|* II Kings 2
II Kings 1 brought us Moab rebelling against Israel after the death of Ahab, and Ahab's son Ahaziah having to confront the threat. Father's Word doesn't mention anything concerning this confrontation; instead, His Word immediately turns to Ahaziah next falling through some lattice work in one of the upper windows of his palatial palace and causing serious injury to himself. As he lay on his bed, he sent for his counselors in order to send them to Ekron for them to seek the counsel of baal-zebub to find out whether he'd recover from his injuries. Father then manifest Himself as an Angel in order to appear to Elijah and tell him to stop Ahaziah's counselors before they got too far into their journey and tell them to go back to Samaria and tell Ahaziah that Father wants to know "Is it because YHVH is not in Samaria that Ahaziah is seeking the counsel of baal-zebub?" The counselors then return to Ahaziah's bedchamber and relay to him what had transpired upon meeting Elijah; however, because of their quick return, Ahaziah who was surprised to see them so soon, was also none too pleased with his counselors for their not following through with seeking the counsel of baal-zebub before returning to him. It pleased him even less to hear that Father had said that because of his seeking the counsel of baal-zebub and not Father, that he would not recover from his injuries; but, instead in the not too distant future, would return Home to Father. It also enraged him to find out that it was his own father's nemesis Elijah who had stopped them and relayed Father's message to them; so, after hearing of this, on three occasions Ahaziah summoned one of his Military Captains who commanded 50 men and told them to go and find Elijah and bring him to the king, two of those Captains and his 50 men upon finding Elijah and demanding him to come with them back to Ahaziah were consumed by fire, upon the third Captain and his 50 men finding Elijah, they had a different attitude and were instead humble before Elijah and asked if he would not consume them by fire and also if he would return with them to Samaria, Father had already told Elijah to return as he would not be harmed, and he did so. Upon returning, he repeated to Ahaziah what he had already told Ahaziah's counselors: i.e., that Ahaziah would not recover from his injuries; but, instead, would in the very near future return Home to Father. Not long after being told of his impending death, Father's prophesy comes to pass and Ahaziah indeed dies and returns Home to Father. As he has no children of his own, his younger brother Jehoram by default becomes the next king of Israel, and does so in the 2nd year of Jehoshaphat's son Jehoram, king of Judah; sadly, unlike Jehoram of Judah, Jehoram of Israel continues like his brother and father before him, and continues to sin without any thought of Father, and also causing all Israel to likewise do the same.
This is where we'll pick things up in this Chapter; i.e., with a Jehoram ruling over each of the two kingdoms; however, Father's Word will first turn our attention to the transfiguration of Elijah back to Father. This is a unique situation as, there are only two instances in all of Father's Word where someone didn't actually die; but, yet, returned Home to Father being transfigured as they were doing so. The first was Enoch of which we can read of in two places: Genesis 5:24 and Hebrews 11:5: Genesis 5:24 And Enoch walked with God: and he was not; for God took him., and now in the New Testament: Hebrews 11:5 By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.; and the second—Elijah—we're about to read of here in II Kings 2. There was also one—Moses—who, though Father's Word says he died, we know that no man buried him, and as can be read in Matthew 17:1-9 he showed up on the Mount of Transfiguration with Jesus and Elijah.
With that introduction being said, let's go to Father and ask Him for His Blessings on our Study of His Word: "Father, we come to you right now to thank you for inviting us to Your table in order that we might be able to partake of and receive Your Spiritual Meat, and Father, as we prepare to dine on the sustenance which sustains our inner man, we ask that You O LORD open our ears and eyes, that we might be able to hear and see your Truths, open our hearts and minds and prepare us in order that we may receive Your Truth. We Pray for Your understanding of Your Word, we seek Your knowledge in Your Word and most importantly Father, we Pray for and desire Your Wisdom from Your Word, in Jesus' Precious name we Pray, thank You Father, Amen."
I Kings 22:51-II Kings 8:15 ISRAEL. (Introversion.)
II Kings 2:1-25 Elijah.
II Kings 2:1-25 ELIJAH TRANSLATION. (Alternation.)
II Kings 2:1 Translation purposed.
II Kings 2:1 Elisha accompanies Elijah from Gilgal.
II Kings 2:1-24 Translation effected.
II Kings 2:1 And it came to pass, when the LORD would take up Elijah (God of YHVH; or, my God is YHVH) into heaven by a whirlwind, that Elijah went with Elisha (YAH his Salvation) from Gilgal (rolling; or, wheel). -> Father is about to take His Prophet of prophets Home to Him; however, He will not allow Elijah to see death. Instead, as I pointed out in my introduction, Father will transfigure him as He had transfigured Enoch.
So then, how will Father take Elijah Home to Him? By way of one of the vehicles that He Himself came to this Age to see Ezekiel when He brought His throne with Him and appeared to Ezekiel in Ezekiel 1: Ezekiel 1:4 And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. -> Three things we need to look more closely at in this verse: (1) "whirlwind;" (2) "the colour of amber;" and (3) "the midst of the fire." This whirlwind in the Strong's Concordance is Hebrew word number: H5591 - סערה סער, - sa‛ar or se‛ârâh, pronounced - sah'-ar, seh-aw-raw', and means: From H5590; a hurricane: - storm (-y), tempest, whirlwind.; so, in other words, this hurricane was much as the “jet blast” from the exhaust of an aircraft. We know this because of the other two words we’re looking at in this verse. So, let’s look at the second word “amber,” it in the Strong’s Concordance is Hebrew word number: H2830 - חשׁמל, - chashmal or khash-mal', and means: Of uncertain derivation; probably bronze or polished spectrum metal: - amber.; so, in other words, this was the shell or skin of a vehicle which happened to be in the sky (whirlwind) and it had an exhaust as identified by the term “midst of the fire:” which in the Strong’s Concordance is Hebrew word number: H784 - אשׁ, - êsh aysh, and means: A primitive word; fire (literally or figuratively): - burning, fiery, fire, flaming, hot.; again, this fiery heat is from the exhaust of an aircraft of some sort. We know it was not a UFO as it simply was a mode of transportation that is far beyond our imaginations of today's minds. There are no mysteries as far as Father's Word is concerned, once you understand His plan.
From Gilgal=Elijah and Elisha are taking the exact reverse route used by our forefathers upon their entering into the Promised Land.
