2 Kings 1:4
WEB
Now therefore Yahweh says, “You will not come down from the bed where you have gone up, but you will surely die.”’” Then Elijah departed.
BSB
Therefore this is what the LORD says: ‘You will not get up from the bed on which you are lying. You will surely die.’” So Elijah departed.
KJV
Now therefore thus saith the LORD, Thou shalt not come down from that bed on which thou art gone up, but shalt surely die. And Elijah departed.
Matthew Henry
Hebrew interlinear
H3651
adv — set upright, just, rightly, so
Derivation: from 3559;
properly, set upright; hence (figuratively as adjective) just; but usually (as adverb or conjunction) rightly or so (in various applications to manner, time and relation; often with other particles)
KJV: after that (this, -ward, -wards), as... as, (for-) asmuch as yet, be (for which) cause, following, howbeit, in (the) like (manner, -wise), × the more, right, (even) so, state, straightway, such (thing), surely, there (where) -fore, this, thus, true, well, × you.
forasmuch as
כִּי עַל כֵּן forasmuch as
adj — right
כֵּן adj. right, veritable, honest
1. right
2. veritable, true
3. pl. concr. honest (men)
adv — so
כֵּן adv. so
H3541
prt — like this, thus, so, here, hither, now
Derivation: from the prefix k and 1931;
properly, like this, i.e. by implication, (of manner) thus (or so); also (of place) here (or hither); or (of time) now
KJV: also, here, hitherto, like, on the other side, so (and much), such, on that manner, (on) this (manner, side, way, way and that way), mean while, yonder.
demonstr.adv — thus
כֹּה demonstr.adv. thus, here
1. of manner, thus
2. of place, here
3. of time, hitherto
H559
v — say
Derivation: a primitive root;
to say (used with great latitude)
KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, (at the, give) command(-ment), commune, consider, declare, demand, × desire, determine, × expressly, × indeed, × intend, name, × plainly, promise, publish, report, require, say, speak (against, of), × still, × suppose, talk, tell, term, × that is, × think, use (speech), utter, × verily, × yet.
vb — utter
אָמַר 5287 vb. utter, say
Qal
1. Say
2. Say in the heart (= think)
3. Promise
4. Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
H3068
n-pr — Existent, Jeho-vah
Derivation: from 1961;
(the) self-Existent or Eternal; Jeho-vah, Jewish national name of God
KJV: Jehovah, the Lord. Compare 3050, 3069.
n.pr.dei — God
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
I. יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
II.
1. יהוה is used with אלהים and suffixes, especially in D
2. the phrase † אֲנִי יהוה is noteworthy
3. יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
H4296
n-f — bed, sofa, litter, bier
Derivation: from 5186;
a bed (as extended) for sleeping or eating; by analogy, a sofa, litter or bier
KJV: bed(-chamber), bier.
n.f — couch
מִטָּה n.f. couch, bed (place of reclining)
H834
r — who, which, what, that, when, where, how, because, in order that
Derivation: a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.
KJV: × after, × alike, as (soon as), because, × every, for, + forasmuch, + from whence, + how(-soever), × if, (so) that ((thing) which, wherein), × though, + until, + whatsoever, when, where (+ -as, -in, -of, -on, -soever, -with), which, whilst, + whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection.
part. of relation — who
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
adv — in which
בַאֲשֶׁר
a. in (that) which
b. adv. in (the place) where
c. conj. in that, inasmuch as
d. on account of whom?
conj — according as
כַּאֲשֶׁר conj. according as, as, when
1. according to that which, according as, as
2. with a causal force, in so far as, since
3. with a temporal force, when
adv — who
מֵאֲשֶׁר
a. from (or than) that which
b. adv. from (the place) where
c. conj. from (the fact) that …, since
H5927
v — ascend, high, mount
Derivation: a primitive root;
to ascend, intransitively (be high) or actively (mount); used in a great variety of senses, primary and secondary, literal and figurative
KJV: arise (up), (cause to) ascend up, at once, break (the day) (up), bring (up), (cause to) burn, carry up, cast up, shew, climb (up), (cause to, make to) come (up), cut off, dawn, depart, exalt, excel, fall, fetch up, get up, (make to) go (away, up); grow (over) increase, lay, leap, levy, lift (self) up, light, (make) up, × mention, mount up, offer, make to pay, perfect, prefer, put (on), raise, recover, restore, (make to) rise (up), scale, set (up), shoot forth (up), (begin to) spring (up), stir up, take away (up), work.
vb — go up
עָלָה 890 vb. go up, ascend, climb
Qal
1. of persons, go up, ascend, in local relations
2. go up, in personal relations
3. of animals, go or come up
4. of vegetation, spring up, grow, shoot forth
5. of natural phenom., go up, rise
6. of inanimate things, instead of passive construction
7. of thoughts
8. come up before God, arrogance
9. go up, extend, of boundary
10. excel
Niph.
