society), or suspected by the solemnity of Elijah's farewell, that he was now shortly to be removed; and, 1. They told Elisha of it, both at Bethel (v. 3) and at Jericho (v. 5): Knowest thou that the Lord will take away thy master from thy head to day? This they said, not as upbraiding him with his loss, or expecting that when his master was gone he would be upon the level with them, but to show how full they were of the thoughts of this matter and big with expectation of the event, and to admonish Elisha to prepare for the loss. Know we not that our nearest relations, and dearest friends, must shortly be taken from us? The Lord will take them; we lose them not till he calls for them whose they are, and who taketh away and none can hinder him. He takes away superiors from our head, inferiors from our feet, equals from our arms; let us therefore carefully do the duty of every relation, that we may reflect upon it with comfort when it comes to be dissolved. Elisha knew it too well, and sorrow had filled his heart upon this account (as the disciples in a like case, John xvi. 6), and therefore he did not need to be told of it, did not care for hearing of it, and would not be interrupted in his contemplations on this great concern, or in the least diverted from his attendance upon his master. I know it; hold you your peace. He speaks not this peevishly, or in contempt of the sons of the prophets, but as one that was himself and would have them composed and sedate, and with an awful silence expecting the event: I know it; be silent, Zech. ii. 13. 2. They went themselves to be witnesses of it at a distance, though they might not closely attend (v. 7): Fifty of them stood to view afar off, intending to satisfy their curiosity, but God so ordered it that they might be eye-witnesses of the honour heaven did to that prophet, who was despised and rejected of men. God's works are well worthy our notice; when a door is opened in heaven the call is, Come up hither, come and see.
Adam Clarke: Commentary on the Bible - 1831
2:1: When the Lord would take up Elijah - It appears that God had revealed this intended translation, not only to Elijah himself, but also to Elisha, and to the schools of the prophets, both at Beth-el and Jericho, so that they were all expecting this solemn event.
4 Kings (2 Kings) 2:2
Albert Barnes: Notes on the Bible - 1834
2:1: The events of this chapter are related out of their chronological order. Elijah's translation did not take place until after the accession of Jehoram in Judah Ch2 21:12, which was not until the fifth year of Jehoram of Israel Kg2 8:16. The writer of Kings, having concluded his notices of the ministry of Elijah in chapter 1, and being about to pass in 2 Kings 3 to the ministry of Elisha, thought it best to insert at this point the final scene of Elijah's life, though it did not occur until several years later.
Gilgal - The modern Jiljilieh, on the highland between Nablous and Beitin (Bethel), about eight and a half miles from the latter, is now commonly supposed to be the Gilgal here mentioned. Some regard it as the ordinary residence of Elisha Kg2 4:38.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: take up: Gen 5:24; Kg1 19:4; Luk 9:51; Act 1:9; Heb 11:5; Rev 11:12
by a whirlwind: Kg1 18:12, Kg1 19:11; Job 38:1
Elisha: Kg1 19:16-21
Gilgal: Jos 4:19, Jos 5:9
John Gill
And it came to pass, when the Lord would take up Elijah into heaven by a whirlwind,.... Thereby lifting him up from the earth, and which, as it was the purpose and will of God, Elijah had notice of, as appears by his motions to different places, under a divine direction:
that Elijah went with Elisha from Gilgal, where it seems they met, a place where the Israelites first pitched when they came over Jordan, and where the tabernacle was for some time, and was famous for religious services, see Josh 4:19.
2:22:2: Եւ ասէ Եղիա ցԵղիսեէ. Նի՛ստ դու աստ՝ զի Տէր առաքեաց զիս ՚ի Բեթէլ։ Եւ ասէ Եղիսեէ. Կենդանի՛ է Տէր, եւ կենդանի՛ է անձն քո՝ թէ թողից զքեզ։ Եւ եկին ՚ի Բեթէլ։
2 Եղիան ասաց Եղիսէէին. «Դու այստե՛ղ նստիր, քանզի Տէրն ինձ Բեթէլ է ուղարկում»: Եղիսէէն ասաց. «Կենդանի է Տէրը, եւ կենդանի ես դու. ես քեզ չեմ լքի»: Նրանք եկան Բեթէլ:
2 Եղիա ըսաւ Եղիսէին. «Դուն հոս նստէ՛, քանզի Տէրը զիս Բեթէլ ղրկեց»։ Եղիսէ ըսաւ. «Տէրը կենդանի է ու քու անձդ կենդանի է, որ ես քեզ չեմ թողուր»։ Ու Բեթէլ իջան։
Եւ ասէ Եղիա ցԵղիսէ. Նիստ դու աստ, զի Տէր առաքեաց զիս ի Բեթէլ: Եւ ասէ Եղիսէ. Կենդանի է Տէր եւ կենդանի է անձն քո` եթէ թողից զքեզ: Եւ [18]եկին ի Բեթէլ:

2:2: Եւ ասէ Եղիա ցԵղիսեէ. Նի՛ստ դու աստ՝ զի Տէր առաքեաց զիս ՚ի Բեթէլ։ Եւ ասէ Եղիսեէ. Կենդանի՛ է Տէր, եւ կենդանի՛ է անձն քո՝ թէ թողից զքեզ։ Եւ եկին ՚ի Բեթէլ։
2 Եղիան ասաց Եղիսէէին. «Դու այստե՛ղ նստիր, քանզի Տէրն ինձ Բեթէլ է ուղարկում»: Եղիսէէն ասաց. «Կենդանի է Տէրը, եւ կենդանի ես դու. ես քեզ չեմ լքի»: Նրանք եկան Բեթէլ:
2 Եղիա ըսաւ Եղիսէին. «Դուն հոս նստէ՛, քանզի Տէրը զիս Բեթէլ ղրկեց»։ Եղիսէ ըսաւ. «Տէրը կենդանի է ու քու անձդ կենդանի է, որ ես քեզ չեմ թողուր»։ Ու Բեթէլ իջան։
zohrab-1805▾ eastern-1994▾ western am▾
2:22:2 И сказал Илия Елисею: останься здесь, ибо Господь посылает меня в Вефиль. Но Елисей сказал: жив Господь и жива душа твоя! не оставлю тебя. И пошли они в Вефиль.
2:2 καὶ και and; even εἶπεν επω say; speak Ηλιου ηλιου to; toward Ελισαιε ελισαιε sit; settle δὴ δη in fact ἐνταῦθα ενταυθα since; that κύριος κυριος lord; master ἀπέσταλκέν αποστελλω send off / away με με me ἕως εως till; until Βαιθηλ βαιθηλ and; even εἶπεν επω say; speak Ελισαιε ελισαιε live; alive κύριος κυριος lord; master καὶ και and; even ζῇ ζαω live; alive ἡ ο the ψυχή ψυχη soul σου σου of you; your εἰ ει if; whether καταλείψω καταλειπω leave behind; remain σε σε.1 you καὶ και and; even ἦλθον ερχομαι come; go εἰς εις into; for Βαιθηλ βαιθηλ Baithēl; Vethil
2:2 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say אֵלִיָּ֨הוּ ʔēliyyˌāhû אֵלִיָּהוּ Elijah אֶל־ ʔel- אֶל to אֱלִישָׁ֜ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha שֵֽׁב־ šˈēv- ישׁב sit נָ֣א nˈā נָא yeah פֹ֗ה fˈō פֹּה here כִּ֤י kˈî כִּי that יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH שְׁלָחַ֣נִי šᵊlāḥˈanî שׁלח send עַד־ ʕaḏ- עַד unto בֵּֽית־אֵ֔ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֱלִישָׁ֔ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha חַי־ ḥay- חַי alive יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and חֵֽי־ ḥˈê- חַי alive נַפְשְׁךָ֖ nafšᵊḵˌā נֶפֶשׁ soul אִם־ ʔim- אִם if אֶעֶזְבֶ֑ךָּ ʔeʕezᵊvˈekkā עזב leave וַ wa וְ and יֵּרְד֖וּ yyērᵊḏˌû ירד descend בֵּֽית־אֵֽל׃ bˈêṯ-ʔˈēl בֵּית אֵל Bethel
2:2. dixitque Helias ad Heliseum sede hic quia Dominus misit me usque Bethel cui ait Heliseus vivit Dominus et vivit anima tua quia non derelinquam te cumque descendissent BethelAnd Elias said to Eliseus: Stay thou here, because the Lord hath sent me as far as Bethel. And Eliseus said to him: As the Lord liveth, and as thy soul liveth, I will not leave thee. And when they were come down to Bethel,
2. And Elijah said unto Elisha, Tarry here, I pray thee; for the LORD hath sent me as far as Beth-el. And Elisha said, As the LORD liveth, and as thy soul liveth, I will not leave thee. So they went down to Beth-el.
2:2. And Elijah said to Elisha: “Remain here. For the Lord has sent me as far as Bethel.” And Elisha said to him, “As the Lord lives, and as your soul lives, I will not forsake you.” And when they had descended to Bethel,
2:2. And Elijah said unto Elisha, Tarry here, I pray thee; for the LORD hath sent me to Bethel. And Elisha said [unto him, As] the LORD liveth, and [as] thy soul liveth, I will not leave thee. So they went down to Bethel.
And Elijah said unto Elisha, Tarry here, I pray thee; for the LORD hath sent me to Beth- el. And Elisha said [unto him, As] the LORD liveth, and [as] thy soul liveth, I will not leave thee. So they went down to Beth- el:

2:2 И сказал Илия Елисею: останься здесь, ибо Господь посылает меня в Вефиль. Но Елисей сказал: жив Господь и жива душа твоя! не оставлю тебя. И пошли они в Вефиль.
2:2
καὶ και and; even
εἶπεν επω say; speak
Ηλιου ηλιου to; toward
Ελισαιε ελισαιε sit; settle
δὴ δη in fact
ἐνταῦθα ενταυθα since; that
κύριος κυριος lord; master
ἀπέσταλκέν αποστελλω send off / away
με με me
ἕως εως till; until
Βαιθηλ βαιθηλ and; even
εἶπεν επω say; speak
Ελισαιε ελισαιε live; alive
κύριος κυριος lord; master
καὶ και and; even
ζῇ ζαω live; alive
ο the
ψυχή ψυχη soul
σου σου of you; your
εἰ ει if; whether
καταλείψω καταλειπω leave behind; remain
σε σε.1 you
καὶ και and; even
ἦλθον ερχομαι come; go
εἰς εις into; for
Βαιθηλ βαιθηλ Baithēl; Vethil
2:2
וַ wa וְ and
יֹּאמֶר֩ yyōmˌer אמר say
אֵלִיָּ֨הוּ ʔēliyyˌāhû אֵלִיָּהוּ Elijah
אֶל־ ʔel- אֶל to
אֱלִישָׁ֜ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
שֵֽׁב־ šˈēv- ישׁב sit
נָ֣א nˈā נָא yeah
פֹ֗ה fˈō פֹּה here
כִּ֤י kˈî כִּי that
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
שְׁלָחַ֣נִי šᵊlāḥˈanî שׁלח send
עַד־ ʕaḏ- עַד unto
בֵּֽית־אֵ֔ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֱלִישָׁ֔ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
חַי־ ḥay- חַי alive
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
חֵֽי־ ḥˈê- חַי alive
נַפְשְׁךָ֖ nafšᵊḵˌā נֶפֶשׁ soul
אִם־ ʔim- אִם if
אֶעֶזְבֶ֑ךָּ ʔeʕezᵊvˈekkā עזב leave
וַ wa וְ and
יֵּרְד֖וּ yyērᵊḏˌû ירד descend
בֵּֽית־אֵֽל׃ bˈêṯ-ʔˈēl בֵּית אֵל Bethel
2:2. dixitque Helias ad Heliseum sede hic quia Dominus misit me usque Bethel cui ait Heliseus vivit Dominus et vivit anima tua quia non derelinquam te cumque descendissent Bethel
And Elias said to Eliseus: Stay thou here, because the Lord hath sent me as far as Bethel. And Eliseus said to him: As the Lord liveth, and as thy soul liveth, I will not leave thee. And when they were come down to Bethel,
2:2. And Elijah said to Elisha: “Remain here. For the Lord has sent me as far as Bethel.” And Elisha said to him, “As the Lord lives, and as your soul lives, I will not forsake you.” And when they had descended to Bethel,
2:2. And Elijah said unto Elisha, Tarry here, I pray thee; for the LORD hath sent me to Bethel. And Elisha said [unto him, As] the LORD liveth, and [as] thy soul liveth, I will not leave thee. So they went down to Bethel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-6: По-видимому, пророк Илия имел лишь общее предчувствие, основанное на общего характера откровении, что пришло время его преставления от земной жизни: в таком общем виде могли быть осведомлены от него и пророк Елисей и сыны пророческие (ст. 3); но обстановки и подробностей предстоящего события не узнали не только последние и пророк Елисей, но, вероятно, и сам пророк Илия: на это указывает условная форма речи пророка Илии Елисею (ст. 10): "если увидишь, как я буду взят от тебя..." Ввиду этого, не зная, угодно ли Богу, чтобы даже Елисей был свидетелем последних минут его земной жизни, а также по понятному желанию уединения в эти минуты от всего житейского, от мира и людей, пророк Илия не раз уклоняется даже от Елисея; этим вместе он мог испытывать любовь и преданность этого ближайшего к нему ученика, давно предназначенного ему в преемники (3: Цар. XIX:16, 19). Здесь же намечается та особенность всей будущей деятельности пророка Елисея, что она совершалась в постоянном взаимообщении с "сынами пророческими" бене-небиим (ст. 3, 5, 7, 15), всюду выступающими и в последующей деятельности пророка Елисея (4: Цар. IV:1, 38; V:22; VII:1), тогда как пророк Илия действовал одиноко (3: Цар. XIX:14). Может быть, развитие института "сынов пророческих" (см. замечание об этом институте в 3: Цар. XX:35) в данное время вызывалась особенной напряженностью борьбы истинной религии Иеговы с языческими культами, а также и с культом тельцов; на борьбу с последним указывает сосредоточение сынов "пророческих" в Вефиле и Галгалах - главных (наряду с Даном и др. городами) пунктах служения золотым тельцам (ср. Ам. IV:4; V:5; Ос. IV:5: и др.). Самое посещение пророком Илией этих местностей в последние минуты жизни имело целью, вероятно, вящшее укрепление сынов пророческих в теократической задаче их служения (характер успокоительного увещания к сынам пророческим имеют и слова Елисея к ним: "я также знаю, молчите" ст. 3).
Adam Clarke: Commentary on the Bible - 1831
2:2: Tarry here, I pray thee - He either made these requests through humility, not wishing any person to be witness of the honor conferred on him by God, or with the desire to prove the fidelity of Elisha, whether he would continue to follow and serve him.
4 Kings (2 Kings) 2:3
Albert Barnes: Notes on the Bible - 1834
2:2: Tarry here - Elijah's motive in making this request is not clear. Perhaps he thought that so awful and sacred a scene as that which he was led to expect Kg2 2:9, should be kept as secret as possible.
The Lord hath sent me to Bethel - Elijah may have been directed to Bethel, because of the "School of the prophets" there, that the sight of him - if not his words - might console and encourage them before they lost him foRev_er.
As the Lord liveth ... - This double oath, repeated three times Kg2 2:4, Kg2 2:6, is very remarkable. The two clauses of it are separately used with some frequency (see Jdg 8:19; Rut 3:13; Sa1 1:26, etc.), but it is comparatively seldom that they are united (see the marginal references).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: Tarry here: Rut 1:15, Rut 1:16; Sa2 15:19, Sa2 15:20; Joh 6:67, Joh 6:68
As the Lord: Kg2 2:4, Kg2 2:6, Kg2 4:30; Sa1 1:26, Sa1 17:55, Sa1 25:26; Jer 4:2
I will not: Rut 1:16-18; Sa2 15:21; Jo1 2:19
Bethel: Gen 28:19; Kg1 12:29, Kg1 12:33, Kg1 13:1, Kg1 13:2
John Gill
And Elijah said unto Elisha, tarry here, I pray thee,.... Seemingly unwilling he should go with him, and be present at his assumption; which was either out of modesty, not affecting the spread of the honour and glory to be conferred upon him; or to prevent the grief of Elisha at his departure, or to try whether Elisha knew any thing of it, and what affection he had for him:
for the Lord hath sent me to Bethel; to give some comfort and some instruction and advice to the college of prophets there:
and Elisha said unto him, as the Lord liveth, and as thy soul liveth, I will not leave thee; being determined to see the last of him, and to have the benefit of his company and conversation, his heavenly discourse, and instruction from him as long as he could, and in hope of receiving a blessing from him at parting:
so they went down to Bethel; together, which, according to Bunting (h), was six miles.
(h) Travels, &c. p. 205.
John Wesley
Tarry here - This he desires, either, That being left alone, he might better prepare himself for his great change. Or, Out of indulgence to Elisha, that he might not be overwhelmed with grief at so sad a sight. That he might try his love, and whet his desire to accompany him; it being highly convenient for God's honour, that there should be witnesses of so glorious a translation. To Beth - el - Which was truth, tho' not the whole truth: for he was to go a far longer journey. But he was first to go to Beth - el, as also to Jericho, to the schools of the prophets there, that he might comfort, and strengthen their hearts in God's work, and give them his dying counsels.
2:32:3: Եւ ելին որդիք մարգարէիցն որ ՚ի Բեթէլ՝ առ Եղիսեէ, եւ ասեն ցնա, թէ գիտիցե՞ս զի այսօր առնո՛ւ Տէր զտէրդ ՚ի գլխոյ քումմէ։ Եւ ասէ. Գիտե՛մ եւ ես, լո՛ւռ լերուք։
3 Բեթէլում գտնուող մարգարէների որդիները եկան Եղիսէէի մօտ եւ ասացին նրան. «Գիտե՞ս, որ Տէրը այսօր առնել տանելու է քո մօտից քո տիրոջը»: Նա ասաց. «Գիտեմ, լո՛ւռ մնացէք»:
3 Բեթէլի մէջ գտնուող մարգարէներուն որդիները Եղիսէին ելան ու անոր ըսին. «Գիտե՞ս որ այսօր Տէրը քու տէրդ քու գլխէդ պիտի առնէ»։ Անիկա ըսաւ. «Ես ալ գիտեմ, լո՛ւռ կեցէք»։
Եւ ելին որդիք մարգարէիցն որ ի Բեթէլ` առ Եղիսէ, եւ ասեն ցնա, թէ` Գիտիցե՞ս զի այսօր առնու Տէր զտէրդ ի գլխոյ քումմէ: Եւ ասէ. Գիտեմ եւ ես, լուռ լերուք:

2:3: Եւ ելին որդիք մարգարէիցն որ ՚ի Բեթէլ՝ առ Եղիսեէ, եւ ասեն ցնա, թէ գիտիցե՞ս զի այսօր առնո՛ւ Տէր զտէրդ ՚ի գլխոյ քումմէ։ Եւ ասէ. Գիտե՛մ եւ ես, լո՛ւռ լերուք։
3 Բեթէլում գտնուող մարգարէների որդիները եկան Եղիսէէի մօտ եւ ասացին նրան. «Գիտե՞ս, որ Տէրը այսօր առնել տանելու է քո մօտից քո տիրոջը»: Նա ասաց. «Գիտեմ, լո՛ւռ մնացէք»:
3 Բեթէլի մէջ գտնուող մարգարէներուն որդիները Եղիսէին ելան ու անոր ըսին. «Գիտե՞ս որ այսօր Տէրը քու տէրդ քու գլխէդ պիտի առնէ»։ Անիկա ըսաւ. «Ես ալ գիտեմ, լո՛ւռ կեցէք»։
zohrab-1805▾ eastern-1994▾ western am▾
2:32:3 И вышли сыны пророков, которые в Вефиле, к Елисею и сказали ему: знаешь ли, что сегодня Господь вознесет господина твоего над главою твоею? Он сказал: я также знаю, молчите.
2:3 καὶ και and; even ἦλθον ερχομαι come; go οἱ ο the υἱοὶ υιος son τῶν ο the προφητῶν προφητης prophet οἱ ο the ἐν εν in Βαιθηλ βαιθηλ to; toward Ελισαιε ελισαιε and; even εἶπον επω say; speak πρὸς προς to; toward αὐτόν αυτος he; him εἰ ει if; whether ἔγνως γινωσκω know ὅτι οτι since; that κύριος κυριος lord; master σήμερον σημερον today; present λαμβάνει λαμβανω take; get τὸν ο the κύριόν κυριος lord; master σου σου of you; your ἐπάνωθεν επανωθεν the κεφαλῆς κεφαλη head; top σου σου of you; your καὶ και and; even εἶπεν επω say; speak κἀγὼ καγω and I ἔγνωκα γινωσκω know σιωπᾶτε σιωπαω still
2:3 וַ wa וְ and יֵּצְא֨וּ yyēṣᵊʔˌû יצא go out בְנֵֽי־ vᵊnˈê- בֵּן son הַ ha הַ the נְּבִיאִ֥ים nnᵊvîʔˌîm נָבִיא prophet אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בֵּֽית־אֵל֮ bˈêṯ-ʔēl בֵּית אֵל Bethel אֶל־ ʔel- אֶל to אֱלִישָׁע֒ ʔᵉlîšˌāʕ אֱלִישָׁע Elisha וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say אֵלָ֔יו ʔēlˈāʸw אֶל to הֲ hᵃ הֲ [interrogative] יָדַ֕עְתָּ yāḏˈaʕtā ידע know כִּ֣י kˈî כִּי that הַ ha הַ the יֹּ֗ום yyˈôm יֹום day יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH לֹקֵ֥חַ lōqˌēₐḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] אֲדֹנֶ֖יךָ ʔᵃḏōnˌeʸḵā אָדֹון lord מֵ mē מִן from עַ֣ל ʕˈal עַל upon רֹאשֶׁ֑ךָ rōšˈeḵā רֹאשׁ head וַ wa וְ and יֹּ֛אמֶר yyˈōmer אמר say גַּם־ gam- גַּם even אֲנִ֥י ʔᵃnˌî אֲנִי i יָדַ֖עְתִּי yāḏˌaʕtî ידע know הֶחֱשֽׁוּ׃ heḥᵉšˈû חשׁה be silent
2:3. egressi sunt filii prophetarum qui erant Bethel ad Heliseum et dixerunt ei numquid nosti quia hodie Dominus tollat dominum tuum a te qui respondit et ego novi sileteThe sons of the prophets, that were at Bethel, came forth to Eliseus, and said to him: Dost thou know that, this day, the Lord will take away thy master from thee? And he answered: I also know it: hold your peace.
3. And the sons of the prophets that were at Beth-el came forth to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from thy head today? And he said, Yea, I know it; hold ye your peace.
2:3. the sons of the prophets, who were at Bethel, went out to Elisha. And they said to him, “Do you not know that today the Lord will take away your lord from you?” And he responded: “I know it. Be silent.”
2:3. And the sons of the prophets that [were] at Bethel came forth to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from thy head to day? And he said, Yea, I know [it]; hold ye your peace.
And the sons of the prophets that [were] at Beth- el came forth to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from thy head to day? And he said, Yea, I know [it]; hold ye your peace:

2:3 И вышли сыны пророков, которые в Вефиле, к Елисею и сказали ему: знаешь ли, что сегодня Господь вознесет господина твоего над главою твоею? Он сказал: я также знаю, молчите.
2:3
καὶ και and; even
ἦλθον ερχομαι come; go
οἱ ο the
υἱοὶ υιος son
τῶν ο the
προφητῶν προφητης prophet
οἱ ο the
ἐν εν in
Βαιθηλ βαιθηλ to; toward
Ελισαιε ελισαιε and; even
εἶπον επω say; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
εἰ ει if; whether
ἔγνως γινωσκω know
ὅτι οτι since; that
κύριος κυριος lord; master
σήμερον σημερον today; present
λαμβάνει λαμβανω take; get
τὸν ο the
κύριόν κυριος lord; master
σου σου of you; your
ἐπάνωθεν επανωθεν the
κεφαλῆς κεφαλη head; top
σου σου of you; your
καὶ και and; even
εἶπεν επω say; speak
κἀγὼ καγω and I
ἔγνωκα γινωσκω know
σιωπᾶτε σιωπαω still
2:3
וַ wa וְ and
יֵּצְא֨וּ yyēṣᵊʔˌû יצא go out
בְנֵֽי־ vᵊnˈê- בֵּן son
הַ ha הַ the
נְּבִיאִ֥ים nnᵊvîʔˌîm נָבִיא prophet
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בֵּֽית־אֵל֮ bˈêṯ-ʔēl בֵּית אֵל Bethel
אֶל־ ʔel- אֶל to
אֱלִישָׁע֒ ʔᵉlîšˌāʕ אֱלִישָׁע Elisha
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
אֵלָ֔יו ʔēlˈāʸw אֶל to
הֲ hᵃ הֲ [interrogative]
יָדַ֕עְתָּ yāḏˈaʕtā ידע know
כִּ֣י kˈî כִּי that
הַ ha הַ the
יֹּ֗ום yyˈôm יֹום day
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
לֹקֵ֥חַ lōqˌēₐḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
אֲדֹנֶ֖יךָ ʔᵃḏōnˌeʸḵā אָדֹון lord
מֵ מִן from
עַ֣ל ʕˈal עַל upon
רֹאשֶׁ֑ךָ rōšˈeḵā רֹאשׁ head
וַ wa וְ and
יֹּ֛אמֶר yyˈōmer אמר say
גַּם־ gam- גַּם even
אֲנִ֥י ʔᵃnˌî אֲנִי i
יָדַ֖עְתִּי yāḏˌaʕtî ידע know
הֶחֱשֽׁוּ׃ heḥᵉšˈû חשׁה be silent
2:3. egressi sunt filii prophetarum qui erant Bethel ad Heliseum et dixerunt ei numquid nosti quia hodie Dominus tollat dominum tuum a te qui respondit et ego novi silete
The sons of the prophets, that were at Bethel, came forth to Eliseus, and said to him: Dost thou know that, this day, the Lord will take away thy master from thee? And he answered: I also know it: hold your peace.
2:3. the sons of the prophets, who were at Bethel, went out to Elisha. And they said to him, “Do you not know that today the Lord will take away your lord from you?” And he responded: “I know it. Be silent.”
2:3. And the sons of the prophets that [were] at Bethel came forth to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from thy head to day? And he said, Yea, I know [it]; hold ye your peace.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:3: Knowest thou that the Lord - Thus we see that it was a matter well known to all the sons of the prophets. This day the Lord will take thy master and instructer from thee.
4 Kings (2 Kings) 2:7
Albert Barnes: Notes on the Bible - 1834
2:3: Came forth to Elisha - It does not appear that any interchange of speech took place between "the sons of the prophets" (see the marginal reference note) and Elijah; but independent Rev_elations had been made to the two "schools" at Bethel and Jericho Kg2 2:5, and also to Elisha, with respect to Elijah's coming removal.
From thy head - i. e. from his position as teacher and master. The teacher sat on an elevated seat, so that his feet were level with the heads of his pupils (compare Act 22:3).
Hold ye your peace - i. e. "Say nothing - disturb us not. The matter is too sacred for words."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: And the sons: Kg2 2:5, Kg2 2:7, Kg2 2:15, Kg2 4:1, Kg2 4:38, Kg2 9:1; Sa1 10:10-12, Sa1 19:20; Kg1 18:4, Kg1 20:35; Isa 8:18
thy master: Deu 33:3; Act 22:3
Carl Friedrich Keil and Franz Delitzsch

In Bethel the disciples of the prophets came to meet Elisha, and said to him, "Knowest thou that Jehovah will take thy master from over thy head to-day?" ראשׁ מעל לקח expresses in a pictorial manner the taking away of Elijah from his side by raising him to heaven, like ἐπαίρειν and ὑπολαμβάνειν in Acts 1:9-10. Elisha replied, "I know it, be silent," because he knew Elijah's feeling. The Lord had therefore revealed to the disciples of the prophets the taking away of Elijah, to strengthen their faith.
Geneva 1599
And the (b) sons of the prophets that [were] at Bethel came forth to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from (c) thy head to day? And he said, Yea, I (d) know [it]; hold ye your peace.
(b) So called, because they are begotten anew as it were by the heavenly doctrine.
(c) That is, from being your head any more: for to be as the head, is to be the master, as to be at the feet, is to be a scholar.
(d) For the Lord had revealed it to him.
John Gill
And the sons of the prophets that were at Bethel,.... Or the disciples of them, as the Targum; here, though a place where one of Jeroboam's calves was set up, was a school of the prophets, perhaps founded by Elijah as a nursery for religion, and a check upon the idolatry of the times:
came forth to Elisha; out of their college: and said unto him, knowest thou that the Lord will take away thy master from thy head today? who was, as Abarbinel observes, the crown and glory of his head; or else this is said, as generally thought, in allusion to disciples sitting at the feet of their masters, and so they at the head of them; the rapture of Elijah was by a spirit of prophecy revealed unto them:
and he said, yea, I know it; being revealed to him in the same way:
hold your peace: not caring to continue any discourse with them on the subject, that his thoughts, which were intent upon it, might not be interrupted, and that his master might not know that he knew of it, and lest he should be snatched away from him, and he not see him, while discoursing with them.
John Wesley
And said - This was revealed to some of the sons of the prophets, and by them to the whole college. In the kingdom of Judah they had priest and Levites, and the temple service. The want of these in the kingdom of Israel, God graciously made up by these colleges, where men were trained up and employed, in the exercises of religion, and whither good people resorted, to solemnize the appointed feasts, with prayer and hearing, tho' they had not conveniencies for sacrifice. From thy head - Heb. from above thy head: which phrase may respect, either, the manner of sitting in schools, where the scholar sat at his master's feet. Or, the manner of Elijah's translation, which was to be by a power sent from heaven, to take him up thither. Hold you your peace - Do not aggravate my grief, nor divert me with any unseasonable discourses. He speaks as one that was himself, and would have them calm and sedate, and with awful silence waiting the event.
Robert Jamieson, A. R. Fausset and David Brown
take away thy master from they head--an allusion to the custom of scholars sitting at the feet of their master, the latter being over their heads (Acts 22:3).
2:42:4: Եւ ասէ Եղիա ցԵղիսեէ. Նի՛ստ դու աստ՝ զի Տէր առաքեաց զիս յԵրեքով։ Եւ ասէ. Կենդանի՛ է Տէր, եւ կենդանի՛ է անձն քո՝ թէ թողից զքեզ։ Եւ եկի՛ն յԵրեքով։
4 Եղիան ասաց Եղիսէէին. «Դու այստե՛ղ նստիր, քանզի Տէրն ինձ Երիքով է ուղարկում»: Եղիսէէն ասաց. «Կենդանի է Տէրը, եւ կենդանի ես դու. ես քեզ չեմ լքի»:
4 Եղիա անոր ըսաւ. «Ո՛վ Եղիսէ, դուն հոս նստէ՛, քանզի Տէրը զիս Երիքով ղրկեց»։ Անիկա ըսաւ. «Տէրը կենդանի է ու քու անձդ կենդանի է, որ ես քեզ չեմ թողուր»։ Ու Երիքով գացին։
Եւ ասէ Եղիա ցԵղիսէ. Նիստ դու աստ, զի Տէր առաքեաց զիս յԵրիքով: Եւ ասէ. Կենդանի է Տէր եւ կենդանի է անձն քո` եթէ թողից զքեզ: Եւ եկին յԵրիքով:

2:4: Եւ ասէ Եղիա ցԵղիսեէ. Նի՛ստ դու աստ՝ զի Տէր առաքեաց զիս յԵրեքով։ Եւ ասէ. Կենդանի՛ է Տէր, եւ կենդանի՛ է անձն քո՝ թէ թողից զքեզ։ Եւ եկի՛ն յԵրեքով։
4 Եղիան ասաց Եղիսէէին. «Դու այստե՛ղ նստիր, քանզի Տէրն ինձ Երիքով է ուղարկում»: Եղիսէէն ասաց. «Կենդանի է Տէրը, եւ կենդանի ես դու. ես քեզ չեմ լքի»:
4 Եղիա անոր ըսաւ. «Ո՛վ Եղիսէ, դուն հոս նստէ՛, քանզի Տէրը զիս Երիքով ղրկեց»։ Անիկա ըսաւ. «Տէրը կենդանի է ու քու անձդ կենդանի է, որ ես քեզ չեմ թողուր»։ Ու Երիքով գացին։
zohrab-1805▾ eastern-1994▾ western am▾
2:42:4 И сказал ему Илия: Елисей, останься здесь, ибо Господь посылает меня в Иерихон. И сказал он: жив Господь и жива душа твоя! не оставлю тебя. И пришли в Иерихон.
2:4 καὶ και and; even εἶπεν επω say; speak Ηλιου ηλιου to; toward Ελισαιε ελισαιε sit; settle δὴ δη in fact ἐνταῦθα ενταυθα since; that κύριος κυριος lord; master ἀπέσταλκέν αποστελλω send off / away με με me εἰς εις into; for Ιεριχω ιεριχω Hierichō; Ierikho καὶ και and; even εἶπεν επω say; speak Ελισαιε ελισαιε live; alive κύριος κυριος lord; master καὶ και and; even ζῇ ζαω live; alive ἡ ο the ψυχή ψυχη soul σου σου of you; your εἰ ει if; whether ἐγκαταλείψω εγκαταλειπω abandon; leave behind σε σε.1 you καὶ και and; even ἦλθον ερχομαι come; go εἰς εις into; for Ιεριχω ιεριχω Hierichō; Ierikho
2:4 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say לֹ֨ו lˌô לְ to אֵלִיָּ֜הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah אֱלִישָׁ֣ע׀ ʔᵉlîšˈāʕ אֱלִישָׁע Elisha שֵֽׁב־ šˈēv- ישׁב sit נָ֣א nˈā נָא yeah פֹ֗ה fˈō פֹּה here כִּ֤י kˈî כִּי that יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH שְׁלָחַ֣נִי šᵊlāḥˈanî שׁלח send יְרִיחֹ֔ו yᵊrîḥˈô יְרִיחֹוֿ יְרִחֹו Jericho וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say חַי־ ḥay- חַי alive יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and חֵֽי־ ḥˈê- חַי alive נַפְשְׁךָ֖ nafšᵊḵˌā נֶפֶשׁ soul אִם־ ʔim- אִם if אֶעֶזְבֶ֑ךָּ ʔeʕezᵊvˈekkā עזב leave וַ wa וְ and יָּבֹ֖אוּ yyāvˌōʔû בוא come יְרִיחֹֽו׃ yᵊrîḥˈô יְרִיחֹוֿ יְרִחֹו Jericho
2:4. dixit autem Helias ad Heliseum sede hic quia Dominus misit me in Hiericho et ille ait vivit Dominus et vivit anima tua quia non derelinquam te cumque venissent HierichumAnd Elias said to Eliseus: Stay here, because the Lord hath sent me to Jericho. And he said: As the Lord liveth, and as thy soul liveth, I will not leave thee. And when they were come to Jericho,
4. And Elijah said unto him, Elisha, tarry here, I pray thee; for the LORD hath sent me to Jericho. And he said, As the LORD liveth, and as thy soul liveth, I will not leave thee. So they came to Jericho.
2:4. Then Elijah said to Elisha: “Remain here. For the Lord has sent me to Jericho.” And he said, “As the Lord lives, and as your soul lives, I will not forsake you.” And when they had arrived at Jericho,
2:4. And Elijah said unto him, Elisha, tarry here, I pray thee; for the LORD hath sent me to Jericho. And he said, [As] the LORD liveth, and [as] thy soul liveth, I will not leave thee. So they came to Jericho.
And Elijah said unto him, Elisha, tarry here, I pray thee; for the LORD hath sent me to Jericho. And he said, [As] the LORD liveth, and [as] thy soul liveth, I will not leave thee. So they came to Jericho:

2:4 И сказал ему Илия: Елисей, останься здесь, ибо Господь посылает меня в Иерихон. И сказал он: жив Господь и жива душа твоя! не оставлю тебя. И пришли в Иерихон.
2:4
καὶ και and; even
εἶπεν επω say; speak
Ηλιου ηλιου to; toward
Ελισαιε ελισαιε sit; settle
δὴ δη in fact
ἐνταῦθα ενταυθα since; that
κύριος κυριος lord; master
ἀπέσταλκέν αποστελλω send off / away
με με me
εἰς εις into; for
Ιεριχω ιεριχω Hierichō; Ierikho
καὶ και and; even
εἶπεν επω say; speak
Ελισαιε ελισαιε live; alive
κύριος κυριος lord; master
καὶ και and; even
ζῇ ζαω live; alive
ο the
ψυχή ψυχη soul
σου σου of you; your
εἰ ει if; whether
ἐγκαταλείψω εγκαταλειπω abandon; leave behind
σε σε.1 you
καὶ και and; even
ἦλθον ερχομαι come; go
εἰς εις into; for
Ιεριχω ιεριχω Hierichō; Ierikho
2:4
וַ wa וְ and
יֹּאמֶר֩ yyōmˌer אמר say
לֹ֨ו lˌô לְ to
אֵלִיָּ֜הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
אֱלִישָׁ֣ע׀ ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
שֵֽׁב־ šˈēv- ישׁב sit
נָ֣א nˈā נָא yeah
פֹ֗ה fˈō פֹּה here
כִּ֤י kˈî כִּי that
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
שְׁלָחַ֣נִי šᵊlāḥˈanî שׁלח send
יְרִיחֹ֔ו yᵊrîḥˈô יְרִיחֹוֿ יְרִחֹו Jericho
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
חַי־ ḥay- חַי alive
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
חֵֽי־ ḥˈê- חַי alive
נַפְשְׁךָ֖ nafšᵊḵˌā נֶפֶשׁ soul
אִם־ ʔim- אִם if
אֶעֶזְבֶ֑ךָּ ʔeʕezᵊvˈekkā עזב leave
וַ wa וְ and
יָּבֹ֖אוּ yyāvˌōʔû בוא come
יְרִיחֹֽו׃ yᵊrîḥˈô יְרִיחֹוֿ יְרִחֹו Jericho
2:4. dixit autem Helias ad Heliseum sede hic quia Dominus misit me in Hiericho et ille ait vivit Dominus et vivit anima tua quia non derelinquam te cumque venissent Hierichum
And Elias said to Eliseus: Stay here, because the Lord hath sent me to Jericho. And he said: As the Lord liveth, and as thy soul liveth, I will not leave thee. And when they were come to Jericho,
2:4. Then Elijah said to Elisha: “Remain here. For the Lord has sent me to Jericho.” And he said, “As the Lord lives, and as your soul lives, I will not forsake you.” And when they had arrived at Jericho,
2:4. And Elijah said unto him, Elisha, tarry here, I pray thee; for the LORD hath sent me to Jericho. And he said, [As] the LORD liveth, and [as] thy soul liveth, I will not leave thee. So they came to Jericho.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: Jericho: Jos 6:26; Kg1 16:34; Luk 19:1
As the Lord: Kg2 2:2, Kg2 4:30; Act 2:42, Act 11:23
Carl Friedrich Keil and Franz Delitzsch

In Bethel, and again in Jericho, to which they both proceeded from Bethel, Elijah repeated the appeal to Elisha to stay there, but always in vain. The taking away of Elijah had also been revealed to the disciples of the prophets at Jericho. Thus they both came to the Jordan, whilst fifty disciples of the prophets from Jericho followed them at a distance, to be eye-witnesses of the miraculous translation of their master. The course which Elijah took before his departure from this earth, viz., from Gilgal past Bethel and Jericho, was not merely occasioned by the fact that he was obliged to touch at these places on the way to the Jordan, but had evidently also the same higher purpose, for which his ascension to heaven had been revealed both to Elisha and to the disciples of the prophets at Bethel and Jericho. Elijah himself said that the Lord had sent him to Bethel, to Jericho, to the Jordan (4Kings 2:2, 4Kings 2:4, 4Kings 2:6). He therefore took this way from an impulse received from the Spirit of God, that he might visit the schools of the prophets, which he had founded, once more before his departure, and strengthen and fortify the disciples of the prophets in the consecration of their lives to the service of the Lord, though without in the least surmising that they had been informed by the Spirit of the Lord of his approaching departure from this life. But as his ascension to heaven took place not so much for his own sake, as because of those associates in his office who were left behind, God had revealed it to so many, that they might be even more firmly established in their calling by the miraculous glorification of their master than by his words, his teaching, and his admonitions, so that they might carry it on without fear or trembling, even if their great master should no longer stand by their side with the might of his spiritual power to instruct, advise, or defend. Btu above all, Elisha, whom the Lord had appointed as his successor (3Kings 19:16), was to be prepared for carrying on his work by the last journey of his master. He did not leave his side therefore, and resolved, certainly also from an inward impulse of the Spirit of God, to be an eye-witness of his glorification, that he might receive the spiritual inheritance of the first-born from his departing spiritual father.
John Gill
And Elijah said unto him, Elisha, tarry here, I pray thee,.... At Bethel:
for the Lord hath sent me to Jericho; to the school of the prophets there, to strengthen, encourage, and advise them:
and he said, as the lord liveth, &c; using the same form of oath as before:
so they came to Jericho; together, which, as the above writer says (i), was four miles from Bethel.
(i) Travels, &c. p. 205.
2:52:5: Եւ մատեան որդիք մարգարէիցն որ յԵրեքով՝ առ Եղիսեէ, եւ ասեն ցնա, եթէ գիտիցե՞ս զի այսօր առնո՛ւ Տէր զտէրդ ՚ի գլխոյ քումմէ։ Եւ ասէ. Գիտե՛մ եւ ես՝ լո՛ւռ լերուք։
5 Նրանք եկան Երիքով: Երիքովում գտնուող մարգարէների որդիները մօտեցան Եղիսէէին եւ ասացին նրան. «Գիտե՞ս, որ այսօր Տէրը քո տիրոջը առնել տանելու է քո մօտից»:
5 Երիքովի մէջ գտնուող մարգարէներուն որդիները Եղիսէին մօտեցան ու անոր ըսին. «Գիտե՞ս որ այսօր Տէրը քու տէրդ քու գլխէդ պիտի առնէ»։ Անիկա ըսաւ. «Ես ալ գիտեմ, լո՛ւռ կեցէք»։
Եւ մատեան որդիք մարգարէիցն որ յԵրիքով առ Եղիսէ, եւ ասեն ցնա, եթէ` Գիտիցե՞ս զի այսօր առնու Տէր զտէրդ ի գլխոյ քումմէ: Եւ ասէ. Գիտեմ եւ ես, լուռ լերուք:

2:5: Եւ մատեան որդիք մարգարէիցն որ յԵրեքով՝ առ Եղիսեէ, եւ ասեն ցնա, եթէ գիտիցե՞ս զի այսօր առնո՛ւ Տէր զտէրդ ՚ի գլխոյ քումմէ։ Եւ ասէ. Գիտե՛մ եւ ես՝ լո՛ւռ լերուք։
5 Նրանք եկան Երիքով: Երիքովում գտնուող մարգարէների որդիները մօտեցան Եղիսէէին եւ ասացին նրան. «Գիտե՞ս, որ այսօր Տէրը քո տիրոջը առնել տանելու է քո մօտից»:
5 Երիքովի մէջ գտնուող մարգարէներուն որդիները Եղիսէին մօտեցան ու անոր ըսին. «Գիտե՞ս որ այսօր Տէրը քու տէրդ քու գլխէդ պիտի առնէ»։ Անիկա ըսաւ. «Ես ալ գիտեմ, լո՛ւռ կեցէք»։
zohrab-1805▾ eastern-1994▾ western am▾
2:52:5 И подошли сыны пророков, которые в Иерихоне, к Елисею и сказали ему: знаешь ли, что сегодня Господь берет господина твоего и вознесет над главою твоею? Он сказал: я также знаю, молчите.
2:5 καὶ και and; even ἤγγισαν εγγιζω get close; near οἱ ο the υἱοὶ υιος son τῶν ο the προφητῶν προφητης prophet οἱ ο the ἐν εν in Ιεριχω ιεριχω Hierichō; Ierikho πρὸς προς to; toward Ελισαιε ελισαιε and; even εἶπαν επω say; speak πρὸς προς to; toward αὐτόν αυτος he; him εἰ ει if; whether ἔγνως γινωσκω know ὅτι οτι since; that σήμερον σημερον today; present λαμβάνει λαμβανω take; get κύριος κυριος lord; master τὸν ο the κύριόν κυριος lord; master σου σου of you; your ἐπάνωθεν επανωθεν the κεφαλῆς κεφαλη head; top σου σου of you; your καὶ και and; even εἶπεν επω say; speak καί και and; even γε γε in fact ἐγὼ εγω I ἔγνων γινωσκω know σιωπᾶτε σιωπαω still
2:5 וַ wa וְ and יִּגְּשׁ֨וּ yyiggᵊšˌû נגשׁ approach בְנֵֽי־ vᵊnˈê- בֵּן son הַ ha הַ the נְּבִיאִ֥ים nnᵊvîʔˌîm נָבִיא prophet אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בִּֽ bˈi בְּ in ירִיחֹו֮ yrîḥˈô יְרִיחֹוֿ יְרִחֹו Jericho אֶל־ ʔel- אֶל to אֱלִישָׁע֒ ʔᵉlîšˌāʕ אֱלִישָׁע Elisha וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say אֵלָ֔יו ʔēlˈāʸw אֶל to הֲ hᵃ הֲ [interrogative] יָדַ֕עְתָּ yāḏˈaʕtā ידע know כִּ֣י kˈî כִּי that הַ ha הַ the יֹּ֗ום yyˈôm יֹום day יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH לֹקֵ֥חַ lōqˌēₐḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] אֲדֹנֶ֖יךָ ʔᵃḏōnˌeʸḵā אָדֹון lord מֵ mē מִן from עַ֣ל ʕˈal עַל upon רֹאשֶׁ֑ךָ rōšˈeḵā רֹאשׁ head וַ wa וְ and יֹּ֛אמֶר yyˈōmer אמר say גַּם־ gam- גַּם even אֲנִ֥י ʔᵃnˌî אֲנִי i יָדַ֖עְתִּי yāḏˌaʕtî ידע know הֶחֱשֽׁוּ׃ heḥᵉšˈû חשׁה be silent
2:5. accesserunt filii prophetarum qui erant in Hiericho ad Heliseum et dixerunt ei numquid nosti quia hodie Dominus tollet dominum tuum a te et ait et ego novi sileteThe sons of the prophets, that were at Jericho, came to Eliseus, and said to him: Dost thou know that, this day, the Lord will take away thy master from thee? And he said: I also know it: hold your peace.
5. And the sons of the prophets that were at Jericho came near to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from thy head today? And he answered, Yea, I know it; hold ye your peace.
2:5. the sons of the prophets, who were at Jericho, drew near to Elisha. And they said to him, “Do you not know that today the Lord will take away your lord from you?” And he said: “I know it. Be silent.”
2:5. And the sons of the prophets that [were] at Jericho came to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from thy head to day? And he answered, Yea, I know [it]; hold ye your peace.
And the sons of the prophets that [were] at Jericho came to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from thy head to day? And he answered, Yea, I know [it]; hold ye your peace:

2:5 И подошли сыны пророков, которые в Иерихоне, к Елисею и сказали ему: знаешь ли, что сегодня Господь берет господина твоего и вознесет над главою твоею? Он сказал: я также знаю, молчите.
2:5
καὶ και and; even
ἤγγισαν εγγιζω get close; near
οἱ ο the
υἱοὶ υιος son
τῶν ο the
προφητῶν προφητης prophet
οἱ ο the
ἐν εν in
Ιεριχω ιεριχω Hierichō; Ierikho
πρὸς προς to; toward
Ελισαιε ελισαιε and; even
εἶπαν επω say; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
εἰ ει if; whether
ἔγνως γινωσκω know
ὅτι οτι since; that
σήμερον σημερον today; present
λαμβάνει λαμβανω take; get
κύριος κυριος lord; master
τὸν ο the
κύριόν κυριος lord; master
σου σου of you; your
ἐπάνωθεν επανωθεν the
κεφαλῆς κεφαλη head; top
σου σου of you; your
καὶ και and; even
εἶπεν επω say; speak
καί και and; even
γε γε in fact
ἐγὼ εγω I
ἔγνων γινωσκω know
σιωπᾶτε σιωπαω still
2:5
וַ wa וְ and
יִּגְּשׁ֨וּ yyiggᵊšˌû נגשׁ approach
בְנֵֽי־ vᵊnˈê- בֵּן son
הַ ha הַ the
נְּבִיאִ֥ים nnᵊvîʔˌîm נָבִיא prophet
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בִּֽ bˈi בְּ in
ירִיחֹו֮ yrîḥˈô יְרִיחֹוֿ יְרִחֹו Jericho
אֶל־ ʔel- אֶל to
אֱלִישָׁע֒ ʔᵉlîšˌāʕ אֱלִישָׁע Elisha
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
אֵלָ֔יו ʔēlˈāʸw אֶל to
הֲ hᵃ הֲ [interrogative]
יָדַ֕עְתָּ yāḏˈaʕtā ידע know
כִּ֣י kˈî כִּי that
הַ ha הַ the
יֹּ֗ום yyˈôm יֹום day
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
לֹקֵ֥חַ lōqˌēₐḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
אֲדֹנֶ֖יךָ ʔᵃḏōnˌeʸḵā אָדֹון lord
מֵ מִן from
עַ֣ל ʕˈal עַל upon
רֹאשֶׁ֑ךָ rōšˈeḵā רֹאשׁ head
וַ wa וְ and
יֹּ֛אמֶר yyˈōmer אמר say
גַּם־ gam- גַּם even
אֲנִ֥י ʔᵃnˌî אֲנִי i
יָדַ֖עְתִּי yāḏˌaʕtî ידע know
הֶחֱשֽׁוּ׃ heḥᵉšˈû חשׁה be silent
2:5. accesserunt filii prophetarum qui erant in Hiericho ad Heliseum et dixerunt ei numquid nosti quia hodie Dominus tollet dominum tuum a te et ait et ego novi silete
The sons of the prophets, that were at Jericho, came to Eliseus, and said to him: Dost thou know that, this day, the Lord will take away thy master from thee? And he said: I also know it: hold your peace.
2:5. the sons of the prophets, who were at Jericho, drew near to Elisha. And they said to him, “Do you not know that today the Lord will take away your lord from you?” And he said: “I know it. Be silent.”
2:5. And the sons of the prophets that [were] at Jericho came to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from thy head to day? And he answered, Yea, I know [it]; hold ye your peace.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: the sons: i. e. as the Targumist renders, talmeedey neveeya, "disciples of the prophets,"
thy master: Kg2 2:3; Jos 1:1, Jos 1:2; Luk 24:51; Joh 17:5-7; Act 1:2, Act 1:11, Act 26:25
I know it: Gen 48:19; Ecc 3:7; Isa 41:1; Hab 2:20
Geneva 1599
And the sons of the prophets that [were] at (e) Jericho came to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from thy head to day? And he answered, Yea, I know [it]; hold ye your peace.
(e) Not only at Bethel, but at Jericho and other places were there prophets, who had scholars, whom they instructed and brought up in the true fear of God.
John Gill
And the sons of the prophets that were at Jericho,.... For though this place was lately rebuilt under a curse to the builder, yet was blessed with a school of the prophets: whose disciples came to Elisha, and said unto him; as in 4Kings 2:3 and to whom he made the same reply.
2:62:6: Եւ ասէ ցնա Եղիա. Նի՛ստ դու աստ, զի Տէր առաքեաց զիս ՚ի Յորդանան։ Եւ ասէ Եղիսեէ. Կենդանի՛ է Տէր, եւ կենդանի՛ է անձն քո՝ թէ թողից զքեզ։ Եւ գնացին երկոքեան.
6 Նա ասաց. «Գիտեմ, լո՛ւռ մնացէք»: Եղիան ասաց նրան. «Դու այստե՛ղ նստիր, քանզի Տէրը ինձ Յորդանան գետի ափն է ուղարկում»: Եղիսէէն ասաց. «Կենդանի է Տէրը, եւ կենդանի ես դու. ես քեզ չեմ լքի»:
6 Եղիա անոր ըսաւ. «Դուն հոս նստէ՛, քանզի Տէրը զիս Յորդանան ղրկեց»։ Անիկա ըսաւ. «Տէրը կենդանի է ու քու անձդ կենդանի է, որ ես քեզ չեմ թողուր»։ Երկուքը գացին։
Եւ ասէ ցնա Եղիա. Նիստ դու աստ, զի Տէր առաքեաց զիս ի Յորդանան: Եւ ասէ Եղիսէ. Կենդանի է Տէր եւ կենդանի է անձն քո` եթէ թողից զքեզ: Եւ գնացին երկոքեան:

2:6: Եւ ասէ ցնա Եղիա. Նի՛ստ դու աստ, զի Տէր առաքեաց զիս ՚ի Յորդանան։ Եւ ասէ Եղիսեէ. Կենդանի՛ է Տէր, եւ կենդանի՛ է անձն քո՝ թէ թողից զքեզ։ Եւ գնացին երկոքեան.
6 Նա ասաց. «Գիտեմ, լո՛ւռ մնացէք»: Եղիան ասաց նրան. «Դու այստե՛ղ նստիր, քանզի Տէրը ինձ Յորդանան գետի ափն է ուղարկում»: Եղիսէէն ասաց. «Կենդանի է Տէրը, եւ կենդանի ես դու. ես քեզ չեմ լքի»:
6 Եղիա անոր ըսաւ. «Դուն հոս նստէ՛, քանզի Տէրը զիս Յորդանան ղրկեց»։ Անիկա ըսաւ. «Տէրը կենդանի է ու քու անձդ կենդանի է, որ ես քեզ չեմ թողուր»։ Երկուքը գացին։
zohrab-1805▾ eastern-1994▾ western am▾
2:62:6 И сказал ему Илия: останься здесь, ибо Господь посылает меня к Иордану. И сказал он: жив Господь и жива душа твоя! не оставлю тебя. И пошли оба.
2:6 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Ηλιου ηλιου sit; settle δὴ δη in fact ὧδε ωδε here ὅτι οτι since; that κύριος κυριος lord; master ἀπέσταλκέν αποστελλω send off / away με με me ἕως εως till; until τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis καὶ και and; even εἶπεν επω say; speak Ελισαιε ελισαιε live; alive κύριος κυριος lord; master καὶ και and; even ζῇ ζαω live; alive ἡ ο the ψυχή ψυχη soul σου σου of you; your εἰ ει if; whether ἐγκαταλείψω εγκαταλειπω abandon; leave behind σε σε.1 you καὶ και and; even ἐπορεύθησαν πορευομαι travel; go ἀμφότεροι αμφοτερος both
2:6 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say לֹ֨ו lˌô לְ to אֵלִיָּ֜הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah שֵֽׁב־ šˈēv- ישׁב sit נָ֣א nˈā נָא yeah פֹ֗ה fˈō פֹּה here כִּ֤י kˈî כִּי that יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH שְׁלָחַ֣נִי šᵊlāḥˈanî שׁלח send הַ ha הַ the יַּרְדֵּ֔נָה yyardˈēnā יַרְדֵּן Jordan וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say חַי־ ḥay- חַי alive יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and חֵֽי־ ḥˈê- חַי alive נַפְשְׁךָ֖ nafšᵊḵˌā נֶפֶשׁ soul אִם־ ʔim- אִם if אֶעֶזְבֶ֑ךָּ ʔeʕezᵊvˈekkā עזב leave וַ wa וְ and יֵּלְכ֖וּ yyēlᵊḵˌû הלך walk שְׁנֵיהֶֽם׃ šᵊnêhˈem שְׁנַיִם two
2:6. dixit autem ei Helias sede hic quia Dominus misit me ad Iordanem qui ait vivit Dominus et vivit anima tua quia non derelinquam te ierunt igitur ambo pariterAnd Elias said to him: Stay here, because the Lord hath sent me as far as the Jordan. And he said: as the Lord liveth, and as thy soul liveth, I will not leave thee. And they two went on together.
6. And Elijah said unto him, Tarry here, I pray thee; for the LORD hath sent me to Jordan. And he said, As the LORD liveth, and as thy soul liveth, I will not leave thee. And they two went on.
2:6. Then Elijah said to him: “Remain here. For the Lord has sent me as far as the Jordan.” And he said, “As the Lord lives, and as your soul lives, I will not forsake you.” And so, the two of them continued on together.
2:6. And Elijah said unto him, Tarry, I pray thee, here; for the LORD hath sent me to Jordan. And he said, [As] the LORD liveth, and [as] thy soul liveth, I will not leave thee. And they two went on.
And Elijah said unto him, Tarry, I pray thee, here; for the LORD hath sent me to Jordan. And he said, [As] the LORD liveth, and [as] thy soul liveth, I will not leave thee. And they two went on:

2:6 И сказал ему Илия: останься здесь, ибо Господь посылает меня к Иордану. И сказал он: жив Господь и жива душа твоя! не оставлю тебя. И пошли оба.
2:6
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Ηλιου ηλιου sit; settle
δὴ δη in fact
ὧδε ωδε here
ὅτι οτι since; that
κύριος κυριος lord; master
ἀπέσταλκέν αποστελλω send off / away
με με me
ἕως εως till; until
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
καὶ και and; even
εἶπεν επω say; speak
Ελισαιε ελισαιε live; alive
κύριος κυριος lord; master
καὶ και and; even
ζῇ ζαω live; alive
ο the
ψυχή ψυχη soul
σου σου of you; your
εἰ ει if; whether
ἐγκαταλείψω εγκαταλειπω abandon; leave behind
σε σε.1 you
καὶ και and; even
ἐπορεύθησαν πορευομαι travel; go
ἀμφότεροι αμφοτερος both
2:6
וַ wa וְ and
יֹּאמֶר֩ yyōmˌer אמר say
לֹ֨ו lˌô לְ to
אֵלִיָּ֜הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
שֵֽׁב־ šˈēv- ישׁב sit
נָ֣א nˈā נָא yeah
פֹ֗ה fˈō פֹּה here
כִּ֤י kˈî כִּי that
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
שְׁלָחַ֣נִי šᵊlāḥˈanî שׁלח send
הַ ha הַ the
יַּרְדֵּ֔נָה yyardˈēnā יַרְדֵּן Jordan
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
חַי־ ḥay- חַי alive
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
חֵֽי־ ḥˈê- חַי alive
נַפְשְׁךָ֖ nafšᵊḵˌā נֶפֶשׁ soul
אִם־ ʔim- אִם if
אֶעֶזְבֶ֑ךָּ ʔeʕezᵊvˈekkā עזב leave
וַ wa וְ and
יֵּלְכ֖וּ yyēlᵊḵˌû הלך walk
שְׁנֵיהֶֽם׃ šᵊnêhˈem שְׁנַיִם two
2:6. dixit autem ei Helias sede hic quia Dominus misit me ad Iordanem qui ait vivit Dominus et vivit anima tua quia non derelinquam te ierunt igitur ambo pariter
And Elias said to him: Stay here, because the Lord hath sent me as far as the Jordan. And he said: as the Lord liveth, and as thy soul liveth, I will not leave thee. And they two went on together.
2:6. Then Elijah said to him: “Remain here. For the Lord has sent me as far as the Jordan.” And he said, “As the Lord lives, and as your soul lives, I will not forsake you.” And so, the two of them continued on together.
2:6. And Elijah said unto him, Tarry, I pray thee, here; for the LORD hath sent me to Jordan. And he said, [As] the LORD liveth, and [as] thy soul liveth, I will not leave thee. And they two went on.
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John Gill
And Elijah said unto him, tarry, I pray thee, here,.... At Jericho, seemingly very desirous to get rid of him, that he might not see his assumption:
for the Lord hath sent me to Jordan: where passing that he was to be taken up:
and he said, &c; Elisha swore, as before, he would not leave him:
and they two went on; to Jordan, which was six miles from Jericho (k).
(k) Travels, &c. p. 205.
2:72:7: եւ յիսուն այր յորդւոց մարգարէիցն, եւ կացին ՚ի հանդիպո՛ջ ՚ի բացեայ. եւ երկոքեան կացին յեզերն Յորդանանու[3762]։ [3762] Ոմանք. Եւ երկոքին կացին յեզրն Յոր՛՛։
7 Եւ նրանք երկուսով գնացին: Մարգարէների որդիներից յիսուն հոգի գնաց ու կանգնեց հեռւում, Եղիայի ու Եղիսէէի դիմաց, իսկ սրանք երկուսով կանգնել էին Յորդանան գետի եզերքին:
7 Մարգարէներուն որդիներէն յիսուն մարդ գացին անոր դէմ՝ հեռուն կայնեցան, իսկ իրենք երկուքը Յորդանանի քով կայնեցան։
Եւ յիսուն այր յորդւոց մարգարէիցն[19], եւ կացին ի հանդիպոջ ի բացեայ. եւ երկոքեան կացին յեզերն Յորդանանու:

2:7: եւ յիսուն այր յորդւոց մարգարէիցն, եւ կացին ՚ի հանդիպո՛ջ ՚ի բացեայ. եւ երկոքեան կացին յեզերն Յորդանանու[3762]։
[3762] Ոմանք. Եւ երկոքին կացին յեզրն Յոր՛՛։
7 Եւ նրանք երկուսով գնացին: Մարգարէների որդիներից յիսուն հոգի գնաց ու կանգնեց հեռւում, Եղիայի ու Եղիսէէի դիմաց, իսկ սրանք երկուսով կանգնել էին Յորդանան գետի եզերքին:
7 Մարգարէներուն որդիներէն յիսուն մարդ գացին անոր դէմ՝ հեռուն կայնեցան, իսկ իրենք երկուքը Յորդանանի քով կայնեցան։
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2:72:7 Пятьдесят человек из сынов пророческих пошли и стали вдали напротив их, а они оба стояли у Иордана.
2:7 καὶ και and; even πεντήκοντα πεντηκοντα fifty ἄνδρες ανηρ man; husband υἱοὶ υιος son τῶν ο the προφητῶν προφητης prophet καὶ και and; even ἔστησαν ιστημι stand; establish ἐξ εκ from; out of ἐναντίας εναντιος contrary; opposite μακρόθεν μακροθεν from far καὶ και and; even ἀμφότεροι αμφοτερος both ἔστησαν ιστημι stand; establish ἐπὶ επι in; on τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis
2:7 וַ wa וְ and חֲמִשִּׁ֨ים ḥᵃmiššˌîm חָמֵשׁ five אִ֜ישׁ ʔˈîš אִישׁ man מִ mi מִן from בְּנֵ֤י bbᵊnˈê בֵּן son הַ ha הַ the נְּבִיאִים֙ nnᵊvîʔîm נָבִיא prophet הָֽלְכ֔וּ hˈālᵊḵˈû הלך walk וַ wa וְ and יַּעַמְד֥וּ yyaʕamᵊḏˌû עמד stand מִ mi מִן from נֶּ֖גֶד nnˌeḡeḏ נֶגֶד counterpart מֵ mē מִן from רָחֹ֑וק rāḥˈôq רָחֹוק remote וּ û וְ and שְׁנֵיהֶ֖ם šᵊnêhˌem שְׁנַיִם two עָמְד֥וּ ʕāmᵊḏˌû עמד stand עַל־ ʕal- עַל upon הַ ha הַ the יַּרְדֵּֽן׃ yyardˈēn יַרְדֵּן Jordan
2:7. et quinquaginta viri de filiis prophetarum secuti sunt qui et steterunt e contra longe illi autem ambo stabant super IordanemAnd fifty men, of the sons of the prophets, followed them, and stood in sight, at a distance: but they two stood by the Jordan.
7. And fifty men of the sons of the prophets went, and stood over against them afar off: and they two stood by Jordan.
2:7. And fifty men from the sons of the prophets followed them, and they stood opposite them, at a distance. But the two of them were standing above the Jordan.
2:7. And fifty men of the sons of the prophets went, and stood to view afar off: and they two stood by Jordan.
And fifty men of the sons of the prophets went, and stood to view afar off: and they two stood by Jordan:

2:7 Пятьдесят человек из сынов пророческих пошли и стали вдали напротив их, а они оба стояли у Иордана.
2:7
καὶ και and; even
πεντήκοντα πεντηκοντα fifty
ἄνδρες ανηρ man; husband
υἱοὶ υιος son
τῶν ο the
προφητῶν προφητης prophet
καὶ και and; even
ἔστησαν ιστημι stand; establish
ἐξ εκ from; out of
ἐναντίας εναντιος contrary; opposite
μακρόθεν μακροθεν from far
καὶ και and; even
ἀμφότεροι αμφοτερος both
ἔστησαν ιστημι stand; establish
ἐπὶ επι in; on
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
2:7
וַ wa וְ and
חֲמִשִּׁ֨ים ḥᵃmiššˌîm חָמֵשׁ five
אִ֜ישׁ ʔˈîš אִישׁ man
מִ mi מִן from
בְּנֵ֤י bbᵊnˈê בֵּן son
הַ ha הַ the
נְּבִיאִים֙ nnᵊvîʔîm נָבִיא prophet
הָֽלְכ֔וּ hˈālᵊḵˈû הלך walk
וַ wa וְ and
יַּעַמְד֥וּ yyaʕamᵊḏˌû עמד stand
מִ mi מִן from
נֶּ֖גֶד nnˌeḡeḏ נֶגֶד counterpart
מֵ מִן from
רָחֹ֑וק rāḥˈôq רָחֹוק remote
וּ û וְ and
שְׁנֵיהֶ֖ם šᵊnêhˌem שְׁנַיִם two
עָמְד֥וּ ʕāmᵊḏˌû עמד stand
עַל־ ʕal- עַל upon
הַ ha הַ the
יַּרְדֵּֽן׃ yyardˈēn יַרְדֵּן Jordan
2:7. et quinquaginta viri de filiis prophetarum secuti sunt qui et steterunt e contra longe illi autem ambo stabant super Iordanem
And fifty men, of the sons of the prophets, followed them, and stood in sight, at a distance: but they two stood by the Jordan.
2:7. And fifty men from the sons of the prophets followed them, and they stood opposite them, at a distance. But the two of them were standing above the Jordan.
2:7. And fifty men of the sons of the prophets went, and stood to view afar off: and they two stood by Jordan.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: Но сыны пророческие были свидетелями-очевидцами не главного в данном повествовании чуда - вознесения пророка Илии на небо, а лишь чудесного перехода обоих пророков через Иордан - перехода, напоминавшего чудесный переход евреев через Черное море (Исх. XIV:16, 21; ср. Нав. IV:23): тогда Моисей в виду целого народа жезлом своим, символом его достоинства вождя, ударяет и разделяет воду, и народ поверил его божественному призванию (Исх. XIV:31); теперь Илия, как второй Моисей (ср. 3: Цар. XIX), пред сонмом сынов пророческих своей милотью, символом его пророческого служения (передаваемого теперь Елисею, ср. 3: Цар. XIX:19), разделяет воду и тем в последний раз пред разлучением со своими учениками свидетельствует себя истинным вождем пророчества. Только по принятии милоти Илии (ст. 13) Елисей становится исполненным его духа силы, преемником великого пророка. (О святости священнических одежд ср. Иез. XLIV:19.)
Adam Clarke: Commentary on the Bible - 1831
2:7: Fifty men of the sons of the prophets - They fully expected this extraordinary event, and they could have known it only from Elijah himself, or by a direct revelation from God.
4 Kings (2 Kings) 2:8
Albert Barnes: Notes on the Bible - 1834
2:7: Fifty men of the sons of the prophets - We see by this how large were the prophetical schools. It is implied that the "fifty" were only a portion of the school of Jericho. They ascended the abrupt heights behind the town, from where they would command a view of the whole course of the river and of the opposite bank for many miles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: fifty men: Kg2 2:17; Kg1 18:4, Kg1 18:13
to view afar off: Heb. in sight, or over against
John Gill
And fifty men of the sons of the prophets went, and stood to view afar off,.... To have a view, if they could, of the assumption of Elijah to heaven, and be witnesses of it:
and they two stood by Jordan; on the banks of it, even Elijah and Elisha.
John Wesley
To view - To observe this great event, Elijah's translation to heaven, which they expected every moment: and whereof they desired to be spectators, not to satisfy their own curiosity, but that they might be witnesses of it to others.
2:82:8: Եւ ա՛ռ Եղիա զմաշկեակն իւր, ծալեաց եւ եհար զջուրն. եւ բաժանեցաւ ջուրն յա՛յսկոյս եւ յայնկոյս, եւ անցին երկոքեան ընդ ցամաք։
8 Եղիան առաւ իր մորթէ վերարկուն, ծալեց ու խփեց ջրերին: Ջրերն իրարից հեռացան այս ու այն կողմ, եւ նրանք երկուսով անցան ցամաքով:
8 Եղիա իր վերարկուն առաւ ծալլեց եւ ջուրերուն զարկաւ ու մէկ կողմն ու միւս կողմը բաժնուեցան ու երկուքը ցամաքով անցան։
Եւ ա՛ռ Եղիա զմաշկեակն իւր, ծալեաց եւ եհար զջուրն, եւ բաժանեցաւ ջուրն յայսկոյս եւ յայնկոյս, եւ անցին երկոքեան ընդ ցամաք:

2:8: Եւ ա՛ռ Եղիա զմաշկեակն իւր, ծալեաց եւ եհար զջուրն. եւ բաժանեցաւ ջուրն յա՛յսկոյս եւ յայնկոյս, եւ անցին երկոքեան ընդ ցամաք։
8 Եղիան առաւ իր մորթէ վերարկուն, ծալեց ու խփեց ջրերին: Ջրերն իրարից հեռացան այս ու այն կողմ, եւ նրանք երկուսով անցան ցամաքով:
8 Եղիա իր վերարկուն առաւ ծալլեց եւ ջուրերուն զարկաւ ու մէկ կողմն ու միւս կողմը բաժնուեցան ու երկուքը ցամաքով անցան։
zohrab-1805▾ eastern-1994▾ western am▾
2:82:8 И взял Илия милоть свою, и свернул, и ударил ею по воде, и расступилась она туда и сюда, и перешли оба посуху.
2:8 καὶ και and; even ἔλαβεν λαμβανω take; get Ηλιου ηλιου the μηλωτὴν μηλωτη sheepskin αὐτοῦ αυτος he; him καὶ και and; even εἵλησεν ειλεω and; even ἐπάταξεν πατασσω pat; impact τὸ ο the ὕδωρ υδωρ water καὶ και and; even διῃρέθη διαιρεω divide τὸ ο the ὕδωρ υδωρ water ἔνθα ενθα and; even ἔνθα ενθα and; even διέβησαν διαβαινω step through; go across ἀμφότεροι αμφοτερος both ἐν εν in ἐρήμῳ ερημος lonesome; wilderness
2:8 וַ wa וְ and יִּקַּח֩ yyiqqˌaḥ לקח take אֵלִיָּ֨הוּ ʔēliyyˌāhû אֵלִיָּהוּ Elijah אֶת־ ʔeṯ- אֵת [object marker] אַדַּרְתֹּ֤ו ʔaddartˈô אַדֶּרֶת splendour וַ wa וְ and יִּגְלֹם֙ yyiḡlˌōm גלם wrap וַ wa וְ and יַּכֶּ֣ה yyakkˈeh נכה strike אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּ֔יִם mmˈayim מַיִם water וַ wa וְ and יֵּחָצ֖וּ yyēḥāṣˌû חצה divide הֵ֣נָּה hˈēnnā הֵנָּה here וָ wā וְ and הֵ֑נָּה hˈēnnā הֵנָּה here וַ wa וְ and יַּעַבְר֥וּ yyaʕavrˌû עבר pass שְׁנֵיהֶ֖ם šᵊnêhˌem שְׁנַיִם two בֶּ be בְּ in † הַ the חָרָבָֽה׃ ḥārāvˈā חָרָבָה dry ground
2:8. tulitque Helias pallium suum et involvit illud et percussit aquas quae divisae sunt in utramque partem et transierunt ambo per siccumAnd Elias took his mantle, and folded it together, and struck the waters, and they were divided hither and thither, and they both passed over on dry ground.
8. And Elijah took his mantle, and wrapped it together, and smote me waters, and they were divided hither and thither, so that they two went over on dry ground.
2:8. And Elijah took his cloak, and he rolled it up, and he struck the waters, which were divided into two parts. And they both went across on dry ground.
2:8. And Elijah took his mantle, and wrapped [it] together, and smote the waters, and they were divided hither and thither, so that they two went over on dry ground.
And Elijah took his mantle, and wrapped [it] together, and smote the waters, and they were divided hither and thither, so that they two went over on dry ground:

2:8 И взял Илия милоть свою, и свернул, и ударил ею по воде, и расступилась она туда и сюда, и перешли оба посуху.
2:8
καὶ και and; even
ἔλαβεν λαμβανω take; get
Ηλιου ηλιου the
μηλωτὴν μηλωτη sheepskin
αὐτοῦ αυτος he; him
καὶ και and; even
εἵλησεν ειλεω and; even
ἐπάταξεν πατασσω pat; impact
τὸ ο the
ὕδωρ υδωρ water
καὶ και and; even
διῃρέθη διαιρεω divide
τὸ ο the
ὕδωρ υδωρ water
ἔνθα ενθα and; even
ἔνθα ενθα and; even
διέβησαν διαβαινω step through; go across
ἀμφότεροι αμφοτερος both
ἐν εν in
ἐρήμῳ ερημος lonesome; wilderness
2:8
וַ wa וְ and
יִּקַּח֩ yyiqqˌaḥ לקח take
אֵלִיָּ֨הוּ ʔēliyyˌāhû אֵלִיָּהוּ Elijah
אֶת־ ʔeṯ- אֵת [object marker]
אַדַּרְתֹּ֤ו ʔaddartˈô אַדֶּרֶת splendour
וַ wa וְ and
יִּגְלֹם֙ yyiḡlˌōm גלם wrap
וַ wa וְ and
יַּכֶּ֣ה yyakkˈeh נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּ֔יִם mmˈayim מַיִם water
וַ wa וְ and
יֵּחָצ֖וּ yyēḥāṣˌû חצה divide
הֵ֣נָּה hˈēnnā הֵנָּה here
וָ וְ and
הֵ֑נָּה hˈēnnā הֵנָּה here
וַ wa וְ and
יַּעַבְר֥וּ yyaʕavrˌû עבר pass
שְׁנֵיהֶ֖ם šᵊnêhˌem שְׁנַיִם two
בֶּ be בְּ in
הַ the
חָרָבָֽה׃ ḥārāvˈā חָרָבָה dry ground
2:8. tulitque Helias pallium suum et involvit illud et percussit aquas quae divisae sunt in utramque partem et transierunt ambo per siccum
And Elias took his mantle, and folded it together, and struck the waters, and they were divided hither and thither, and they both passed over on dry ground.
2:8. And Elijah took his cloak, and he rolled it up, and he struck the waters, which were divided into two parts. And they both went across on dry ground.
2:8. And Elijah took his mantle, and wrapped [it] together, and smote the waters, and they were divided hither and thither, so that they two went over on dry ground.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:8: Took his mantle - Την μηλωτην αυτου, his sheep-skin, says the Septuagint. The skins of beasts, dressed with the hair on, were formerly worn by prophets and priests as the simple insignia of their office. As the civil authority was often lodged in the hands of such persons, particularly among the Jews, mantles of this kind were used by kings and high civil officers when they bore no sacred character. The custom continues to the present day; a lamb's skin hood or cloak is the badge which certain graduates in our universities wear; and the royal robes of kings and great officers of state are adorned with the skins of the animal called the ermine.
They were divided hither and thither - This was a most astonishing miracle, and could be performed only by the almighty power of God.
4 Kings (2 Kings) 2:9
Albert Barnes: Notes on the Bible - 1834
2:8: They were divided ... - The attestation to the divine mission of Elijah furnished by this miracle would tend to place him upon a par in the thoughts of men with the two great leaders of the nation named in the marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: his mantle: Την μηλωτην αυτου, his sheep skin, says the Septuagint; the skins of sheep being formerly worn by prophets as the simple insignia of their office. See note on Kg2 1:8. Kg1 19:13, Kg1 19:19
were: Kg2 2:14; Exo 14:21, Exo 14:22; Jos 3:14-17; Psa 114:5-7; Isa 11:15; Heb 11:29; Rev 16:12
Carl Friedrich Keil and Franz Delitzsch

When they reached the Jordan, Elijah took his prophet's cloak, rolled it up (גּלם, ἁπ. λεγ. convolvit), and smote the water with it; whereupon the water divided hither and thither, so that they both passed through on dry ground. The cloak, that outward sign of the prophet's office, became the vehicle of the Spirit's power which works unseen, and with which the prophet was inspired. The miracle itself is analogous to the miraculous dividing of the Red Sea by the stretching out of Moses' rod (Ex 14:16, Ex 14:21); but at the same time it is very peculiar, and quite in accordance with the prophetic character of Elijah, Moses, the leader of the people, performed his miracles with his shepherd's crook, Elijah the prophet divided the river with his prophet's mantle.
Geneva 1599
And Elijah took his mantle, and wrapped [it] together, and smote the (f) waters, and they were divided hither and thither, so that they two went over on dry ground.
(f) That is, of Jordan.
John Gill
And Elijah took his mantle, and wrapped it together,.... Folded it up close together, in a position to smite with it; this is thought to be not his hairy garment, but a shorter robe, that was worn upon his shoulders; but the Greek version renders it by "melotes", and so in 4Kings 2:14, which, according to Isidore (l), was a goat's skin, hanging down from the neck, and girt at the loins; and being thus clothed, perhaps, may be the reason of his being called an hairy man, 4Kings 1:8,
and smote the waters, and they were divided hither and thither; just as Moses lifted up his rod, and the waters of the sea were divided for the Israelites:
so that they two went over on dry ground; in like manner as the Israelites did through the sea.
(l) Origin. l. 19. c. 24.
John Wesley
Smote the waters - These waters of old yielded to the ark, now to the prophet's mantle; which to those that wanted the ark, was an equivalent token of God's presence. When God will take his children to himself, death is the Jordan, which they must pass through. And they find a way thro' it, a safe and comfortable way. The death of Christ has divided those waters, that the ransomed of the Lord may pass over.
Robert Jamieson, A. R. Fausset and David Brown
Elijah took his mantle, and wrapped it together, and smote the waters--Like the rod of Moses, it had the divinely operating power of the Spirit.
2:92:9: Եւ եղեւ ընդ անցանելն նոցա, ասէ Եղիա ցԵղիսեէ. Խնդրեա՛ զինչ արարից քեզ, մինչչեւ՛ վերացեալ իցեմ ՚ի քէն։ Եւ ասէ Եղիսեէ. Եղիցի կրկին ոգիդ քո ՚ի վերայ իմ[3763]։ [3763] Ոմանք. Ասէ Եղիա. Եղիսէէ խնդ՛՛։ վերացեալ եմ ՚ի քէն... կրկին ոգի քո։
9 Երբ նրանք անցան, Եղիան ասաց Եղիսէէին. «Խնդրի՛ր, ի՞նչ անեմ քեզ, քանի դեռ Տէրն ինձ քո մօտից չի վերացրել»: Եղիսէէն ասաց. «Թող քո ոգին կրկնապատիկ չափով ինձ վրայ լինի»:
9 Երբ անոնք անցան, Եղիա ըսաւ Եղիսէին. «Խնդրէ՛, ի՞նչ ընեմ քեզի, քանի որ դեռ քեզմէ վերցուած չեմ»։ Եղիսէ ըսաւ. «Թող քու ոգիիդ կրկնապատիկը ունենամ»։
Եւ եղեւ ընդ անցանելն նոցա, ասէ Եղիա ցԵղիսէ. Խնդրեա զի՛նչ արարից քեզ, մինչչեւ վերացեալ իցեմ ի քէն: Եւ ասէ Եղիսէ. Եղիցի կրկին ոգիդ քո ի վերայ իմ:

2:9: Եւ եղեւ ընդ անցանելն նոցա, ասէ Եղիա ցԵղիսեէ. Խնդրեա՛ զինչ արարից քեզ, մինչչեւ՛ վերացեալ իցեմ ՚ի քէն։ Եւ ասէ Եղիսեէ. Եղիցի կրկին ոգիդ քո ՚ի վերայ իմ[3763]։
[3763] Ոմանք. Ասէ Եղիա. Եղիսէէ խնդ՛՛։ վերացեալ եմ ՚ի քէն... կրկին ոգի քո։
9 Երբ նրանք անցան, Եղիան ասաց Եղիսէէին. «Խնդրի՛ր, ի՞նչ անեմ քեզ, քանի դեռ Տէրն ինձ քո մօտից չի վերացրել»: Եղիսէէն ասաց. «Թող քո ոգին կրկնապատիկ չափով ինձ վրայ լինի»:
9 Երբ անոնք անցան, Եղիա ըսաւ Եղիսէին. «Խնդրէ՛, ի՞նչ ընեմ քեզի, քանի որ դեռ քեզմէ վերցուած չեմ»։ Եղիսէ ըսաւ. «Թող քու ոգիիդ կրկնապատիկը ունենամ»։
zohrab-1805▾ eastern-1994▾ western am▾
2:92:9 Когда они перешли, Илия сказал Елисею: проси, чт{о} сделать тебе, прежде нежели я буду взят от тебя. И сказал Елисей: дух, который в тебе, пусть будет на мне вдвойне.
2:9 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the διαβῆναι διαβαινω step through; go across αὐτοὺς αυτος he; him καὶ και and; even Ηλιου ηλιου say; speak πρὸς προς to; toward Ελισαιε ελισαιε ask τί τις.1 who?; what? ποιήσω ποιεω do; make σοι σοι you πρὶν πριν before ἢ η or; than ἀναλημφθῆναί αναλαμβανω take up; take along με με me ἀπὸ απο from; away σοῦ σου of you; your καὶ και and; even εἶπεν επω say; speak Ελισαιε ελισαιε happen; become δὴ δη in fact διπλᾶ διπλους double; twice ἐν εν in πνεύματί πνευμα spirit; wind σου σου of you; your ἐπ᾿ επι in; on ἐμέ εμε me
2:9 וַ wa וְ and יְהִ֣י yᵊhˈî היה be כְ ḵᵊ כְּ as עָבְרָ֗ם ʕovrˈām עבר pass וְ wᵊ וְ and אֵ֨לִיָּ֜הוּ ʔˌēliyyˈāhû אֵלִיָּהוּ Elijah אָמַ֤ר ʔāmˈar אמר say אֶל־ ʔel- אֶל to אֱלִישָׁע֙ ʔᵉlîšˌāʕ אֱלִישָׁע Elisha שְׁאַל֙ šᵊʔˌal שׁאל ask מָ֣ה mˈā מָה what אֶֽעֱשֶׂה־ ʔˈeʕᵉśeh- עשׂה make לָּ֔ךְ llˈāḵ לְ to בְּ bᵊ בְּ in טֶ֖רֶם ṭˌerem טֶרֶם beginning אֶלָּקַ֣ח ʔellāqˈaḥ לקח take מֵ mē מִן from עִמָּ֑ךְ ʕimmˈāḵ עִם with וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֱלִישָׁ֔ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha וִֽ wˈi וְ and יהִי־ yhî- היה be נָ֛א nˈā נָא yeah פִּֽי־ pˈî- פֶּה mouth שְׁנַ֥יִם šᵊnˌayim שְׁנַיִם two בְּ bᵊ בְּ in רוּחֲךָ֖ rûḥᵃḵˌā רוּחַ wind אֵלָֽי׃ ʔēlˈāy אֶל to
2:9. cumque transissent Helias dixit ad Heliseum postula quod vis ut faciam tibi antequam tollar a te dixitque Heliseus obsecro ut fiat duplex spiritus tuus in meAnd when they were gone over, Elias said to Eliseus: Ask what thou wilt have me to do for thee, before I be taken away from thee. And Eliseus said: I beseech thee, that in me may be thy double spirit.
9. And it came to pass, when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken from thee. And Elisha said, I pray thee, let a double portion of thy spirit be upon me.
2:9. And when they had gone across, Elijah said to Elisha, “Ask what you wish that I may do for you, before I am taken from you.” And Elisha said, “I beg you, that twice your spirit may be accomplished in me.”
2:9. And it came to pass, when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee, let a double portion of thy spirit be upon me.
And it came to pass, when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee, let a double portion of thy spirit be upon me:

2:9 Когда они перешли, Илия сказал Елисею: проси, чт{о} сделать тебе, прежде нежели я буду взят от тебя. И сказал Елисей: дух, который в тебе, пусть будет на мне вдвойне.
2:9
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
διαβῆναι διαβαινω step through; go across
αὐτοὺς αυτος he; him
καὶ και and; even
Ηλιου ηλιου say; speak
πρὸς προς to; toward
Ελισαιε ελισαιε ask
τί τις.1 who?; what?
ποιήσω ποιεω do; make
σοι σοι you
πρὶν πριν before
η or; than
ἀναλημφθῆναί αναλαμβανω take up; take along
με με me
ἀπὸ απο from; away
σοῦ σου of you; your
καὶ και and; even
εἶπεν επω say; speak
Ελισαιε ελισαιε happen; become
δὴ δη in fact
διπλᾶ διπλους double; twice
ἐν εν in
πνεύματί πνευμα spirit; wind
σου σου of you; your
ἐπ᾿ επι in; on
ἐμέ εμε me
2:9
וַ wa וְ and
יְהִ֣י yᵊhˈî היה be
כְ ḵᵊ כְּ as
עָבְרָ֗ם ʕovrˈām עבר pass
וְ wᵊ וְ and
אֵ֨לִיָּ֜הוּ ʔˌēliyyˈāhû אֵלִיָּהוּ Elijah
אָמַ֤ר ʔāmˈar אמר say
אֶל־ ʔel- אֶל to
אֱלִישָׁע֙ ʔᵉlîšˌāʕ אֱלִישָׁע Elisha
שְׁאַל֙ šᵊʔˌal שׁאל ask
מָ֣ה mˈā מָה what
אֶֽעֱשֶׂה־ ʔˈeʕᵉśeh- עשׂה make
לָּ֔ךְ llˈāḵ לְ to
בְּ bᵊ בְּ in
טֶ֖רֶם ṭˌerem טֶרֶם beginning
אֶלָּקַ֣ח ʔellāqˈaḥ לקח take
מֵ מִן from
עִמָּ֑ךְ ʕimmˈāḵ עִם with
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֱלִישָׁ֔ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
וִֽ wˈi וְ and
יהִי־ yhî- היה be
נָ֛א nˈā נָא yeah
פִּֽי־ pˈî- פֶּה mouth
שְׁנַ֥יִם šᵊnˌayim שְׁנַיִם two
בְּ bᵊ בְּ in
רוּחֲךָ֖ rûḥᵃḵˌā רוּחַ wind
אֵלָֽי׃ ʔēlˈāy אֶל to
2:9. cumque transissent Helias dixit ad Heliseum postula quod vis ut faciam tibi antequam tollar a te dixitque Heliseus obsecro ut fiat duplex spiritus tuus in me
And when they were gone over, Elias said to Eliseus: Ask what thou wilt have me to do for thee, before I be taken away from thee. And Eliseus said: I beseech thee, that in me may be thy double spirit.
2:9. And when they had gone across, Elijah said to Elisha, “Ask what you wish that I may do for you, before I am taken from you.” And Elisha said, “I beg you, that twice your spirit may be accomplished in me.”
2:9. And it came to pass, when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee, let a double portion of thy spirit be upon me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Для уяснения смысла просьбы Елисея (ст. 9), с первого взгляда как бы бросающей тень на его смирение и скромность, необходимо иметь в виду отношения, существовавшие между обоими пророками: пророк Илия был духовным отцом (ст. 12) Елисея, как и многих "сынов пророческих". Расставаясь со своим духовным отцом, пророк Елисей как бы просит его признать своим первородным сыном духовным: по закону (Втор. XXI:17) первородный сын имеет то преимущество перед прочими братьями, что получает двойную часть (евр. пи-шнаим, как здесь, ст. 9, ср. Зах. XIII:8, где выражение это означает "2/3: целого") в сравнении с каждым из них; и пророк Елисей, причисляя себя вместе с сынами пророческими к духовным сынам пророка Илии, просит его признать его первородным и из благодатного наследия своего - "духа" (евр. руах) или "духа и силы" (Лк. I:17) Илии, - дух пророчества и чудотворения - уделить ему преимущественную часть, а не двойную, сугубую часть в сравнении с духом Илии, как в текстах 70-ти, Vulg., славянском, русском синодальном списках: как пророк Илия мог сообщить преемнику своему больше, чем сам имел? Просьбу Елисея пророк Илия находит трудной (10: ст.), поскольку выполнение ее зависит от того, удостоит ли Бог Елисея, откроет ли ему духовные очи (ср. VI:17) видеть преславное преставление пророка Илии. Пророк Елисей духовным оком узрел (ст. 11-12) это, и это было знамением для него, что просьба его (ст. 9) услышана и исполнена; напротив, близко стоявшие (ст. 7) сыны пророческие, очевидно, ничего не видели, как отошел из этой жизни Илия, почему и искали его на земле (ст. 16-18). Ср. блаж. Феодорит, вопр. 7: на 4: Цар..
Matthew Henry: Concise Commentary on the Whole Bible - 1706

V. That the miraculous dividing of the river Jordan was the preface to Elijah's translation into the heavenly Canaan, as it had been to the entrance of Israel into the earthly Canaan, v. 8. He must go on to the other side Jordan to be translated, because it was his native country, and that he might be near the place where Moses died, and that thus honour might be put on that part of the country which was most despised. he and Elisha might have gone over Jordan by a ferry, as other passengers did, but God would magnify Elijah in his exit, as he did Joshua in his entrance, by the dividing of this river, Josh. iii. 7. As Moses with his rod divided the sea, so Elijah with his mantle divided Jordan, both being the insignia--the badges of their office. These waters of old yielded to the ark, now to the prophet's mantle, which, to those that wanted the ark was an equivalent token of God's presence. When God will take up his faithful ones to heaven death is the Jordan which, immediately before their translation, they must pass through, and they find a way through it, as safe and comfortable way; the death of Christ has divided those waters, that the ransomed of the Lord may pass over. O death! where is thy sting, thy hurt, thy terror?

9 And it came to pass, when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee, let a double portion of thy spirit be upon me. 10 And he said, Thou hast asked a hard thing: nevertheless, if thou see me when I am taken from thee, it shall be so unto thee; but if not, it shall not be so. 11 And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven. 12 And Elisha saw it, and he cried, My father, my father, the chariot of Israel, and the horsemen thereof. And he saw him no more: and he took hold of his own clothes, and rent them in two pieces.
Here, I. Elijah makes his will, and leaves Elisha his heir, now anointing him to be prophet in his room, more than when he cast his mantle upon him, 1 Kings xix. 19.
1. Elijah, being greatly pleased with the constancy of Elisha's affection and attendance, bade him ask what he should do for him, what blessing he should leave him at parting; he does not say (as bishop Hall observes), "Ask of me when I am gone, in heaven I shall be better able to befriend thee," but, "Ask before I go." Our friends on earth may be spoken to, and can give us an answer, but we know not that we can have access to any friend in heaven but Christ, and God in him. Abraham is ignorant of us.
2. Elisha, having this fair opportunity to enrich himself with the best riches, prays for a double portion of his spirit. He asks not for wealth, nor honour, nor exemption from trouble, but to be qualified for the service of God and his generation, he asks, (1.) For the Spirit, not that the gifts and graces of the Spirit were in Elijah's power to give, therefore he says not, "Give me the Spirit" (he knew very well it was God's gift), but "Let it be upon me, intercede with God for this for me." Christ bade his disciples ask what they would, not one, but all, and promised to send the Spirit, with much more authority and assurance than Elijah could. (2.) For his spirit, because he was to be a prophet in his room, to carry on his work, to father the sons of the prophets and face their enemies, because he had the same perverse generation to deal with that he had, so that, if he have not his spirit, he has not strength according to the day. (3.) For a double portion of his spirit; he does not mean double to what Elijah had, but double to what the rest of the prophets had, from whom so much would not be expected as from Elisha, who had been brought up under Elijah. It is a holy ambition to covet earnestly the best gifts, and those which will render us most serviceable to God and our brethren. Note, We all ought, both ministers and people, to set before us the example of our predecessors, to labour after their spirit, and to be earnest with God for that grace which carried them through their work and enabled them to finish well.
3. Elijah promised him that which he asked, but under two provisos, v. 10. (1.) Provided he put a due value upon it and esteem it highly: this he teaches him to do by calling it a hard thing, not too hard for God to do, but too great for him to expect. Those are best prepared for spiritual blessings that are most sensible of their worth and their own unworthiness to receive them. (2.) Provided he kept close to his master, even to the last, and was observant of him: If thou see me when I am taken from thee, it shall be so, otherwise not. A diligent attendance upon his master's instructions, and a careful observance of his example, particularly now in his last scene, were the condition and would be a proper means of obtaining much of his spirit. Taking strict notice of the manner of his ascension would likewise be of great use to him. The comforts of departing saints, and their experiences, will mightily help both to gild our comforts and to steel our resolutions. Or, perhaps, this was intended only as a sign: "If God favour thee so far as to give thee a sight of me when I ascend, take that for a token that he will do this for thee, and depend upon it." Christ's disciples saw him ascend, and were thereupon assured that they should, in a little time, be filled with his Spirit, Acts i. 8. Elisha, we may suppose, hereupon prayed earnestly, Lord, show me this token for good.
II. Elijah is carried up to heaven in a fiery chariot, v. 11. Like Enoch, he was translated, that he should not see death; and was (as Mr. Cowley expresses it) the second man that leaped the ditch where all the rest of mankind fell, and went not downward to the sky. Many curious questions might be asked about this matter, which could not be answered. Let it suffice that we are here told,
1. What his Lord, when he came, found him doing. He was talking with Elisha, instructing and encouraging him, directing him in his work, and quickening him to it, for the good of those whom he left behind. He was not meditating nor praying, as one wholly taken up with the world he was going to, but engaged in edifying discourse, as one concerned about the kingdom of God among men. We mistake if we think our preparation for heaven is carried on only by contemplation and the acts of devotion. Usefulness to others will pass as well in our account as any thing. Thinking of divine things is good, but talking of them (if it come from the heart) is better, because for edification, 1 Cor. xiv. 4. Christ ascended as he was blessing his disciples.
2. What convoy his Lord sent for him--a chariot of fire and horses of fire, which appeared either descending upon them from the clouds or (as bishop Patrick thinks) running towards them upon the ground: in this form the angels appeared. The souls of all the faithful are carried by an invisible guard of angels into the bosom of Abraham; but, Elijah being to carry his body with him, this heavenly guard was visible, not in a human shape, as usual, though they might so have borne him up in their arms, or carried him as on eagles' wings, but that would have been to carry him like a child, like a lamp (Isa. xl. 11, 31); they appear in the form of a chariot and horses, that he may ride in state, may ride in triumph, like a prince, like a conqueror, yea, more than a conqueror. The angels are called in scripture cherubim and seraphim, and their appearance here, though it may seem below their dignity, answers to both those names; for (1.) Seraphim signifies fiery, and God is said to make them a flame of fire, Ps. civ. 4. (2.) Cherubim (as many think) signifies chariots, and they are called the chariots of God (Ps. lxviii. 17), and he is said to ride upon a cherub (Ps. xviii. 10), to which perhaps there is an allusion in Ezekiel's vision of four living creatures, and wheels, like horses and chariots; in Zechariah's vision, they are so represented, Zech. i. 8; vi. 1. Compare Rev. vi. 2, &c. See the readiness of the angels to do the will go God, even in the meanest services, for the good of those that shall be heirs of salvation. Elijah must remove to the world of angels, and therefore, to show how desirous they were of his company, some of them would come to fetch him. The chariot and horses appeared like fire, not for burning, but brightness, not to torture or consume him, but to render his ascension conspicuous and illustrious in the eyes of those that stood afar off to view it. Elijah had burned with holy zeal for God and his honour, and now with a heavenly fire he was refined and translated.
3. How he was separated from Elisha. This chariot parted them both asunder. Note, The dearest friends must part. Elisha had protested he would not leave him, yet now is left behind by him.
4. Whither he was carried. He went up by a whirlwind into heaven. The fire tends upward; the whirlwind helped to carry him through the atmosphere, out of the reach of the magnetic virtue of this earth, and then how swiftly he ascended through the pure ether to the world of holy and blessed spirits we cannot conceive.
"But where he stopped will ne'er be known,
Till Phenix-nature, aged grown,
To a better being shall aspire,
Mounting herself, like him, to eternity in fire."
COWLEY.
Elijah had once, in a passion, wished he might die; yet God was so gracious to him as not only not to take him at his word then, but to honour him with this singular privilege, that he should never see death; and by this instance, and that of Enoch, (1.) God showed how men should have left the world if they had not sinned, not by death, but by a translation. (2.) He gave a glimpse of that life and immortality which are brought to light by the gospel, of the glory reserved for the bodies of the saints, and the opening of the kingdom of heaven to all believers, as then to Elijah. It was also a figure of Christ's ascension.
III. Elisha pathetically laments the loss of that great prophet, but attends him with an encomium, v. 12. 1. He saw it; thus he received the sign by which he was assured of the grant of his request for a double portion of Elijah's spirit. He looked stedfastly towards heaven, whence he was to expect that gift, as the disciples did, Acts i. 10. He saw it awhile, but the vision was presently out of his sight; and he saw him no more. 2. He rent his own clothes, in token of the sense he had of his own and the public loss. Though Elijah had gone triumphantly to heaven, yet this world could ill spare him, and therefore his removal ought to be much regretted by the survivors. Surely their hearts are hard whose eyes are dry when God, by taking away faithful useful men, calls for weeping and mourning. Though Elijah's departure made way for Elisha's eminency, especially since he was now sure of a double portion of his spirit, yet he lamented the loss of him, for he loved him, and could have served him for ever. 3. He gave him a very honourable character, as the reason why he thus lamented the loss of him. (1.) He himself had lost the guide of his youth: My father, my father. He saw his own condition like that of a fatherless child thrown upon the world, and lamented it accordingly. Christ, when he left his disciples, did not leave them orphans (John xiv. 15), but Elijah must. (2.) The public had lost its best guard; he was the chariot of Israel, and the horsemen thereof. He would have brought them all to heaven, as in this chariot, if it had not been their own fault; they used not chariots and horses in their wars, but Elijah was to them, by his counsels, reproofs, and prayers, better than the strongest force of chariot and horse, and kept off the judgments of God. His departure was like the routing of an army, an irreparable loss. "Better have lost all our men of war than this man of God."
Adam Clarke: Commentary on the Bible - 1831
2:9: A double portion of thy spirit be upon me - This in reference to the law, Deu 21:17 : He shall acknowledge the first-born, by giving him a Double Portion of all that he hath-the right of the first-born is his. Elisha considered himself the only child or first-born of Elijah, as the disciples of eminent teachers were called their children; so here he claims a double portion of his spiritual influence, any other disciples coming in for a single share only. Sons of the prophets means no more than the disciples or scholars of the prophets. The original words פי שנים pi shenayim, mean rather two parts, than double the quantity.
4 Kings (2 Kings) 2:10
Albert Barnes: Notes on the Bible - 1834
2:9: Let a double portion of thy spirit be upon me - Like Solomon, Elisha asks for no worldly advantage, but for spiritual power to discharge his office aright. The "double portion" is that which denotes the proportion of a father's property which was the right of an eldest son Deu 21:17. Elisha therefore asked for twice as much of Elijah's spirit as should be inherited by any other of the "sons of the prophets." He simply claimed, i. e., to be acknowledged as Elijah's firstborn spiritual son.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: Ask what: Kg2 13:14-19; Num 27:16-23; Deu 34:9; Ch1 29:18, Ch1 29:19; Psa 72:1, Psa 72:20; Luk 24:45-51; Joh 17:9-13; Act 1:8, Act 8:17, Act 20:25-36
Elisha said: Num 11:17, Num 11:25; Kg1 3:9; Ch2 1:9, Ch2 1:10; Joh 14:12-14, Joh 16:7; Co1 12:31
a double portion: This probably refers to the law respecting the first-born, who had a double portion of the property of his father. As Elisha may have considered himself as the first-born of Elijah, so he requested a double portion of his spiritual influence. Num 27:20; Deu 21:17; Zac 9:12, Zac 12:8; Ti1 5:17
Carl Friedrich Keil and Franz Delitzsch

After crossing the Jordan, Elijah allowed his servant and companion to make one more request before he was taken away, in the full confidence that the Lord would fulfil it in answer to his prayer; and Elisha asked, "Let בּרוּחך פּי־שׁנים, διπλᾶ ἐν πνεύματί σου, i.e., a double portion in (of) thy spirit be granted to me." This request has been misunderstood by many translators, from Ephraem Syrus down to Kster and F. W. Krummacher, who have supposed that Elisha wished to have a double measure of Elijah's spirit ("that thy spirit may be twofold in me:" Luther after the Vulgate, "ut fiat in me duplex spiritus tuus"); and some have taken it as referring to the fact that Elisha performed many more miracles and much greater ones than Elijah (Cler., Pfeiffer, dub. vex. p. 442), others to the gift of prophecy and miracles (Kster, die Proph. p. 82), whilst others, like Krummacher, have understood by it that the spirit of Elisha, as an evangelical spirit, was twice as great as the legal spirit of Elijah. But there is no such meaning implied in the words, nor can it be inferred from the answer of Elijah; whilst it is impossible to show that there was any such measure of the Spirit in the life and works of Elisha in comparison with the spirit of Elisha, although his request was fulfilled. The request of Elisha is evidently based upon Deut 21:17, where בּ פּי־שׁנים denotes the double portion which the first-born received in (of) the father's inheritance, as R. Levi b. Gers., Seb. Mnst., Vatabl., Grot., and others have perceived, and as Hengstenberg (Beitrr. ii. p. 133f.) in our days has once more proved. Elisha, resting his foot upon this law, requested of Elijah as a first-born son the double portion of his spirit for his inheritance. Elisha looked upon himself as the first-born son of Elijah in relation to the other "sons of the prophets," inasmuch as Elijah by the command of God had called him to be his successor and to carry on his work. The answer of Elijah agrees with this: "Thou hast asked a hard thing," he said, because the granting of this request was not in his power, but in the power of God. He therefore made its fulfilment dependent upon a condition, which did not rest with himself, but was under the control of God: "if thou shalt see me taken from thee (לקּח, partic. Pual with the מ dropped, see Ges. 52, Anm. b; Ewald, 169, d.), let it be so to thee; but if not, it will not be so." From his own personal inclination Elijah did not wish to have Elisha, who was so closely related to him, as an eye-witness of his translation from the earth; but from his persistent refusal to leave him he could already see that he would not be able to send him away. He therefore left the matter to the Lord, and made the guidance of God the sign for Elisha whether the Lord would fulfil his request or not. Moreover, the request itself even on the part of the petitioner presupposes a certain dependence, and for this reason Elisha could not possibly desire that the double measure of Elijah's spirit should be bestowed upon him. A dying man cannot leave to his heir more than he has himself. And, lastly, even the ministry of Elisha, when compared with that of Elijah, has all the appearance of being subordinate to it. He lives and labours merely as the continuer of the work already begun by Elijah, both outwardly in relation to the worshippers of idols, and inwardly in relation to the disciples of the prophets. Elisha performs the anointing of Jehu and Hazael, with which Elijah was charged, and thereby prepares the way for the realization of that destruction of Ahab's house which Elijah predicted to the king; and he merely receives and fosters those schools of the prophets which Elijah had already founded. And again, it is not Elisha but Elijah who appears as the Coryphaeus of prophecy along with Moses, the representative of the law, upon the mount of transfiguration (Mt 17:3). - It is only a thoroughly external mode of observation that can discover in the fact that Elisha performed a greater number of miracles than Elijah, a proof that the spirit of Elijah rested doubly upon him.
Geneva 1599
And it came to pass, when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee, (g) let a double portion of thy spirit be upon me.
(g) Let your spirit have double force in me, because of these dangerous times: or let me have twice as much as the rest of the prophets: or if your spirit were to be divided into three parts, let me have two.
John Gill
And it came to pass, when they were gone over,.... Had got on the other side Jordan:
that Elijah said unto Elisha, ask what I shall do for thee, before I be taken from thee; for, having followed him so closely, he now made no more a secret of his assumption, and having had full trial of his attachment to him, and affection for him:
and Elisha said, I pray thee, let a double portion of thy spirit be upon me; the two parts of the gifts of the spirit he had, that of prophecy, and that of doing miracles, as some think; or two parts out of three of what Elijah was possessed of; or rather double as much, and which he might desire, not from a spirit of vanity and ambition to be greater than his master, but from an eagerness to promote the glory of God, and the interest of religion, to reclaim the Israelites from their idolatry, and establish the true religion, which he might observe Elijah was not able to do with that measure of grace and gifts he had; or however this phrase denotes an abundance, a large portion or measure, as it everywhere does. Many, after Ben Gersom, have thought it refers to the double portion of the firstborn, and that Elisha does not mean a double portion with respect to Elijah, but with respect to the junior prophets, with whom he might be considered as a firstborn, and so desired a double or greater portion than they, and which may be most correct (m); and when he asked this, he did not suppose it was in Elijah's power to give him it, only that he would pray to God, at parting with him, that he would bestow it on him.
(m) See Weemse of the Moral Law, l. 2. c. 7. p. 41.
John Wesley
A double portion - Or, rather double to what the rest of the sons of the prophets receive at thy request. He alludes to the double portion of the first - born, Deut 21:17. But though Elisha desired no more, yet God gave him more than he desired or expected; and he seems to have had a greater portion of the gifts of God's Spirit, than even Elijah had.
Robert Jamieson, A. R. Fausset and David Brown
Elijah said unto Elisha, Ask what I shall do for thee--trusting either that it would be in his power to bequeath it, or that God, at his entreaty, would grant it.
let a double portion of thy spirit be upon me--This request was not, as is commonly supposed, for the power of working miracles exceeding the magnitude and number of his master's, nor does it mean a higher endowment of the prophetic spirit; for Elisha was neither superior to, nor perhaps equally great with, his predecessor. But the phrase, "a double portion," was applied to the first-born [Deut 21:17], and therefore Elisha's request was, simply, to be heir to the prophetic office and gifts of his master.
2:102:10: Եւ ասէ Եղիա. Դժուարինս խնդրեցեր, բայց եթէ տեսանիցես զիս յամբառնալն իմում ՚ի քէն՝ եղիցի՛ այնպէս, ապա թէ ոչ՝ մի՛ եղիցի։
10 Եղիան ասաց. «Դժուար բան խնդրեցիր, բայց եթէ քեզնից իմ երկինք բարձրանալու ժամանակ ինձ տեսնես, այդպէս թող լինի, ապա թէ ոչ՝ թող չլինի»:
10 Եղիա անոր ըսաւ. «Դժուար բան խնդրեցիր. բայց եթէ քեզմէ վերցուելու ատենս զիս տեսնես՝ խնդրածիդ պէս թող ըլլայ, ապա թէ ոչ՝ թող չըլլայ»։
Եւ ասէ Եղիա. Դժուարինս խնդրեցեր, բայց եթէ տեսցես զիս յամբառնալն իմում ի քէն, եղիցի այնպէս, ապա թէ ոչ մի՛ եղիցի:

2:10: Եւ ասէ Եղիա. Դժուարինս խնդրեցեր, բայց եթէ տեսանիցես զիս յամբառնալն իմում ՚ի քէն՝ եղիցի՛ այնպէս, ապա թէ ոչ՝ մի՛ եղիցի։
10 Եղիան ասաց. «Դժուար բան խնդրեցիր, բայց եթէ քեզնից իմ երկինք բարձրանալու ժամանակ ինձ տեսնես, այդպէս թող լինի, ապա թէ ոչ՝ թող չլինի»:
10 Եղիա անոր ըսաւ. «Դժուար բան խնդրեցիր. բայց եթէ քեզմէ վերցուելու ատենս զիս տեսնես՝ խնդրածիդ պէս թող ըլլայ, ապա թէ ոչ՝ թող չըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
2:102:10 И сказал он: трудного ты просишь. Если увидишь, как я буду взят от тебя, то будет тебе так, а если не увидишь, не будет.
2:10 καὶ και and; even εἶπεν επω say; speak Ηλιου ηλιου harden τοῦ ο the αἰτήσασθαι αιτεω ask ἐὰν εαν and if; unless ἴδῃς οραω view; see με με me ἀναλαμβανόμενον αναλαμβανω take up; take along ἀπὸ απο from; away σοῦ σου of you; your καὶ και and; even ἔσται ειμι be σοι σοι you οὕτως ουτως so; this way καὶ και and; even ἐὰν εαν and if; unless μή μη not οὐ ου not μὴ μη not γένηται γινομαι happen; become
2:10 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say הִקְשִׁ֣יתָ hiqšˈîṯā קשׁה be hard לִ li לְ to שְׁאֹ֑ול šᵊʔˈôl שׁאל ask אִם־ ʔim- אִם if תִּרְאֶ֨ה tirʔˌeh ראה see אֹתִ֜י ʔōṯˈî אֵת [object marker] לֻקָּ֤ח luqqˈāḥ לקח take מֵֽ mˈē מִן from אִתָּךְ֙ ʔittāḵ אֵת together with יְהִֽי־ yᵊhˈî- היה be לְךָ֣ lᵊḵˈā לְ to כֵ֔ן ḵˈēn כֵּן thus וְ wᵊ וְ and אִם־ ʔim- אִם if אַ֖יִן ʔˌayin אַיִן [NEG] לֹ֥א lˌō לֹא not יִהְיֶֽה׃ yihyˈeh היה be
2:10. qui respondit rem difficilem postulasti attamen si videris me quando tollor a te erit quod petisti si autem non videris non eritAnd he answered: Thou hast asked a hard thing; nevertheless, if thou see me when I am taken from thee, thou shalt have what thou hast asked: but if thou see me not, thou shalt not have it.
10. And he said, Thou hast asked a hard thing: , if thou see me when I am taken from thee, it shall be so unto thee; but if not, it shall not be so.
2:10. And he responded: “You have requested a difficult thing. Nevertheless, if you see me when I am taken from you, you will have what you requested. But if you do not see, it shall not be.”
2:10. And he said, Thou hast asked a hard thing: [nevertheless], if thou see me [when I am] taken from thee, it shall be so unto thee; but if not, it shall not be [so].
And he said, Thou hast asked a hard thing: [nevertheless], if thou see me [when I am] taken from thee, it shall be so unto thee; but if not, it shall not be:

2:10 И сказал он: трудного ты просишь. Если увидишь, как я буду взят от тебя, то будет тебе так, а если не увидишь, не будет.
2:10
καὶ και and; even
εἶπεν επω say; speak
Ηλιου ηλιου harden
τοῦ ο the
αἰτήσασθαι αιτεω ask
ἐὰν εαν and if; unless
ἴδῃς οραω view; see
με με me
ἀναλαμβανόμενον αναλαμβανω take up; take along
ἀπὸ απο from; away
σοῦ σου of you; your
καὶ και and; even
ἔσται ειμι be
σοι σοι you
οὕτως ουτως so; this way
καὶ και and; even
ἐὰν εαν and if; unless
μή μη not
οὐ ου not
μὴ μη not
γένηται γινομαι happen; become
2:10
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
הִקְשִׁ֣יתָ hiqšˈîṯā קשׁה be hard
לִ li לְ to
שְׁאֹ֑ול šᵊʔˈôl שׁאל ask
אִם־ ʔim- אִם if
תִּרְאֶ֨ה tirʔˌeh ראה see
אֹתִ֜י ʔōṯˈî אֵת [object marker]
לֻקָּ֤ח luqqˈāḥ לקח take
מֵֽ mˈē מִן from
אִתָּךְ֙ ʔittāḵ אֵת together with
יְהִֽי־ yᵊhˈî- היה be
לְךָ֣ lᵊḵˈā לְ to
כֵ֔ן ḵˈēn כֵּן thus
וְ wᵊ וְ and
אִם־ ʔim- אִם if
אַ֖יִן ʔˌayin אַיִן [NEG]
לֹ֥א lˌō לֹא not
יִהְיֶֽה׃ yihyˈeh היה be
2:10. qui respondit rem difficilem postulasti attamen si videris me quando tollor a te erit quod petisti si autem non videris non erit
And he answered: Thou hast asked a hard thing; nevertheless, if thou see me when I am taken from thee, thou shalt have what thou hast asked: but if thou see me not, thou shalt not have it.
2:10. And he responded: “You have requested a difficult thing. Nevertheless, if you see me when I am taken from you, you will have what you requested. But if you do not see, it shall not be.”
2:10. And he said, Thou hast asked a hard thing: [nevertheless], if thou see me [when I am] taken from thee, it shall be so unto thee; but if not, it shall not be [so].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:10: A hard thing - This is what is not in my power, God alone can give this; yet if thou see me taken away from thee, it shall be so. Perhaps this means no more than, "If thou continue with me till I am translated, God will grant this to thee;" for on the mere seeing or not seeing him in the moment in which he was taken away, this Divine gift could not depend.
4 Kings (2 Kings) 2:11
Albert Barnes: Notes on the Bible - 1834
2:10: It would be better to omit the words "when I am," which are not in the original. The sign was to be Elisha's seeing the actual translation, which he did Kg2 2:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: Thou hast: Mar 11:22-24; Joh 16:24
asked a hard thing: Heb. done hard in asking
if thou see: Kg2 2:12; Act 1:9, Act 1:10
John Gill
And he said, thou hast asked a hard thing,.... Not a common privilege, but what is rarely enjoyed, and difficult to obtain, few are so favoured of God:
nevertheless, if thou see me when I am taken from thee, it shall be so unto thee, but if not, it shall not be so; meaning, that if his rapture was visible to Elisha, and he was favoured with a sight of his assumption, and be an eyewitness of it, this would be a token both to Elijah that it was agreeable to the Lord to ask of him this favour for him, and to Elisha to expect it, otherwise not.
John Wesley
A hard thing - A rare and singular blessing, which I cannot promise thee, which only God can give; and he gives it only when, and to whom he pleaseth. If thou seest - This sign he proposed, not without the direction of God's Spirit, that hereby he might engage him more earnestly to wait, and more fervently to pray for this mercy.
Robert Jamieson, A. R. Fausset and David Brown
Thou hast asked a hard thing--an extraordinary blessing which I cannot, and God only, can give. Nevertheless he, doubtless by the secret directions of the Spirit, proposed to Elisha a sign, the observation of which would keep him in the attitude of an anxious waiter, as well as suppliant for the favor.
2:112:11: Եւ եղեւ մինչդեռ գնային նոքա, եւ խօսէին երթային։ Եւ ահա կառք հրեղէնք եւ երիվարք հրեղէնք, եւ անջրպետեցին ՚ի մէջ երկոցունց. եւ վերացաւ Եղիա շարժմամբ յերկինս[3764]։ [3764] Ոսկան. Երթային եւ խօսէին. եւ ահա։
11 Մինչ նրանք քայլում էին, մի հրեղէն կառք ու հրեղէն երիվարներ երեւացին, նրանց միմեանցից բաժանեցին, եւ Եղիան պտտահողմի մէջ դէպի երկինք վերացաւ:
11 Երբ անոնք խօսելով կ’երթային, ահա հրեղէն կառք մը եւ հրեղէն ձիեր երեւցան ու զանոնք իրարմէ զատեցին ու Եղիա մրրիկով երկինք ելաւ։
Եւ եղեւ մինչդեռ գնային նոքա, երթային եւ խօսէին, եւ ահա կառք հրեղէնք եւ երիվարք հրեղէնք, եւ անջրպետեցին ի մէջ երկոցունց. եւ վերացաւ Եղիա [20]շարժմամբ յերկինս:

2:11: Եւ եղեւ մինչդեռ գնային նոքա, եւ խօսէին երթային։ Եւ ահա կառք հրեղէնք եւ երիվարք հրեղէնք, եւ անջրպետեցին ՚ի մէջ երկոցունց. եւ վերացաւ Եղիա շարժմամբ յերկինս[3764]։
[3764] Ոսկան. Երթային եւ խօսէին. եւ ահա։
11 Մինչ նրանք քայլում էին, մի հրեղէն կառք ու հրեղէն երիվարներ երեւացին, նրանց միմեանցից բաժանեցին, եւ Եղիան պտտահողմի մէջ դէպի երկինք վերացաւ:
11 Երբ անոնք խօսելով կ’երթային, ահա հրեղէն կառք մը եւ հրեղէն ձիեր երեւցան ու զանոնք իրարմէ զատեցին ու Եղիա մրրիկով երկինք ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
2:112:11 Когда они шли и дорогою разговаривали, вдруг явилась колесница огненная и кони огненные, и разлучили их обоих, и понесся Илия в вихре на небо.
2:11 καὶ και and; even ἐγένετο γινομαι happen; become αὐτῶν αυτος he; him πορευομένων πορευομαι travel; go ἐπορεύοντο πορευομαι travel; go καὶ και and; even ἐλάλουν λαλεω talk; speak καὶ και and; even ἰδοὺ ιδου see!; here I am ἅρμα αρμα chariot πυρὸς πυρος and; even ἵπποι ιππος horse πυρὸς πυρος and; even διέστειλαν διαστελλω enjoin; distinctly command ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἀμφοτέρων αμφοτερος both καὶ και and; even ἀνελήμφθη αναλαμβανω take up; take along Ηλιου ηλιου in συσσεισμῷ συσσεισμος as; how εἰς εις into; for τὸν ο the οὐρανόν ουρανος sky; heaven
2:11 וַ wa וְ and יְהִ֗י yᵊhˈî היה be הֵ֣מָּה hˈēmmā הֵמָּה they הֹלְכִ֤ים hōlᵊḵˈîm הלך walk הָלֹוךְ֙ hālôḵ הלך walk וְ wᵊ וְ and דַבֵּ֔ר ḏabbˈēr דבר speak וְ wᵊ וְ and הִנֵּ֤ה hinnˈē הִנֵּה behold רֶֽכֶב־ rˈeḵev- רֶכֶב chariot אֵשׁ֙ ʔˌēš אֵשׁ fire וְ wᵊ וְ and ס֣וּסֵי sˈûsê סוּס horse אֵ֔שׁ ʔˈēš אֵשׁ fire וַ wa וְ and יַּפְרִ֖דוּ yyafrˌiḏû פרד divide בֵּ֣ין bˈên בַּיִן interval שְׁנֵיהֶ֑ם šᵊnêhˈem שְׁנַיִם two וַ wa וְ and יַּ֨עַל֙ yyˈaʕal עלה ascend אֵ֣לִיָּ֔הוּ ʔˈēliyyˈāhû אֵלִיָּהוּ Elijah בַּֽ bˈa בְּ in † הַ the סְעָרָ֖ה sᵊʕārˌā סְעָרָה storm הַ ha הַ the שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
2:11. cumque pergerent et incedentes sermocinarentur ecce currus igneus et equi ignei diviserunt utrumque et ascendit Helias per turbinem in caelumAnd as they went on, walking and talking together, behold, a fiery chariot and fiery horses parted them both asunder: and Elias went up by a whirlwind into heaven.
11. And it came to pass, as they still went on, and talked, that, behold, a chariot of fire, and horses of fire, which parted them both asunder; and Elijah went up by a whirlwind into heaven.
2:11. And as they continued on, they were conversing while walking. And behold, a fiery chariot with fiery horses divided the two. And Elijah ascended by a whirlwind into heaven.
2:11. And it came to pass, as they still went on, and talked, that, behold, [there appeared] a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven.
And it came to pass, as they still went on, and talked, that, behold, [there appeared] a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven:

2:11 Когда они шли и дорогою разговаривали, вдруг явилась колесница огненная и кони огненные, и разлучили их обоих, и понесся Илия в вихре на небо.
2:11
καὶ και and; even
ἐγένετο γινομαι happen; become
αὐτῶν αυτος he; him
πορευομένων πορευομαι travel; go
ἐπορεύοντο πορευομαι travel; go
καὶ και and; even
ἐλάλουν λαλεω talk; speak
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἅρμα αρμα chariot
πυρὸς πυρος and; even
ἵπποι ιππος horse
πυρὸς πυρος and; even
διέστειλαν διαστελλω enjoin; distinctly command
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἀμφοτέρων αμφοτερος both
καὶ και and; even
ἀνελήμφθη αναλαμβανω take up; take along
Ηλιου ηλιου in
συσσεισμῷ συσσεισμος as; how
εἰς εις into; for
τὸν ο the
οὐρανόν ουρανος sky; heaven
2:11
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
הֵ֣מָּה hˈēmmā הֵמָּה they
הֹלְכִ֤ים hōlᵊḵˈîm הלך walk
הָלֹוךְ֙ hālôḵ הלך walk
וְ wᵊ וְ and
דַבֵּ֔ר ḏabbˈēr דבר speak
וְ wᵊ וְ and
הִנֵּ֤ה hinnˈē הִנֵּה behold
רֶֽכֶב־ rˈeḵev- רֶכֶב chariot
אֵשׁ֙ ʔˌēš אֵשׁ fire
וְ wᵊ וְ and
ס֣וּסֵי sˈûsê סוּס horse
אֵ֔שׁ ʔˈēš אֵשׁ fire
וַ wa וְ and
יַּפְרִ֖דוּ yyafrˌiḏû פרד divide
בֵּ֣ין bˈên בַּיִן interval
שְׁנֵיהֶ֑ם šᵊnêhˈem שְׁנַיִם two
וַ wa וְ and
יַּ֨עַל֙ yyˈaʕal עלה ascend
אֵ֣לִיָּ֔הוּ ʔˈēliyyˈāhû אֵלִיָּהוּ Elijah
בַּֽ bˈa בְּ in
הַ the
סְעָרָ֖ה sᵊʕārˌā סְעָרָה storm
הַ ha הַ the
שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
2:11. cumque pergerent et incedentes sermocinarentur ecce currus igneus et equi ignei diviserunt utrumque et ascendit Helias per turbinem in caelum
And as they went on, walking and talking together, behold, a fiery chariot and fiery horses parted them both asunder: and Elias went up by a whirlwind into heaven.
2:11. And as they continued on, they were conversing while walking. And behold, a fiery chariot with fiery horses divided the two. And Elijah ascended by a whirlwind into heaven.
2:11. And it came to pass, as they still went on, and talked, that, behold, [there appeared] a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: Образ преставления пророка Илии облечен был в символические образы вихря, огня, колесницы и коней - обычные символы ветхозаветных богоявлений (Ис. XLVI:15; Авв. III:8; Пс. XLIX:3; CIII:3) В данном случае символы вихря и огня соответствовали пламенной ревности духа Илии (Сир XLVIII:1-12); колесницы же и кони, как главная сила, опора и слава народа (Исх. XIV:9, 17; Втор. XX:1; 3: Цар. X:29; Ис. XXXI:1: сл.) обозначали преставление пророка, как прославление его, триумфальное шествие в мир небожителей (LXX, слав. ст. 1, 11: ως εις τόν ούρανον, яко на небо). Указанное здесь символическое значение колесниц и коней служит к объяснению и восклицания пророка Елисея (ст. 12) в отношении к исчезнувшему пророку Илии: "отец мой, отец мой, колесница Израиля и конница его!": цари других народов на войне употребляли коней и колесницы. "Посему Елисей назвал великого Илию колесницей Израилевой и конником, потому что его одного было достаточно для того, чтобы поразить врагов и даровать победу соплеменникам" (блаж. Феодорит, вопр. 8). Приведенное выражение пророка Елисея при кончине его употребил царь Иоас израильский в отношении к нему (XIII:14). В знак печали о разлуке с пророком Илией Елисей раздирает одежды свои.
Adam Clarke: Commentary on the Bible - 1831
2:11: Elijah went up - into heaven - He was truly translated; and the words here leave us no room to indulge the conjecture of Dr. Priestley, who supposes that as "Enoch, (probably Moses), Elijah, and Christ, had no relation to any other world or planet, they are no doubt in this;" for we are told that Elijah went up into heaven; and we know, from the sure testimony of the Scripture, that our blessed Lord is at the right hand of the Majesty on high, ever living to make intercession for us.
4 Kings (2 Kings) 2:12
Albert Barnes: Notes on the Bible - 1834
2:11: Elijah went up ... - No honest exegesis can explain this passage in any other sense than as teaching the translation of Elijah, who was taken from the earth, like Enoch Gen 5:24, without dying. Compare Ecclesiasticus 48:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: Kg2 6:17; Psa 68:17, Psa 104:3, Psa 104:4; Ezek. 1:4-28, Eze 10:9-22; Hab 3:8; Zac 3:8; Zac 6:1-8; Heb 1:14
by a whirlwind: Kg2 2:1
into heaven: Mar 16:19
Carl Friedrich Keil and Franz Delitzsch

Elijah's ascension. - 4Kings 2:11. While they were walking on and talking to each other, "behold (there suddenly appeared) a fiery chariot and fiery horses, and separated the two (by driving between them), and Elijah went up in the tempest to heaven." As God had formerly taken Enoch away, so that he did not taste of death (see at Gen 5:24), so did He also suddenly take Elijah away from Elisha, and carry him to heaven without dying. It was בּסּערה, "in the tempest," that he was taken away. The storm was accompanied by a fiery phenomenon, which appeared to the eyes of Elisha as a chariot of fire with horses of fire, in which Elijah rode to heaven. The tempest was an earthly substratum for the theophany, the fiery chariots and fiery horses the symbolical form in which the translation of his master to heaven presented itself to the eye of Elisha, who was left behind.
(Note: All further questions, e.g., concerning the nature of the fiery chariot, the place to which Elijah was carried, the day of his ascension, which C. a Lap., according to the Romish martyrology, assigns to the 20th of July in the 19th year of Jehoshaphat, and others of the same kind, which have been discussed by the earlier commentators, are to be set down as useless trifles, which go beyond the bounds of our thought and comprehension.)
The ascension of Elijah has been compared to the death of Moses. "As God Himself buried Moses, and his grave has not been found to this day, so did He fetch Elias to heaven in a still more glorious manner in a fiery chariot with fiery horses, so that fifty men, who searched for him, did not find him on the earth" (Ziegler). This parallel has a real foundation in the appearance of Moses and Elijah with Christ on the mountain of transfiguration, only we must not overlook the difference in the departure from this life of these two witnesses of God. For Moses died and was to die in the wilderness because of his sin (Deut 32:49.), and was only buried by the hand of the Lord, so that no one has seen his grave, not so much for the purpose of concealing it from men as to withdraw his body from corruption, and preserve and glorify it for the eternal life (see the Comm. on Deut 34:5-6). Elijah did not die, but was received into heaven by being "changed" (1Cor 15:51-52; Th1 4:15.). This difference is in perfect harmony with the character and position of these two men in the earthly kingdom of God. Moses the lawgiver departed from the earthly life by the way of the law, which worketh death as the wages of sin (Rom 6:23; Rom 7:13); Elijah the prophet, who was appointed to admonish for future times (ὁ καταγραφεὶς ἐν ἐλεγμοῖς εἰς καιρούς), to pacify the wrath before the judgment, to turn the heart of the father to the son, and to restore the tribes of Jacob (Ecclus. 48:10), was taken to heaven as the forerunner of Christ (Mal 4:5-6; Mt 11:10-11) without tasting of death, to predict the ascension of our Lord, and to set it forth in Old Testament mode; for as a servant, as the servant of the law, who with his fiery zeal preached both by word and deed the fire of the wrath of divine justice to the rebellious generation of his own time, Elijah was carried by the Lord to heaven in a fiery storm, the symbol of the judicial righteousness of God. "As he was an unparalleled champion for the honour of the Lord, a fiery war-chariot was the symbol of his triumphal procession into heaven" (O. v. Gerlach). But Christ, as the Son, to whom all power is given in heaven and on earth, after having taken away from death its sting and from hell its victory, by His resurrection from the grave (1Cor 15:55), returned to the Father in the power of His eternal deity, and ascended to heaven in His glorified body before the eyes of His disciples as the victor over death and hell, until a cloud received Him and concealed His figure from their sight (Lk 24:51; Acts 1:9).
(Note: The actual truth of this miraculous departure of the prophet is strongly confirmed by the appearance of Elijah, as recorded in Mt 17:3-4 and Lk 9:30, upon which the seal of attestation is impressed by the ascension of our Lord. His ascension was in harmony with the great mission with which he, the mightiest of all the prophets, was entrusted in that development of the divine plan of salvation which continued through the centuries in the interval between Moses and Christ. - Whoever is unable to do justice to the spirit and nature of the divine revelation of mercy, will be unable to comprehend this miracle also. This was the case with Josephus, and even with Ephraem the Syrian father. Josephus, for example (Ant. ix. 2, 2), saying nothing about the miracle, and simply states that Ἠελίας ἐξ ἀνθρώπων ἠφανίσθη· καὶ οὐδεὶς ἔγνω μέχρις τῆς σήμερον αὐτοῦ τὴν τελευτήν, and adds that it is written of Elijah and Enoch in the sacred books, ὅτι γεγόνασιν ἀφανεῖς. θάνατον δὲ αὐτῶν οὐδεὶς οἶδεν. Ephraem, the Christian father, passes over the last clause of 4Kings 2:11, "so Elijah went up in the whirlwind to heaven," in his exposition of our chapter, and paraphrases the rest of the words thus: "There came suddenly from on high a fire-storm, and in the midst of the flame the form of a chariot and of horses, and separated them from one another; one of the two it left on the earth, the other, namely Elijah, it carried up on high (Syr. ‛alı̂ lȧmerawma'); but whither the wind (or Spirit? Syr. rôha') took him, or in what place it left him, the Scriptures have not told us. They say, however, that some years afterwards an alarming letter from him, full of threats, was delivered to king Joram of Judah." Following the lead of such predecessors as these, J. D. Michaelis, who boasts so much of his orthodoxy, informed the "unlearned" (in the Anmerkungen to his Bibel-bersetzung) that Elijah did not go to heaven, but was simply carried away from Palestine, and lived at least twelve years more, that he might be bale to write a letter to king Joram (2Chron 21:12), for "men do not receive letters from people in heaven." This incident has been frequently adduced since then as a disproof of the ascension of Elijah. but there is not a word in the Chronicles about any letter (ספרים, ספר, or אגרת, which would be the Hebrew for a letter); all that is said is that a writing (מכתב) from the prophet Elijah was brought to Joram, in which he was threatened with severe punishments on account of his apostasy. Now such a writing as this might very well have been written by Elijah before his ascension, and handed to Elisha to be sent by him to king Joram at the proper time. Even Bertheau admits that, according to the chronological data of the Old Testament, Elijah might have been still living in the reign of Joram of Judah; and it is a priori probable that he both spoke of Joram's sin and threatened him with punishment. It is impossible to fix the year of Elijah's ascension. Neither the fact that it is mentioned after the death of Ahaziah of Israel, which he himself had personally foretold to that ungodly king, nor the circumstance that in the war which Jehoshaphat and Joram of Israel waged with the Moabites the prophet Elisha was consulted (1 Kings 3), warrants the conclusion that Elijah was taken from the earth in the interval between these two events. It is very obvious from 4Kings 3:11, that the two kings applied to Elisha simply because he was in the neighbourhood, and not because Elijah was no longer alive.)
4Kings 2:12
When Elisha saw his master carried thus miraculously away, he exclaimed, "My father, my father, the chariot of Israel and horsemen thereof!" and as he saw him no more, he took hold of his clothes and rent them in two pieces, i.e., from the top to the bottom, as a proof of the greatness of his sorrow at his being taken away. He called Elijah אבי, "my father," as his spiritual father, who had begotten him as his son through the word of God. "Chariot (war-chariot) and horsemen of Israel," on which the Israelitish kings based the might and security of their kingdom, are a symbolical representation of the strong defence which Elijah had been through his ministry to the kingdom of Israel (cf. 4Kings 13:14).
4Kings 2:13
He then took up Elijah's prophet's mantle, which had fallen from him when he was snatched away, and returned to the Jordan. The prophet's mantle of the master fell to Elisha the disciple, as a pledge to himself that his request was fulfilled, and as a visible sign to others that he was his divinely appointed successor, and that the spirit of Elijah rested upon him (4Kings 2:15).
Geneva 1599
And it came to pass, as they still went on, and talked, that, behold, [there appeared] a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into (h) heaven.
(h) Thus God has left a testimony in all ages (both before the law, in the law and in the gospel).
John Gill
And it came to pass, as they still went on and talked,.... About the donation of the gifts of the Spirit requested, about the state of religion in Israel, and about the training up of prophets in the colleges, and about Elisha's succession as a prophet in his room, and his discharge of that office, and such like things, as may be supposed, in which he gave him instruction and advice:
that, behold, there appeared a chariot of fire, and horses of fire; either angels in this form, see Ps 104:4, in which they appeared for the glory and honour of the prophet, and as emblems of his flaming love and zeal for the purity of religion, and that his assumption might be conspicuous to Elisha; and perhaps by this means might be seen by the fifty men on the other side Jordan: this chariot, drawn with these horses, was not seen in the heaven, but as running on the earth, and came between the two prophets, and separated them from each other, taking up Elijah into it by means of a wind whirling about him, and which was no other than the ministry of angels; or these might be a conflux of exhalations or clouds, formed in this likeness by a supernatural power, and, by the solar rays striking on them, might appear fiery or red; and so his assumption was much in such like manner as our Lord was taken up in a cloud, Acts 1:9,
and Elijah went up by a whirlwind to heaven; body and soul; such a change passing on him, as he went through the region of the air, which divested him of his mortality and corruption, and fitted him for the invisible world.
John Wesley
A chariot of fire - In this form the angels appeared. The souls of all the faithful, are carried by an invisible guard of angels, into the bosom of Abraham. But Elijah being to carry his body with him, this heavenly guard appeared visibly: Not in an human shape, tho' so they might have borne him in their arms, but in the form of a chariot and horses, that he may ride in state, may ride in triumph, like a prince, like a conqueror. See the readiness of the angels to do the will of God, even in the meanest services for the heirs of salvation! Thus he who had burned with holy zeal for God and his honour, was now conveyed in fire into his immediate presence.
Robert Jamieson, A. R. Fausset and David Brown
HE IS TAKEN UP TO HEAVEN IN A CHARIOT OF FIRE. (4Kings 2:11-18)
behold, there appeared a chariot of fire, and horses of fire--some bright effulgence, which, in the eyes of the spectators, resembled those objects.
went up by a whirlwind--a tempest or storm wind accompanied with vivid flashes of fire, figuratively used for the divine judgments (Is 29:6).
2:122:12: Եւ Եղիսեէ հայէ՛ր եւ աղաղակէր. Հա՛յր, հա՛յր, կառքդ Իսրայէլի եւ հեծեալքդ նորա։ Եւ այլ ո՛չ եւս ետես զնա. եւ բուռն եհար զհանդերձից իւրոց, եւ պատառեաց յերկուս ծուէնս։
12 Եղիսէէն նայեց ու աղաղակեց. «Հա՜յր իմ, հա՜յր իմ, Իսրայէլի կառքը եւ նրա հեծեալը»: Եւ այլեւս չտեսաւ նրան: Եղիսէէն իր հագուստները բռնեց ու պատռելով երկու կէս արեց:
12 Եղիսէ տեսաւ ու աղաղակեց. «Հա՛յր իմ, հա՛յր իմ, Իսրայէլին կառքը ու անոր ձիաւորները»։ Ա՛լ չտեսաւ զանիկա։ Իր հանդերձները բռնեց ու զանոնք երկու կտորի պատռեց։
Եւ Եղիսէ հայէր եւ աղաղակէր. Հայր, հայր, կառքդ Իսրայելի եւ հեծեալքդ նորա: Եւ այլ ոչ եւս ետես զնա. եւ բուռն եհար զհանդերձից իւրոց, եւ պատառեաց յերկուս ծուէնս:

2:12: Եւ Եղիսեէ հայէ՛ր եւ աղաղակէր. Հա՛յր, հա՛յր, կառքդ Իսրայէլի եւ հեծեալքդ նորա։ Եւ այլ ո՛չ եւս ետես զնա. եւ բուռն եհար զհանդերձից իւրոց, եւ պատառեաց յերկուս ծուէնս։
12 Եղիսէէն նայեց ու աղաղակեց. «Հա՜յր իմ, հա՜յր իմ, Իսրայէլի կառքը եւ նրա հեծեալը»: Եւ այլեւս չտեսաւ նրան: Եղիսէէն իր հագուստները բռնեց ու պատռելով երկու կէս արեց:
12 Եղիսէ տեսաւ ու աղաղակեց. «Հա՛յր իմ, հա՛յր իմ, Իսրայէլին կառքը ու անոր ձիաւորները»։ Ա՛լ չտեսաւ զանիկա։ Իր հանդերձները բռնեց ու զանոնք երկու կտորի պատռեց։
zohrab-1805▾ eastern-1994▾ western am▾
2:122:12 Елисей же смотрел и воскликнул: отец мой, отец мой, колесница Израиля и конница его! И не видел его более. И схватил он одежды свои и разодрал их на две части.
2:12 καὶ και and; even Ελισαιε ελισαιε view; see καὶ και and; even ἐβόα βους ox πάτερ πατηρ father πάτερ πατηρ father ἅρμα αρμα chariot Ισραηλ ισραηλ.1 Israel καὶ και and; even ἱππεὺς ιππευς cavalry; rider αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not εἶδεν οραω view; see αὐτὸν αυτος he; him ἔτι ετι yet; still καὶ και and; even ἐπελάβετο επιλαμβανομαι take hold / after τῶν ο the ἱματίων ιματιον clothing; clothes αὐτοῦ αυτος he; him καὶ και and; even διέρρηξεν διαρρηγνυμι rend; tear αὐτὰ αυτος he; him εἰς εις into; for δύο δυο two ῥήγματα ρηγμα ruin
2:12 וֶ we וְ and אֱלִישָׁ֣ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha רֹאֶ֗ה rōʔˈeh ראה see וְ wᵊ וְ and ה֤וּא hˈû הוּא he מְצַעֵק֙ mᵊṣaʕˌēq צעק cry אָבִ֣י׀ ʔāvˈî אָב father אָבִ֗י ʔāvˈî אָב father רֶ֤כֶב rˈeḵev רֶכֶב chariot יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel וּ û וְ and פָ֣רָשָׁ֔יו fˈārāšˈāʸw פָּרָשׁ horseman וְ wᵊ וְ and לֹ֥א lˌō לֹא not רָאָ֖הוּ rāʔˌāhû ראה see עֹ֑וד ʕˈôḏ עֹוד duration וַֽ wˈa וְ and יַּחֲזֵק֙ yyaḥᵃzˌēq חזק be strong בִּ bi בְּ in בְגָדָ֔יו vᵊḡāḏˈāʸw בֶּגֶד garment וַ wa וְ and יִּקְרָעֵ֖ם yyiqrāʕˌēm קרע tear לִ li לְ to שְׁנַ֥יִם šᵊnˌayim שְׁנַיִם two קְרָעִֽים׃ qᵊrāʕˈîm קְרָעִים rags
2:12. Heliseus autem videbat et clamabat pater mi pater mi currus Israhel et auriga eius et non vidit eum amplius adprehenditque vestimenta sua et scidit illa in duas partesAnd Eliseus saw him, and cried: My father, my father, the chariot of Israel, and the driver thereof. And he saw him no more: and he took hold of his own garments, and rent them in two pieces.
12. And Elisha saw it, and he cried, My father, my father, the chariots of Israel and the horsemen thereof! And he saw him no more: and he took hold of his own clothes, and rent them in two pieces.
2:12. Then Elisha saw it, and he cried out: “My father, my father! The chariot of Israel with its driver!” And he saw him no more. And he took hold of his own garments, and he tore them into two parts.
2:12. And Elisha saw [it], and he cried, My father, my father, the chariot of Israel, and the horsemen thereof. And he saw him no more: and he took hold of his own clothes, and rent them in two pieces.
And Elisha saw [it], and he cried, My father, my father, the chariot of Israel, and the horsemen thereof. And he saw him no more: and he took hold of his own clothes, and rent them in two pieces:

2:12 Елисей же смотрел и воскликнул: отец мой, отец мой, колесница Израиля и конница его! И не видел его более. И схватил он одежды свои и разодрал их на две части.
2:12
καὶ και and; even
Ελισαιε ελισαιε view; see
καὶ και and; even
ἐβόα βους ox
πάτερ πατηρ father
πάτερ πατηρ father
ἅρμα αρμα chariot
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἱππεὺς ιππευς cavalry; rider
αὐτοῦ αυτος he; him
καὶ και and; even
οὐκ ου not
εἶδεν οραω view; see
αὐτὸν αυτος he; him
ἔτι ετι yet; still
καὶ και and; even
ἐπελάβετο επιλαμβανομαι take hold / after
τῶν ο the
ἱματίων ιματιον clothing; clothes
αὐτοῦ αυτος he; him
καὶ και and; even
διέρρηξεν διαρρηγνυμι rend; tear
αὐτὰ αυτος he; him
εἰς εις into; for
δύο δυο two
ῥήγματα ρηγμα ruin
2:12
וֶ we וְ and
אֱלִישָׁ֣ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
רֹאֶ֗ה rōʔˈeh ראה see
וְ wᵊ וְ and
ה֤וּא hˈû הוּא he
מְצַעֵק֙ mᵊṣaʕˌēq צעק cry
אָבִ֣י׀ ʔāvˈî אָב father
אָבִ֗י ʔāvˈî אָב father
רֶ֤כֶב rˈeḵev רֶכֶב chariot
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
וּ û וְ and
פָ֣רָשָׁ֔יו fˈārāšˈāʸw פָּרָשׁ horseman
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
רָאָ֖הוּ rāʔˌāhû ראה see
עֹ֑וד ʕˈôḏ עֹוד duration
וַֽ wˈa וְ and
יַּחֲזֵק֙ yyaḥᵃzˌēq חזק be strong
בִּ bi בְּ in
בְגָדָ֔יו vᵊḡāḏˈāʸw בֶּגֶד garment
וַ wa וְ and
יִּקְרָעֵ֖ם yyiqrāʕˌēm קרע tear
לִ li לְ to
שְׁנַ֥יִם šᵊnˌayim שְׁנַיִם two
קְרָעִֽים׃ qᵊrāʕˈîm קְרָעִים rags
2:12. Heliseus autem videbat et clamabat pater mi pater mi currus Israhel et auriga eius et non vidit eum amplius adprehenditque vestimenta sua et scidit illa in duas partes
And Eliseus saw him, and cried: My father, my father, the chariot of Israel, and the driver thereof. And he saw him no more: and he took hold of his own garments, and rent them in two pieces.
2:12. Then Elisha saw it, and he cried out: “My father, my father! The chariot of Israel with its driver!” And he saw him no more. And he took hold of his own garments, and he tore them into two parts.
2:12. And Elisha saw [it], and he cried, My father, my father, the chariot of Israel, and the horsemen thereof. And he saw him no more: and he took hold of his own clothes, and rent them in two pieces.
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Adam Clarke: Commentary on the Bible - 1831
2:12: The chariot of Israel and the horsemen thereof - The Chaldee translates these words thus: "My master, my master! who, by thy intercession, wast of more use to Israel than horses and chariots." This is probably the sense.
In the Book of Ecclesiasticus 48:1, etc., the fiery horses and chariot are considered as an emblem of that burning zeal which Elijah manifested in the whole of his ministry: "Then stood up Elijah the prophet as fire, and his word burned as a lamp," etc.
And rent them in two pieces - As a sign of sorrow for having lost so good and glorious a master.
4 Kings (2 Kings) 2:13
Albert Barnes: Notes on the Bible - 1834
2:12: The chariot of Israel and the horsemen thereof - These difficult words are probably said of Elijah, whom Elisha addresses as "the true defense of Israel, better than either the chariots or horsemen" which he saw. Hence, his rending his clothes in token of his grief.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: saw it: Kg2 2:10
My father: Kg2 13:14; Job 22:30; Pro 11:11; Ecc 7:19, Ecc 9:16-18; Isa 37:4, Isa 37:15, Isa 37:21; Act 27:24
he saw him: Pro 30:4; Mar 16:19; Luk 2:15, Luk 24:51; Joh 3:13; Act 1:9; Co2 5:2, Co2 5:4; Eph 4:8; Rev 11:12
rent them: Job 1:20, Job 1:21; Isa 57:1, Isa 57:2; Act 8:2
John Gill
And Elisha saw it,.... The ascension of Elijah to heaven, the manner of it, and all relative to it, as the disciples saw the ascension of Christ, between which and this there is a great agreement, see Acts 1:9, and so Elisha had the token by which he might expect to have the double portion, as the disciples after the ascension of Christ had an extraordinary effusion of the Spirit and gifts upon them:
and he cried, my father, my father; or my master, my master, as the Targum; Elijah being a father to Elisha, and the rest of the prophets, in the same sense as disciples of the prophets are called sons:
the chariots of Israel, and the horsemen thereof; who was a greater defence to Israel, and was of more service to them by his instructions and prayers, than an army consisting of chariots and horsemen; so the Targum,"he was better to Israel by his prayers than chariots and horsemen:"
and he saw him no more; he was carried up in the above manner into the heaven of heavens, out of the sight of mortals, and never seen more, but at the transfiguration of Christ on the mount:
and he took hold of his own clothes, and rent them in two pieces; not on account of Elijah's case and circumstances, who was now in a most happy and glorious state and condition, but as lamenting his own loss, and the loss of the public.
John Wesley
My father - So he calls him for his fatherly affection to him, and for his fatherly authority which he had over him, in which respect the scholars of the prophets are called their sons. He saw his own condition like that of a fatherless child, and laments it accordingly. The chariot, &c. - Who by thy example, and counsels, and prayers, and power with God, didst more for the defence and preservation of Israel than all their chariots and horses. The expression alludes to the form of chariots and horses which he had seen.
Robert Jamieson, A. R. Fausset and David Brown
Elisha saw it, and he cried, My father--that is, spiritual father, as the pupils of the prophets are called their sons.
the chariot of Israel, and the horseman thereof--that is, that as earthly kingdoms are dependent for their defense and glory upon warlike preparations, there a single prophet had done more for the preservation and prosperity of Israel than all her chariots and horsemen.
took hold of his own clothes and rent them--in token of his grief for his loss.
2:132:13: Եւ ա՛ռ Եղիսեէ զմաշկեակն Եղիայի զոր ընկէ՛ց ՚ի վերայ նորա։ Եւ դարձաւ Եղիսեէ, եւ եկաց առ եզերն Յորդանանու.
13 Նա ձեռքն առաւ Եղիայի մորթէ վերարկուն, որ գցել էր իր վրայ: Եղիսէէն վերադարձաւ, գնաց կանգնեց Յորդանան գետի եզերքին,
13 Եղիային վրայէն ինկած վերարկուն վերցուց եւ դարձաւ Յորդանանի եզերքը կեցաւ։
Եւ ա՛ռ Եղիսէ զմաշկեակն Եղիայի [21]զոր ընկէց ի վերայ նորա``. եւ դարձաւ Եղիսէ, եւ եկաց առ եզերն Յորդանանու:

2:13: Եւ ա՛ռ Եղիսեէ զմաշկեակն Եղիայի զոր ընկէ՛ց ՚ի վերայ նորա։ Եւ դարձաւ Եղիսեէ, եւ եկաց առ եզերն Յորդանանու.
13 Նա ձեռքն առաւ Եղիայի մորթէ վերարկուն, որ գցել էր իր վրայ: Եղիսէէն վերադարձաւ, գնաց կանգնեց Յորդանան գետի եզերքին,
13 Եղիային վրայէն ինկած վերարկուն վերցուց եւ դարձաւ Յորդանանի եզերքը կեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
2:132:13 И поднял милоть Илии, упавшую с него, и пошел назад, и стал на берегу Иордана;
2:13 καὶ και and; even ὕψωσεν υψοω elevate; lift up τὴν ο the μηλωτὴν μηλωτη sheepskin Ηλιου ηλιου who; what ἔπεσεν πιπτω fall ἐπάνωθεν επανωθεν and; even ἐπέστρεψεν επιστρεφω turn around; return Ελισαιε ελισαιε and; even ἔστη ιστημι stand; establish ἐπὶ επι in; on τοῦ ο the χείλους χειλος lip; shore τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis
2:13 וַ wa וְ and יָּ֨רֶם֙ yyˈārem רום be high אֶת־ ʔeṯ- אֵת [object marker] אַדֶּ֣רֶת ʔaddˈereṯ אַדֶּרֶת splendour אֵלִיָּ֔הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נָפְלָ֖ה nāfᵊlˌā נפל fall מֵ mē מִן from עָלָ֑יו ʕālˈāʸw עַל upon וַ wa וְ and יָּ֥שָׁב yyˌāšov שׁוב return וַֽ wˈa וְ and יַּעֲמֹ֖ד yyaʕᵃmˌōḏ עמד stand עַל־ ʕal- עַל upon שְׂפַ֥ת śᵊfˌaṯ שָׂפָה lip הַ ha הַ the יַּרְדֵּֽן׃ yyardˈēn יַרְדֵּן Jordan
2:13. et levavit pallium Heliae quod ceciderat ei reversusque stetit super ripam IordanisAnd he took up the mantle of Elias, that fell from him: and going back, he stood on the bank of the Jordan;
13. He took up also the mantle of Elijah that fell from him, and went back, and stood by the bank of Jordan.
2:13. And he picked up the cloak of Elijah, which had fallen from him. And turning back, he stood above the bank of the Jordan.
2:13. He took up also the mantle of Elijah that fell from him, and went back, and stood by the bank of Jordan;
He took up also the mantle of Elijah that fell from him, and went back, and stood by the bank of Jordan:

2:13 И поднял милоть Илии, упавшую с него, и пошел назад, и стал на берегу Иордана;
2:13
καὶ και and; even
ὕψωσεν υψοω elevate; lift up
τὴν ο the
μηλωτὴν μηλωτη sheepskin
Ηλιου ηλιου who; what
ἔπεσεν πιπτω fall
ἐπάνωθεν επανωθεν and; even
ἐπέστρεψεν επιστρεφω turn around; return
Ελισαιε ελισαιε and; even
ἔστη ιστημι stand; establish
ἐπὶ επι in; on
τοῦ ο the
χείλους χειλος lip; shore
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
2:13
וַ wa וְ and
יָּ֨רֶם֙ yyˈārem רום be high
אֶת־ ʔeṯ- אֵת [object marker]
אַדֶּ֣רֶת ʔaddˈereṯ אַדֶּרֶת splendour
אֵלִיָּ֔הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נָפְלָ֖ה nāfᵊlˌā נפל fall
מֵ מִן from
עָלָ֑יו ʕālˈāʸw עַל upon
וַ wa וְ and
יָּ֥שָׁב yyˌāšov שׁוב return
וַֽ wˈa וְ and
יַּעֲמֹ֖ד yyaʕᵃmˌōḏ עמד stand
עַל־ ʕal- עַל upon
שְׂפַ֥ת śᵊfˌaṯ שָׂפָה lip
הַ ha הַ the
יַּרְדֵּֽן׃ yyardˈēn יַרְדֵּן Jordan
2:13. et levavit pallium Heliae quod ceciderat ei reversusque stetit super ripam Iordanis
And he took up the mantle of Elias, that fell from him: and going back, he stood on the bank of the Jordan;
2:13. And he picked up the cloak of Elijah, which had fallen from him. And turning back, he stood above the bank of the Jordan.
2:13. He took up also the mantle of Elijah that fell from him, and went back, and stood by the bank of Jordan;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: Взятая теперь Елисеем милоть Илии была знаком принимавшего отселе Елисеем пророческого служения (ср. ст. 8, сн. 3: Цар. XIX:19), залогом исполнения просьбы Елисея (9-10: ст.) С этим символом пророческого звания пророк Елисей идет назад к Иордану и, подобно Илии (ст. 8), ударяет его, - по т. LXX, Vulg., слав. дважды, - со словами молитвенного вопроса: "где Иегова, Бог Илии, - Он Самый?", евр. аф-гу; LXX, не понимая этого выражения, написали его лишь греч. буквами: αφφώ, слав.: аффо . Принимая чтение LXX, блаж. Феодорит говорит в объяснение ст. 14: "пророк, вознамерившись перейти Иордан, подражал учителю, и ударил по воде милотию, не сказав при сем ничего, но думая, что для совершения чуда достаточно одной милоти. Поелику же не повиновалось ему естество водное, то призвал Бога учителем, невидимого и неприступного для человеков. Ибо слово "аффо" по изложению других переводчиков толкуется "сокровенный" (блаж. Феодорит, вопр. 9: на 4: Цар.). Как для самого Елисея, так и для близстоявших сынов пророческих чудо разделения Иордана было знаком того, что дух Илии почил на Елисея; в прообразовательном смысле это чудо, как и переход евреев через Чермное море и через Иордан, предсказывало спасительные воды крещения (см. Тропарь 5: янв. в навечерие крещения).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Elijah's Mantle on Elisha. B. C. 895.

13 He took up also the mantle of Elijah that fell from him, and went back, and stood by the bank of Jordan; 14 And he took the mantle of Elijah that fell from him, and smote the waters, and said, Where is the LORD God of Elijah? and when he also had smitten the waters, they parted hither and thither: and Elisha went over. 15 And when the sons of the prophets which were to view at Jericho saw him, they said, The spirit of Elijah doth rest on Elisha. And they came to meet him, and bowed themselves to the ground before him. 16 And they said unto him, Behold now, there be with thy servants fifty strong men; let them go, we pray thee, and seek thy master: lest peradventure the Spirit of the LORD hath taken him up, and cast him upon some mountain, or into some valley. And he said, Ye shall not send. 17 And when they urged him till he was ashamed, he said, Send. They sent therefore fifty men; and they sought three days, but found him not. 18 And when they came again to him, (for he tarried at Jericho,) he said unto them, Did I not say unto you, Go not?
We have here an account of what followed immediately after the translation of Elijah.
I. The tokens of God's presence with Elisha, and the marks of his elevation into Elijah's room, to be, as he had been, a father to the sons of the prophets, and the chariots and horsemen of Israel.
1. He was possessed of Elijah's mantle, the badge of his office, which, we may suppose, he put on and wore for his master's sake, v. 13. When Elijah went to heaven, though he did not let fall his body as others do, he let fall his mantle instead of it; for he was unclothed, that he might be clothed upon with immortality: he was going to a world where he needed not the mantle to adorn him, nor to shelter him from the weather, nor to wrap his face in, as 1 Kings xix. 13. He left his mantle as a legacy to Elisha, and, though in itself it was of small value, yet as it was a token of the descent of the Spirit upon him, it was more than if he had bequeathed to him thousands of gold and silver. Elisha took it up, not as a sacred relic to be worshipped, but as a significant garment to be worn, and a recompence to him for his own garments which he had rent. he loved this cloak ever since it was first cast over him, 1 Kings xix. 19. He that then so cheerfully obeyed the summons of it, and became Elijah's servant, is now dignified with it, and becomes his successor. There are remains of great and good men, which, like this mantle, ought to be gathered up and preserved by the survivors, their sayings, their writings, their examples, that, as their works follow them in the reward of them, they may stay behind in the benefit of them.
2. He was possessed of Elijah's power to divide Jordan, v. 14. Having parted with his father, he returns to his sons in the schools of the prophets. Jordan was between him and them; it had been divided to make way for Elijah to his glory; he will try whether it will divide to make way for him to his business, and by that he will know that God is with him, and that he has the double portion of Elijah's spirit. Elijah's last miracle shall be Elisha's first; thus he begins where Elijah left off and there is no vacancy. In dividing the waters, (1.) He made use of Elijah's mantle, as Elijah himself had done (v. 8), to signify that he designed to keep to his master's methods and would not introduce any thing new, as those affect to do that think themselves wiser than their predecessors. (2.) He applied to Elijah's God: Where is the Lord God of Elijah? He does not ask, "Where is Elijah?" as poring upon the loss of him, as if he could not be easy now that he was gone,--or as doubting of his happy state, as if, like the sons of the prophets here, he knew not what had become of him,--or as curiously enquiring concerning him, and the particular of that state he was removed to (no, that is a hidden life, it does not yet appear what we shall be),--nor as expecting help from him; no, Elijah is happy, but is neither omniscient nor omnipotent; but he asks, Where is the Lord God of Elijah? Now that Elijah was taken to heaven God had abundantly proved himself the God of Elijah; if he had not prepared for him that city, and done better for him there than ever he did for him in this world, he would have been ashamed to be called his God, Heb. xi. 16; Matt. xxvii. 31, 32. Now that Elijah was taken to heaven Elisha enquired, [1.] After God. When our creature-comforts are removed, we have a God to go to, that lives for ever. [2.] After The God of Elijah, the God that Elijah served, and honoured, and pleaded for, and adhered to when all Israel had deserted him. This honour is done to those who cleave to God in times of general apostasy, that God will be, in a peculiar manner, their God. "The God that owned, and protected, and provided for Elijah, and many ways honoured him, especially now at last, where is he? Lord, am not I promised Elijah's spirit? Make good that promise." The words which next follow in the original, Aph-his--even he, which we join to the following clause, when he also had smitten the waters, some make an answer to this question, Where is Elijah's God? Etiam ille adhuc superest--"He is in being still, and nigh at hand. We have lost Elijah, but we have not lost Elijah's God. He has not forsaken the earth; it is even he that is still with me." Note, First, It is the duty and interest of the saints on earth to enquire after God, and apply to him as the Lord God of the saints that have gone before to heaven, the God of our fathers. Secondly, It is very comfortable to those who enquire of him; it is even he that is in his holy temple (Ps. xi. 4) and nigh to all who call upon him, Ps. cxlv. 18. Thirdly, Those that walk in the spirit and steps of their godly faithful predecessors shall certainly experience the same grace that they experienced; Elijah's God will be Elisha's too. The Lord God of the holy prophets is the same yesterday, to-day, and for ever; and what will it avail us to have the mantles of those that are gone, their places, their books, if we have not their spirit, their God?
3. He was possessed of Elijah's interest in the sons of the prophets, v. 15. Some of the fellows of the college at Jericho, who had placed themselves conveniently near Jordan, to see what passed, were surprised to see Jordan divided before Elisha in his return, and took that as a convincing evidence that the spirit of Elijah did rest upon him, and that therefore they ought to pay the same respect and deference to him that they had paid to Elijah. Accordingly they went to meet him, to congratulate him on his safe passage through fire and water, and the honour God had put upon him; and they bowed themselves to the ground before him. They were trained up in the schools; Elisha was taken from the plough; yet when they perceived that God was with him, and that this was the man whom he delighted to honour, they readily submitted to him as their head and father, as the people to Joshua when Moses was dead, Josh. i. 17. Those that appear to have God's Spirit and presence with them ought to have our esteem and best affections, notwithstanding the meanness of their extraction and education. This ready submission of the sons of the prophets, no doubt, was a great encouragement to Elisha, and helped to clear his call.
II. The needless search which the sons of the prophets made for Elijah. 1. They suggested that possibly he was dropped, either alive or dead, upon some mountain, or in some valley; and it would be a satisfaction to them if they sent some strong men, whom they had at command, in quest of him, v. 16. Some of them perhaps started this as a demurrer to the choice of Elisha: "Let us first be sure that Elijah has quite gone. Can we think Elijah thus neglected by heaven, that chosen vessel thus cast away as a vessel in which was no pleasure?" 2. Elisha consented not to their motion till they overcame him with importunity, v. 17. They urged him till he was ashamed to oppose it any further lest he should be thought wanting in his respect to his old master or loth to resign the mantle again. Wise men may yield to that, for the sake of peace and the good opinion of others, which yet their judgment is against as needless and fruitless. 3. The issue made them as much ashamed of their proposal as they, by their importunity, had made Elisha ashamed of his opposing it. Their messengers, after they had tired themselves with fruitless search, returned with a non est inventus--he is not to be found, and gave Elisha an opportunity of upbraiding his friends with their folly: Did I not say unto you, Go not? v. 18. This would make them the more willing to acquiesce in his judgment another time. Traversing hills and valleys will never bring us to Elijah, but the imitation of his holy faith and zeal will, in due time.
Adam Clarke: Commentary on the Bible - 1831
2:13: He took - the mantle - The same with which he had been called by Elijah to the prophetic office, and the same by which Elijah divided Jordan. His having the mantle was a proof that he was invested with the authority and influence of his master.
4 Kings (2 Kings) 2:14
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: the mantle: Kg2 2:8; Kg1 19:19
bank: Heb. lip, Kg1 9:26
John Gill
He took up also the mantle of Elijah that fell from him,.... Which he had now no further need of, and Elisha had, having rent his clothes in two; and this falling into his hands was a token of his succeeding him in his office, and that he should have the double portion of his spirit:
and he went back, and stood by the brook of Jordan; at the place where he and Elijah had passed over together.
John Wesley
Which fell - God so ordering it for Elisha's comfort, and the strengthening of his faith, as a pledge, that together with Elijah's mantle, his Spirit should rest upon him. And Elijah himself was gone to a place, where he needed not the mantle, either to adorn him, or to shelter him from weather, or to wrap his face in.
Robert Jamieson, A. R. Fausset and David Brown
He took up also the mantle of Elijah--The transference of this prophetic cloak was, to himself, a pledge of his being appointed successor, and it was an outward token to others of the spirit of Elijah resting upon him.
2:142:14: եւ ա՛ռ զմաշկեակն Եղիայի զոր ընկէց ՚ի վերայ նորա, եւ եհար զջուրսն՝ եւ ասէ. Ո՞ւր ես Տէր Աստուած Եղիայի ափփով։ Եւ եհար զջուրսն, եւ բաժանեցան յա՛յսկոյս եւ յայնկոյս, եւ անց Եղիսեէ[3765]։ [3765] Ոմանք. Զջուրն. եւ բաժանեցաւ յայս՛՛։
14 վերցրեց Եղիայի մորթէ վերարկուն, որ գցել էր իր վրայ, խփեց ջրերին՝ ասելով. «Եղիայի Տէ՛ր Աստուած, ո՞ւր ես հիմա»: Նա խփեց ջրերին, ջրերն իրարից հեռացան այս ու այն կողմ, եւ Եղիսէէն անցաւ:
14 Եղիային վրայէն ինկած վերարկուն առաւ, ջուրերուն զարկաւ եւ ըսաւ. «Եղիային Տէր Աստուածը ո՞ւր է հիմա»։ Երբ ջուրերուն զարկաւ, մէկ կողմն ու միւս կողմը բաժնուեցան ու Եղիսէ անցաւ։
Եւ առ զմաշկեակն Եղիայի [22]զոր ընկէց ի վերայ նորա``, եւ եհար զջուրսն եւ ասէ. Ո՞ւր ես, Տէր Աստուած Եղիայի [23]ափփով: Եւ եհար զջուրսն, եւ բաժանեցան յայսկոյս եւ յայնկոյս, եւ անց Եղիսէ:

2:14: եւ ա՛ռ զմաշկեակն Եղիայի զոր ընկէց ՚ի վերայ նորա, եւ եհար զջուրսն՝ եւ ասէ. Ո՞ւր ես Տէր Աստուած Եղիայի ափփով։ Եւ եհար զջուրսն, եւ բաժանեցան յա՛յսկոյս եւ յայնկոյս, եւ անց Եղիսեէ[3765]։
[3765] Ոմանք. Զջուրն. եւ բաժանեցաւ յայս՛՛։
14 վերցրեց Եղիայի մորթէ վերարկուն, որ գցել էր իր վրայ, խփեց ջրերին՝ ասելով. «Եղիայի Տէ՛ր Աստուած, ո՞ւր ես հիմա»: Նա խփեց ջրերին, ջրերն իրարից հեռացան այս ու այն կողմ, եւ Եղիսէէն անցաւ:
14 Եղիային վրայէն ինկած վերարկուն առաւ, ջուրերուն զարկաւ եւ ըսաւ. «Եղիային Տէր Աստուածը ո՞ւր է հիմա»։ Երբ ջուրերուն զարկաւ, մէկ կողմն ու միւս կողմը բաժնուեցան ու Եղիսէ անցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
2:142:14 и взял милоть Илии, упавшую с него, и ударил ею по воде, и сказал: где Господь, Бог Илии,~--- Он Самый? И ударил по воде, и она расступилась туда и сюда, и перешел Елисей.
2:14 καὶ και and; even ἔλαβεν λαμβανω take; get τὴν ο the μηλωτὴν μηλωτη sheepskin Ηλιου ηλιου who; what ἔπεσεν πιπτω fall ἐπάνωθεν επανωθεν he; him καὶ και and; even ἐπάταξεν πατασσω pat; impact τὸ ο the ὕδωρ υδωρ water καὶ και and; even οὐ ου not διέστη διιστημι stand through / apart καὶ και and; even εἶπεν επω say; speak ποῦ που.1 where? ὁ ο the θεὸς θεος God Ηλιου ηλιου and; even ἐπάταξεν πατασσω pat; impact τὰ ο the ὕδατα υδωρ water καὶ και and; even διερράγησαν διαρρηγνυμι rend; tear ἔνθα ενθα and; even ἔνθα ενθα and; even διέβη διαβαινω step through; go across Ελισαιε ελισαιε Elisaie; Elisee
2:14 וַ wa וְ and יִּקַּח֩ yyiqqˌaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] אַדֶּ֨רֶת ʔaddˌereṯ אַדֶּרֶת splendour אֵלִיָּ֜הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָפְלָ֤ה nāfᵊlˈā נפל fall מֵֽ mˈē מִן from עָלָיו֙ ʕālāʸw עַל upon וַ wa וְ and יַּכֶּ֣ה yyakkˈeh נכה strike אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּ֔יִם mmˈayim מַיִם water וַ wa וְ and יֹּאמַ֕ר yyōmˈar אמר say אַיֵּ֕ה ʔayyˈē אַיֵּה where יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) אֵלִיָּ֑הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah אַף־ ʔaf- אַף even ה֣וּא׀ hˈû הוּא he וַ wa וְ and יַּכֶּ֣ה yyakkˈeh נכה strike אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּ֗יִם mmˈayim מַיִם water וַ wa וְ and יֵּֽחָצוּ֙ yyˈēḥāṣû חצה divide הֵ֣נָּה hˈēnnā הֵנָּה here וָ wā וְ and הֵ֔נָּה hˈēnnā הֵנָּה here וַֽ wˈa וְ and יַּעֲבֹ֖ר yyaʕᵃvˌōr עבר pass אֱלִישָֽׁע׃ ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
2:14. et pallio Heliae quod ceciderat ei percussit aquas et dixit ubi est Deus Heliae etiam nunc percussitque aquas et divisae sunt huc atque illuc et transiit HeliseusAnd he struck the waters with the mantle of Elias, that had fallen from him, and they were not divided. And he said: Where is now the God of Elias? And he struck the waters, and they were divided hither and thither, and Eliseus passed over.
14. And he took the mantle of Elijah that fell from him, and smote the waters, and said, Where is the LORD, the God of Elijah? and when he also had smitten the waters, they were divided hither and thither: and Elisha went over.
2:14. And he struck the waters with the cloak of Elijah, which had fallen from him, and they were not divided. And he said, “Where is the God of Elijah, even now?” And he struck the waters, and they were divided here and there. And Elisha went across.
2:14. And he took the mantle of Elijah that fell from him, and smote the waters, and said, Where [is] the LORD God of Elijah? and when he also had smitten the waters, they parted hither and thither: and Elisha went over.
And he took the mantle of Elijah that fell from him, and smote the waters, and said, Where [is] the LORD God of Elijah? and when he also had smitten the waters, they parted hither and thither: and Elisha went over:

2:14 и взял милоть Илии, упавшую с него, и ударил ею по воде, и сказал: где Господь, Бог Илии,~--- Он Самый? И ударил по воде, и она расступилась туда и сюда, и перешел Елисей.
2:14
καὶ και and; even
ἔλαβεν λαμβανω take; get
τὴν ο the
μηλωτὴν μηλωτη sheepskin
Ηλιου ηλιου who; what
ἔπεσεν πιπτω fall
ἐπάνωθεν επανωθεν he; him
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
τὸ ο the
ὕδωρ υδωρ water
καὶ και and; even
οὐ ου not
διέστη διιστημι stand through / apart
καὶ και and; even
εἶπεν επω say; speak
ποῦ που.1 where?
ο the
θεὸς θεος God
Ηλιου ηλιου and; even
ἐπάταξεν πατασσω pat; impact
τὰ ο the
ὕδατα υδωρ water
καὶ και and; even
διερράγησαν διαρρηγνυμι rend; tear
ἔνθα ενθα and; even
ἔνθα ενθα and; even
διέβη διαβαινω step through; go across
Ελισαιε ελισαιε Elisaie; Elisee
2:14
וַ wa וְ and
יִּקַּח֩ yyiqqˌaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
אַדֶּ֨רֶת ʔaddˌereṯ אַדֶּרֶת splendour
אֵלִיָּ֜הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נָפְלָ֤ה nāfᵊlˈā נפל fall
מֵֽ mˈē מִן from
עָלָיו֙ ʕālāʸw עַל upon
וַ wa וְ and
יַּכֶּ֣ה yyakkˈeh נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּ֔יִם mmˈayim מַיִם water
וַ wa וְ and
יֹּאמַ֕ר yyōmˈar אמר say
אַיֵּ֕ה ʔayyˈē אַיֵּה where
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
אֵלִיָּ֑הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
אַף־ ʔaf- אַף even
ה֣וּא׀ hˈû הוּא he
וַ wa וְ and
יַּכֶּ֣ה yyakkˈeh נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּ֗יִם mmˈayim מַיִם water
וַ wa וְ and
יֵּֽחָצוּ֙ yyˈēḥāṣû חצה divide
הֵ֣נָּה hˈēnnā הֵנָּה here
וָ וְ and
הֵ֔נָּה hˈēnnā הֵנָּה here
וַֽ wˈa וְ and
יַּעֲבֹ֖ר yyaʕᵃvˌōr עבר pass
אֱלִישָֽׁע׃ ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
2:14. et pallio Heliae quod ceciderat ei percussit aquas et dixit ubi est Deus Heliae etiam nunc percussitque aquas et divisae sunt huc atque illuc et transiit Heliseus
And he struck the waters with the mantle of Elias, that had fallen from him, and they were not divided. And he said: Where is now the God of Elias? And he struck the waters, and they were divided hither and thither, and Eliseus passed over.
2:14. And he struck the waters with the cloak of Elijah, which had fallen from him, and they were not divided. And he said, “Where is the God of Elijah, even now?” And he struck the waters, and they were divided here and there. And Elisha went across.
2:14. And he took the mantle of Elijah that fell from him, and smote the waters, and said, Where [is] the LORD God of Elijah? and when he also had smitten the waters, they parted hither and thither: and Elisha went over.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:14: Where is the Lord God of Elijah? - The Vulgate gives a strange turn to this verse:
Et percussit aquas, et non sunt divisae; et dixu, Ubi est Deus Eliae etiam nunc? Percussitque aquas, et divisae sunt huc et illuc.
"And he smote the waters, but they did not divide; and he said, Where is the God of Elijah even now? And he struck the waters and they were divided hither and thither."
The act of striking the waters seems to be twice repeated in the verse, though we get rid of the second striking by rendering the second clause, when he also had smitten the waters: which has the same Hebrew words as the first, and which we translate, he mote the waters. The Vulgate supposes he smote once in vain, perhaps confiding too much in his own strength; and then, having invoked the God of Elijah, he succeeded. This distinction is not followed by any of the other versions; nor is the clause, et non sunt divisae, "and they divided not," expressed by the Hebrew text.
4 Kings (2 Kings) 2:15
Albert Barnes: Notes on the Bible - 1834
2:14: Where ... - Some prefer, "Where is the Lord God of Elijah, even he? And when he had smitten, etc." Or, according to others, "now when he, etc." Elisha's smiting of the waters seems to have been tentative. He was not sure of its result. Hence, the form of his invocation - "Where is the Lord God of Elijah? Is He here - i. e. - with me, or is He not?" Answered by the event, he appears never subsequently to have doubted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: smote: Kg2 2:8-10; Jos 1:1-9; Mar 16:20; Joh 14:12; Act 2:33, Act 3:12, Act 3:13
Where is: Jdg 6:13; Kg1 18:36-39; Psa 42:2, Psa 42:10, Psa 115:2; Joe 2:17
Carl Friedrich Keil and Franz Delitzsch

Return of Elisha to Jericho and Bethel, and his First Miracles. - 4Kings 2:14, 4Kings 2:15. Having returned to the banks of the Jordan, Elisha smote the water with Elijah's mantle, saying, "Where is Jehovah the God of Elijah, yea He?" and the water divided hither and thither, so that he was able to go through. אף־הוּא, which the lxx did not understand, and have simply reproduced in Greek characters, ἀφφώ, is an emphatic apposition, "yea He," such as we find after suffixes, e.g., Prov 22:19; and אף is only a strengthened גּם, which is more usual when emphatic prominence is given to the suffix (vid., Ges. 121, 3). The Masoretic accentuation, which separates it from the preceding words, rests upon a false interpretation. There is no need either for the alteration proposed by Ewald, 362, a., of אף into אך, "he had scarcely smitten the water," especially as not a single analogous example can be adduced of the use of הוּא אך followed by a Vav consec.; or for the conjecture that the original reading in the text was אפוא (Houb., Bttch., Then.), "where is now the God of Elijah?" which derives no critical support from the ἀφφώ of the lxx, and is quite at variance with Hebrew usage, since אפוא generally stands immediately after איּה, when it serves to strengthen the interrogation (vid., Judg 9:38; Job 17:15; Is 19:12; Hos 13:10). This miracle was intended partly to confirm Elisha's conviction that his petition had been fulfilled, and partly to accredit him in the eyes of the disciples of the prophets and the people generally as the divinely appointed successor of Elijah. All the disciples of the prophets from Jericho saw also from this that the spirit of Elijah rested upon Elisha, and came to meet him to do homage to him as being now their spiritual father and lord.
John Gill
And he took the mantle of Elijah that fell from him, and smote the waters,.... He wrapped it together, as Elijah had done, and smote the waters in like manner, to make trial whether he had the same spirit and power conferred on him:
and said, where is the Lord God of Elijah? let him appear now, and show his power as he did by him; he knew the mantle would not do without the Lord, and the exertion of his might:
and when he also had smitten the waters, they parted hither and thither; as when Elijah smote them. The words "aph-hu", rendered "he also", is left untranslated by the Septuagint, and is interpreted by Theodoret (n) "hidden". They stand immediately after "the God of Elijah", and may be rendered, "yea he", even he himself; meaning not Elijah, as if he was inquired after, or was present and smote the waters; but rather, as we and others, Elisha, even he also smote the waters; though some take it to be the name of God, as "Hu" was, and is with the Arabs to this day; see Gill on Is 43:13. Athanasius (o) interprets it of God, "Appho"; and so Elisha calls him by his title and attribute, "Aph-hu": but the words may be an answer to the prophet's question, "where is the Lord God of Elijah?" here he is, even he himself, in the faith of which the water, being smitten, parted; and with this agrees Abarbinel's note on the text; the meaning is, though we are deprived of Elijah, yet not of the providence of God; and though the servant is wanting, the Lord or master is not; for even he, the blessed God, is in his room, and his excellency is as it was before; which sense is approved of by Frischmuth (p).
and Elisha went over; the river Jordan, as on dry land.
(n) Apud Flamin. Nobil. in loc. So Suidas in voce (o) De Commun. Essent. Patris, &c. vol. 1. p. 374. See Weemse of the Moral Law, l. 1. c. 7. p. 162. (p) Dissert. de Eliae Nomine, &c. sect. 11, 12.
John Wesley
The Lord - Who at Elijah's request divided these waters, and is as able to do it again.
Robert Jamieson, A. R. Fausset and David Brown
smote the waters--The waving of the mantle on the river, and the miraculous division of the waters consequent upon it, was an evidence that the Lord God of Elijah was with him, and as this miracle was witnessed by the scholars of the prophets from Jericho, they forthwith recognized the pre-eminence of Elisha, as now the prophet of Israel.
2:152:15: Իբրեւ տեսին որդիք մարգարէիցն որ յԵրեքով ՚ի հանդիպոյն, եւ ասեն. Հանգեա՛ւ ոգին Եղիայի ՚ի վերայ Եղիսէի. եւ եկին ընդ առաջ նորա, եւ երկի՛ր պագին նմա ՚ի վերայ երկրի։
15 Երբ Երիքովի մարգարէների որդիները դիմացից տեսան նրան, ասացին. «Եղիայի հոգին իջել է Եղիսէէի վրայ»: Նրանք եկան դիմաւորեցին, երկրպագեցին նրան
15 Երիքովի մարգարէներուն որդիները զանիկա տեսնելով՝ ըսին. «Եղիային ոգին Եղիսէին վրայ հանգչեցաւ»։ Զանիկա դիմաւորելու գացին ու գետնէն անոր խոնարհութիւն ըրին
Իբրեւ տեսին որդիք մարգարէիցն որ յԵրիքով ի հանդիպոյն, եւ ասեն. Հանգեաւ ոգին Եղիայի ի վերայ Եղիսէի. եւ եկին ընդ առաջ նորա, եւ երկիր պագին նմա ի վերայ երկրի:

2:15: Իբրեւ տեսին որդիք մարգարէիցն որ յԵրեքով ՚ի հանդիպոյն, եւ ասեն. Հանգեա՛ւ ոգին Եղիայի ՚ի վերայ Եղիսէի. եւ եկին ընդ առաջ նորա, եւ երկի՛ր պագին նմա ՚ի վերայ երկրի։
15 Երբ Երիքովի մարգարէների որդիները դիմացից տեսան նրան, ասացին. «Եղիայի հոգին իջել է Եղիսէէի վրայ»: Նրանք եկան դիմաւորեցին, երկրպագեցին նրան
15 Երիքովի մարգարէներուն որդիները զանիկա տեսնելով՝ ըսին. «Եղիային ոգին Եղիսէին վրայ հանգչեցաւ»։ Զանիկա դիմաւորելու գացին ու գետնէն անոր խոնարհութիւն ըրին
zohrab-1805▾ eastern-1994▾ western am▾
2:152:15 И увидели его сыны пророков, которые в Иерихоне, издали, и сказали: опочил дух Илии на Елисее. И пошли навстречу ему, и поклонились ему до земли,
2:15 καὶ και and; even εἶδον οραω view; see αὐτὸν αυτος he; him οἱ ο the υἱοὶ υιος son τῶν ο the προφητῶν προφητης prophet οἱ ο the ἐν εν in Ιεριχω ιεριχω Hierichō; Ierikho ἐξ εκ from; out of ἐναντίας εναντιος contrary; opposite καὶ και and; even εἶπον επω say; speak ἐπαναπέπαυται επαναπαυομαι rest upon τὸ ο the πνεῦμα πνευμα spirit; wind Ηλιου ηλιου in; on Ελισαιε ελισαιε and; even ἦλθον ερχομαι come; go εἰς εις into; for συναντὴν συναντη he; him καὶ και and; even προσεκύνησαν προσκυνεω worship αὐτῷ αυτος he; him ἐπὶ επι in; on τὴν ο the γῆν γη earth; land
2:15 וַ wa וְ and יִּרְאֻ֨הוּ yyirʔˌuhû ראה see בְנֵֽי־ vᵊnˈê- בֵּן son הַ ha הַ the נְּבִיאִ֤ים nnᵊvîʔˈîm נָבִיא prophet אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בִּֽ bˈi בְּ in ירִיחֹו֙ yrîḥˌô יְרִיחֹוֿ יְרִחֹו Jericho מִ mi מִן from נֶּ֔גֶד nnˈeḡeḏ נֶגֶד counterpart וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say נָ֛חָה nˈāḥā נוח settle ר֥וּחַ rˌûₐḥ רוּחַ wind אֵלִיָּ֖הוּ ʔēliyyˌāhû אֵלִיָּהוּ Elijah עַל־ ʕal- עַל upon אֱלִישָׁ֑ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha וַ wa וְ and יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come לִ li לְ to קְרָאתֹ֔ו qᵊrāṯˈô קרא encounter וַ wa וְ and יִּשְׁתַּחֲווּ־ yyištaḥᵃwû- חוה bow down לֹ֖ו lˌô לְ to אָֽרְצָה׃ ʔˈārᵊṣā אֶרֶץ earth
2:15. videntes autem filii prophetarum qui erant in Hiericho de contra dixerunt requievit spiritus Heliae super Heliseum et venientes in occursum eius adoraverunt eum proni in terramAnd the sons of the prophets, at Jericho, who were over against him, seeing it, said: The spirit of Elias hath rested upon Eliseus. And coming to meet him, they worshipped him, falling to the ground.
15. And when the sons of the prophets which were at Jericho over against him saw him, they said, The spirit of Elijah doth rest on Elisha. And they came to meet him, and bowed themselves to the ground before him.
2:15. Then the sons of the prophets, who were at Jericho, watching from a distance, said, “The spirit of Elijah has rested upon Elisha.” And approaching to meet him, they reverenced him prone on the ground.
2:15. And when the sons of the prophets which [were] to view at Jericho saw him, they said, The spirit of Elijah doth rest on Elisha. And they came to meet him, and bowed themselves to the ground before him.
And when the sons of the prophets which [were] to view at Jericho saw him, they said, The spirit of Elijah doth rest on Elisha. And they came to meet him, and bowed themselves to the ground before him:

2:15 И увидели его сыны пророков, которые в Иерихоне, издали, и сказали: опочил дух Илии на Елисее. И пошли навстречу ему, и поклонились ему до земли,
2:15
καὶ και and; even
εἶδον οραω view; see
αὐτὸν αυτος he; him
οἱ ο the
υἱοὶ υιος son
τῶν ο the
προφητῶν προφητης prophet
οἱ ο the
ἐν εν in
Ιεριχω ιεριχω Hierichō; Ierikho
ἐξ εκ from; out of
ἐναντίας εναντιος contrary; opposite
καὶ και and; even
εἶπον επω say; speak
ἐπαναπέπαυται επαναπαυομαι rest upon
τὸ ο the
πνεῦμα πνευμα spirit; wind
Ηλιου ηλιου in; on
Ελισαιε ελισαιε and; even
ἦλθον ερχομαι come; go
εἰς εις into; for
συναντὴν συναντη he; him
καὶ και and; even
προσεκύνησαν προσκυνεω worship
αὐτῷ αυτος he; him
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
2:15
וַ wa וְ and
יִּרְאֻ֨הוּ yyirʔˌuhû ראה see
בְנֵֽי־ vᵊnˈê- בֵּן son
הַ ha הַ the
נְּבִיאִ֤ים nnᵊvîʔˈîm נָבִיא prophet
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בִּֽ bˈi בְּ in
ירִיחֹו֙ yrîḥˌô יְרִיחֹוֿ יְרִחֹו Jericho
מִ mi מִן from
נֶּ֔גֶד nnˈeḡeḏ נֶגֶד counterpart
וַ wa וְ and
יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say
נָ֛חָה nˈāḥā נוח settle
ר֥וּחַ rˌûₐḥ רוּחַ wind
אֵלִיָּ֖הוּ ʔēliyyˌāhû אֵלִיָּהוּ Elijah
עַל־ ʕal- עַל upon
אֱלִישָׁ֑ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
וַ wa וְ and
יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come
לִ li לְ to
קְרָאתֹ֔ו qᵊrāṯˈô קרא encounter
וַ wa וְ and
יִּשְׁתַּחֲווּ־ yyištaḥᵃwû- חוה bow down
לֹ֖ו lˌô לְ to
אָֽרְצָה׃ ʔˈārᵊṣā אֶרֶץ earth
2:15. videntes autem filii prophetarum qui erant in Hiericho de contra dixerunt requievit spiritus Heliae super Heliseum et venientes in occursum eius adoraverunt eum proni in terram
And the sons of the prophets, at Jericho, who were over against him, seeing it, said: The spirit of Elias hath rested upon Eliseus. And coming to meet him, they worshipped him, falling to the ground.
2:15. Then the sons of the prophets, who were at Jericho, watching from a distance, said, “The spirit of Elijah has rested upon Elisha.” And approaching to meet him, they reverenced him prone on the ground.
2:15. And when the sons of the prophets which [were] to view at Jericho saw him, they said, The spirit of Elijah doth rest on Elisha. And they came to meet him, and bowed themselves to the ground before him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Сыны пророческие, при виде этого чуда, признают в Елисее истинного преемника Илии, носителя его духа, и благоговейно преклоняются (ср. 3: Цар. XVIII:7) пред пророком.
Adam Clarke: Commentary on the Bible - 1831
2:15: The spirit of Elijah doth rest on Elisha - This was a natural conclusion, from seeing him with the mantle, and working the same miracle. This disposed them to yield the same obedience to him they had done to his master: and in token of this, they went out to meet him, and bowed themselves to the ground before him.
4 Kings (2 Kings) 2:16
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: to view: Kg2 2:7
The spirit: Num 11:25-29, Num 27:20; Jos 3:7; Isa 11:2, Isa 59:21; Joh 15:26, Joh 15:27; Act 1:8; Co2 12:9; Pe1 4:14
bowed: Kg2 2:19, Kg2 4:1-4, Kg2 4:37, Kg2 6:1-7; Jos 4:14
Geneva 1599
And when the sons of the prophets which [were] to view at Jericho saw him, they said, The (i) spirit of Elijah doth rest on Elisha. And they came to meet him, and bowed themselves to the ground before him.
(i) The Spirit of prophecy was given to him as it was to Elijah.
John Gill
And when the sons of the prophets, which were to view at Jericho, saw him,.... Who went out from thence towards Jordan, to have a sight if they could of the assumption of Elijah; these, when they saw Elisha come over Jordan, the waters being parted by him:
they said, the spirit of Elijah doth rest on Elisha; or he has the same power and spirit to work miracles as he had, which they discerned by his dividing the waters of Jordan with his mantle:
and they came to meet him, and bowed themselves to the ground before him; in reverence of him as their master, in the room of Elijah.
John Wesley
Bowed themselves - They had been trained up in the schools: Elisha was taken from the plough. Yet, when they perceive, that God is with him, and that this is the man whom he delights to honour, they readily submit to him as their head and father, as the people to Joshua when Moses was dead. "Those that appear to have God's Spirit and presence with them, ought to have our esteem and best affections, notwithstanding the meanness of their extraction and education."
2:162:16: Եւ ասեն. Ահաւասիկ են ընդ ծառայս քո որդիք զօրութեան ա՛րք յիսուն. երթիցեն եւ խնդրեսցե՛ն զտէրն քո, գուցէ ա՛ռ զնա Հոգի Տեառն, եւ ընկէց զնա առ Յորդանանու, կամ ՚ի վերայ միոյ ուրուք ՚ի լերանց, կամ ՚ի վերայ միոյ ուրուք ՚ի բլրոց։ Եւ ասէ Եղիսեէ. Մի՛ առաքէք[3766]։ [3766] Բազումք. Եւ ասեն ցնա. Ահաւա՛՛... ա՛ռ զնա Հոգին Տեառն։
16 ու ասացին նրան. «Ահա մեզ՝ քո ծառաների հետ, յիսուն զօրեղ մարդիկ կան, թող գնան ու փնտռեն քո տիրոջը, գուցէ Տիրոջ հոգին նրան վերցնելով նետել է Յորդանան գետի եզերքը կամ մի լերան եւ կամ մի բլրի վրայ: Եղիսէէն ասաց. «Մի՛ ուղարկէք»:
16 Եւ անոր ըսին. «Ահա քու ծառաներուդ հետ յիսուն զօրաւոր մարդիկ կան, թող երթան ու քու տէրդ փնտռեն. կարելի է Տէրոջը Հոգին զանիկա վերցուց ու լերան մը վրայ կամ ձորի մը մէջ ձգեց»։ Անիկա ըսաւ. «Մի՛ ղրկէք»։
Եւ ասեն ցնա. Ահաւասիկ են ընդ ծառայս քո որդիք զօրութեան արք յիսուն. երթիցեն եւ խնդրեսցեն զտէրն քո, գուցէ առ զնա Հոգի Տեառն, եւ ընկէց զնա [24]առ Յորդանանու, կամ`` ի վերայ միոյ ուրուք լերանց, կամ ի վերայ միոյ ուրուք [25]բլրոց: Եւ ասէ Եղիսէ. Մի՛ առաքէք:

2:16: Եւ ասեն. Ահաւասիկ են ընդ ծառայս քո որդիք զօրութեան ա՛րք յիսուն. երթիցեն եւ խնդրեսցե՛ն զտէրն քո, գուցէ ա՛ռ զնա Հոգի Տեառն, եւ ընկէց զնա առ Յորդանանու, կամ ՚ի վերայ միոյ ուրուք ՚ի լերանց, կամ ՚ի վերայ միոյ ուրուք ՚ի բլրոց։ Եւ ասէ Եղիսեէ. Մի՛ առաքէք[3766]։
[3766] Բազումք. Եւ ասեն ցնա. Ահաւա՛՛... ա՛ռ զնա Հոգին Տեառն։
16 ու ասացին նրան. «Ահա մեզ՝ քո ծառաների հետ, յիսուն զօրեղ մարդիկ կան, թող գնան ու փնտռեն քո տիրոջը, գուցէ Տիրոջ հոգին նրան վերցնելով նետել է Յորդանան գետի եզերքը կամ մի լերան եւ կամ մի բլրի վրայ: Եղիսէէն ասաց. «Մի՛ ուղարկէք»:
16 Եւ անոր ըսին. «Ահա քու ծառաներուդ հետ յիսուն զօրաւոր մարդիկ կան, թող երթան ու քու տէրդ փնտռեն. կարելի է Տէրոջը Հոգին զանիկա վերցուց ու լերան մը վրայ կամ ձորի մը մէջ ձգեց»։ Անիկա ըսաւ. «Մի՛ ղրկէք»։
zohrab-1805▾ eastern-1994▾ western am▾
2:162:16 и сказали ему: вот, есть {у нас}, рабов твоих, человек пятьдесят, люди сильные; пусть бы они пошли и поискали господина твоего; может быть, унес его Дух Господень и поверг его на одной из гор, или на одной из долин. Он же сказал: не посылайте.
2:16 καὶ και and; even εἶπον επω say; speak πρὸς προς to; toward αὐτόν αυτος he; him ἰδοὺ ιδου see!; here I am δὴ δη in fact μετὰ μετα with; amid τῶν ο the παίδων παις child; boy σου σου of you; your πεντήκοντα πεντηκοντα fifty ἄνδρες ανηρ man; husband υἱοὶ υιος son δυνάμεως δυναμις power; ability πορευθέντες πορευομαι travel; go δὴ δη in fact ζητησάτωσαν ζητεω seek; desire τὸν ο the κύριόν κυριος lord; master σου σου of you; your μήποτε μηποτε lest; unless ἦρεν αιρω lift; remove αὐτὸν αυτος he; him πνεῦμα πνευμα spirit; wind κυρίου κυριος lord; master καὶ και and; even ἔρριψεν ριπτω fling; disperse αὐτὸν αυτος he; him ἐν εν in τῷ ο the Ιορδάνῃ ιορδανης Iordanēs; Iorthanis ἢ η or; than ἐφ᾿ επι in; on ἓν εις.1 one; unit τῶν ο the ὀρέων ορος mountain; mount ἢ η or; than ἐφ᾿ επι in; on ἕνα εις.1 one; unit τῶν ο the βουνῶν βουνος mound καὶ και and; even εἶπεν επω say; speak Ελισαιε ελισαιε not ἀποστελεῖτε αποστελλω send off / away
2:16 וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say אֵלָ֡יו ʔēlˈāʸw אֶל to הִנֵּה־ hinnē- הִנֵּה behold נָ֣א nˈā נָא yeah יֵֽשׁ־ yˈēš- יֵשׁ existence אֶת־ ʔeṯ- אֵת together with עֲבָדֶיךָ֩ ʕᵃvāḏeʸḵˌā עֶבֶד servant חֲמִשִּׁ֨ים ḥᵃmiššˌîm חָמֵשׁ five אֲנָשִׁ֜ים ʔᵃnāšˈîm אִישׁ man בְּנֵֽי־ bᵊnˈê- בֵּן son חַ֗יִל ḥˈayil חַיִל power יֵ֣לְכוּ yˈēlᵊḵû הלך walk נָא֮ nā נָא yeah וִ wi וְ and יבַקְשׁ֣וּ yvaqšˈû בקשׁ seek אֶת־ ʔeṯ- אֵת [object marker] אֲדֹנֶיךָ֒ ʔᵃḏōneʸḵˌā אָדֹון lord פֶּן־ pen- פֶּן lest נְשָׂאֹו֙ nᵊśāʔˌô נשׂא lift ר֣וּחַ rˈûₐḥ רוּחַ wind יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יַּשְׁלִכֵ֨הוּ֙ yyašliḵˈēhû שׁלך throw בְּ bᵊ בְּ in אַחַ֣ד ʔaḥˈaḏ אֶחָד one הֶ he הַ the הָרִ֔ים hārˈîm הַר mountain אֹ֖ו ʔˌô אֹו or בְּ bᵊ בְּ in אַחַ֣ת ʔaḥˈaṯ אֶחָד one הַה *ha הַ the גֵּאָיֹ֑ותגיאות *ggēʔāyˈôṯ גַּיְא valley וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say לֹ֥א lˌō לֹא not תִשְׁלָֽחוּ׃ ṯišlˈāḥû שׁלח send
2:16. dixeruntque illi ecce cum servis tuis sunt quinquaginta viri fortes qui possint ire et quaerere dominum tuum ne forte tulerit eum spiritus Domini et proiecerit in uno montium aut in una vallium qui ait nolite mittereAnd they said to him: Behold, there are with thy servants, fifty strong men, that can go, and seek thy master, lest, perhaps, the spirit of the Lord, hath taken him up and cast him upon some monntain, or into some valley. And he said: Do not send.
16. And they said unto him, Behold now, there be with thy servants fifty strong men; let them go, we pray thee, and seek thy master: lest peradventure the spirit of the LORD hath taken him up, and cast him upon some mountain, or into some valley. And he said, Ye shall not send.
2:16. And they said to him, “Behold, with your servants there are fifty strong men, who are able to go forth and to seek your lord. For perhaps, the Spirit of the Lord has taken him up and cast him upon some mountain, or into some valley.” But he said, “Do not send them.”
2:16. And they said unto him, Behold now, there be with thy servants fifty strong men; let them go, we pray thee, and seek thy master: lest peradventure the Spirit of the LORD hath taken him up, and cast him upon some mountain, or into some valley. And he said, Ye shall not send.
And they said unto him, Behold now, there be with thy servants fifty strong men; let them go, we pray thee, and seek thy master: lest peradventure the Spirit of the LORD hath taken him up, and cast him upon some mountain, or into some valley. And he said, Ye shall not send:

2:16 и сказали ему: вот, есть {у нас}, рабов твоих, человек пятьдесят, люди сильные; пусть бы они пошли и поискали господина твоего; может быть, унес его Дух Господень и поверг его на одной из гор, или на одной из долин. Он же сказал: не посылайте.
2:16
καὶ και and; even
εἶπον επω say; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
ἰδοὺ ιδου see!; here I am
δὴ δη in fact
μετὰ μετα with; amid
τῶν ο the
παίδων παις child; boy
σου σου of you; your
πεντήκοντα πεντηκοντα fifty
ἄνδρες ανηρ man; husband
υἱοὶ υιος son
δυνάμεως δυναμις power; ability
πορευθέντες πορευομαι travel; go
δὴ δη in fact
ζητησάτωσαν ζητεω seek; desire
τὸν ο the
κύριόν κυριος lord; master
σου σου of you; your
μήποτε μηποτε lest; unless
ἦρεν αιρω lift; remove
αὐτὸν αυτος he; him
πνεῦμα πνευμα spirit; wind
κυρίου κυριος lord; master
καὶ και and; even
ἔρριψεν ριπτω fling; disperse
αὐτὸν αυτος he; him
ἐν εν in
τῷ ο the
Ιορδάνῃ ιορδανης Iordanēs; Iorthanis
η or; than
ἐφ᾿ επι in; on
ἓν εις.1 one; unit
τῶν ο the
ὀρέων ορος mountain; mount
η or; than
ἐφ᾿ επι in; on
ἕνα εις.1 one; unit
τῶν ο the
βουνῶν βουνος mound
καὶ και and; even
εἶπεν επω say; speak
Ελισαιε ελισαιε not
ἀποστελεῖτε αποστελλω send off / away
2:16
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
אֵלָ֡יו ʔēlˈāʸw אֶל to
הִנֵּה־ hinnē- הִנֵּה behold
נָ֣א nˈā נָא yeah
יֵֽשׁ־ yˈēš- יֵשׁ existence
אֶת־ ʔeṯ- אֵת together with
עֲבָדֶיךָ֩ ʕᵃvāḏeʸḵˌā עֶבֶד servant
חֲמִשִּׁ֨ים ḥᵃmiššˌîm חָמֵשׁ five
אֲנָשִׁ֜ים ʔᵃnāšˈîm אִישׁ man
בְּנֵֽי־ bᵊnˈê- בֵּן son
חַ֗יִל ḥˈayil חַיִל power
יֵ֣לְכוּ yˈēlᵊḵû הלך walk
נָא֮ נָא yeah
וִ wi וְ and
יבַקְשׁ֣וּ yvaqšˈû בקשׁ seek
אֶת־ ʔeṯ- אֵת [object marker]
אֲדֹנֶיךָ֒ ʔᵃḏōneʸḵˌā אָדֹון lord
פֶּן־ pen- פֶּן lest
נְשָׂאֹו֙ nᵊśāʔˌô נשׂא lift
ר֣וּחַ rˈûₐḥ רוּחַ wind
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יַּשְׁלִכֵ֨הוּ֙ yyašliḵˈēhû שׁלך throw
בְּ bᵊ בְּ in
אַחַ֣ד ʔaḥˈaḏ אֶחָד one
הֶ he הַ the
הָרִ֔ים hārˈîm הַר mountain
אֹ֖ו ʔˌô אֹו or
בְּ bᵊ בְּ in
אַחַ֣ת ʔaḥˈaṯ אֶחָד one
הַה
*ha הַ the
גֵּאָיֹ֑ותגיאות
*ggēʔāyˈôṯ גַּיְא valley
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
לֹ֥א lˌō לֹא not
תִשְׁלָֽחוּ׃ ṯišlˈāḥû שׁלח send
2:16. dixeruntque illi ecce cum servis tuis sunt quinquaginta viri fortes qui possint ire et quaerere dominum tuum ne forte tulerit eum spiritus Domini et proiecerit in uno montium aut in una vallium qui ait nolite mittere
And they said to him: Behold, there are with thy servants, fifty strong men, that can go, and seek thy master, lest, perhaps, the spirit of the Lord, hath taken him up and cast him upon some monntain, or into some valley. And he said: Do not send.
2:16. And they said to him, “Behold, with your servants there are fifty strong men, who are able to go forth and to seek your lord. For perhaps, the Spirit of the Lord has taken him up and cast him upon some mountain, or into some valley.” But he said, “Do not send them.”
2:16. And they said unto him, Behold now, there be with thy servants fifty strong men; let them go, we pray thee, and seek thy master: lest peradventure the Spirit of the LORD hath taken him up, and cast him upon some mountain, or into some valley. And he said, Ye shall not send.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-18: Но не бывши свидетелями чудесного преставления пророка Илии и думая, подобно Авдию (3: Цар. XVIII:12), что Дух мог куда-либо временно восхитить великого пророка, три дня ищут его в горах и долинах, но тщетно, как и говорил им ранее пророк Елисей.
Adam Clarke: Commentary on the Bible - 1831
2:16: Fifty strong men - Probably the same fifty who are mentioned Kg2 2:7, and who saw Elijah taken up in the whirlwind.
Cast him upon some mountain - Though they saw him taken up towards heaven, yet they thought it possible that the Spirit of the Lord might have descended with him, and left him on some remote mountain or valley.
Ye shall not send - He knew that he was translated to heaven, and that therefore it would be useless.
4 Kings (2 Kings) 2:17
Albert Barnes: Notes on the Bible - 1834
2:16: Compare the marginal references. The words "cast him upon some mountain," rather imply that they expected to find the prophet alive.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: strong men: Heb. sons of strength
the Spirit: Kg1 18:12; Eze 3:14, Eze 8:3, Eze 11:24, Eze 40:2; Act 8:39; Co2 12:2, Co2 12:3
some mountain: Heb. one of the mountains
Carl Friedrich Keil and Franz Delitzsch

But the disciples of the prophets at Jericho were so unable to realize the fact of Elijah's translation, although it had been previously revealed to them, that they begged permission of Elisha to send out fifty brave men to seek for Elijah. פּן־נשׂאו: whether the Spirit of the Lord has not taken him and cast him upon one of the mountains, or into one of the valleys. פּן with the perfect is used "where there is fear of a fact, which as is conjectured almost with certainty has already happened," like μὴ in the sense of "whether not" (vid., Ewald, 337, b.). יהוה רוּח is not a wind sent by Jehovah (Ges.), but the Spirit of Jehovah, as in 3Kings 18:12. The Chethb גּיאות is the regular formation from גּיא or גּיא (Zech 14:4); the Keri with the transposition of א and ,י the later form: גּאיות, Ezek 7:16; Ezek 31:12, etc. The belief expressed by the disciples of the prophets, that Elijah might have been miraculously carried away, was a popular belief, according to 3Kings 18:12, which the disciples of the prophets were probably led to share, more especially in the present case, by the fact that they could not imagine a translation to heaven as a possible thing, and with the indefiniteness of the expression ראשׁך מעל לקח could only understand the divine revelation which they had received as referring to removal by death. So that even if Elisha told them how miraculously Elijah had been taken from him, which he no doubt did, they might still believe that by the appearance in the storm the Lord had taken away His servant from this life, that is to say, had received his soul into heaven, and had left his earthly tabernacle somewhere on the earth, for which they would like to go in search, that they might pay the last honours to their departed master. Elisha yielded to their continued urgency and granted their request; whereupon fifty men sought for three days for Elijah's body, and after three days' vain search returned to Jericho. עד־בּשׁ, to being ashamed, i.e., till he was ashamed to refuse their request any longer (see at Judg 3:25).
The two following miracles of Elisha (4Kings 2:19-25) were also intended to accredit him in the eyes of the people as a man endowed with the Spirit and power of God, as Elijah had been. 4Kings 2:19-22. Elisha makes the water at Jericho wholesome. - During his stay at Jericho (4Kings 2:18) the people of the city complained, that whilst the situation of the place was good in other respects, the water was bad and the land produced miscarriages. הארץ, the land, i.e., the soil, on account of the badness of the water; not "the inhabitants, both man and beast" (Thenius). Elisha then told them to bring a new dish with salt, and poured the salt into the spring with these words: "Thus saith the Lord, I have made this water sound; there will not more be death and miscarriage thence" (משּׁם). משׁלּכת is a substantive here (vid., Ewald, 160, e.). המּים מוצא is no doubt the present spring Ain es Sultn, the only spring near to Jericho, the waters of which spread over the plain of Jericho, thirty-five minutes' distance from the present village and castle, taking its rise in a group of elevations not far from the foot of the mount Quarantana (Kuruntul); a large and beautiful spring, the water of which is neither cold nor warm, and has an agreeable and sweet (according to Steph. Schultz, "somewhat salt") taste. It was formerly enclosed by a kind of reservoir or semicircular wall of hewn stones, from which the water was conducted in different directions to the plain (vid., Rob. Pal. ii. p. 283ff.). With regard to the miracle, a spring which supplied the whole of the city and district with water could not be so greatly improved by pouring in a dish of salt, that the water lost its injurious qualities for ever, even if salt does possess the power of depriving bad water of its unpleasant taste and injurious effects. The use of these natural means does not remove the miracle. Salt, according to its power of preserving from corruption and decomposition, is a symbol of incorruptibility and of the power of life which destroys death (see Bhr, Symbolik, ii. pp. 325,326). As such it formed the earthly substratum for the spiritual power of the divine word, through which the spring was made for ever sound. A new dish was taken for the purpose, not ob munditiem (Seb. Schm.), but as a symbol of the renewing power of the word of God. - But if this miracle was adapted to show to the people the beneficent character of the prophet's ministry, the following occurrence was intended to prove to the despisers of God that the Lord does not allow His servants to be ridiculed with impunity.
Geneva 1599
And they said unto him, Behold now, there be with thy servants fifty strong men; let them go, we pray thee, and seek thy master: lest peradventure the Spirit of the LORD hath taken him up, and cast him upon some mountain, or into some valley. And he said, (l) Ye shall not send.
(l) Because the fact was extraordinary, they doubted where he had gone, but Elisha was assured that he was taken up to God.
John Gill
And they said unto him, behold, now, there be with thy servants fifty strong men,.... Perhaps meaning themselves, 4Kings 2:7 who were young, stout, and strong, and able to travel for days together:
let them go, we pray thee, and seek thy master; for though they knew he was to be taken away, yet knew not for what time, and imagined he might be found again:
lest peradventure the Spirit of the Lord hath taken him up; as it seems he was wont to do, see 3Kings 18:12.
and cast him upon some mountain, or into some valley; where he sometimes had his abode; or they might fancy, if he was taken up to heaven, yet in his soul only, and that, when that was separated, his dead body would be left on a mountain, or in a valley; and therefore they were desirous of seeking and finding it, that it might not be exposed to birds and beasts of prey, but that they might bury it in a decent and honourable manner:
and he said, ye shall not send; he knew it was to no purpose, since he was translated to heaven, body and soul, and which he was an eyewitness of.
John Wesley
Strong men - Able to take such a journey. Lest, &c. - They thought, either that God had not finally taken him away from them, but only for a time; or that God had only taken away his soul, and that his body was cast down into some place, which they desired to seek, that they might give it an honourable burial.
Robert Jamieson, A. R. Fausset and David Brown
fifty strong men, let them go, we pray thee, and seek thy master--Though the young prophets from Jericho had seen Elijah's miraculous passage of the Jordan, they had not witnessed the ascension. They imagined that he might have been cast by the whirlwind on some mountain or valley; or, if he had actually been admitted into heaven, they expected that his body would still be remaining somewhere on earth. In compliance with their importunity, he gave them permission, but told them what the result would be.
2:172:17: Եւ բռնադատեցին զնա մինչեւ ամաչէր, եւ ասէ. Առաքեցէ՛ք։ Եւ առաքեցին յիսո՛ւն այր. եւ խնդրեցին զերիս աւուրս՝ եւ ո՛չ գտին զնա.
17 Սակայն նրանք այնքան պնդեցին, որ նա ամաչեց ու ասաց. «Ուղարկեցէ՛ք»: Յիսուն հոգու ուղարկեցին, որոնք երեք օր փնտռեցին ու չգտան նրան:
17 Բայց անոնք բռնադատեցին զանիկա մինչեւ որ ամչցաւ ու ըսաւ. «Ղրկեցէ՛ք»։ Եւ յիսուն մարդ ղրկեցին, որոնք երեք օր փնտռեցին, բայց զանիկա չգտան
Եւ բռնադատեցին զնա մինչեւ ամաչէր, եւ ասէ. Առաքեցէք: Եւ առաքեցին յիսուն այր, եւ խնդրեցին զերիս աւուրս, եւ ոչ գտին զնա:

2:17: Եւ բռնադատեցին զնա մինչեւ ամաչէր, եւ ասէ. Առաքեցէ՛ք։ Եւ առաքեցին յիսո՛ւն այր. եւ խնդրեցին զերիս աւուրս՝ եւ ո՛չ գտին զնա.
17 Սակայն նրանք այնքան պնդեցին, որ նա ամաչեց ու ասաց. «Ուղարկեցէ՛ք»: Յիսուն հոգու ուղարկեցին, որոնք երեք օր փնտռեցին ու չգտան նրան:
17 Բայց անոնք բռնադատեցին զանիկա մինչեւ որ ամչցաւ ու ըսաւ. «Ղրկեցէ՛ք»։ Եւ յիսուն մարդ ղրկեցին, որոնք երեք օր փնտռեցին, բայց զանիկա չգտան
zohrab-1805▾ eastern-1994▾ western am▾
2:172:17 Но они приступали к нему долго, так что наскучили ему, и он сказал: пошлите. И послали пятьдесят человек, и искали три дня, и не нашли его,
2:17 καὶ και and; even παρεβιάσαντο παραβιαζομαι press αὐτὸν αυτος he; him ἕως εως till; until ὅτου οστις who; that ᾐσχύνετο αισχυνω shame; ashamed καὶ και and; even εἶπεν επω say; speak ἀποστείλατε αποστελλω send off / away καὶ και and; even ἀπέστειλαν αποστελλω send off / away πεντήκοντα πεντηκοντα fifty ἄνδρας ανηρ man; husband καὶ και and; even ἐζήτησαν ζητεω seek; desire τρεῖς τρεις three ἡμέρας ημερα day καὶ και and; even οὐχ ου not εὗρον ευρισκω find αὐτόν αυτος he; him
2:17 וַ wa וְ and יִּפְצְרוּ־ yyifṣᵊrû- פצר entreat בֹ֥ו vˌô בְּ in עַד־ ʕaḏ- עַד unto בֹּ֖שׁ bˌōš בושׁ be ashamed וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say שְׁלָ֑חוּ šᵊlˈāḥû שׁלח send וַֽ wˈa וְ and יִּשְׁלְחוּ֙ yyišlᵊḥˌû שׁלח send חֲמִשִּׁ֣ים ḥᵃmiššˈîm חָמֵשׁ five אִ֔ישׁ ʔˈîš אִישׁ man וַ wa וְ and יְבַקְשׁ֥וּ yᵊvaqšˌû בקשׁ seek שְׁלֹשָֽׁה־ šᵊlōšˈā- שָׁלֹשׁ three יָמִ֖ים yāmˌîm יֹום day וְ wᵊ וְ and לֹ֥א lˌō לֹא not מְצָאֻֽהוּ׃ mᵊṣāʔˈuhû מצא find
2:17. coegeruntque eum donec adquiesceret et diceret mittite et miserunt quinquaginta viros qui cum quaesissent tribus diebus non inveneruntBut they pressed him, till he consented, and said: Send. And they sent fifty men: and they sought three days, bnt found him not.
17. And when they urged him till he was ashamed, he said, Send. They sent therefore fifty men; and they sought three days, but found him not.
2:17. And they urged him, until he acquiesced and said, “Send them.” And they sent fifty men. And after they had searched for three days, they did not find him.
2:17. And when they urged him till he was ashamed, he said, Send. They sent therefore fifty men; and they sought three days, but found him not.
And when they urged him till he was ashamed, he said, Send. They sent therefore fifty men; and they sought three days, but found him not:

2:17 Но они приступали к нему долго, так что наскучили ему, и он сказал: пошлите. И послали пятьдесят человек, и искали три дня, и не нашли его,
2:17
καὶ και and; even
παρεβιάσαντο παραβιαζομαι press
αὐτὸν αυτος he; him
ἕως εως till; until
ὅτου οστις who; that
ᾐσχύνετο αισχυνω shame; ashamed
καὶ και and; even
εἶπεν επω say; speak
ἀποστείλατε αποστελλω send off / away
καὶ και and; even
ἀπέστειλαν αποστελλω send off / away
πεντήκοντα πεντηκοντα fifty
ἄνδρας ανηρ man; husband
καὶ και and; even
ἐζήτησαν ζητεω seek; desire
τρεῖς τρεις three
ἡμέρας ημερα day
καὶ και and; even
οὐχ ου not
εὗρον ευρισκω find
αὐτόν αυτος he; him
2:17
וַ wa וְ and
יִּפְצְרוּ־ yyifṣᵊrû- פצר entreat
בֹ֥ו vˌô בְּ in
עַד־ ʕaḏ- עַד unto
בֹּ֖שׁ bˌōš בושׁ be ashamed
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
שְׁלָ֑חוּ šᵊlˈāḥû שׁלח send
וַֽ wˈa וְ and
יִּשְׁלְחוּ֙ yyišlᵊḥˌû שׁלח send
חֲמִשִּׁ֣ים ḥᵃmiššˈîm חָמֵשׁ five
אִ֔ישׁ ʔˈîš אִישׁ man
וַ wa וְ and
יְבַקְשׁ֥וּ yᵊvaqšˌû בקשׁ seek
שְׁלֹשָֽׁה־ šᵊlōšˈā- שָׁלֹשׁ three
יָמִ֖ים yāmˌîm יֹום day
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
מְצָאֻֽהוּ׃ mᵊṣāʔˈuhû מצא find
2:17. coegeruntque eum donec adquiesceret et diceret mittite et miserunt quinquaginta viros qui cum quaesissent tribus diebus non invenerunt
But they pressed him, till he consented, and said: Send. And they sent fifty men: and they sought three days, bnt found him not.
2:17. And they urged him, until he acquiesced and said, “Send them.” And they sent fifty men. And after they had searched for three days, they did not find him.
2:17. And when they urged him till he was ashamed, he said, Send. They sent therefore fifty men; and they sought three days, but found him not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
2:17: Till he was ashamed - He saw they would not be satisfied unless they made the proposed search; he felt therefore that he could not, with any good grace, resist their importunity any longer.
4 Kings (2 Kings) 2:19
Albert Barnes: Notes on the Bible - 1834
2:17: Till he was ashamed - i. e. to refuse them any longer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: they urged: Sa2 18:22, Sa2 18:23; Luk 11:8; Rom 10:2
found him not: Heb 11:5
John Gill
And when they urged him until he was ashamed,.... To deny them any longer, being so very pressing and importunate:
he said, send; lest they should think he had not the respect for his master he should have had; or was so fond of his office, that he did not choose he should be found alive if he could, and return and reassume it:
they sent therefore fifty men; some one way, and some another:
and they sought three days, but found him not; and then returned.
John Wesley
Was ashamed - That is, to deny them any longer, lest they should think his denial proceeded from a neglect of his master, or a contempt of them.
2:182:18: եւ դարձա՛ն առ նա, եւ նա նստէր յԵրեքով. եւ ասէ ցնոսա Եղիսեէ. Ո՞չ ասացի ձեզ թէ մի՛ երթայք։
18 Վերադարձան նրա մօտ, իսկ նա Երիքովում էր: Նա ասաց նրանց. «Չէ՞ որ ասացի՝ “Մի՛ գնացէք”»:
18 Ու անոր դարձան։ Անիկա Երիքով կը նստէր ու անոնց ըսաւ. «Ես ձեզի չըսի՞, թէ ‘Մի՛ երթաք’»։
եւ դարձան առ նա, եւ նա նստէր յԵրիքով. եւ ասէ ցնոսա Եղիսէ. Ո՞չ ասացի ձեզ թէ` Մի՛ երթայք:

2:18: եւ դարձա՛ն առ նա, եւ նա նստէր յԵրեքով. եւ ասէ ցնոսա Եղիսեէ. Ո՞չ ասացի ձեզ թէ մի՛ երթայք։
18 Վերադարձան նրա մօտ, իսկ նա Երիքովում էր: Նա ասաց նրանց. «Չէ՞ որ ասացի՝ “Մի՛ գնացէք”»:
18 Ու անոր դարձան։ Անիկա Երիքով կը նստէր ու անոնց ըսաւ. «Ես ձեզի չըսի՞, թէ ‘Մի՛ երթաք’»։
zohrab-1805▾ eastern-1994▾ western am▾
2:182:18 и возвратились к нему, между тем как он оставался в Иерихоне, и сказал им: не говорил ли я вам: не ходите?
2:18 καὶ και and; even ἀνέστρεψαν αναστρεφω overturn; turn up / back πρὸς προς to; toward αὐτόν αυτος he; him καὶ και and; even αὐτὸς αυτος he; him ἐκάθητο καθημαι sit; settle ἐν εν in Ιεριχω ιεριχω Hierichō; Ierikho καὶ και and; even εἶπεν επω say; speak Ελισαιε ελισαιε not εἶπον επω say; speak πρὸς προς to; toward ὑμᾶς υμας you μὴ μη not πορευθῆτε πορευομαι travel; go
2:18 וַ wa וְ and יָּשֻׁ֣בוּ yyāšˈuvû שׁוב return אֵלָ֔יו ʔēlˈāʸw אֶל to וְ wᵊ וְ and ה֖וּא hˌû הוּא he יֹשֵׁ֣ב yōšˈēv ישׁב sit בִּ bi בְּ in ירִיחֹ֑ו yrîḥˈô יְרִיחֹוֿ יְרִחֹו Jericho וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to הֲ hᵃ הֲ [interrogative] לֹֽוא־ lˈô- לֹא not אָמַ֥רְתִּי ʔāmˌartî אמר say אֲלֵיכֶ֖ם ʔᵃlêḵˌem אֶל to אַל־ ʔal- אַל not תֵּלֵֽכוּ׃ tēlˈēḵû הלך walk
2:18. et reversi sunt ad eum at ille habitabat in Hiericho dixitque eis numquid non dixi vobis nolite ireAnd they came back to him: for he abode at Jericho, and he said to them: Did I not say to you? Do not send.
18. And they came back to him, while he tarried at Jericho; and he said unto them, Did I not say unto you, Go not?
2:18. And they returned to him, for he was living in Jericho. And he said to them: “Did I not say to you, ‘Do not send them?’ ”
2:18. And when they came again to him, (for he tarried at Jericho,) he said unto them, Did I not say unto you, Go not?
And when they came again to him, ( for he tarried at Jericho,) he said unto them, Did I not say unto you, Go not:

2:18 и возвратились к нему, между тем как он оставался в Иерихоне, и сказал им: не говорил ли я вам: не ходите?
2:18
καὶ και and; even
ἀνέστρεψαν αναστρεφω overturn; turn up / back
πρὸς προς to; toward
αὐτόν αυτος he; him
καὶ και and; even
αὐτὸς αυτος he; him
ἐκάθητο καθημαι sit; settle
ἐν εν in
Ιεριχω ιεριχω Hierichō; Ierikho
καὶ και and; even
εἶπεν επω say; speak
Ελισαιε ελισαιε not
εἶπον επω say; speak
πρὸς προς to; toward
ὑμᾶς υμας you
μὴ μη not
πορευθῆτε πορευομαι travel; go
2:18
וַ wa וְ and
יָּשֻׁ֣בוּ yyāšˈuvû שׁוב return
אֵלָ֔יו ʔēlˈāʸw אֶל to
וְ wᵊ וְ and
ה֖וּא hˌû הוּא he
יֹשֵׁ֣ב yōšˈēv ישׁב sit
בִּ bi בְּ in
ירִיחֹ֑ו yrîḥˈô יְרִיחֹוֿ יְרִחֹו Jericho
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to
הֲ hᵃ הֲ [interrogative]
לֹֽוא־ lˈô- לֹא not
אָמַ֥רְתִּי ʔāmˌartî אמר say
אֲלֵיכֶ֖ם ʔᵃlêḵˌem אֶל to
אַל־ ʔal- אַל not
תֵּלֵֽכוּ׃ tēlˈēḵû הלך walk
2:18. et reversi sunt ad eum at ille habitabat in Hiericho dixitque eis numquid non dixi vobis nolite ire
And they came back to him: for he abode at Jericho, and he said to them: Did I not say to you? Do not send.
2:18. And they returned to him, for he was living in Jericho. And he said to them: “Did I not say to you, ‘Do not send them?’ ”
2:18. And when they came again to him, (for he tarried at Jericho,) he said unto them, Did I not say unto you, Go not?
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jg▾ all ▾
John Gill
And when they came again to him, for he tarried at Jericho,.... Waiting their return to hear the report they made: which when they had:
he said unto them, did I not say unto you, go not? assuring them it would be fruitless, and to no purpose; though this search of theirs served both to confirm the assumption of Elijah, and the truth of Elisha being a prophet of the Lord.
2:192:19: Եւ ասեն արք քաղաքին ցԵղիսեէ. Ահաւասիկ բնակութիւն քաղաքիս բարի՛ է, որպէս եւ տէրդ իսկ տեսանէ. եւ ջուրքս չա՛ր, եւ երկիրս անզաւա՛կ[3767]։ [3767] Յօրինակին պակասէր. Որպէս եւ տէրդ իսկ։
19 Քաղաքի մարդիկ ասացին Եղիսէէին. «Մեր քաղաքում բնակուելը լաւ է, ինչպէս որ տեսնում ես, տէ՛ր իմ. բայց ջրերը վատ են, իսկ հողը՝ անբերրի»:
19 Քաղաքին մարդիկը Եղիսէին ըսին. «Ահա քաղաքիս բնակութիւնը աղէկ է, ինչպէս մեր տէրը կը տեսնէ, բայց ջուրերը գէշ ու երկիրը անպտուղ է»։
Եւ ասեն արք քաղաքին ցԵղիսէ. Ահաւասիկ բնակութիւն քաղաքիս բարի է, որպէս եւ տէրդ իսկ տեսանէ, եւ ջուրքս չար եւ երկիրս անզաւակ:

2:19: Եւ ասեն արք քաղաքին ցԵղիսեէ. Ահաւասիկ բնակութիւն քաղաքիս բարի՛ է, որպէս եւ տէրդ իսկ տեսանէ. եւ ջուրքս չա՛ր, եւ երկիրս անզաւա՛կ[3767]։
[3767] Յօրինակին պակասէր. Որպէս եւ տէրդ իսկ։
19 Քաղաքի մարդիկ ասացին Եղիսէէին. «Մեր քաղաքում բնակուելը լաւ է, ինչպէս որ տեսնում ես, տէ՛ր իմ. բայց ջրերը վատ են, իսկ հողը՝ անբերրի»:
19 Քաղաքին մարդիկը Եղիսէին ըսին. «Ահա քաղաքիս բնակութիւնը աղէկ է, ինչպէս մեր տէրը կը տեսնէ, բայց ջուրերը գէշ ու երկիրը անպտուղ է»։
zohrab-1805▾ eastern-1994▾ western am▾
2:192:19 И сказали жители того города Елисею: вот, положение этого города хорошо, как видит господин мой; но вода нехороша и земля бесплодна.
2:19 καὶ και and; even εἶπον επω say; speak οἱ ο the ἄνδρες ανηρ man; husband τῆς ο the πόλεως πολις city πρὸς προς to; toward Ελισαιε ελισαιε see!; here I am ἡ ο the κατοίκησις κατοικησις settlement; settling τῆς ο the πόλεως πολις city ἀγαθή αγαθος good καθὼς καθως just as / like ὁ ο the κύριος κυριος lord; master βλέπει βλεπω look; see καὶ και and; even τὰ ο the ὕδατα υδωρ water πονηρὰ πονηρος harmful; malignant καὶ και and; even ἡ ο the γῆ γη earth; land ἀτεκνουμένη ατεκνοω make childless
2:19 וַ wa וְ and יֹּ֨אמְר֜וּ yyˌōmᵊrˈû אמר say אַנְשֵׁ֤י ʔanšˈê אִישׁ man הָ hā הַ the עִיר֙ ʕîr עִיר town אֶל־ ʔel- אֶל to אֱלִישָׁ֔ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha הִנֵּה־ hinnē- הִנֵּה behold נָ֞א nˈā נָא yeah מֹושַׁ֤ב môšˈav מֹושָׁב seat הָ hā הַ the עִיר֙ ʕîr עִיר town טֹ֔וב ṭˈôv טֹוב good כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord רֹאֶ֑ה rōʔˈeh ראה see וְ wᵊ וְ and הַ ha הַ the מַּ֥יִם mmˌayim מַיִם water רָעִ֖ים rāʕˌîm רַע evil וְ wᵊ וְ and הָ hā הַ the אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth מְשַׁכָּֽלֶת׃ mᵊšakkˈāleṯ שׁכל be bereaved of children
2:19. dixerunt quoque viri civitatis ad Heliseum ecce habitatio civitatis huius optima est sicut tu ipse domine perspicis sed aquae pessimae sunt et terra sterilisAnd the men of the city, said to Eliseus . Behold the situation of this city is very good, as thou, my lord, seest: but the waters are very bad, and the ground barren.
19. And the men of the city said unto Elisha, Behold, we pray thee, the situation of this city is pleasant, as my lord seeth: but the water is naught, and the land miscarrieth.
2:19. Also, the men of the city said to Elisha: “Behold, this city is a very good habitation, as you yourself perceive, O lord. But the waters are very bad, and the ground is barren.”
2:19. And the men of the city said unto Elisha, Behold, I pray thee, the situation of this city [is] pleasant, as my lord seeth: but the water [is] naught, and the ground barren.
And the men of the city said unto Elisha, Behold, I pray thee, the situation of this city [is] pleasant, as my lord seeth: but the water [is] naught, and the ground barren:

2:19 И сказали жители того города Елисею: вот, положение этого города хорошо, как видит господин мой; но вода нехороша и земля бесплодна.
2:19
καὶ και and; even
εἶπον επω say; speak
οἱ ο the
ἄνδρες ανηρ man; husband
τῆς ο the
πόλεως πολις city
πρὸς προς to; toward
Ελισαιε ελισαιε see!; here I am
ο the
κατοίκησις κατοικησις settlement; settling
τῆς ο the
πόλεως πολις city
ἀγαθή αγαθος good
καθὼς καθως just as / like
ο the
κύριος κυριος lord; master
βλέπει βλεπω look; see
καὶ και and; even
τὰ ο the
ὕδατα υδωρ water
πονηρὰ πονηρος harmful; malignant
καὶ και and; even
ο the
γῆ γη earth; land
ἀτεκνουμένη ατεκνοω make childless
2:19
וַ wa וְ and
יֹּ֨אמְר֜וּ yyˌōmᵊrˈû אמר say
אַנְשֵׁ֤י ʔanšˈê אִישׁ man
הָ הַ the
עִיר֙ ʕîr עִיר town
אֶל־ ʔel- אֶל to
אֱלִישָׁ֔ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
הִנֵּה־ hinnē- הִנֵּה behold
נָ֞א nˈā נָא yeah
מֹושַׁ֤ב môšˈav מֹושָׁב seat
הָ הַ the
עִיר֙ ʕîr עִיר town
טֹ֔וב ṭˈôv טֹוב good
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord
רֹאֶ֑ה rōʔˈeh ראה see
וְ wᵊ וְ and
הַ ha הַ the
מַּ֥יִם mmˌayim מַיִם water
רָעִ֖ים rāʕˌîm רַע evil
וְ wᵊ וְ and
הָ הַ the
אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth
מְשַׁכָּֽלֶת׃ mᵊšakkˈāleṯ שׁכל be bereaved of children
2:19. dixerunt quoque viri civitatis ad Heliseum ecce habitatio civitatis huius optima est sicut tu ipse domine perspicis sed aquae pessimae sunt et terra sterilis
And the men of the city, said to Eliseus . Behold the situation of this city is very good, as thou, my lord, seest: but the waters are very bad, and the ground barren.
2:19. Also, the men of the city said to Elisha: “Behold, this city is a very good habitation, as you yourself perceive, O lord. But the waters are very bad, and the ground is barren.”
2:19. And the men of the city said unto Elisha, Behold, I pray thee, the situation of this city [is] pleasant, as my lord seeth: but the water [is] naught, and the ground barren.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-22: Елисей чудесным образом обезвреживает в Иерихоне воду, имевшую силу производить смерть и бесплодие (аборты человеческие и выкидыши животных). "Великий Моисей, вложив дерево, горькое свойство воды переложил в сладкое; а Елисей солию освободил воду от вредоносного действия, потому что Владыке Богу и изволением, и словом, и чем Ему угодно нетрудно прелагать свойство стихий" (блаж. Феодорит, вопр. 10).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Waters of Jericho Healed; the Death of the Mocking Children. B. C. 895.

19 And the men of the city said unto Elisha, Behold, I pray thee, the situation of this city is pleasant, as my lord seeth: but the water is naught, and the ground barren. 20 And he said, Bring me a new cruse, and put salt therein. And they brought it to him. 21 And he went forth unto the spring of the waters, and cast the salt in there, and said, Thus saith the LORD, I have healed these waters; there shall not be from thence any more death or barren land. 22 So the waters were healed unto this day, according to the saying of Elisha which he spake. 23 And he went up from thence unto Beth-el: and as he 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.
Elisha had, in this respect, a double portion of Elijah's spirit, that he wrought more miracles than Elijah. Some reckon them in number just double. Two are recorded in these verses--a miracle of mercy to Jericho and a miracle of judgment to Bethel, Ps. ci. 1.
I. Here is a blessing upon the waters of Jericho, which was effectual to heal them. Jericho was built in disobedience to a command, in defiance to a threatening, and at the expense of the lives of all the builder's children; yet, when it was built, it was not ordered to be demolished again, nor were God's prophets or people forbidden to dwell in it, but even within those walls that were built by iniquity we find a nursery of piety. Fools, they say, build houses for wise men to dwell in. Here the wealth of the sinner provided a habitation for the just. We find Christ at Jericho, Luke xix. 1. Hither Elisha came, to confirm the souls of the disciples with a more particular account of Elijah's translation than their spies, who saw at a distance, could give them. Here he staid while the fifty men were searching for him. And, 1. The men of Jericho represented to him their grievance, v. 19. God's faithful prophets love to be employed; it is wisdom to make use of them during the little while that their light is with us. They had not applied to Elijah concerning the matter, perhaps because he was not so easy of access as Elisha was; but now, we may hope, by the influence of the divinity-school in their city, they were reformed. The situation was pleasant and afforded a good prospect; but they had neither wholesome water to drink nor fruitful soil to yield them food, and what pleasure could they take in their prospect? Water is a common mercy, which we should estimate by the greatness of the calamity which the want or unwholesomeness of it would be. Some think that it was not all the ground about Jericho that was barren and had bad water, but some one part only, and that where the sons of the prophets had their lodgings, who are here called the men of the city. 2. He soon redressed their grievance. Prophets should endeavour to make every place they come to, some way or other, the better for them, endeavouring to sweeten bitter spirits, and to make barren souls fruitful, by the due application of the word of God. Elisha will heal their waters; but, (1.) They must furnish him with salt in a new cruse, v. 20. If salt had been proper to season the water, yet what could so small a quantity do towards it and what the better for being in a new cruse? But thus those that would be helped must be employed and have their faith and obedience tried. God's works of grace are wrought, not by any operations of ours, but in observance of his institutions. (2.) He cast the salt into the spring of the waters, and so healed the streams and the ground they watered. Thus the way to reform men's lives is to renew their hearts; let those be seasoned with the salt of grace; for out of them are the issues of life. Make the tree good and the fruit will be good. Purify the heart and that will cleanse the hands. (3.) He did not pretend to do this by his own power, but in God's name: Thus saith the Lord, I have healed these waters. He is but the instrument, the channel through which God is pleased to convey this healing virtue. By doing them this kindness with a Thus saith the Lord, they would be made the more willing hereafter, to receive from him a reproof, admonition, or command, with the same preface. If, in God's name, he can help them, in God's name let him teach and rule them. Thus saith the Lord, out of Elisha's mouth, must, ever after, be of mighty force with them. (4.) The cure was lasting, and not for the present only: The waters were healed unto this day, v. 22. What God does shall be for ever, Eccl. iii. 14. When he, by his Spirit, heals a soul, there shall be no more death nor barrenness; the property is altered: what was useless and offensive becomes grateful and serviceable.
II. Here is a curse upon the children of Bethel, which was effectual to destroy them; for it was not a curse causeless. At Bethel there was another school of prophets. Thither Elisha went next, in this his primary visitation, and the scholars there no doubt welcomed him with all possible respect, but the townsmen were abusive to him. One of Jeroboam's calves was at Bethel; this they were proud of, and fond of, and hated those that reproved them. The law did not empower them to suppress this pious academy, but we may suppose it was their usual practice to jeer the prophets as they went along the streets, to call them by some nickname or other, that they might expose them to contempt, prejudice their youth against them, and, if possible, drive them out of their town. Had the abuse done to Elisha been the first offence of that kind, it is probable that it would not have been so severely punished. But mocking the messengers of the Lord, and misusing the prophets, was one of the crying sins of Israel, as we find, 2 Chron. xxxvi. 16. Now here we have, 1. An instance of that sin. The little children of Bethel, the boys and girls that were playing in the streets (notice, it is likely, having come to the town of his approach), went out to meet him, not with their hosannas, as they ought to have done, but with their scoffs; they gathered about him and mocked him, as if he had been a fool, or one fit to make sport with. Among other things that they used to jeer the prophets with, they had this particular taunt for him, Go up, thou bald head, go up, thou bald head. It is a wicked thing to reproach persons for their natural infirmities or deformities; it is adding affliction to the afflicted; and, if they are as God made them, the reproach reflects upon him. But this was such a thing as scarcely deserved to be called a blemish, and would never have been turned to his reproach if they had had any thing else to reproach him with. It was his character as a prophet that they designed to abuse. The honour God had crowned him with should have been sufficient to cover his bald head and protect him from their scoffs. They bade him go up, perhaps reflecting on the assumption of Elijah: "Thy master," they say, "has gone up; why dost not thou go up after him? Where is the fiery chariot? When shall we be rid of thee too?" These children said as they were taught; they had learned of their idolatrous parents to call foul names and give bad language, especially to prophets. These young cocks, as we say, crowed after the old ones. Perhaps their parents did at this time send them out and set them on, that, if possible, they might keep the prophet out of their town. 2. A specimen of that ruin which came down upon Israel at last, for misusing God's prophets, and of which this was intended to give them fair warning. Elisha heard their taunts, a good while, with patience; but at length the fire of holy zeal for God was kindled in his breast by the continued provocation, and he turned and looked upon them, to try if a grave and severe look would put them out of countenance and oblige them to retire, to see if he could discern in their faces any marks of ingenuousness; but they were not ashamed, neither could they blush; and therefore he cursed them in the name of the Lord, both imprecated and denounced the following judgment, not in personal revenge for the indignity done to himself, but as the mouth of divine justice to punish the dishonour done to God. His summons was immediately obeyed. Two she-bears (bears perhaps robbed of their whelps) came out of an adjacent wood, and presently killed forty-two children, v. 24. Now in this, (1.) The prophet must be justified, for he did it by divine impulse. Had the curse come from any bad principle God would not have said Amen to it. We may think it would have been better to have called for two rods for the correction of these children than two bears for the destruction of them. But Elisha knew, by the Spirit, the bad character of these children. He knew what a generation of vipers those were, and what mischievous enemies they would be to God's prophets if they should live to be men, who began so early to be abusive to them. He intended hereby to punish the parents and to make them afraid of God's judgments. (2.) God must be glorified as a righteous God, that hates sin, and will reckon for it, even in little children. Let the wicked wretched brood make our flesh tremble for fear of God. Let little children be afraid of speaking wicked words, for God notices what they say. Let them not mock any for their defects in mind or body, but pity them rather; especially let them know that it is at their peril if they jeer God's people or ministers, and scoff at any for well-doing. Let parents, that would have comfort in their children, train them up well, and do their utmost betimes to drive out the foolishness that is bound up in their hearts; for, as bishop Hall says, "In vain do we look for good from those children whose education we have neglected; and in vain do we grieve for those miscarriages which our care might have prevented." Elisha comes to Bethel and fears not the revenges of the bereaved parents; God, who bade him do what he did, he knew would bear him out. Thence he goes to Mount Carmel (v. 25), where it is probable there was a religious house fit for retirement and contemplation. Thence he returned to Samaria, where, being a public place, this father of the prophets might be most serviceable. Bishop Hall observes here, "That he can never be a profitable seer who is either always or never alone."
Adam Clarke: Commentary on the Bible - 1831
2:19: The water is naught, and the ground barren - The barrenness of the ground was the effect of the badness of the water.
4 Kings (2 Kings) 2:21
Albert Barnes: Notes on the Bible - 1834
2:19: The water is naught - i. e. "bad."
And the ground barren - Translate "and the land apt to miscarry." The stream was thought to be the cause of untimely births, abortions, and the like, among the cattle, perhaps also among the people, that drank of it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: my Lord seeth: Num 12:11; Kg1 18:7, Kg1 18:13; Ti1 5:17
the water: Exo 7:19, Exo 15:23; Jos 6:17, Jos 6:26; Kg1 16:34
barren: Heb. causing to miscarry, Exo 23:26; Deu 28:2-4, Deu 28:11, Deu 28:15-18; Hos 9:14
John Gill
And the men of the city said unto Elisha,.... The inhabitants of Jericho, perceiving him to be a prophet, and endowed with a power of working miracles:
behold, I pray thee, the situation of this city is pleasant, as my lord seeth; in a plain, surrounded with gardens and orchards, with vineyards, oliveyards, and groves of palm trees, and other odoriferous ones:
but the water is naught, and the ground barren; that is, that part of it where this water was, or ran, for from thence it became barren; or "caused to miscarry", as the word signifies (q); not only trees cast their fruit, which it watered, but women became abortive that drank of it, as Josephus says (r), and so cattle. Abarbinel thinks it was so from the times of Joshua, being cursed by him; but, if so, it would not have been inhabited again; rather this was owing to a new curse, upon its being rebuilt; though this might affect only a small part of the ground, not the whole, as before observed.
(q) "orbans", Montanus, Vatablus; "facit abortum", Junius & Tremellius, Piscator. (r) De Bello Jud. l. 4. c. 8. sect. 3.
John Wesley
Barren - Either it was so originally, at least, as to that part of the city where the college of the prophets was: or, it became so from the curse of God inflicted upon it, when Hiel rebuilt it. However, upon the prophet's care, it grew exceeding fruitful, and therefore is commended for its fertility in later writers.
2:202:20: Եւ ասէ Եղիսեէ. Առէ՛ք առ իս կուժ մի նոր, եւ դի՛ք այդր։ Եւ բերին առ նա։
20 Եղիսէէն ասաց. «Ինձ մի նոր կո՛ւժ բերէք ու այդտե՛ղ դրէք[65]»:[65] 65. Եբրայերէնում՝ դրա մէջ աղ դրէ՛ք:
20 Անիկա ըսաւ. «Ինծի նոր կուժ* մը բերէ՛ք ու մէջը աղ դրէ՛ք»։ Անոնք անոր բերին։
Եւ ասէ Եղիսէ. Առէք առ իս կուժ մի նոր, եւ դիք [26]այդր: Եւ բերին առ նա:

2:20: Եւ ասէ Եղիսեէ. Առէ՛ք առ իս կուժ մի նոր, եւ դի՛ք այդր։ Եւ բերին առ նա։
20 Եղիսէէն ասաց. «Ինձ մի նոր կո՛ւժ բերէք ու այդտե՛ղ դրէք[65]»:
[65] 65. Եբրայերէնում՝ դրա մէջ աղ դրէ՛ք:
20 Անիկա ըսաւ. «Ինծի նոր կուժ* մը բերէ՛ք ու մէջը աղ դրէ՛ք»։ Անոնք անոր բերին։
zohrab-1805▾ eastern-1994▾ western am▾
2:202:20 И сказал он: дайте мне новую чашу и положите туда соли. И дали ему.
2:20 καὶ και and; even εἶπεν επω say; speak Ελισαιε ελισαιε take; get μοι μοι me ὑδρίσκην υδρισκη innovative; fresh καὶ και and; even θέτε τιθημι put; make ἐκεῖ εκει there ἅλα αλας salt καὶ και and; even ἔλαβον λαμβανω take; get πρὸς προς to; toward αὐτόν αυτος he; him
2:20 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say קְחוּ־ qᵊḥû- לקח take לִי֙ lˌî לְ to צְלֹחִ֣ית ṣᵊlōḥˈîṯ צְלֹחִית pan חֲדָשָׁ֔ה ḥᵃḏāšˈā חָדָשׁ new וְ wᵊ וְ and שִׂ֥ימוּ śˌîmû שׂים put שָׁ֖ם šˌām שָׁם there מֶ֑לַח mˈelaḥ מֶלַח salt וַ wa וְ and יִּקְח֖וּ yyiqḥˌû לקח take אֵלָֽיו׃ ʔēlˈāʸw אֶל to
2:20. at ille ait adferte mihi vas novum et mittite in illud sal qui cum adtulissentAnd he said: Bring me a new vessel, and put salt into it. And when they had brought it,
20. And he said, Bring me a new cruse, and put salt therein. And they brought it to him.
2:20. And so he said, “Bring a new vessel to me, and place salt in it.” And when they had brought it,
2:20. And he said, Bring me a new cruse, and put salt therein. And they brought [it] to him.
And he said, Bring me a new cruse, and put salt therein. And they brought [it] to him:

2:20 И сказал он: дайте мне новую чашу и положите туда соли. И дали ему.
2:20
καὶ και and; even
εἶπεν επω say; speak
Ελισαιε ελισαιε take; get
μοι μοι me
ὑδρίσκην υδρισκη innovative; fresh
καὶ και and; even
θέτε τιθημι put; make
ἐκεῖ εκει there
ἅλα αλας salt
καὶ και and; even
ἔλαβον λαμβανω take; get
πρὸς προς to; toward
αὐτόν αυτος he; him
2:20
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
קְחוּ־ qᵊḥû- לקח take
לִי֙ lˌî לְ to
צְלֹחִ֣ית ṣᵊlōḥˈîṯ צְלֹחִית pan
חֲדָשָׁ֔ה ḥᵃḏāšˈā חָדָשׁ new
וְ wᵊ וְ and
שִׂ֥ימוּ śˌîmû שׂים put
שָׁ֖ם šˌām שָׁם there
מֶ֑לַח mˈelaḥ מֶלַח salt
וַ wa וְ and
יִּקְח֖וּ yyiqḥˌû לקח take
אֵלָֽיו׃ ʔēlˈāʸw אֶל to
2:20. at ille ait adferte mihi vas novum et mittite in illud sal qui cum adtulissent
And he said: Bring me a new vessel, and put salt into it. And when they had brought it,
2:20. And so he said, “Bring a new vessel to me, and place salt in it.” And when they had brought it,
2:20. And he said, Bring me a new cruse, and put salt therein. And they brought [it] to him.
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Albert Barnes: Notes on the Bible - 1834
2:20: The "new cruse" and the "salt" are evidently chosen from a regard to symbolizm. The foul stream represents sin, and to cleanse it emblems of purity must he taken. Hence, the clean "new" dish pRev_iously unused, and thus untainted; and the salt, a common Scriptural symbol of incorruption (see Lev 2:13; Eze 43:24; Mat 5:13, etc.).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: salt therein: Jdg 9:45; Eze 47:11; Zep 2:9
John Gill
And he said, bring me a new cruse, and put salt therein,.... One that had never been used, that it might not be thought that the virtue was owing to anything that had been, or was, put into it:
and they brought it to him; the pot with the salt in it.
John Wesley
A new cruse - That there might be no legal pollution in it which might offend God, and hinder his miraculous operation. Put salt - A most improper remedy; for salt naturally makes waters brackish, and lands barren. Hereby therefore he would shew, that this was effected solely by the Divine power, which could work either without means, or against them.
Robert Jamieson, A. R. Fausset and David Brown
ELISHA HEALS THE WATERS. (4Kings 2:19-25)
Bring me a new cruse, and put salt therein--The noxious qualities of the water could not be corrected by the infusion of salt--for, supposing the salt was possessed of such a property, a whole spring could not be purified by a dishful for a day, much less in all future time. The pouring in of the salt was a symbolic act with which Elisha accompanied the word of the Lord, by which the spring was healed [KEIL].
2:212:21: Եւ ել Եղիսեէ յականս ջուրցն, եւ արկ անդ ա՛ղ եւ ասէ. Ա՛յսպէս ասէ Տէր. Բժշկե՛մ զջուրսդ զայդոսիկ, եւ մի՛ եւս լիցի այտի մա՛հ եւ յանզաւակութիւն[3768]։ [3768] Ոմանք. Եւ ել Եղիսէէ յականջս ջրոյն, եւ արկ անդ աղ... զջուրս զայսոսիկ. եւ մի՛ եւս լիցի այդ, կամ՝ սա ՚ի մահ եւ անզաւա՛՛։
21 Բերեցին նրա ուզածը, Եղիսէէն գնաց ջրերի ակունքը եւ այնտեղ աղ գցելով՝ ասաց. «Այսպէս է ասում Տէրը. “Ես մաքրեցի այս ջրերը, որ դրանցից մահ եւ անբերրիութիւն չառաջանան:”»
21 Անիկա ջուրերուն աղբիւրը ելաւ ու հոն աղ նետեց ու ըսաւ. Տէրը այսպէս կ’ըսէ. ‘Այս ջուրերը բժշկեցի, անգամ մըն ալ ասկէ մահ ու անպտղութիւն չըլլայ’»։
Եւ ել Եղիսէ յականս ջուրցն, եւ արկ անդ աղ եւ ասէ. Այսպէս ասէ Տէր. Բժշկեմ զջուրսդ զայդոսիկ, եւ մի՛ եւս լիցի այտի մահ եւ անզաւակութիւն:

2:21: Եւ ել Եղիսեէ յականս ջուրցն, եւ արկ անդ ա՛ղ եւ ասէ. Ա՛յսպէս ասէ Տէր. Բժշկե՛մ զջուրսդ զայդոսիկ, եւ մի՛ եւս լիցի այտի մա՛հ եւ յանզաւակութիւն[3768]։
[3768] Ոմանք. Եւ ել Եղիսէէ յականջս ջրոյն, եւ արկ անդ աղ... զջուրս զայսոսիկ. եւ մի՛ եւս լիցի այդ, կամ՝ սա ՚ի մահ եւ անզաւա՛՛։
21 Բերեցին նրա ուզածը, Եղիսէէն գնաց ջրերի ակունքը եւ այնտեղ աղ գցելով՝ ասաց. «Այսպէս է ասում Տէրը. “Ես մաքրեցի այս ջրերը, որ դրանցից մահ եւ անբերրիութիւն չառաջանան:”»
21 Անիկա ջուրերուն աղբիւրը ելաւ ու հոն աղ նետեց ու ըսաւ. Տէրը այսպէս կ’ըսէ. ‘Այս ջուրերը բժշկեցի, անգամ մըն ալ ասկէ մահ ու անպտղութիւն չըլլայ’»։
zohrab-1805▾ eastern-1994▾ western am▾
2:212:21 И вышел он к истоку воды, и бросил туда соли, и сказал: так говорит Господь: Я сделал воду сию здоровою, не будет от нее впредь ни смерти, ни бесплодия.
2:21 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out Ελισαιε ελισαιε into; for τὴν ο the διέξοδον διεξοδος crossroad τῶν ο the ὑδάτων υδωρ water καὶ και and; even ἔρριψεν ριπτω fling; disperse ἐκεῖ εκει there ἅλα αλας salt καὶ και and; even εἶπεν επω say; speak τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἴαμαι ιαομαι heal τὰ ο the ὕδατα υδωρ water ταῦτα ουτος this; he οὐκ ου not ἔσται ειμι be ἔτι ετι yet; still ἐκεῖθεν εκειθεν from there θάνατος θανατος death καὶ και and; even ἀτεκνουμένη ατεκνοω make childless
2:21 וַ wa וְ and יֵּצֵא֙ yyēṣˌē יצא go out אֶל־ ʔel- אֶל to מֹוצָ֣א môṣˈā מֹוצָא issue הַ ha הַ the מַּ֔יִם mmˈayim מַיִם water וַ wa וְ and יַּשְׁלֶךְ־ yyašleḵ- שׁלך throw שָׁ֖ם šˌām שָׁם there מֶ֑לַח mˈelaḥ מֶלַח salt וַ wa וְ and יֹּ֜אמֶר yyˈōmer אמר say כֹּֽה־ kˈō- כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH רִפִּ֨אתִי֙ rippˈiṯî רפא heal לַ la לְ to † הַ the מַּ֣יִם mmˈayim מַיִם water הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these לֹֽא־ lˈō- לֹא not יִהְיֶ֥ה yihyˌeh היה be מִ mi מִן from שָּׁ֛ם ššˈām שָׁם there עֹ֖וד ʕˌôḏ עֹוד duration מָ֥וֶת mˌāweṯ מָוֶת death וּ û וְ and מְשַׁכָּֽלֶת׃ mᵊšakkˈāleṯ שׁכל be bereaved of children
2:21. egressus ad fontem aquarum misit in eum sal et ait haec dicit Dominus sanavi aquas has et non erit ultra in eis mors neque sterilitasHe went out to the spring of the waters, and cast the salt into it, and said: Thus saith the Lord: I have healed these waters, and there shall be no more in them death or barrenness.
21. And he went forth unto the spring of the waters, and cast salt therein, and said, Thus saith the LORD, I have healed these waters; there shall not be from thence any more death or miscarrying.
2:21. he went out to the source of the waters, and he cast the salt into it. And he said: “Thus says the Lord: I have healed these waters, and no longer shall there be death or barrenness in them.”
2:21. And he went forth unto the spring of the waters, and cast the salt in there, and said, Thus saith the LORD, I have healed these waters; there shall not be from thence any more death or barren [land].
And he went forth unto the spring of the waters, and cast the salt in there, and said, Thus saith the LORD, I have healed these waters; there shall not be from thence any more death or barren:

2:21 И вышел он к истоку воды, и бросил туда соли, и сказал: так говорит Господь: Я сделал воду сию здоровою, не будет от нее впредь ни смерти, ни бесплодия.
2:21
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
Ελισαιε ελισαιε into; for
τὴν ο the
διέξοδον διεξοδος crossroad
τῶν ο the
ὑδάτων υδωρ water
καὶ και and; even
ἔρριψεν ριπτω fling; disperse
ἐκεῖ εκει there
ἅλα αλας salt
καὶ και and; even
εἶπεν επω say; speak
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἴαμαι ιαομαι heal
τὰ ο the
ὕδατα υδωρ water
ταῦτα ουτος this; he
οὐκ ου not
ἔσται ειμι be
ἔτι ετι yet; still
ἐκεῖθεν εκειθεν from there
θάνατος θανατος death
καὶ και and; even
ἀτεκνουμένη ατεκνοω make childless
2:21
וַ wa וְ and
יֵּצֵא֙ yyēṣˌē יצא go out
אֶל־ ʔel- אֶל to
מֹוצָ֣א môṣˈā מֹוצָא issue
הַ ha הַ the
מַּ֔יִם mmˈayim מַיִם water
וַ wa וְ and
יַּשְׁלֶךְ־ yyašleḵ- שׁלך throw
שָׁ֖ם šˌām שָׁם there
מֶ֑לַח mˈelaḥ מֶלַח salt
וַ wa וְ and
יֹּ֜אמֶר yyˈōmer אמר say
כֹּֽה־ kˈō- כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
רִפִּ֨אתִי֙ rippˈiṯî רפא heal
לַ la לְ to
הַ the
מַּ֣יִם mmˈayim מַיִם water
הָ הַ the
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
לֹֽא־ lˈō- לֹא not
יִהְיֶ֥ה yihyˌeh היה be
מִ mi מִן from
שָּׁ֛ם ššˈām שָׁם there
עֹ֖וד ʕˌôḏ עֹוד duration
מָ֥וֶת mˌāweṯ מָוֶת death
וּ û וְ and
מְשַׁכָּֽלֶת׃ mᵊšakkˈāleṯ שׁכל be bereaved of children
2:21. egressus ad fontem aquarum misit in eum sal et ait haec dicit Dominus sanavi aquas has et non erit ultra in eis mors neque sterilitas
He went out to the spring of the waters, and cast the salt into it, and said: Thus saith the Lord: I have healed these waters, and there shall be no more in them death or barrenness.
2:21. he went out to the source of the waters, and he cast the salt into it. And he said: “Thus says the Lord: I have healed these waters, and no longer shall there be death or barrenness in them.”
2:21. And he went forth unto the spring of the waters, and cast the salt in there, and said, Thus saith the LORD, I have healed these waters; there shall not be from thence any more death or barren [land].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:21: And cast the salt in there - He cast in the salt at the place where the waters sprang out of the earth. Jarchi well observes here, "Salt is a thing which corrupts water; therefore, it is evident that this was a true miracle." What Elisha did on this occasion, getting the new cruse and throwing in the salt, was only to make the miracle more conspicuous. If the salt could have had any natural tendency to render the water salubrious, it could have acted only for a short time, and only on that portion of the stream which now arose from the spring; and in a few moments its effects must have disappeared. But the miracle here was permanent: the death of men and cattle, which had been occasioned by the insalubrity of the waters, ceased, the land was no longer barren; and the waters became permanently fit for all agricultural and domestic uses.
4 Kings (2 Kings) 2:23
Albert Barnes: Notes on the Bible - 1834
2:21: The spring of the waters - The spring intended is probably that now called Ain-es-Sultan, which is not much more than a mile from the site of the ancient town. It is described as a large and beautiful fountain of sweet and pleasant water. The springs issuing from the eastern base of the highlands of Judah and Benjamin are to this day generally brackish.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:21: cast: Kg2 4:41, Kg2 6:6; Exo 15:25, Exo 15:26; Lev 2:13; Mat 5:11; Mar 9:50; Joh 9:6
I have healed: Eze 47:8-11; Co1 1:18-28; Rev 22:2, Rev 22:3
there shall: Psa 107:33-38; Rev 21:4
Geneva 1599
And he went forth unto the spring of the waters, and cast (m) the salt in there, and said, Thus saith the LORD, I have healed these waters; there shall not be from thence any more death or barren [land].
(m) Thus God gave him power, even contrary to nature, to make the water profitable for man's use, which before was hurtful.
John Gill
And he went forth unto the spring of the waters,.... The fountain from whence they flowed, the head of them:
and cast the salt in there; which was an unlikely means of making bad water good, since that makes it brackish, and not so drinkable, and what makes ground barren; but this method, contrary to nature, was taken, that the miracle might appear the greater; or, as the Jews express it, be a miracle within a miracle:
and said, thus saith the Lord, I have healed these waters; he did not pretend to heal them in his own name, and by his own power, but in the name and by the power of the Lord, to whom he would have it ascribed:
there shall not be from thence any more death, or barren land; or miscarrying; no more noxious and mortal diseases should be got by drinking them, nor any abortions occasioned by them in women, cattle, and fruit trees, as had been.
John Wesley
Death - Hurt, or danger, to man or beast, by drinking of it.
2:222:22: Եւ բժշկեցան ջուրքն մինչեւ ցայսօր ըստ բանին Եղիսէի զոր խօսեցաւ։
22 Եւ այդ ջրերը մաքուր դարձան, ու այդպէս է մինչեւ այսօր, ինչպէս որ ասել էր Եղիսէէն:
22 Այն ջուրերը բժշկուեցան մինչեւ այսօր՝ Եղիսէի ըսած խօսքին համեմատ։
Եւ բժշկեցան ջուրքն մինչեւ ցայսօր ըստ բանին Եղիսէի զոր խօսեցաւ:

2:22: Եւ բժշկեցան ջուրքն մինչեւ ցայսօր ըստ բանին Եղիսէի զոր խօսեցաւ։
22 Եւ այդ ջրերը մաքուր դարձան, ու այդպէս է մինչեւ այսօր, ինչպէս որ ասել էր Եղիսէէն:
22 Այն ջուրերը բժշկուեցան մինչեւ այսօր՝ Եղիսէի ըսած խօսքին համեմատ։
zohrab-1805▾ eastern-1994▾ western am▾
2:222:22 И вода стала здоровою до сего дня, по слову Елисея, которое он сказал.
2:22 καὶ και and; even ἰάθησαν ιαομαι heal τὰ ο the ὕδατα υδωρ water ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he κατὰ κατα down; by τὸ ο the ῥῆμα ρημα statement; phrase Ελισαιε ελισαιε who; what ἐλάλησεν λαλεω talk; speak
2:22 וַ wa וְ and יֵּרָפ֣וּ yyērāfˈû רפא heal הַ ha הַ the מַּ֔יִם mmˈayim מַיִם water עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֑ה zzˈeh זֶה this כִּ ki כְּ as דְבַ֥ר ḏᵊvˌar דָּבָר word אֱלִישָׁ֖ע ʔᵉlîšˌāʕ אֱלִישָׁע Elisha אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֵּֽר׃ פ dibbˈēr . f דבר speak
2:22. sanatae sunt ergo aquae usque ad diem hanc iuxta verbum Helisei quod locutus estAnd the waters were healed unto this day, according to the word of Eliseus, which he spoke.
22. So the waters were healed unto this day, according to the word of Elisha which he spake.
2:22. Then the waters were healed, even to this day, in accord with the word of Elisha, which he spoke.
2:22. So the waters were healed unto this day, according to the saying of Elisha which he spake.
So the waters were healed unto this day, according to the saying of Elisha which he spake:

2:22 И вода стала здоровою до сего дня, по слову Елисея, которое он сказал.
2:22
καὶ και and; even
ἰάθησαν ιαομαι heal
τὰ ο the
ὕδατα υδωρ water
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
κατὰ κατα down; by
τὸ ο the
ῥῆμα ρημα statement; phrase
Ελισαιε ελισαιε who; what
ἐλάλησεν λαλεω talk; speak
2:22
וַ wa וְ and
יֵּרָפ֣וּ yyērāfˈû רפא heal
הַ ha הַ the
מַּ֔יִם mmˈayim מַיִם water
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
כִּ ki כְּ as
דְבַ֥ר ḏᵊvˌar דָּבָר word
אֱלִישָׁ֖ע ʔᵉlîšˌāʕ אֱלִישָׁע Elisha
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֵּֽר׃ פ dibbˈēr . f דבר speak
2:22. sanatae sunt ergo aquae usque ad diem hanc iuxta verbum Helisei quod locutus est
And the waters were healed unto this day, according to the word of Eliseus, which he spoke.
2:22. Then the waters were healed, even to this day, in accord with the word of Elisha, which he spoke.
2:22. So the waters were healed unto this day, according to the saying of Elisha which he spake.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
So the waters were healed unto this day, according to the saying of Elisha which he spake. In the name of the Lord; and not only they remained so unto the time of the writer of this history, but to the times of Josephus, as he testifies (s), and even to ours; for there is a spring now called Elisha's spring or fountain, of which Mr. Maundrell says (t),"its waters are at present received in a basin about nine or ten paces long, and five or six broad; and from thence issuing out in good plenty, divide themselves into several small streams, dispersing their refreshment to all the field between this and Jericho, and rendering it exceeding fruitful.''So some other travellers (u) say of it, that the water is very clear and cool, and issues in a copious steam. Pliny (w) gives it the name of "Calirroe", the beautiful stream, and speaks of it as hot, wholesome, and medicinal, and of great note.
(s) De Bello Jud. l. 4. c. 8. sect. 3. (t) Journey from Aleppo, &c. p. 80. (u) Egmont and Heyman's Travels, vol. 1. p. 331. (w) Nat. Hist. l. 5. c. 16.
2:232:23: Եւ ե՛լ անտի ՚ի Բեթէլ. եւ մինչդեռ ելանէր ընդ ճանապարհն, մանկտի՛ մանրիկ ելին ՚ի քաղաքէն, աղաղակէին ՚ի նա եւ ասէին. Ե՛լ կնդակ, ե՛լ կնդակ[3769]։ [3769] Ոմանք. Ելանէր զճանապարհն... ելանէին ՚ի քաղաքէն եւ աղա՛՛՛... Ել կնտակ ել կնտակ։
23 Նա այնտեղից բարձրացաւ Բեթէլ եւ մինչ իր ճանապարհն էր գնում, քաղաքից դուրս եկան փոքրիկ երեխաներ ու ծաղրելով նրան՝ ասում էին. «Բարձրացի՛ր, ճաղա՛տ, բարձրացի՛ր, ճաղա՛տ»:
23 Անկէ Բեթէլ ելաւ ու երբ ճամբայէն վեր կ’ելլէր, քաղաքէն պզտիկ տղաքներ ելան եւ զանիկա ծաղր կ’ընէին ու կ’ըսէին. «Ելի՛ր կնտակ, ելի՛ր կնտակ»։
Եւ ել անտի ի Բեթէլ. եւ մինչդեռ ելանէր զճանապարհն, մանկտի մանրիկ ելին ի քաղաքէն, աղաղակէին ի նա եւ ասէին. Ել կնտակ, ել կնտակ:

2:23: Եւ ե՛լ անտի ՚ի Բեթէլ. եւ մինչդեռ ելանէր ընդ ճանապարհն, մանկտի՛ մանրիկ ելին ՚ի քաղաքէն, աղաղակէին ՚ի նա եւ ասէին. Ե՛լ կնդակ, ե՛լ կնդակ[3769]։
[3769] Ոմանք. Ելանէր զճանապարհն... ելանէին ՚ի քաղաքէն եւ աղա՛՛՛... Ել կնտակ ել կնտակ։
23 Նա այնտեղից բարձրացաւ Բեթէլ եւ մինչ իր ճանապարհն էր գնում, քաղաքից դուրս եկան փոքրիկ երեխաներ ու ծաղրելով նրան՝ ասում էին. «Բարձրացի՛ր, ճաղա՛տ, բարձրացի՛ր, ճաղա՛տ»:
23 Անկէ Բեթէլ ելաւ ու երբ ճամբայէն վեր կ’ելլէր, քաղաքէն պզտիկ տղաքներ ելան եւ զանիկա ծաղր կ’ընէին ու կ’ըսէին. «Ելի՛ր կնտակ, ելի՛ր կնտակ»։
zohrab-1805▾ eastern-1994▾ western am▾
2:232:23 И пошел он оттуда в Вефиль. Когда он шел дорогою, малые дети вышли из города и насмехались над ним и говорили ему: иди, плешивый! иди, плешивый!
2:23 καὶ και and; even ἀνέβη αναβαινω step up; ascend ἐκεῖθεν εκειθεν from there εἰς εις into; for Βαιθηλ βαιθηλ and; even ἀναβαίνοντος αναβαινω step up; ascend αὐτοῦ αυτος he; him ἐν εν in τῇ ο the ὁδῷ οδος way; journey καὶ και and; even παιδάρια παιδαριον little boy μικρὰ μικρος little; small ἐξῆλθον εξερχομαι come out; go out ἐκ εκ from; out of τῆς ο the πόλεως πολις city καὶ και and; even κατέπαιζον καταπαιζω he; him καὶ και and; even εἶπον επω say; speak αὐτῷ αυτος he; him ἀνάβαινε αναβαινω step up; ascend φαλακρέ φαλακρος step up; ascend
2:23 וַ wa וְ and יַּ֥עַל yyˌaʕal עלה ascend מִ mi מִן from שָּׁ֖ם ššˌām שָׁם there בֵּֽית־אֵ֑ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel וְ wᵊ וְ and ה֣וּא׀ hˈû הוּא he עֹלֶ֣ה ʕōlˈeh עלה ascend בַ va בְּ in † הַ the דֶּ֗רֶךְ ddˈereḵ דֶּרֶךְ way וּ û וְ and נְעָרִ֤ים nᵊʕārˈîm נַעַר boy קְטַנִּים֙ qᵊṭannîm קָטָן small יָצְא֣וּ yāṣᵊʔˈû יצא go out מִן־ min- מִן from הָ hā הַ the עִ֔יר ʕˈîr עִיר town וַ wa וְ and יִּתְקַלְּסוּ־ yyiṯqallᵊsû- קלס disdain בֹו֙ vˌô בְּ in וַ wa וְ and יֹּ֣אמְרוּ yyˈōmᵊrû אמר say לֹ֔ו lˈô לְ to עֲלֵ֥ה ʕᵃlˌē עלה ascend קֵרֵ֖חַ qērˌēₐḥ קֵרֵחַ bald עֲלֵ֥ה ʕᵃlˌē עלה ascend קֵרֵֽחַ׃ qērˈēₐḥ קֵרֵחַ bald
2:23. ascendit autem inde Bethel cumque ascenderet per viam pueri parvi egressi sunt de civitate et inludebant ei dicentes ascende calve ascende calveAnd he went up from thence to Bethel: and as he was going up by the way, little boys came out of the city and mocked him, saying: Go up, thou bald head, go up, thou bald head.
23. And he went up from thence unto Beth-el: and as he 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.
2:23. Then he went up from there into Bethel. And as he was ascending along the way, little boys departed from the city. And they were mocking him, saying: “Go up, bald head! Go up, bald head!”
2:23. And he went up from thence unto Bethel: and as he 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.
And he went up from thence unto Beth- el: and as he 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:

2:23 И пошел он оттуда в Вефиль. Когда он шел дорогою, малые дети вышли из города и насмехались над ним и говорили ему: иди, плешивый! иди, плешивый!
2:23
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
ἐκεῖθεν εκειθεν from there
εἰς εις into; for
Βαιθηλ βαιθηλ and; even
ἀναβαίνοντος αναβαινω step up; ascend
αὐτοῦ αυτος he; him
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
καὶ και and; even
παιδάρια παιδαριον little boy
μικρὰ μικρος little; small
ἐξῆλθον εξερχομαι come out; go out
ἐκ εκ from; out of
τῆς ο the
πόλεως πολις city
καὶ και and; even
κατέπαιζον καταπαιζω he; him
καὶ και and; even
εἶπον επω say; speak
αὐτῷ αυτος he; him
ἀνάβαινε αναβαινω step up; ascend
φαλακρέ φαλακρος step up; ascend
2:23
וַ wa וְ and
יַּ֥עַל yyˌaʕal עלה ascend
מִ mi מִן from
שָּׁ֖ם ššˌām שָׁם there
בֵּֽית־אֵ֑ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel
וְ wᵊ וְ and
ה֣וּא׀ hˈû הוּא he
עֹלֶ֣ה ʕōlˈeh עלה ascend
בַ va בְּ in
הַ the
דֶּ֗רֶךְ ddˈereḵ דֶּרֶךְ way
וּ û וְ and
נְעָרִ֤ים nᵊʕārˈîm נַעַר boy
קְטַנִּים֙ qᵊṭannîm קָטָן small
יָצְא֣וּ yāṣᵊʔˈû יצא go out
מִן־ min- מִן from
הָ הַ the
עִ֔יר ʕˈîr עִיר town
וַ wa וְ and
יִּתְקַלְּסוּ־ yyiṯqallᵊsû- קלס disdain
בֹו֙ vˌô בְּ in
וַ wa וְ and
יֹּ֣אמְרוּ yyˈōmᵊrû אמר say
לֹ֔ו lˈô לְ to
עֲלֵ֥ה ʕᵃlˌē עלה ascend
קֵרֵ֖חַ qērˌēₐḥ קֵרֵחַ bald
עֲלֵ֥ה ʕᵃlˌē עלה ascend
קֵרֵֽחַ׃ qērˈēₐḥ קֵרֵחַ bald
2:23. ascendit autem inde Bethel cumque ascenderet per viam pueri parvi egressi sunt de civitate et inludebant ei dicentes ascende calve ascende calve
And he went up from thence to Bethel: and as he was going up by the way, little boys came out of the city and mocked him, saying: Go up, thou bald head, go up, thou bald head.
2:23. Then he went up from there into Bethel. And as he was ascending along the way, little boys departed from the city. And they were mocking him, saying: “Go up, bald head! Go up, bald head!”
2:23. And he went up from thence unto Bethel: and as he 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-24: Нечестивых детей, нечестивых жителей Вефиля, главного средоточия культа тельцов - детей, позволивших себе, может быть, с ведома отцов своих, имевших основание враждебно отнестись к истинному пророку Божию, оскорбить пророка, постигает страшная кара по слову пророка за легкомысленное издевательство над ним ("плешь" - символ позора, Ис. III:17: сл.).
Adam Clarke: Commentary on the Bible - 1831
2:23: There came forth little children out of the city - These were probably the school of some celebrated teacher; but under his instruction they had learned neither piety nor good manners.
Go up, thou bald head; go up, thou bald head - עלה קרח עלה קרח aleh kereach, aleh kereach. Does not this imply the grossest insult? Ascend, thou empty skull, to heaven, as it is pretended thy master did! This was blasphemy against God; and their punishment (for they were Beth-elite idolaters) was only proportioned to their guilt. Elisha cursed them, i.e., pronounced a curse upon them, in the name of the Lord, בשם יהוה beshem Yehovah, by the name or authority of Jehovah. The spirit of their offense lies in their ridiculing a miracle of the Lord: the offense was against Him, and He punished it. It was no petulant humor of the prophet that caused him to pronounce this curse; it was God alone: had it proceeded from a wrong disposition of the prophet, no miracle would have been wrought in order to gratify it.
"But was it not a cruel thing to destroy forty-two little children, who, in mere childishness, had simply called the prophet bare skull, or bald head?" I answer, Elisha did not destroy them; he had no power by which he could bring two she-bears out of the wood to destroy them. It was evidently either accidental, or a Divine judgment; and if a judgment, God must be the sole author of it. Elisha's curse must be only declaratory of what God was about to do. See on Kg2 1:10 (note). "But then, as they were little children, they could scarcely be accountable for their conduct; and consequently, it was cruelty to destroy them." If it was a judgment of God, it could neither be cruel nor unjust; and I contend, that the prophet had no power by which he could bring these she-bears to fall upon them. But were they little children? for here the strength of the objection lies. Now I suppose the objection means children from four to seven or eight years old; for so we use the word: but the original, נערים קטנים nearim ketannim, may mean young men, for קטן katon signifies to be young, in opposition to old, and is so translated in various places in our Bible; and נער naar signifies, not only a child, but a young man, a servant, or even a soldier, or one fit to go out to battle; and is so translated in a multitude of places in our common English version. I shall mention but a few, because they are sufficiently decisive: Isaac was called נער naar when twenty-eight years old, Gen 21:5-12; and Joseph was so called when he was thirty-nine, Gen 41:12. Add to these Kg1 20:14 : "And Ahab said, By whom [shall the Assyrians be delivered into my hand?] And he said, Thus saith the Lord, by the Young Men, בנערי benaarey, of the princes of the provinces." That these were soldiers, probably militia, or a selection from the militia, which served as a bodyguard to Ahab, the event sufficiently declares; and the persons that mocked Elisha were perfectly accountable for their conduct.
But is it not possible that these forty-two were a set of unlucky young men, who had been employed in the wood, destroying the whelps of these same she-bears, who now pursued them, and tore them to pieces, for the injury they had done? We have already heard of the ferocity of a bear robbed of her whelps; see at the end of Sa2 17:28. The mention of She-bears gives some color to the above conjecture; and, probably, at the time when these young fellows insulted the prophet, the bears might be tracing the footsteps of the murderers of their young, and thus came upon them in the midst of their insults, God's providence ordering these occurrences so as to make this natural effect appear as a Divine cause. If the conjecture be correct, the bears were prepared by their loss to execute the curse of the prophet, and God's justice guided them to the spot to punish the iniquity that had been just committed.
Albert Barnes: Notes on the Bible - 1834
2:23: As Beth-el was the older seat of the calf-worship Kg1 12:32-33; 13:1-32, a prophet of Yahweh was not unlikely to meet with insult there.
By the way - i. e. "by the usual road," probably that which winds up the Wady Suweinit, under hills even now retaining some trees, and in Elisha's time covered with a dense forest, the haunt of savage animals. Compare Kg1 13:24; and for the general pRev_alence of beasts of prey in the country, both earlier and later than this, see Jdg 14:5; Sa1 17:31; Kg2 17:25; Amo 5:19, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:23: Bethel: Kg1 12:28-32; Hos 4:15, Hos 10:5, Hos 10:15; Amo 3:14, Amo 4:4, Amo 5:5, Amo 7:13
little children: The words nearim ketannim not only signify little children but young men; for katon signifies not only little, but young, in opposition to old; and naar signifies not only a child, but a young man grown to years of maturity. thus Isaac is called naar when twenty-eight years old, Joseph when thirty-nine, and Rehoboam when forty. These idolatrous young men, having heard of the ascension of Elijah, without believing it, blasphemously bade Elisha to follow him. The venerable prophet, from a Divine impulse, pronounced a curse "in the name of the Lord," which was immediately followed by the most terrible judgment; thus evincing the Source from which it flowed. Job 19:18, Job 30:1, Job 8-31; Pro 20:11, Pro 22:6, Pro 22:15; Ecc 11:10; Isa 1:4, Isa 3:5; Jer 7:18
mocked: Gen 21:9; Ch2 36:16; Job 30:1, Job 30:8, Job 30:9; Psa 35:15; Isa 57:3, Isa 57:4; Gal 4:29; Heb 11:36
Go up: Kg2 2:11; Mat 27:29-31, Mat 27:40-43
Carl Friedrich Keil and Franz Delitzsch

The judgment of God upon the loose fellows at Bethel. Elisha proceeded from Jericho to Bethel, the chief seat of the idolatrous calf-worship, where there was also a school of the prophets (4Kings 2:3). On the way thither there came small boys out of the city to meet him, who ridiculed him by calling out, "Come up, bald-head, come," etc. קרח, bald-head (with a bald place at the back of the head), was used as a term of scorn (cf. Is 3:17, Is 3:24); but hardly from a suspicion of leprosy (Winer, Thenius). It was rather as a natural defect, for Elisha, who lived for fifty years after this (4Kings 13:14), could not have been bald from age at that time.
4Kings 2:24
The prophet then turned round and cursed the scoffers in the name of the Lord, and there came two bears out of the wood, and tore forty-two boys of them in pieces. The supposed "immorality of cursing," which Thenius still adduces as a disproof of the historical truth of this miracle, even if it were established, would not affect Elisha only, but would fall back upon the Lord God, who executed the curse of His servant in such a manner upon these worthless boys. And there is no need, in order to justify the judicial miracle, to assume that there was a preconcerted plan which had been devised by the chief rulers of the city out of enmity to the prophet of the Lord, so that the children had merely been put forward (O. v. Gerlach). All that is necessary is to admit that the worthless spirit which prevailed in Bethel was openly manifested in the ridicule of the children, and that these boys knew Elisha, and in his person insulted the prophet of the Lord. If this was the case, then Elisha cursed the boys for the purpose of avenging the honour of the Lord, which had been injured in his person; and the Lord caused this curse to be fulfilled, to punish in the children the sins of the parents, and to inspire the whole city with a salutary dread of His holy majesty.
(Note: Augustine, or the author of the Sermo 204 de Tempore (or Sermo 41 de Elisaeo in t. v. of the Opp. August., ed. J. P. Migne, p. 1826), which is attributed to him, gives a similar explanation. "The insolent boys," he says, "are to be supposed to have done this at the instigation of their parents; for they would not have called out if it had displeased their parents." And with regard to the object of the judicial punishment, he says it was inflicted "that the elders might receive a lesson through the smiting of the little ones, and the death of the sons might be a lesson to the parents; and that they might learn to fear the prophet, whom they would not love, notwithstanding the wonders which he performed.")
4Kings 2:25
Elisha went from Bethel to Carmel (see at 3Kings 18:19), probably to strengthen himself in solitude for the continuation of his master's work. He returned thence to Samaria, where, according to 4Kings 6:32, he possessed a house.
John Gill
And he went up from thence unto Bethel,.... From Jericho, which lay in a plain, to Bethel, situated on an hill, and therefore is said to go up to it; hither he went, to acquaint the sons of the prophets with the assumption of Elijah, to condole their loss of him, and to comfort and encourage them, and confirm his own authority among them as a prophet in his stead:
and as he was going up by the way; the ascent to the city:
there came forth little children out of the city; the word for "children" is used of persons of thirty or forty years of age; and though these are said to be "little", they were so well grown as to be able to go forth out of the city of themselves, without any to guide them, or to take care of them; and were of an age capable not only of taking notice of Elijah's baldness, but knew him to be a prophet, and were able to distinguish between good and evil; and, from a malignant spirit in them, mocked at him as such, and at the assumption of Elijah; which they had knowledge of, and to whom, taught by their idolatrous parents, they had an aversion: some Jewish writers (x) say, they were called "Naarim", which we render "children", because shaken from the commandments, or had shaken off the yoke of the commands; and "little", because they were of little faith:
and mocked him, and said unto him, go up, thou bald head; go up, thou bald head; meaning not up the hill to Bethel, where his coming was not desirable to the greater part in it, being idolaters; and perhaps these children were sent out to intimidate him with their flouts and jeers from entering there; but having heard of Elijah going up to heaven, as was said, they jeeringly bid him go up to heaven after him, and then they should have a good riddance of them both; thus at the same time mocking at him for his baldness, and making a jest of the wondrous work of God, the assumption of Elijah; which, with behaving so irreverently to an hoary head, a prophet of the Lord, was very heinous and wicked, and therefore what befell them need not be wondered at.
(x) T. Bab. Sotah, fol. 46. 2.
John Wesley
To Beth - el - To the other school of prophets, to inform them of Elijah's translation, and his succession to the same office; and to direct, and comfort, and stablish them. Children - Or, young men: as this Hebrew word often signifies. It is more than probable they were old enough to discern between good and evil. The city - Beth - el was the mother - city of idolatry, where the prophets planted themselves, that they might bear witness against it, and dissuade the people from it; though, it seems, they had but small success there. Mocked him - With great petulancy and vehemency, as the word signifies; deriding both his person and ministry, and that from a prophane contempt of the true religion, and a passionate love to that idolatry which they knew he opposed. Go up - Go up into heaven, whither thou pretendest Elijah is gone. Why didst not thou accompany thy friend and master to heaven? Bald - head - So they mock his natural infirmity, which is a great sin. The repetition shews their heartiness and earnestness, that it was no sudden slip of their tongue, but a scoff proceeding from a rooted impiety and hatred of God and his prophets. And very probably it was their usual practice, to jeer the prophets as they went along the streets, that they might expose them to contempt, and if possible drive them out of their town. Had the abuse done to Elisha been the first offence of the kind, they might not have been so severely punished. But mocking the messengers of the Lord, was one of the crying sins of Israel.
Robert Jamieson, A. R. Fausset and David Brown
there came forth little children out of the city--that is, the idolatrous, or infidel young men of the place, who affecting to disbelieve the report of his master's translation, sarcastically urged him to follow in the glorious career.
bald head--an epithet of contempt in the East, applied to a person even with a bushy head of hair. The appalling judgment that befell them was God's interference to uphold his newly invested prophet.
2:242:24: Դարձաւ ՚ի թիկունս իւր եւ ետես զնոսա. եւ անէծ զնոսա յանուն Տեառն՝ եւ ասէ. Որդի՛ք յանցանաց եւ դատարկութեան։ Եւ ելին երկու արջք յանտառէն եւ պատառեցին ՚ի նոցանէ քառասուն եւ երկուս մանկունս։
24 Երբ նա յետ դարձաւ ու տեսաւ նրանց, Տիրոջ անունով անիծեց նրանց՝ նրանց անուանելով յանցանքի եւ ունայնութեան որդիներ: Եւ ահա անտառից երկու արջեր ելան ու այդ մանուկներից քառասուներկու հոգու պատառոտեցին:
24 Ետին դարձաւ ու զանոնք տեսաւ եւ Տէրոջը անունովը զանոնք անիծեց։ Անտառէն երկու մատակ արջ ելան ու անոնցմէ քառասունըերկու տղայ պատառեցին։
Դարձաւ ի թիկունս իւր եւ ետես զնոսա. եւ անէծ զնոսա յանուն Տեառն [27]եւ ասէ. Որդիք յանցանաց եւ դատարկութեան``: Եւ ելին երկու արջք յանտառէն եւ պատառեցին ի նոցանէ քառասուն եւ երկուս մանկունս:

2:24: Դարձաւ ՚ի թիկունս իւր եւ ետես զնոսա. եւ անէծ զնոսա յանուն Տեառն՝ եւ ասէ. Որդի՛ք յանցանաց եւ դատարկութեան։ Եւ ելին երկու արջք յանտառէն եւ պատառեցին ՚ի նոցանէ քառասուն եւ երկուս մանկունս։
24 Երբ նա յետ դարձաւ ու տեսաւ նրանց, Տիրոջ անունով անիծեց նրանց՝ նրանց անուանելով յանցանքի եւ ունայնութեան որդիներ: Եւ ահա անտառից երկու արջեր ելան ու այդ մանուկներից քառասուներկու հոգու պատառոտեցին:
24 Ետին դարձաւ ու զանոնք տեսաւ եւ Տէրոջը անունովը զանոնք անիծեց։ Անտառէն երկու մատակ արջ ելան ու անոնցմէ քառասունըերկու տղայ պատառեցին։
zohrab-1805▾ eastern-1994▾ western am▾
2:242:24 Он оглянулся и увидел их и проклял их именем Господним. И вышли две медведицы из леса и растерзали из них сорок два ребенка.
2:24 καὶ και and; even ἐξένευσεν εκνευω vanish ὀπίσω οπισω in back; after αὐτῶν αυτος he; him καὶ και and; even εἶδεν οραω view; see αὐτὰ αυτος he; him καὶ και and; even κατηράσατο καταραομαι curse αὐτοῖς αυτος he; him ἐν εν in ὀνόματι ονομα name; notable κυρίου κυριος lord; master καὶ και and; even ἰδοὺ ιδου see!; here I am ἐξῆλθον εξερχομαι come out; go out δύο δυο two ἄρκοι αρκτος bear ἐκ εκ from; out of τοῦ ο the δρυμοῦ δρυμος and; even ἀνέρρηξαν αναρρηγνυμι from; out of αὐτῶν αυτος he; him τεσσαράκοντα τεσσαρακοντα forty καὶ και and; even δύο δυο two παῖδας παις child; boy
2:24 וַ wa וְ and יִּ֤פֶן yyˈifen פנה turn אַֽחֲרָיו֙ ʔˈaḥᵃrāʸw אַחַר after וַ wa וְ and יִּרְאֵ֔ם yyirʔˈēm ראה see וַֽ wˈa וְ and יְקַלְלֵ֖ם yᵊqallˌēm קלל be slight בְּ bᵊ בְּ in שֵׁ֣ם šˈēm שֵׁם name יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and תֵּצֶ֨אנָה ttēṣˌenā יצא go out שְׁתַּ֤יִם šᵊttˈayim שְׁנַיִם two דֻּבִּים֙ dubbîm דֹּב bear מִן־ min- מִן from הַ ha הַ the יַּ֔עַר yyˈaʕar יַעַר wood וַ wa וְ and תְּבַקַּ֣עְנָה ttᵊvaqqˈaʕnā בקע split מֵהֶ֔ם mēhˈem מִן from אַרְבָּעִ֥ים ʔarbāʕˌîm אַרְבַּע four וּ û וְ and שְׁנֵ֖י šᵊnˌê שְׁנַיִם two יְלָדִֽים׃ yᵊlāḏˈîm יֶלֶד boy
2:24. qui cum se respexisset vidit eos et maledixit eis in nomine Domini egressique sunt duo ursi de saltu et laceraverunt ex eis quadraginta duos puerosAnd looking back, he saw them, and cursed them in the name of the Lord: and there came forth two bears out of the forest, and tore of them, two and forty boys.
24. And he looked behind him and saw 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.
2:24. And when he had looked back, he saw them, and he cursed them in the name of the Lord. And two bears went out from the forest, and they wounded forty-two boys among them.
2:24. 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.
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:

2:24 Он оглянулся и увидел их и проклял их именем Господним. И вышли две медведицы из леса и растерзали из них сорок два ребенка.
2:24
καὶ και and; even
ἐξένευσεν εκνευω vanish
ὀπίσω οπισω in back; after
αὐτῶν αυτος he; him
καὶ και and; even
εἶδεν οραω view; see
αὐτὰ αυτος he; him
καὶ και and; even
κατηράσατο καταραομαι curse
αὐτοῖς αυτος he; him
ἐν εν in
ὀνόματι ονομα name; notable
κυρίου κυριος lord; master
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἐξῆλθον εξερχομαι come out; go out
δύο δυο two
ἄρκοι αρκτος bear
ἐκ εκ from; out of
τοῦ ο the
δρυμοῦ δρυμος and; even
ἀνέρρηξαν αναρρηγνυμι from; out of
αὐτῶν αυτος he; him
τεσσαράκοντα τεσσαρακοντα forty
καὶ και and; even
δύο δυο two
παῖδας παις child; boy
2:24
וַ wa וְ and
יִּ֤פֶן yyˈifen פנה turn
אַֽחֲרָיו֙ ʔˈaḥᵃrāʸw אַחַר after
וַ wa וְ and
יִּרְאֵ֔ם yyirʔˈēm ראה see
וַֽ wˈa וְ and
יְקַלְלֵ֖ם yᵊqallˌēm קלל be slight
בְּ bᵊ בְּ in
שֵׁ֣ם šˈēm שֵׁם name
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
תֵּצֶ֨אנָה ttēṣˌenā יצא go out
שְׁתַּ֤יִם šᵊttˈayim שְׁנַיִם two
דֻּבִּים֙ dubbîm דֹּב bear
מִן־ min- מִן from
הַ ha הַ the
יַּ֔עַר yyˈaʕar יַעַר wood
וַ wa וְ and
תְּבַקַּ֣עְנָה ttᵊvaqqˈaʕnā בקע split
מֵהֶ֔ם mēhˈem מִן from
אַרְבָּעִ֥ים ʔarbāʕˌîm אַרְבַּע four
וּ û וְ and
שְׁנֵ֖י šᵊnˌê שְׁנַיִם two
יְלָדִֽים׃ yᵊlāḏˈîm יֶלֶד boy
2:24. qui cum se respexisset vidit eos et maledixit eis in nomine Domini egressique sunt duo ursi de saltu et laceraverunt ex eis quadraginta duos pueros
And looking back, he saw them, and cursed them in the name of the Lord: and there came forth two bears out of the forest, and tore of them, two and forty boys.
2:24. And when he had looked back, he saw them, and he cursed them in the name of the Lord. And two bears went out from the forest, and they wounded forty-two boys among them.
2:24. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
2:24: On this occasion only do we find Elisha a minister of vengeance. Perhaps it was necessary to show, at the outset of his career as a prophet, that he too, so mild and peaceful could, like Elijah, wield the terrors of God's judgments (Kg1 19:19 note). The persons really punished were, not so much the children, as the wicked parents Kg2 2:23, whose mouth-pieces the children were, and who justly lost the gift of offspring of which they had shown themselves unworthy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:24: cursed them: Kg2 1:10-12; Gen 9:25; Deu 28:15-26; Jdg 9:20, Jdg 9:57; Jer 28:16, Jer 29:21-23; Lam 3:65; Amo 7:17; Mar 11:14, Mar 11:21; Act 5:5, Act 5:9, Act 8:20, Act 13:9-11; Co2 10:6
she bears: Sa2 17:8; Pro 17:12, Pro 28:15; Hos 13:8
children of them: Exo 20:5; Kg1 13:24, Kg1 19:17, Kg1 20:36
Geneva 1599
And he turned back, and looked on them, and (n) 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.
(n) Perceiving their malicious heart against the Lord and his word, he asks God to avenge the injury done to him.
John Gill
And he turned back, and looked on them,.... With a stern countenance, thereby reproving them, and in order to intimidate them, and make them ashamed, and cause them to leave off, but to no purpose; they repeated their mockeries with great vehemence:
and cursed them in the name of the Lord; moved thereunto, not from passion and a spirit of revenge, but by an impulse of the Spirit of God:
and there came forth two she bears out of the wood; which are fiercest, and especially when bereaved of their whelps, as these might be; the wood seems to be near to Bethel, perhaps in the wilderness of Bethel, of which see Josh 8:15, and Reland (y) thinks it is the same with the wood of Ephraim, 2Kings 18:6, though the Jews, to increase the miracle, say (z) there was no wood at all, and, if there was, that there were no bears in it; but though those creatures are mostly in northern countries, yet there were of them in Judea, see 1Kings 17:34.
and tare forty and two children of them; it seems there were more than these; but such a number of them they tore to pieces and destroyed; which was very extraordinary, and was an awful punishment for their wickedness, which they knowingly and willingly committed, and of their parents in them, who had trained them up in such impiety, and put them upon it, and sent them out to do it.
(y) Palestin. Illustrat. p. 378. (z) T. Bab. Sotah, fol. 47. 1.
John Wesley
Cursed them - Nor was this punishment too great for the offence, if it be considered, that their mocking proceeded from a great malignity of mind against God; that they mocked not only a man, and an ancient man, whose very age commanded reverence; and a prophet; but even God himself, and that glorious work of God, the assumption of Elijah into heaven; that they might be guilty of many other heinous crimes, which God and the prophet knew; and were guilty of idolatry, which by God's law deserved death; that the idolatrous parents were punished in their children; and that, if any of these children were more innocent, God might have mercy upon their souls, and then this death was not a misery, but a real blessing to them, that they were taken away from that education which was most likely to expose them not only to temporal, but eternal destruction. In the name - Not from any revengeful passion, but by the motion of God's Spirit, and by God's command and commission. God did this, partly, for the terror and caution of all other idolaters and prophane persons who abounded in that place; partly, to vindicate the honour, and maintain the authority of his prophets; and particularly, of Elisha, now especially, in the beginning of his sacred ministry. Children - This Hebrew word signifies not only young children, but also those who are grown up to maturity, as Gen 32:22, Gen 34:4, Gen 37:30; Ruth 1:5.
2:252:25: Եւ գնա՛ց անտի ՚ի լեառն ՚ի Կարմեղոս, եւ անտի դարձա՛ւ ՚ի Սամարիա։
25 Եղիսէէն այնտեղից գնաց Կարմելոս լեռը եւ ապա վերադարձաւ Սամարիա:
25 Եւ անկէ Կարմեղոս լեռը գնաց, ապա Սամարիա դարձաւ։
Եւ գնաց անտի ի լեառն ի Կարմեղոս, եւ անտի դարձաւ ի Սամարիա:

2:25: Եւ գնա՛ց անտի ՚ի լեառն ՚ի Կարմեղոս, եւ անտի դարձա՛ւ ՚ի Սամարիա։
25 Եղիսէէն այնտեղից գնաց Կարմելոս լեռը եւ ապա վերադարձաւ Սամարիա:
25 Եւ անկէ Կարմեղոս լեռը գնաց, ապա Սամարիա դարձաւ։
zohrab-1805▾ eastern-1994▾ western am▾
2:252:25 Отсюда пошел он на гору Кармил, а оттуда возвратился в Самарию.
2:25 καὶ και and; even ἐπορεύθη πορευομαι travel; go ἐκεῖθεν εκειθεν from there εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount τὸ ο the Καρμήλιον καρμηλιος and; even ἐκεῖθεν εκειθεν from there ἐπέστρεψεν επιστρεφω turn around; return εἰς εις into; for Σαμάρειαν σαμαρεια Samareia; Samaria
2:25 וַ wa וְ and יֵּ֥לֶךְ yyˌēleḵ הלך walk מִ mi מִן from שָּׁ֖ם ššˌām שָׁם there אֶל־ ʔel- אֶל to הַ֣ר hˈar הַר mountain הַ ha הַ the כַּרְמֶ֑ל kkarmˈel כַּרְמֶל Carmel וּ û וְ and מִ mi מִן from שָּׁ֖ם ššˌām שָׁם there שָׁ֥ב šˌāv שׁוב return שֹׁמְרֹֽון׃ פ šōmᵊrˈôn . f שֹׁמְרֹון Samaria
2:25. abiit autem inde in montem Carmeli et inde reversus est SamariamAnd from thence he went to mount Carmel, and from thence he returned to Samaria.
25. And he went from thence to mount Carmel, and from thence he returned to Samaria.
2:25. Then he went away from there to mount Carmel. And he returned from there into Samaria.
2:25. And he went from thence to mount Carmel, and from thence he returned to Samaria.
And he went from thence to mount Carmel, and from thence he returned to Samaria:

2:25 Отсюда пошел он на гору Кармил, а оттуда возвратился в Самарию.
2:25
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
ἐκεῖθεν εκειθεν from there
εἰς εις into; for
τὸ ο the
ὄρος ορος mountain; mount
τὸ ο the
Καρμήλιον καρμηλιος and; even
ἐκεῖθεν εκειθεν from there
ἐπέστρεψεν επιστρεφω turn around; return
εἰς εις into; for
Σαμάρειαν σαμαρεια Samareia; Samaria
2:25
וַ wa וְ and
יֵּ֥לֶךְ yyˌēleḵ הלך walk
מִ mi מִן from
שָּׁ֖ם ššˌām שָׁם there
אֶל־ ʔel- אֶל to
הַ֣ר hˈar הַר mountain
הַ ha הַ the
כַּרְמֶ֑ל kkarmˈel כַּרְמֶל Carmel
וּ û וְ and
מִ mi מִן from
שָּׁ֖ם ššˌām שָׁם there
שָׁ֥ב šˌāv שׁוב return
שֹׁמְרֹֽון׃ פ šōmᵊrˈôn . f שֹׁמְרֹון Samaria
2:25. abiit autem inde in montem Carmeli et inde reversus est Samariam
And from thence he went to mount Carmel, and from thence he returned to Samaria.
2:25. Then he went away from there to mount Carmel. And he returned from there into Samaria.
2:25. And he went from thence to mount Carmel, and from thence he returned to Samaria.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:25: Carmel - Where Elisha held gatherings for religious purposes Kg2 4:23-25 during one period of his life, if he did not actually reside there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:25: mount Carmel: Kg2 4:25; Kg1 18:19, Kg1 18:42
Next: 4 Kings (2 Kings) Chapter 3
John Gill
And he went from thence to Mount Carmel,.... Where Elijah used to frequent, and where also there might be a school of the prophets; this, according to Bunting (a), was fifty six miles from Bethel:
and from thence he returned to Samaria; the capital of the kingdom of Israel; there to bear his testimony against idolatry, to reprove for it, and reclaim from it; this, as the same writer says (b), was thirty two miles from Carmel.
(a) Travels, &c. p. 206. (b) Ibid.