Elijah=“Has been well entitled "the grandest and the most romantic character that Israel ever produced." "Elijah the Tishbite,... of the inhabitants of Gilead" is literally all that is given us to know of his parentage and locality. Of his appearance as he "stood before" Ahab with the suddenness of motion to this day characteristic of the Bedouins from his native hills, we can perhaps realize something from the touches, few but strong, of the narrative. His chief characteristic was his hair, long and thick, and hanging down his back. His ordinary clothing consisted of a girdle of skin round his loins, which he tightened when about to move quickly I Kings 18:46. But in addition to this he occasionally wore the "mantle" or cape of sheepskin which has supplied us with one of our most familiar figures of speech. His introduction, in what we may call the first act of his life, is the most startling description. He suddenly appears before Ahab, prophesies a three-years drought in Israel, and proclaims the vengeance of Jehovah for the apostasy of the king. Obliged to flee from the vengeance of king, or more probably of the queen, compare with I Kings 19:2, he was directed to the brook Cherith. There in the hollow of the torrent bed he remained, supported in the miraculous manner with which we are all familiar, till the failing of the brook obliged him to forsake it. His next refuge was at Zarephath. Here in the house of the widow woman Elijah performed the miracles of prolonging the oil and the meal, and restored the son of the widow to life after his apparent death 1 Kings 17. In this or some other retreat an interval of more than two years must have elapsed. The drought continued, and at last the full horrors of famine, caused by the failure of the crops, descended on Samaria. Again Elijah suddenly appears before Ahab. There are few more sublime stories in history than the account of the succeeding events --with the servant of Jehovah and his single attendant on the one hand, and the 850 prophets of Baal on the other; the altars, the descending fire of Jehovah consuming both sacrifice and altar; the rising storm, and the ride across the plain to Jezreel. 1 Kings 18 . Jezebel vows vengeance, and again Elijah takes refuge in flight into the wilderness, where he is again miraculously fed, and goes forward, in the strength of that food, a journey of forty days to the mount of God, even to Horeb, where he takes refuge in a cave, and witnesses a remarkable vision of YHVH I Kings 19:9-18. He receives the divine communication, and sets forth in search of Elisha, whom he finds ploughing in the field, and anoints him prophet in his place. Chapter 19. For a time little is heard of Elijah, and Ahab and Jezebel probably believed they had seen the last of him. But after the murder of Naboth, Elijah, who had received an intimation from Jehovah of what was taking place, again suddenly appears before the king, and then follow Elijah's fearful denunciation of Ahab and Jezebel, which may possibly be recovered by putting together the words recalled by Jehu II Kings 9:26,36,37, and those given in I Kings 21:19-25. A space of three or four years now elapses, compare with I Kings 22:1,51; II Kings 1:17 before we again catch a glimpse of Elijah. Ahaziah is on his death-bed I Kings 22:51; II Kings 1:1,2, and sends to an oracle or shrine of Baal to ascertain the issue of his illness; but Elijah suddenly appears on the path of the messengers, without preface or inquiry utters his message of death, and as rapidly disappears. The wrathful king sends two bands of soldiers to seize Elijah, and they are consumed with fire; but finally the prophet goes down and delivers to Ahaziah's face the message of death. No long after Elijah sent a message to Jehoram denouncing his evil doings, and predicting his death II chronicles 21:12-15. It was at Gilgal --probably on the western edge of the hills of Ephraim-- that the prophet received the divine intimation that his departure was at hand. He was at the time with Elisha, who seems now to have become his constant companion, and who would not consent to leave him. "And it came to pass as they still went on and talked, that, behold, a chariot of fire and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven." Fifty men of the sons of the prophets ascended the abrupt heights behind the town, and witnessed the scene. How deep was the impression which he made on the mind of the nation may be judged of from the fixed belief which many centuries after prevailed that Elijah would again appear for the relief and restoration of his country, as Malachi prophesied Malachi 4:5. He spoke, but left no written words, save the letter to Jehoram king of Judah II Chronicles 21:12-15.”.
Elisha=“Son of Shaphat of Abel-meholah; the attendant and disciple of Elijan, and subsequently his successor as prophet of the kingdom of Israel. The earliest mention of his name is in the command to Elijah in the cave at Horeb I Kings 19:16-17. Elijah sets forth to obey the command, and comes upon his successor engaged in ploughing. He crosses to him and throws over his shoulders the rough mantle --a token at once of investiture with the prophet's office and of adoption as a son. Elisha delayed merely to give the farewell kiss to his father and mother and preside at a parting feast with his people, and then followed the great prophet on his northward road. We hear nothing more of Elisha for eight years, until the translation of his master, when he reappears, to become the most prominent figure in the history of his country during the rest of his long life. In almost every respect Elisha presents the most complete contrast to Elijah. Elijah was a true Bedouin child of the desert. If he enters a city it is only to deliver his message of fire and be gone. Elisha, on the other hand, is a civilized man, an inhabitant of cities. His dress was the ordinary garment of an Israelite, the begged , probably similar in form to the long abbeyeh of the modern Syrians II Kings 2:12. His hair was worn trimmed behind, in contrast to the disordered locks of Elijah, and he used a walking-staff II Kings 4:29, of the kind ordinarily carried by grave or aged citizens Zechariah 8:4. After the departure of his master, Elisha returned to dwell at Jericho II Kings 2:18, where he miraculously purified the springs. We next meet with Elisha at Bethel, in the heart of the country, on his way from Jericho to Mount Carmel II Kings 2:23. The mocking children, Elisha's curse and the catastrophe which followed are familiar to all. Later he extricates Jehoram king of Israel, and the kings of Judah and Edom, from their difficulty in the campaign against Moab arising from want of water II Kings 3:4-27. Then he multiplies the widow's oil II Kings 4:5. The next occurrence is at Shunem, where he is hospitably entertained by a woman of substance, whose son dies, and is brought to life again by Elisha II Kings 4:8-37. Then at Gilgal he purifies the deadly pottage II Kings 4:38-41, and multiplies the loaves II Kings 4:42-44. The simple records of these domestic incidents amongst the sons of the prophets are now interrupted by an occurrence of a more important character II Kings 5:1-27. The chief captain of the army of Syria, Naaman, is attacked with leprosy, and is sent by an Israelite maid to the prophet Elisha, who directs him to dip seven times in the Jordan, which he does and is healed II Kings 5:1-14, while Naaman's servant, Gehazi, he strikes with leprosy for his unfaithfulness II Kings 5:20-27. Again the scene changes. It is probably at Jericho that Elisha causes the iron axe to swim II Kings 6:1-7. A band of Syrian marauders are sent to seize him, but are struck blind, and he misleads them to Samaria, where they find themselves in the presence of the Israelite king and his troops II Kings 6:8-23. During the famine in Samaria II Kings 6:24-33, he prophesied incredible plenty II Kings 7:1-2, which was soon fulfilled II Kings 7:3-20. We next find the prophet at Damascus. Benhadad the king is sick, and sends to Elisha by Hazael to know the result. Elisha prophesies the king's death, and announces to Hazael that he is to succeed to the throne II Kings 7:8,15. Finally this prophet of God, after having filled the position for sixty years, is found on his death-bed in his own house II Kings 13:14-19. The power of the prophet, however, does not terminate with his death. Even in the tomb he restores the dead to life II Kings 13:21.”.