1.
a. be brought up
b. be taken up
c.
(1). pass., be taken up, away
(2). reflex., take oneself away from, get up from
2. reflex.: take oneself away
3. be exalted, of God
Hiph.
1. bring up persons
2. in personal relations
3. bring up animals
4. cause to ascend
5. mentally
6. offer a present; bring up tithe to
7. exalt
8. cause to ascend (in flame), offer sacrifice
Hoph.
1. be carried away
2. be taken up into, inserted in
3. be offered
Hithp. lift oneself
H8033
adv — there, then, thither, thence
Derivation: a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or thence
KJV: in it, thence, there (-in, of, out), thither, whither.
adv — there
שָׁם adv. there, thither
H3808
adv — not, no
Derivation: or לוֹא; or לֹה; (Deuteronomy 3:11), a primitive particle;
not (the simple or abs. negation); by implication, no; often used with other particles
KJV: × before, or else, ere, except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), (× as though...,(can-), for) not (out of), of nought, otherwise, out of, surely, as truly as, of a truth, verily, for want, whether, without.
adv — not
לֹא or לוֹא adv. not
H3381
v — descend, go downwards, fall, bring down
Derivation: a primitive root;
to descend (literally, to go downwards; or conventionally to a lower region, as the shore, a boundary, the enemy, etc.; or figuratively, to fall); causatively, to bring down (in all the above applications)
KJV: × abundantly, bring down, carry down, cast down, (cause to) come(-ing) down, fall (down), get down, go(-ing) down(-ward), hang down, × indeed, let down, light (down), put down (off), (cause to, let) run down, sink, subdue, take down.
vb — come down
יָרַד 380 vb. come or go down, descend
Qal 306
1.
a. come or go down
b. go down (usu. from mountain or hill-country into plain), to battle
c. go down to (acc.) threshing-floor
d. go down (abs.) from Palestine to Egypt
e. from Jerusalem
f. from altar
g. go down
h. = sink, in water
i. go down to She’ôl
j. fig. going down (dissolving) in tears
k. = be prostrated
2. of divine manifestations: descend
3. of inanimate things
Hiph.
1. cause to come or go down
a. bring down
b. send down rain = cause to flow down
c. = lay prostrate to (acc.) threshing-floor
d. bring down to She’ôl
2. take down (from cart)
3. let down
Hoph.
1. be brought down
2. be taken down
H4480
prep — part, from, out of
Derivation: or מִנִּי; or מִנֵּי; (constructive plural) (Isaiah 30:11); for 4482;
properly, a part of; hence (prepositionally), from or out of in many senses
KJV: above, after, among, at, because of, by (reason of), from (among), in, × neither, × nor, (out) of, over, since, × then, through, × whether, with.
prep — out of
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
1. with verbs expressing (or implying) separation or removal
a. from, against
b. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
c. of position, off, on the side of, on
2. Out of, Gk. ἐκ, Lat. ex
3. Partitively
4. Of time—
a. as marking the terminus a quo, the anterior limit of a continuous period from, since
b. as marking the period immediately succeeding the limit after
c. towards, to
5. (וְעַד) עַד … מִן from … even to
6. In comparisons, beyond, above
7. מן is prefixed to an infin.:
a. with causal force, from, on account of, through
b. after verbs implying restraint, prevention, cessation, etc.
c. with a temporal force, since, after
8. Once as a conj. before a finite verb. that
9. In compounds:
n. [m.] — portion
[מֵן] n. [m.] portion
H3588
conj — relative conjunction
Derivation: a primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent;
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
KJV: and, (forasmuch, inasmuch, where-) as, assured(-ly), but, certainly, doubtless, else, even, except, for, how, (because, in, so, than) that, nevertheless, now, rightly, seeing, since, surely, then, therefore, (al-) though, till, truly, until, when, whether, while, whom, yea, yet.
conj — that
כִּי conj. that, for, when
1. that
2.
