2 Kings 8:10
2 Kings 8:10 in Multiple Translations
Elisha answered, “Go and tell him, ‘You will surely recover.’ But the LORD has shown me that in fact he will die.”
And Elisha said unto him, Go, say unto him, Thou mayest certainly recover: howbeit the LORD hath shewed me that he shall surely die.
And Elisha said unto him, Go, say unto him, Thou shalt surely recover; howbeit Jehovah hath showed me that he shall surely die.
And Elisha said to him, Go, say to him, You will certainly get better; but the Lord has made it clear to me that only death is before him.
“Go and tell him, ‘You will definitely recover.’ But the Lord has shown me that definitely he is going to die,” Elisha replied.
And Elisha sayd to him, Goe, and say vnto him, Thou shalt recouer: howbeit the Lord hath shewed me, that he shall surely dye.
And Elisha saith unto him, 'Go, say, Thou dost certainly not revive, seeing Jehovah hath shewed me that he doth surely die.'
Elisha said to him, “Go, tell him, ‘You will surely recover;’ however the LORD has shown me that he will surely die.”
And Elisha said to him, Go, say to him, Thou mayest certainly recover: but the LORD hath showed me, that he shall surely die.
And Eliseus said to him: Go tell him: Thou shalt recover: bat the Lord hath shewn me that he shall surely die.
Elisha said to Hazael, “Go and say to him, ‘Yes, you will certainly not die from this illness,’ but Yahweh has shown me that he will certainly die before he recovers.”
Berean Amplified Bible — 2 Kings 8:10
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
2 Kings 8:10 Interlinear (Deep Study)
BIB
HEB
וַ/יֹּ֤אמֶר
אֵלָי/ו֙
אֱלִישָׁ֔ע
לֵ֥ךְ
אֱמָר
לא
ל֖/וֹ
חָיֹ֣ה
תִחְיֶ֑ה
וְ/הִרְאַ֥/נִי
יְהוָ֖ה
כִּֽי
מ֥וֹת
יָמֽוּת
וַ/יֹּ֤אמֶר
ʼâmar
H559
to say
Conj | V-Qal-ConsecImperf-3ms
אֵלָי/ו֙
ʼêl
H413
to(wards)
Prep | Suff
אֱלִישָׁ֔ע
ʼĔlîyshâʻ
H477
Elisha
N-proper
לֵ֥ךְ
yâlak
H3212
to walk
V-Qal-Impv-2ms
אֱמָר
ʼâmar
H559
to say
V-Qal-Impv-2ms
לא
lôʼ
H3808
not
Part
ל֖/וֹ
Prep | Suff
חָיֹ֣ה
châyâh
H2421
to live
V-Qal-Ptc
תִחְיֶ֑ה
châyâh
H2421
to live
V-Qal-Imperf-2ms
וְ/הִרְאַ֥/נִי
râʼâh
H7200
Provider
Conj | V-Hiphil-Perf-3ms | Suff
יְהוָ֖ה
Yᵉhôvâh
H3068
The Lord
N-proper
כִּֽי
kîy
H3588
for
Conj
מ֥וֹת
mûwth
H4191
to die
V-Qal-Ptc
יָמֽוּת
mûwth
H4191
to die
V-Qal-Imperf-3ms
Hebrew Word Study
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Hebrew Word Reference — 2 Kings 8:10
וַ/יֹּ֤אמֶר
ʼâmar
H559
"to say"
Conj | V-Qal-ConsecImperf-3ms
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
אֵלָי/ו֙
ʼêl
H413
"to(wards)"
Prep | Suff
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)
Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.
אֱלִישָׁ֔ע
ʼĔlîyshâʻ
H477
"Elisha"
N-proper
Elisha was a famous prophet in the Bible who lived during the time of the divided kingdom. His name means God is salvation, and he is first mentioned in 1 Kings 19:16. Elisha succeeded Elijah as a great prophet.
Definition: A prophet living at the time of Divided Monarchy, first mentioned at 1Ki.19.16; son of: Shaphat (H8202H) Also named: Elissaios (Ἐλισσαῖος "Elisha" G1666) § Elisha = "God is salvation" the great prophet who succeeded Elijah
Usage: Occurs in 52 OT verses. KJV: Elisha. See also: 1 Kings 19:16; 2 Kings 5:20; 2 Kings 13:21.
לֵ֥ךְ
yâlak
H3212
"to walk"
V-Qal-Impv-2ms
To walk or go, this verb means to move from one place to another, used literally or figuratively, as in to live or die, or to lead someone.
Definition: 1) to go, walk, come 1a) (Qal) 1a1) to go, walk, come, depart, proceed, move, go away 1a2) to die, live, manner of life (fig.) 1b) (Hiphil) to lead, bring, lead away, carry, cause to walk
Usage: Occurs in 936 OT verses. KJV: [idiom] again, away, bear, bring, carry (away), come (away), depart, flow, [phrase] follow(-ing), get (away, hence, him), (cause to, made) go (away, -ing, -ne, one's way, out), grow, lead (forth), let down, march, prosper, [phrase] pursue, cause to run, spread, take away (-journey), vanish, (cause to) walk(-ing), wax, [idiom] be weak. See also: Genesis 3:14; Exodus 5:8; Deuteronomy 28:14.