Gilgal=“The site of the first camp of the Israelites on the west of the Jordan, the place at which they passed the first night after crossing the river, and where the twelve stones were set up which had been taken from the bed of the stream Joshua 4:19-20, we can compare this with Joshua 4:3 where also they kept the first passover in the land of Canaan Joshua 5:10. It was "in the east border of Jericho," apparently on a hillock or rising ground Joshua 5:3, compare Joshua 5:9. In the Arboth-Jericho (Authorized Version "the plains"), that is, the hot depressed district of the Ghor which lay between the town and the Jordan Joshua 5:10. Here Samuel was judge, and Saul was made king. We again have a glimpse of it, some sixty years later, in the history of David's return to Jerusalem II Samuel 19:40. A Gilgal is spoken of in Joshua 15:7 in describing the north border of Judah. In Joshua 18:17 it is given as Geliloth. Gilgal near Jericho is doubtless intended.”.
II Kings 2:2-24 TRANSLATION EFFECTED.(Introversion.)
II Kings 2:2 Bethel.
II Kings 2:2-5 Journey.
II Kings 2:2 And Elijah said unto Elisha, “Tarry here, I pray thee; for the LORD hath sent me to Beth-el (house of God).” 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. -> If you’ll recall from I Kings 19:16, Father had revealed to Elijah that his duty here on earth was about finished and that he was to anoint Elisha to take his place, the anointing had already taken place and now this time is at hand. Therefore Elijah is now about to make his final preparation to return Home to Father and he therefore tells Elisha to stay here in Gilgal while he goes and does what he needs to do before returning Home. Elisha replies by pledging an oath that he will not stay in Gilgal while Elijah departs from him to do what he has to do, he wants to be beside Elijah every step of the way until Elijah does return Home, he even wants to witness Elijah’s transfiguration if at all possible.
Again, Father had already let it be known that at the appointed time Elisha would take over Elijah’s duties and that he would be gone. Now Elisha wants the same degree of authority that Elijah had; only, Elisha is going to ask for a double portion. Father told Elijah that; "today I'm taking you home," and to Elisha He said, "today is the day that you are going to lose your teacher." Elisha will no longer have his mentor and spiritual father, as Elijah told Elisha to be prepared for what is about to happen.
Stop and think of it for a moment brethren as, Elijah woke up in the morning, and he knew that that would be his last day on earth in his flesh body. At the same time also all the prophets that he was teaching knew that it was happening today. No, Elijah was not going to die, but be translated into another dimension. These Prophets knew that God had taken another centuries prior when Enoch was taken, but here the same event was going to happen again. Of course the first thing that Elijah would be thinking of was the work that he had started in the name of the Lord. That became foremost in his mind. Remember, Jezebel had tried to destroy all the prophets, but Elijah had reestablished three separate schools after the loss of those hundreds of prophets. So Father is going to first allow Elijah to return to each of these three schools and alert them also that this was the day that God would take him. So, on this day Elisha would now take over the position of and continue the work of Elijah.
Down=Elijah and Elisha went down from Gilgal, therefore the Gilgal mentioned in verse v2:1 above cannot be the well known Gilgal near Jericho as, if you'll look at and pay attention to the map I linked to "beth-el" in this verse, you'll notice that Gilgal, and Jericho are to the right edge of the map, and that Beth-el is to the west, north\west heading from Gilgal; therefore, this Gilgal must be another Gilgal and probably one of the lesser known ones, possibly the one which was between Tibneh and Shiloh.
Beth-el=“Well known city and holy place of central Palestine, about 12 mlles north of Jerusalem. If we are to accept the precise definition of Genesis 12:8 the name of Bethel would appear to have existed at this spot even before the arrival of Abram in Canaan Genesis 12:8; 13:3,4. Bethel was the scene of Jacob's vision Genesis 28:11-19; 31:13. Jacob lived there Genesis 35:1-8. The original name was Luz Judges 1:22,23. After the conquest Bethel is frequently heard of. In the troubled times when there was no king in Israel, it was to Bethel that the people went up in their distress to ask counsel of God Judges 20:18,26,31; 21:2. Authorized Version, "house of God." Here was the ark of the covenant Judges 20:26-28; 21:4. Later it is named as one of the holy cities to which Samuel went on circuit I Samuel 7:16. Here Jeroboam placed one of the two calves of gold. Toward the end of Jeroboam's life Bethel fell into the hands of Judah II Chronicles 13:19. Elijah visited Bethel, and we hear of "sons of the prophets" as resident there II Kings 2:2,3. But after the destruction of Baal worship by Jehu Bethel comes once more into view II Kings 10:29. After the desolation of the northern kingdom by the king of Assyria, Bethel still remained an abode of priests II Kings 17:27,28. In later times Bethel is named only once under the scarcely-altered name of Beitin . Its ruins still lie on the righthand side of the road from Jerusalem to Nablus. Beth-el is also a town in the south part of Judah, named in Joshua 12:16 and I Samuel 30:27. In Joshua 15:30; 19:4; I Chronicles 4:29,30 the place appears under the name of CHESIL, BETHUL and BETHUEL. Hiel the Bethelite is recorded as the rebuilder of Jericho I Kings 16:34. In Joshua 16:1 and I Samuel 13:2 Mount Bethel, a hilly section near Beth-el, is referred to .”.
II Kings 2:3 Bethel.
II Kings 2:3 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.” -> As we can see by what these students of Elijah's say to Elisha when he arrives, Father indeed had made it known unto them that Elijah was returning Home this day. Why would Father reveal it to them? Possibly as a faith builder for them; for, if they physically witnessed something He told them was going to come to pass, then they would know in their hearts what He told them was true, and then they would never doubt Him if He told\shown them something in the future.
Upon hearing Elijah's students tell him that his mentor would be returning Home today, Elisha basically told them to hush themselves; as, he also knew it, and didn't want to dwell upon it.
II Kings 2:4 Jericho.
II Kings 2:4 And Elijah said unto him, “Elisha, tarry here, I pray thee; for the LORD hath sent me to Jericho (fragrant; or, place of fragrance).” And he said, “As the LORD liveth, and as thy soul liveth, I will not leave thee.” So they came to Jericho. -> Again, Elijah tells Elisha to stay put while Father sends him on another mission before calling him Home to Him, and again Elisha tells his mentor by an oath that he will not leave his side.
The LORD hath sent me to Jericho=Further proof that the Gilgal of verse v2:1 is not the more well known Gilgal near Jericho.