a. Of time, when, of the past
b. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
c. when or if, with a concessive force, i.e. though
3. Because, since
relative conjunction
כִּי אם־
1. each part. retaining its independent force, and relating to a different clause:
a. that if
b. for if
2. (About 140 t.) the two particles being closely conjoined, and relating to the same clause—
a. limiting the prec. clause, except
b. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
c. after an oath, surely
forasmuch as
כִּי עַל כֵּן forasmuch as
H4191
v — die, kill
Derivation: a primitive root;
to die (literally or figuratively); causatively, to kill
KJV: × at all, × crying, (be) dead (body, man, one), (put to, worthy of) death, destroy(-er), (cause to, be like to, must) die, kill, necro(-mancer), × must needs, slay, × surely, × very suddenly, × in (no) wise.
vb — die
מוּת vb. die
Qal
1. die, of natural or other causes
2. die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
1. abs., elsewhere c. acc., subj. man
2. subj. God, by inflicting penalty
3. of animals killing men
4. bring to a premature death
Hoph. be killed, put to death
H3212
v — walk, carry
Derivation: a primitive root (compare 1980);
to walk (literally or figuratively); causatively, to carry (in various senses)
KJV: × again, away, bear, bring, carry (away), come (away), depart, flow, follow(-ing), get (away, hence, him), (cause to, made) go (away, -ing, -ne, one's way, out), grow, lead (forth), let down, march, prosper, pursue, cause to run, spread, take away (-journey), vanish, (cause to) walk(-ing), wax, × be weak.
vb — go
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
I. lit.
1. of persons
2. Also of animals, in similar meanings and combinations
3. in like manner of inanimate things
4. The inf. abs. is often used
a. as in other vbs., quite independently
b. to intensify meaning of finite form
c. most noteworthy is the joining of the Inf. abs.
(1). with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
(2). with a foll. vb. fin. c. ו consec. (rare)
(3). in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
(4). twice, where vb. fin. is not הלך, but another vb. denoting motion
(5). quite by itself
(6). 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
d. akin to the use of Inf. abs. are some instances of Pt.
5. In combination with other verbal forms
II. Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
1. pass away, die
2. live (‘walk’), in general
3. of moral and religious life
4. other fig. uses
Pi. (chiefly poet. and late)
1. walk in or with a throng
2. also of walking about = living
3. depart, go entirely away
4. fig. of mode of life, action, etc.
Hithp. walk, walk about, move to and fro
Hiph.
1. lead, bring
2. lead away
3. carry, bring
4. fig. of influence on character
5.
a. cause to walk, go
b. cause to flow, run
c. cause to depart, retire, go back
H452
n-pr-m — Elijah
Derivation: or prolonged אֵלִיָּהוּ; from 410 and 3050; God of Jehovah;
Elijah, the name of the famous prophet and of two other Israelites
KJV: Elijah, Eliah.
n.pr.m — Elijah
אֵלִיָּה; אֵלִיָּ֫הוּ n.pr.m. (Yah(u) is God)
a. Elijah, the great prophet of the reign of Ahab
b. Benjamite
c. a priest of Ezra’s time
d. a son of Elam
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Verses 1–8
2 Kings 1:1–8
We have here Ahaziah, the wicked king of Israel, under God's rebukes both by his providence and by his prophet, by his rod and by his word.
I. He is crossed in his affairs. How can those expect to prosper that do evil in the sight of the Lord, and provoke him to anger? When he rebelled against God, and revolted from his allegiance to him, Moab rebelled against Israel, and revolted from the subjection that had long paid to the kings of Israel, Kg2 1:1. The Edomites that bordered on Judah, and were tributaries to the kings of Judah, still continued so, as we find in the chapter before (v. 47), till, in the wicked reign of Joram, they broke that yoke (Kg2 8:22) as the Moabites did now. If men break their covenants with us, and neglect their duty, we must reflect upon our breach of covenant with God, and the neglect of our duty to him. Sin weakens and impoverishes us. We shall hear of the Moabites, Kg2 3:5.
II. He is seized with sickness in body, not from any inward cause, but by a severe accident. He fell down through a lattice, and was much bruised with the fall; perhaps it threw him into a fever, Kg2 3:2. Whatever we go, there is but a step between us and death. A man's house is his castle, but not to secure him against the judgments of God. The cracked lattice is a fatal to the son, when God pleases to make it so, as the bow drawn at a venture was to the father. Ahaziah would not attempt to reduce the Moabites, lest he should perish in the field of battle: but he is not safe, though he tarry at home. Royal palaces do not always yield firm footing. The snare is laid for the sinner in the ground where he thinks least of it, Job 18:9, Job 18:10. The whole creation, which groans under the man's sin, will at length sink and break under the weight, like this lattice. He is never safe that has God for his enemy.