Jericho=“A city of high antiquity, situated in a plain traversed by the Jordan, and exactly over against where that river was crossed by the Israelites under Joshua Joshua 3:16. It was five miles west of the Jordan and seven miles northwest of the Dead Sea. It had a king. Its walls were so considerable that houses were built upon them Joshua 2:15. The spoil that was found in it betokened its affluence. Jericho is first mentioned as the city to which the two spies were sent by Joshua from ShittimJoshua 2:1-21. It was bestowed by him upon the tribe of Benjamin Joshua 18:21, and from this time a long interval elapses before Jericho appears again upon the scene. Its second foundation under Hiel the Bethelite is recorded in I Kings 16:34. Once rebuilt, Jericho rose again slowly into consequence. In its immediate vicinity the sons of the prophets sought retirement from the world; Elisha "healed the spring of the waters;" and over against it, beyond Jordan, Elijah "went up by a whirlwind into heaven" II Kings 2:1-22. In its plains Zedekiah fell into the hands of the Chaldeans II Kings 25:5; Jeremiah 39:5. In the return under Zerubbabel the "children of Jericho," 345 in number, are comprised Ezra 2:34; Nehemiah 7:36. Under Herod the Great it again became an important place. He fortified it and built a number of new palaces, which he named after his friends. If he did not make Jericho his habitual residence, he at last retired thither to die, and it was in the amphitheater of Jericho that the news of his death was announced to the assembled soldiers and people by Salome. Soon afterward the palace was burnt and the town plundered by one Simon, slave to Herod; but Archelaus rebuilt the former sumptuously, and founded a new town on the plain, that bore his own name; and, most important of all, diverted water from a village called Neaera to irrigate the plain which he had planted with palms. Thus Jericho was once more "a city of palms" when our Lord visited it. Here he restored sight to the blind Matthew 20:30; Mark 10:46; Luke 18:35. Here the descendant of Rahab did not disdain the hospitality of Zaccaeus the publican. Finally, between Jerusalem and Jericho was laid the scene of his story of the good Samaritan. The city was destroyed by Vespasian. The site of ancient (the first) Jericho is placed by Dr. Robinson in the immediate neighborhood of the fountain of Elisha; and that of the second (the city of the New Testament and of Josephus) at the opening of the Wady Kelt (Cherith), half an hour from the fountain. (The village identified with jericho lies a mile and a half from the ancient site, and is called Riha . It contains probably 200 inhabitants, indolent and licentious and about 40 houses. Dr. Olin says it is the "meanest and foulest village of Palestine;" yet the soil of the plain is of unsurpassed fertility. --ED.).”.
II Kings 2:5 Jericho.
II Kings 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.” -> The students of Elijah's here in Jericho also had been told by Father that today was the day that Elijah would be returning Home to Him, and just like he told Elijah's students in Beth-el to hold their peace, so he tells these here in Jericho also.
II Kings 2:6-18 Jordan.Translation.
II Kings 2:6-18 JORDAN. TRANSLATION. (Introversion.
II Kings 2:6 Their journey thither.
II Kings 2:6 And Elijah said unto him, “Tarry, I pray thee, here; for the LORD hath sent me to Jordan (descender).” And he said, “As the LORD liveth, and as thy soul liveth, I will not leave thee.” And they two went on. -> This is now the third time that Elijah has asked Elisha to remain behind while he continues on to another of the three schools he opened for the prophets. And, for the third time Elisha has told his mentor via an oath that he will not stay behind while he goes forward to the next city. Elisha was a very loyal man to both his own calling, and also to be Elijah's successor. As I stated previously, it was back in I Kings 19:16, thus now making that approximately 10 years ago, that Father had had Elijah anoint Elisha as his replacement. And also like the first two times after telling Elisha to stay behind as he continued on, when Elisha swore an oath to not leave his side, Elijah didn't argue with him; but, allowed him to go along with him.
One possible explanation for Elijah asking Elisha to stay behind these three times was because Elijah was an humble man. Remember, to this point there was only one other man recorded in Father's Word who was transfigured and returned Home to Father, and Elijah knows that is about to happen to him, thus placing him in special status with Father, therefore it also stands to reason that he didn't want any glory for himself; but, that all glory went to Father, and also thus he didn't want anybody witnessing his transfiguration, especially considering that he himself didn't know exactly how that was going to take place.
Jordan=“The one river of Palestine, has a course of little more than 200 miles, from the roots of Anti-Lebanon to the head of the Dead Sea. (136 miles in a straight line. --Schaff.) It is the river of the "great plain" of Palestine --the "descender," if not "the river of God" in the book of Psalms, at least that of his chosen people throughout their history. There were fords over against Jericho, to which point the men of Jericho pursued the spies Joshua 2:7, with which we can compare with Judges 3:28. Higher up where the fords or passages of Bethbarah, where Gideon lay in wait for the Midianites Judges 7:24, and where the men of Gilead slew the Ephraimites Judges 12:6. These fords undoubtedly witnessed the first recorded passage of the Jordan in the Old Testament Genesis 32:10. Jordan was next crossed, over against Jericho, by Joshua Joshua 4:12,13. From their vicinity to Jerusalem the lower fords were much used. David, it is probable, passed over them in one instance to fight the Syrians II Samuel 10:17;17:22. Thus there were two customary places at which the Jordan was fordable; and it must have been at one of these, if not at both, that baptism was afterward administered by St. John and by the disciples of our Lord. Where our Lord was baptized is not stated expressly, but it was probably at the upper ford. These fords were rendered so much more precious in those days from two circumstances. First, it does not appear that there were then any bridges thrown over or boats regularly established on the Jordan; and secondly, because "Jordan overflowed all his banks all the time of harvest" Joshua 3:15. The channel or bed of the river became brimful, so that the level of the water and of the banks was then the same. (Dr. Selah Merrill, in his book "Galilee in the Time of Christ" (1881), says, "Near Tarichaea, just below the point where the Jordan leaves the lake (of Galilee), there was (in Christ's time) a splendid bridge across the river, supported by ten piers." --ED.) The last feature which remains to be noticed in the scriptural account of the Jordan is its frequent mention as a boundary: "over Jordan," "this" and "the other side," or "beyond Jordan," were expressions as familiar to the Israelites as "across the water," "this" and "the other side of the Channel" are to English ears. In one sense indeed, that is, in so far as it was the eastern boundary of the land of Canaan, it was the eastern boundary of the promised land Numbers 34:12. The Jordan rises from several sources near Panium (Banias ), and passes through the lakes of Merom (Huleh) and Gennesaret. The two principal features in its course are its descent and its windings. From its fountain heads to the Dead Sea it rushes down one continuous inclined plane, only broken by a series of rapids or precipitous falls. Between the Lake of Gennesaret and the Dead Sea there are 27 rapids. The depression of the Lake of Gennesaret below the level of the Mediterranean Isaiah 653 feet, and that of the Dead Sea 1316 feet. (The whole descent from its source to the Dead Sea Isaiah 3000 feet. Its width varies form 45 to 180 feet, and it is from 3 to 12 feet deep. -Schaff.) Its sinuosity is not so remarkable in the upper part of its course. The only tributaries to the Jordan below Gennesaret are the Yarmuk (Hieromax) and the Zerka (Jabbok). Not a single city ever crowned the banks of the Jordan. Still Bethshan and Jericho to the west, Gerasa, Pella and Gadara to the east of it were important cities, and caused a good deal of traffic between the two opposite banks. The physical features of the Ghor, through which the Jordan flows, are treated of under PALESTINE.”.
II Kings 2:7 Sons of the prophets. Observation.
II Kings 2:7 And fifty men of the sons of the prophets went, and stood to view afar off: and they two stood by Jordan. -> Every last one of these fifty men who would themselves in the future become prophets of Father YHVH knew what was about to happen with Elijah, and to a man, they all wanted to personally witness it. Therefore, they all gathered together at a distance from where Elijah and Elisha were in order to be able to watch Elijah being transfigured and taken Home.
II Kings 2:8 Passage of Jordan. From Jericho.
II Kings 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. -> This mantle of Elijah's that he smote the waters with, was the same one he had thrown over Elisha's shoulders when he had found him at Able-meholah, and anointed him to be his replacement. Upon smiting the waters of the Jordan river, the waters parted thus allowing he and Elisha to cross over the Jordan without getting their feet wet. This is Elijah's final miracle which he'll perform in his flesh body.
In this parting of the waters we see more similarity between Elijah and Father's Law Giver: Moses. These two men are forever linked together as, both men Father revealed Himself to on Mount Horeb; both men were able to part the waters so they and\or others could cross over;—Moses parted both the Red Sea and the Jordan River, and now Elijah also parts the Jordan River, in reality, neither men parted the waters, it was Father; but, He used these men to do so—both men are mentioned together in the very last few verses of the Old Testament;—Malachi 4:4-6—both men were with Jesus in transfigured bodies on the Mount of Transfiguration;—as can be read in Matthew 17:1-8—and it will be these two who will be the Two Olive Trees of Zechariah 4, otherwise known as the Two Witnesses of Revelation 11.
II Kings 2:9 Elisha. Request made.
II Kings 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.” -> No sooner than they had crossed over the Jordan River and Elijah, knowing he is about to be taken Home, asks Elisha what he can do for him prior to being taken Home. Elisha replies by asking that he bestow upon him a double portion of his rūach, in other words, Elisha asked Elijah to confer onto him the gifts and the operation of the Holy Spirit in order that he be able to perform twice as many miracles as Elijah himself was able to perform while in the flesh. How and why would Elisha ask this and how and why would Elijah, or Father, grant this request? Because this double portion is the right of a first born according to Deuteronomy 21:17. No, Elisha is not Elijah's physical son; however, he is his spiritual son, therefore, Father; not Elijah, will grant this request, much as He bestows a double portion upon His Elect, and a double portion of His wrath will be poured out upon mystery babylon as can be read in Revelation 14; 16; 17; and 18.
II Kings 2:10 Elisha. Request made.
II Kings 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.” -> Thou hast asked a hard thing=Yeah, Elisha has asked a difficult request. Think of it brethren, how can someone ask somebody else to give them twice of what they have? Example: if someone has three oranges, and someone else asks them for twice what they have, how can they give them six when they only have three?
Now, let’s look at the rest of this verse: Elijah tells Elisha that if he is there and witnesses his being taken into heaven; then, yes, his request of a double portion would be granted to him. However, if Elijah was gone without his seeing it; then, the double portion would not be upon him. Remember, the double portion can only come from Father, and not from any man. Elijah doesn’t have the power to grant or to give, but if Father saw fit to give it, it would be done.
II Kings 2:11 Translation of Elijah.
II Kings 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. -> Let’s check out these “horses” of horses of fire and “chariots” of chariots of fire. In the Strong’s Concordance, horses is Hebrew word number: H7393 - רכב, - rekeb, pronounced - reh'-keb, and means: From H7392; a vehicle; by implication a team; by extension cavalry; by analogy a rider, that is, the upper millstone: - chariot, (upper) millstone, multitude [from the margin], wagon.; and now let’s look at H5483 - סס סוּס, - sus sus, pronounced - soos, soos, and means: From an unused root meaning to skip (properly for joy); a horse (as leaping); also a swallow (from its rapid flight): - crane, horse ([-back, -hoof]). Compare H6571.; so, what we have transpiring here is, one of the highly polished bronze vehicles described in Ezekiel 1 landing between Elijah and Elisha, thus knocking Elisha far enough away that he would not be harmed; but, not so far away that he would not be able to witness Elijah being taken into the vehicle and carried away to heaven. He was able to witness Elijah being taken, and thus, Father was showing him that He was granting his request for a double portion of the number of miracles Elijah’s performed. Remember, Father ELOHIM created the entire universe, and He controls all the forces within it. Think about it, a hundred years ago, it was a miracle just to get an aircraft off the ground and fly, and seventy years ago it was unthinkable to go to the moon, and now today the thought of space travel is common only to our generation. These 12,000 to 14,000 years that man has existed the flesh, those things which are common today, were unheard of and unthinkable then. If one of these vehicles landed on your lawn today, you would think that it was some UFO or part of the military; but, the knowledge which built this vehicle that took Elijah was far beyond what we have today.
Our Father has powers which we cannot fathom, we flesh man today are still burning fossil fuels to make our cars, planes and spacecraft operate. For us living in our age, we have seen jets, and even flown in them, yet the fastest thing these people living in Elisha’s time had ever seen was a horse drawn chariot, not a chariot of fire. So as Elisha and the men of his day stood on that river bank and watched one of Father's spaceship taking Elijah into heaven; think of the awesomeness that it would appear to them, in their complete lack of modern day technologies, however, someday very shortly, all this knowledge will be common to everyone, as the people of the world move into their incorruptible bodies at the sounding of the seventh and final trumpet.
Remember also that Father likewise had taken Moses; however, there were no witness to that event recorded in His Word, It only states that he died and that Father buried him in a valley in the land of Moab. These two men—Moses and Elijah—appeared in their transfigured bodies along with Jesus on the mount of transfiguration. Both Moses and Elijah parted water, one with his staff, and the other with his mantle. The staff and the law represented order here on earth, while the mantle represented the spiritual power of Father that rests upon the prophet carrying that mantle.