III. In his distress he sends messengers to enquire of the god Ekron whether he should recover or no, Kg2 1:2. And here, 1. His enquiry was very foolish: Shall I recover? Even nature itself would rather have asked, "What means may I use that I may recover?" But as one solicitous only to know his fortune, not to know his duty, his question is only this, Shall I recover? to which a little time would give an answer. We should be more thoughtful what will become of us after death than how, or when, or where, we shall die, and more desirous to be told how we may conduct ourselves well in our sickness, and get good to our souls by it, than whether we shall recover from it. 2. His sending to Baal-zebub was very wicked; to make a dead and dumb idol, perhaps newly erected (for idolaters were fond of new gods), his oracle, was not less a reproach to his reason than to his religion. Baal-zebub, which signifies the lord of a fly, was one of their Baals that perhaps gave his answers either by the power of the demons or the craft of the priests, with a humming noise, like that of a great fly, or that had (as they fancied) rid their country of the swarms of flies wherewith it was infested, or of some pestilential disease brought among them by flies. Perhaps this dunghill-deity was as famous then as the oracle of Delphos was, long afterwards, in Greece. In the New Testament the prince of the devils is called Beel-zebub (Mat 12:24), for the gods of the Gentiles were devils, and this perhaps grew to be one of the most famous.
IV. Elijah, by direction from God, meets the messengers, and turns them back with an answer that shall save them the labour of going to Ekron. Had Ahaziah sent for Elijah, humbled himself, and begged his prayers, he might have had an answer of peace; but if he send to the god of Ekron, instead of the God of Israel, this, like Saul's consulting the witch, shall fill the measure of his iniquity, and bring upon him a sentence of death. Those that will not enquire of the word of God for their comfort shall be made to hear it, whether they will or not, to their amazement.
1. He faithfully reproves his sin (Kg2 1:3): Is it not because there is not (that is, because you think there is not) a God in Israel (because there is no God, none in Israel, so it may be read), that you go to enquire of Baal-zebub, the god of Ekron, a despicable town of the Philistines (Zac 9:7), long since vanquished by Israel? Here, (1.) The sin was bad enough, giving that honour to the devil which is due to God alone, which was done as much by their enquiries as by their sacrifices. Note, It is a very wicked thing, upon any occasion or pretence whatsoever, to consult with the devil. This wickedness reigned in the heathen world (Isa 47:12, Isa 47:13) and remains too much even in the Christian world, and the devil's kingdom is supported by it. (2.) The construction which Elijah, in God's name, puts upon it, makes it much worse: "It is because you think not only that the God of Israel is not able to tell you, but that there is no God at all in Israel, else you would not send so far for a divine answer." Note, A practical and constructive atheism is the cause and malignity of our departures from God. Surely we think there is no God in Israel when we live at large, make flesh our arm, and seek a portion in the things of this world.
2. He plainly reads his doom: Go, tell him he shall surely die, Kg2 1:4. "Since he is so anxious to know his fate, this is it; let him make the best of it." The certain fearful looking for of judgment and indignation which this message must needs cause cannot but cut him to the heart.
V. The message being delivered to him by his servants, he enquires of them by whom it was sent to him, and concludes, by their description of him, that it must be Elijah, Kg2 1:7, Kg2 1:8. For, 1. His dress was the same that he had seen him in, in his father's court. He was clad in a hairy garment, and had a leathern girdle about him, was plain and homely in his garb. John Baptist, the Elias of the New Testament, herein resembled him, for his clothes were made of hair cloth, and he was girt with a leathern girdle, Mat 3:4. He that was clothed with the Spirit despised all rich and gay clothing. 2. His message was such as he used to deliver to his father, to whom he never prophesied good, but evil. Elijah is one of those witnesses that still torment the inhabitants of the earth, Rev 11:10. He that was a thorn in Ahab's eyes will be so in the eyes of his son while he treads in the steps of his father's wickedness; and he is ready to cry out, as his father did, Hast thou found me, O my enemy? Let sinners consider that the word which took hold of their fathers is still as quick and powerful as ever. See Zac 1:6; Heb 4:12.
Cross-references: 2Kgs 1:1 · 2Kgs 8:22 · 2Kgs 3:5 · 2Kgs 3:2 · Job 18:9 · Job 18:10 · 2Kgs 1:2 · Matt 12:24 · 2Kgs 1:3 · Zech 9:7 · Isa 47:12 · Isa 47:13 · 2Kgs 1:4 · 2Kgs 1:7 · 2Kgs 1:8 · Matt 3:4 · Rev 11:10 · Zech 1:6 · Heb 4:12