Let's look at and compare these two men—Elijah and the 8 miracles he performed, and Elisha and the 16 miracles which he performed—beginning with Elijah's miracles:
(1) Shutting of heaven (I Kings 17:1);
(2) Widow woman's oil never diminishing in quantity (17:14);
(3 Widow woman's son raised from dead (17:22-23;
(4) Fire from heaven (18:38);
(5) Rain begins after 3 year drought (18:45);
(6) Fire falling from heaven on the Captain and his 50 men (II Kings 1:10);
(7) Fire falling from heaven on the Captain and his 50 men (II Kings 1:12); and lastly
(8 Parting of the Jordan River (II Kings 2:8;
and now for Elisha's miracles:
(1)Jordan divided (II Kings 2:14);
(2) Waters healed (2:21);
(3) Bears from wood (2:24;
(4) Water for kings (3:20);
(5) Oil for the widow woman (4:1-6);
(6) Gift of son (4:16-17);
(7) Raising from dead (4:35);
(8) Healing of pottage (4:41);
(9) Bread multiplied (4:43);
(10) Naaman healed (5:10);
(11) Gehazi smitten (5:27);
(12) Iron swims (6:6);
(13) Giving sight to the blind (6:17);
(14) Smitting blindness (6:18);
(15) Restoring sight (6:20); and lastly
(16) One after death (13:21).
II Kings 2:12 Elisha. Grant requested.
II Kings 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. -> Upon seeing the vehicles coming and taking Elijah into one of them—and yes, Elisha was able to witness this, therefore, Father was showing him that He was granting his request for a double portion of Elijah's miracles—Elisha cried out to Elijah, saying, "my father, my father;" no, Elijah was not Elisha's birth father; but, his spiritual father, counselor and mentor. He was crying out for several reasons, chief among them was that he understood that he was able to witness Elijah's being taken to Home to heaven and thus he also knew that he was being granted that double portion he had requested.
II Kings 2:13 Repassage of Jordan. To Jericho.
II Kings 2:13 He took up also the mantle of Elijah that fell from him, and went back, and stood by the bank of Jordan; -> As Elijah was taken into that highly polished bronze vehicle, his mantle fell from off his shoulders and onto the ground. Elisha walked over, tearing his own clothes in a sign of mourning as he went and as he got to Elijah's mantle, he picked it up and placed it onto his shoulders and then went and stood by the bank of the Jordan River.
Remember those 50 students of the prophets? They haven't gone anywhere, they're still there watching this whole scene unfold and they see first Elijah being taken up into one of those vehicles, and they also see Elisha picking up Elijah's mantle and placing it onto his shoulders. They too now know that Elisha has just been appointed by Father as the new Prophet of Father's, and also School Master for the students of the pophets.
II Kings 2:14 Repassage of Jordan. To Jericho.
II Kings 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. -> The LORD God=Elisha, after smitting the waters of the Jordan with his new mantle then asks where—and we have to be careful here as the Hebrew and the Massorites accounting of what actually was said is different—is Father YHVH ELOHIM; or where is YHVH The God of Elijah? Now, the reason I stated that we have to be careful as to whose wording or accounting of the events which transpired is because, depending on whose we use or observe, we could possibly takethe wrong accounting. So, with that being said, let's look at the difference between the two: the Hebrew read as follows: "where is YHVH, even he?" while the Massorites—because of the accent (ath-nach)—write that what was said by Elisha was: "when even he smote the waters...". So, as we can see, the two wordings are entirely different.
And when he also had smitten the waters, they parted hither and thither: and Elisha went over=This was the first of Elisha's 16 miracle which he performed, and he did exactly as Elijah had just short time before. Again, like Elijah, when Elisha smote the water with the mantle, the waters of the Jordan parted, and Elisha crossed back over to the other side. Remember, the student prophets were still up there on the ridge, standing and watching in awe, at all these things which were happening before their very eyes. And just as with Elijah, the power he has is not his own; but, in the mantle which Father has ordained through his prophets. Even the mantle was nothing more than a piece of clothing; but, the man who wore that garment, and the power of Father was within his hands. The power that came through that mantle was the gift from Father to the individual prophet to do what He allows him to do.
The 19th Sederim ends here******************************
II Kings 2:15 Sons of the prophets. Observation.
II Kings 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. -> These sons of the prophets, or student prophets ran over to Elisha as soon as he was crossed back over the Jordan River, and as soon as they reached him, they bowed themselves in reverence to him. Remember, they had just witnessed Elisha perform for his first miracle, the exact same last miracle which Elijah had performed, thus proving to them that Elisha was divinely appointed and anointed not only as the new School Master; but, also as the Spiritual Leader of the House of Israel as well.
II Kings 2:16-18 Their journey thither, and return
II Kings 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.” -> There is much controversy between all the Biblical Scholars as to what this particular Verse means, or what the intent of these 50 students was, as, if you think about it, why are they asking or thinking that Father would have deposited Elijah onto some mountaintop or into a valley? Some of the "scholars" think and believe that the prophets were meaning that perhaps "Father took Elijah's soul to heaven; but, left his physical flesh body (now dead) on a mountain or in a valley, therefore the students wanted to go and give it a proper burial;" while others think and believe just as when Ahab and Jezebel sought him when Father through him had brought about the drought and he had disappeared for those three years, they figured he was doing the same thing. In either case, these students are asking Elisha is they can go and search for Elijah's flesh body and upon their asking, Elisha tells them, "no."
II Kings 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. -> These students, fearing that their School Master's body was laying out in a fieldor something thereabouts, pleaded with Elisha—much the way an incessant child pleads with a parent for a toy or some candy in a store—until finally Elisha relents and tells them they may indeed go and search for his body.
Upon getting the "go ahead," the 50 young men quickly depart and begin their search; however, after three days they hadn't found any sigh of Elijah's body; so they then returned to Elisha somewhat dejected at not being able to find him as they had hoped.
II Kings 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’?” -> Nothing like being chastised on top of being dejected. Of course, Elisha was just trying to save them from having this feeling to begin with as, he knew they wouldn't find any sign of Elijah, as, he knew that he had witnessed him being taken aboard one of those vehicles and taken to heaven, not on some mountian or into a valley, or any other such place.
Perhaps another reason Elisha was being so hard on them was because, if you'll recall, at all three schools that Elijah and Elisha had visited just prior to coming to the Jordan and Elijah's being taken Home, the student at all three schools had told Elisha that "his master was going to be taken up this day." All those students knew what Father had placed in their hearts; but, yet, now that the event has actually come to pass, it is the students who are doubting that Elijah was indeed taken Home to Father.
II Kings 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.” -> Let’s review this verse with a little more scrutiny than what the translators have given us brethren; as, they really didn’t do us any favors in their translating of it for us. Two words to pay attention to are “naught” and “barren;” so, let’s check them out in our Strong’s Concordance. The word “naught” in the Strong’s is Hebrew word number: H7451 - רעה רע, - ra‛ or râ‛âh, pronounced - rah, raw-aw', and means: From H7489; bad or (as noun) evil (naturally or morally). This includes the second (feminine) form; as adjective or noun: - adversity, affliction, bad, calamity, + displease (-ure), distress, evil ([-favouredness], man, thing), + exceedingly, X great, grief (-vous), harm, heavy, hurt (-ful), ill (favoured), + mark, mischief, (-vous), misery, naught (-ty), noisome, + not please, sad (-ly), sore, sorrow, trouble, vex, wicked (-ly, -ness, one), worse (-st) wretchedness, wrong. [Including feminine ra’ah; as adjective or noun.], and now for barren in our Strong’s, it is Hebrew word number: H7921 - שׁכל, shâkôl pronounced - shaw-kole', and means: A primitive root; properly to miscarry, that is, suffer abortion; by analogy to bereave (literally or figuratively): - bereave (of children), barren, cast calf (fruit, young), be (make) childless, deprive, destroy, X expect, lose children, miscarry, rob of children, spoil.; so, what the translators missed was what the men of the city were trying to tell Elisha, that "as you can see Elisha, though the city is a pretty city, the water is bad, and as such, it causes all the women—and animals also—to miscarry, thus leaving the town barren, and even our ground will not produce fruit."
II Kings 2:20 And he said, “Bring me a new cruse, and put salt therein.” And they brought it to him. -> Check out this word “cruse” in your Strong’s Concordance brethren as, it is used only here in this verse, and is Hebrew word number: H6746 - צלחית, - tselôchı̂yth, pronounced - tsel-o-kheeth', and means: From H6743; something prolonged or tall, that is, a vial or salt cellar: - cruse.; so, in other words, this cruse is different than the one the widow woman had containing the oil when Elijah first met her and asked her for a little water to quench his thirst. Of course, he had asked her to bring him a vessel of water, and she replied she only had a handful of meal and a little cruse of oil. So,let's now let’s look at and compare this cruse with the one the widow woman had, which in the Strong’s Concordance is Hebrew word number: H6835 - צפּחת, - tsappachath, pronounced - tsap-pakh'-ath, and means: From an unused root meaning to expand; a saucer (as flat): - cruse. This one the town's people brough to Elisha was tall; whereas, the one the widow woman had was short, flat, or shallow, thus when she said she only had a little oil in a cruse, she truly meant only a little oil. Brfore we go further, let's go back and further investigate the root of our word from this verse, it being Hebrew word number: H6743 - צלח צלח, tsâlach or tsâlêach, pronounced - tsaw-lakh', tsaw-lay'-akh, and means: A primitive root; to push forward, in various senses (literally or figuratively, transitively or intransitively): - break out, come (mightily), go over, be good, be meet, be profitable, (cause to, effect, make to, send) prosper (-ity, -ous, -ously).; so, as we see, when we take this word cruse back to its Prime, we find that the cruse Elisha asked for was to cause to bring about prosperity. How and why was this? All because of the ingredient inside this cruse: Salt.
Elisha cast the “salt of Father” from this cruse into the spring, or head of the waters, thus allowing it flow from the start of the spring and continued to spread outward until all the waters were affected by the salt. That salt brought life back into the water and thus brought life back into Jericho whereby the ground was able to produce fruit, the animals and the women were again able to bare offspring.
When asked for his assistance, Elisha never once hesitated. He performed his second miracle, and immediately gave the glory and credit to Father, as evidenced by his statement in the next Verse: “Thus saith the Lord, ‘I have healed these waters; there shall not be from thence any more death or barren land.’ ” Every time a man or a woman of our Father leaves a place, we are to leave a place a little better than when we first entered into it. Father's people are the salt of the earth, and when they have lost their saltiness, then they aren’t good for anything, except to be cast out. Elisha was going to leave Jericho a much better than when he arrived, and rest assured it will be Father Who also gets all the glory. Elisha took the old filthy water, and he put the salt which Father created into that filthy water, and thus it was cleansed and sprung back to life.
Spiritually speaking, we can see that even in our generation, the final generation of this Flesh Age, the generation of the fig tree, in the transfiguring of Elijah, his mantle brought forth living water which would flow through Father's Spirit, His truth would continue down through all the generations in order to purify those who would drink of those living waters. The "living water" which we partake of today is Jesus Christ, and when He is in us and we are drinking from His Spiritual Fountain, then we will not spiritually die of the filth of this world age. We are to stay close to the source of the living water which gives us our spiritual strength. We get our living water from the Word of God, and within His Word is all the water we need to direct us through all of the problems in our lives.
II Kings 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.’ ” -> Again, though this was his second miracle performed, Elisha didn't take the credit, hegave all the Glory to Father. We too brethren, when we spread a nugget of Truth from Father's Word to somebody, we don't get the glory or take the credit, we give it all to Father as it was He who revealed that Truth to us in the first place.
II Kings 2:22 So the waters were healed unto this day, according to the saying of Elisha which he spake. -> Not according to Elisha; but, to Father as Elisha pointed out when he stated,"Thus saith the LORD."
II Kings 2:23 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.” -> Here is a Verse which truly throws many people; so, don't be as they and allow yourself to be thrown.
So, after Elijah’s return Home to Father and after he performed his second miracle, this one of the healing of the waters in Jericho, Elisha was then returning to Beth-el and one of the schools for the Prophets which Elijah had established. Remember, Elijah began here at Beth-el, at the house of God, and went on to Jericho, the first city to be taken when the Israelites entered into the Promised Land, and then on to the river Jordan. So, now as Elisha is going back into the city, these “little children” are coming to Elisha, and mocking him over and over, in their chant, "go up bald head go up." Don’t allow yourself to be as many are and get confused by this term, or phrase, "Little children" as, in the Hebrew text this is "na'ar." Let’s turn to our Strong’s Concordance and look at it as, it is Hebrew word number: H5288, - נער, - na‛ar, pronounced - nah'-ar, and means: From H5287; (concretely) a boy (as active), from the age of infancy to adolescence; by implication a servant; also (by interchange of sex), a girl (of similar latitude in age): - babe, boy, child, damsel [from the margin], lad, servant, young (man).; so, in other words, “a lad or a young man.” Let’s look in other places where a young man was called either a lad or a young man, or words to that effect: we have Isaac in Genesis 22:5,12 who was 28 years old at the time Abraham had taken him up on Mount Moriah to offer him up as a sacrifice; then we have Joseph in Genesis 41:12 who was called a young man at the age of 39 years old when he was in jail in Egypt and they needed a dream interpreter for pharaoh; and we can also look to Solomon in I Kings 3:7 who called himself a little child at the age of nineteen when Father had visited him in his dream and asked him “what shall I give thee?”; and finally, we can also look to Solomon’s son Rehoboam who himself was 40 years old and called a young man.
So, anyway, these young men was mocking Elisha as he returned to Beth-el. Keep in mind that every last one of these young people to this time while living in the territories of Israel have only known the worship of baal, and the worship of their two calves. They grew up under the educational system of Ahab and Jezebel's school system. The worship of baal was the only religion in Israel at this time, and the practices under grove and baal worship was their way of life. Therefore, it shouldn’t be any wonder at all that they would act in such manner before a true man of God. Their consciences were dull if they had any at all.
Go up=This was an open insult not only to Elisha; but, to Father Himself, remember, Elisha was also a fairly young man and probably prematurely bald when Elijah was taken Home by Father; and thus he’ll live for approximately another fifty years from this time. What these young people were mocking was the fact that Elijah had been taken Home, while Elisha was left behind. "Follow him, get out of here," is the attitude that these kids were taking as they didn't want a Prophet of Father's anywhere near Israel. This was not just an insult of Elisha, but it was also a blasphemous insult to our Heavenly Father. As such, the insult will be avenged by Father YHVH in a manner which suits the times, they,—much like the disobedient prophet was consumed by the lion—will be consumed by a pair of she bears.
II Kings 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. -> Again, don't allow this punishment by Father to throw you as, it is because of their openly serving other false gods and idols, and now their openly blasphemous insulting of our Father that He brought about this punishment on these 42 rebellious young men. All Father really did to them was much of what He did when He called Nadab and his brother Abihu Home to Him after they were disobedient and offered that strange fire upon His Altar, he said, "come here in front of Me as, I want to talk to you face-to-face."
FORTY-TWO=Forty-two in Biblical numerics "is a number connected with Antichrist. An important part of his career is to last for 42 months (Rev 11:2, 13:5), and thus this number is fixed upon him. Another number of Antichrist is 1260, and this is 30 x 42. Its factor are six and seven (6x7=42), and this shows a connection between man and the Spirit of God, and between Christ and Antichrist: Forty-two stages of Israel's wanderings mark their conflict with the will of God. As we’re reading here in these verses in I Kings 2:23-24 Forty-two young men mocked the ascension of Elijah to Elisha. Being a multiple of seven, it might be supposed that it would be connected with spiritual perfection. But it is the product of six times seven. Six, therefore, being the number of Man, and man's opposition to God, forty-two becomes significant of the working out of man's opposition to God. There may be something more in the common phrase about things being all "sixes and sevens." They are so, indeed, when man is mixed up with the things of God, and when religious "flesh" engages in spiritual things. See under "Six and Seven." IN GEMATRIA it is a factor in the number of Nimrod's name, which is 294, or 42 x 7. It will be often found as a factor in the Antichristian names. See under the number Thirteen. It does not often appear as a separate number, but when it is thus seen as a factor of another number, it always imparts its significance to it.". The number forty two, also had a deeper message that what first meets the eye here as, it represents the forty second generation. In other words, there were only forty two kings in all who ruled over all Israel in both Houses, before each is gets tken away into captivity. The House of Israel by the Assyrians between 745 and 722 B.C., and the House of Judah going into captivity in Babylon, approximately two hundred years later.
2:25 Elisha returns to Samaria
II Kings 2:25 And he went from thence to mount Carmel (fruitful place or park), and from thence he returned to Samaria (watch station; or, watch mountain). -> Elisha now heads back toward Samaria, right back to the "lion's den" so to speak, as he is going back to where Jezebel is, with a stop first at Mount Carmel along the way.
Mount Carmel=“A mountain which forms one of the most striking and characteristic features of the country of Palestine. It is a noble ridge, the only headland of lower and central Palestine, and forms its southern boundary, running out with a bold bluff promontory, nearly 600 feet high, almost into the very waves of the Mediterranean, then extending southeast for a little more than twelve miles, when it terminates suddenly in a bluff somewhat corresponding to its western end. In form Carmel is a tolerably continuous ridge, its highest point,a bout four miles from the eastern end, being 1740 feet above the sea. That which has made the name of Carmel most familiar to the modern world is its intimate connection with the history of the two great prophets of Israel, Elijah and Elisha II Kings 2:25; 4:25; I Kings 18:20-42. It is now commonly called Mar Elyas; Kurmel being occasionally, but only seldom, hear.”.
Samaria=“This city is situated 30 miles north of Jerusalem and about six miles to the northwest of Shechem, in a wide basin-shaped valley, six miles in diameter, encircled with high hills, almost on the edge of the great plain which borders upon the Mediterranean. In the centre of this basin, which is on a lower level than the valley of Shechem, rises a less elevated hill, with steep yet accessible sides and a long fiat top. This hill was chosen by Omri as the site of the capital of the kingdom of Israel. He "bought the hill of Samaria of Shemer for two talents of silver, and built on the hill, and called the name of the city which he built, after the name of the owner of the hill, Samaria" I Kings 16:23,24. From the that of Omri's purchase, B.C. 925, Samaria retained its dignity as the capital of the ten tribes, and the name is given to the northern kingdom as well as to the city. Ahab built a temple to Baal there I Kings 16:32,33. It was twice besieged by the Syrians I Kings 20:1, and II Kings 6:24; II Kings 6:20 but on both occasions the siege was ineffectual. The possessor of Samaria was considered facto king of Israel II Kings 15:13,14. Samaria was taken, after a siege of three years, by Shalmaneser king of Assyria II Kings 18:9,10, and the kingdom of the ten tribes was put an end to. Some years afterward the district of which Samaria was the centre was repeopled by Esarhaddon. Alexander the Great took the city, killed a large portion of the inhabitants, and suffered the remainder to set it at Shechem. He replaced them by a colony of Syro-Macedonians who occupied the city until the time of John Hyrcanus, who took it after a year's siege, and did his best to demolish it entirely. It was rebuilt and greatly embellished by Herod the Great. He called it Sebaste=Augusta , after the name of his patron, Augustus Caesar. The wall around it was 2 1/2 miles long, and in the centre of the city was a park 900 feet square containing a magnificent temple dedicated to Caesar. In the New Testament the city itself does not appear to be mentioned; but rather a portion of the district to which, even in older times it had extended its name Matthew 10:5; John 4:4,5. At this clay the city is represented by a small village retaining few vestiges of the past except its name, Sebustiyeh , an Arabic corruption of Sebaste. Some architectural remains it has, partly of Christian construction or adaptation, as the ruined church of St. John the Baptist, partly, perhaps, traces of Idumaean magnificence, St. Jerome, whose acquaintance with Palestine imparts a sort of probability to the tradition which prevailed so strongly in later days, asserts that Sebaste, which he invariably identifies with Samaria was the place in which St. John the Baptist was imprisoned and suffered death. He also makes it the burial-place of the prophets Elisha and Obadiah.”.
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