אֱמָר
ʼâmar
H559
"to say"
V-Qal-Impv-2ms
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
לא
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
ל֖/וֹ
""
Prep | Suff
חָיֹ֣ה
châyâh
H2421
"to live"
V-Qal-Ptc
To live or have life is the meaning of this Hebrew word, which can also mean to revive or be quickened. It is used in the Bible to describe God's power to sustain life and restore people to health, as seen in the stories of the prophets and Jesus' miracles.
Definition: 1) to live, have life, remain alive, sustain life, live prosperously, live for ever, be quickened, be alive, be restored to life or health 1a) (Qal) 1a1) to live 1a1a) to have life 1a1b) to continue in life, remain alive 1a1c) to sustain life, to live on or upon 1a1d) to live (prosperously) 1a2) to revive, be quickened 1a2a) from sickness 1a2b) from discouragement 1a2c) from faintness 1a2d) from death 1b) (Piel) 1b1) to preserve alive, let live 1b2) to give life 1b3) to quicken, revive, refresh 1b3a) to restore to life 1b3b) to cause to grow 1b3c) to restore 1b3d) to revive 1c) (Hiphil) 1c1) to preserve alive, let live 1c2) to quicken, revive 1c2a) to restore (to health) 1c2b) to revive 1c2c) to restore to life
Usage: Occurs in 239 OT verses. KJV: keep (leave, make) alive, [idiom] certainly, give (promise) life, (let, suffer to) live, nourish up, preserve (alive), quicken, recover, repair, restore (to life), revive, ([idiom] God) save (alive, life, lives), [idiom] surely, be whole. See also: Genesis 5:3; 2 Samuel 16:16; Psalms 22:27.
תִחְיֶ֑ה
châyâh
H2421
"to live"
V-Qal-Imperf-2ms
To live or have life is the meaning of this Hebrew word, which can also mean to revive or be quickened. It is used in the Bible to describe God's power to sustain life and restore people to health, as seen in the stories of the prophets and Jesus' miracles.
Definition: 1) to live, have life, remain alive, sustain life, live prosperously, live for ever, be quickened, be alive, be restored to life or health 1a) (Qal) 1a1) to live 1a1a) to have life 1a1b) to continue in life, remain alive 1a1c) to sustain life, to live on or upon 1a1d) to live (prosperously) 1a2) to revive, be quickened 1a2a) from sickness 1a2b) from discouragement 1a2c) from faintness 1a2d) from death 1b) (Piel) 1b1) to preserve alive, let live 1b2) to give life 1b3) to quicken, revive, refresh 1b3a) to restore to life 1b3b) to cause to grow 1b3c) to restore 1b3d) to revive 1c) (Hiphil) 1c1) to preserve alive, let live 1c2) to quicken, revive 1c2a) to restore (to health) 1c2b) to revive 1c2c) to restore to life
Usage: Occurs in 239 OT verses. KJV: keep (leave, make) alive, [idiom] certainly, give (promise) life, (let, suffer to) live, nourish up, preserve (alive), quicken, recover, repair, restore (to life), revive, ([idiom] God) save (alive, life, lives), [idiom] surely, be whole. See also: Genesis 5:3; 2 Samuel 16:16; Psalms 22:27.
וְ/הִרְאַ֥/נִי
râʼâh
H7200
"Provider"
Conj | V-Hiphil-Perf-3ms | Suff
The Hebrew word for provider means to see or look after, and is used to describe God's care for his people. It appears in various forms throughout the Bible, including in Genesis and other books.
Definition: (Lord will) Provide, cause to be seen. This name means to see, look at, inspect, look after
Usage: Occurs in 1206 OT verses. KJV: advise self, appear, approve, behold, [idiom] certainly, consider, discern, (make to) enjoy, have experience, gaze, take heed, [idiom] indeed, [idiom] joyfully, lo, look (on, one another, one on another, one upon another, out, up, upon), mark, meet, [idiom] be near, perceive, present, provide, regard, (have) respect, (fore-, cause to, let) see(-r, -m, one another), shew (self), [idiom] sight of others, (e-) spy, stare, [idiom] surely, [idiom] think, view, visions. See also: Genesis 1:4; Genesis 41:41; Exodus 33:13.
יְהוָ֖ה
Yᵉhôvâh
H3068
"The Lord"
N-proper
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Definition: Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Usage: Occurs in 5522 OT verses. KJV: Jehovah, the Lord. Compare H3050 (יָהּ), H3069 (יְהֹוִה). See also: Genesis 2:4; Genesis 24:42; Exodus 8:8.
כִּֽי
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. 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. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
מ֥וֹת
mûwth
H4191
"to die"
V-Qal-Ptc
In the Bible, this Hebrew word means to die, either literally or as a punishment, and is used in books like Genesis and Exodus. It can also mean to perish or be killed. This concept is seen in the story of Adam and Eve, where death enters the world as a result of sin.
Definition: 1) to die, kill, have one executed 1a)(Qal) 1a1) to die 1a2) to die (as penalty), be put to death 1a3) to die, perish (of a nation) 1a4) to die prematurely (by neglect of wise moral conduct) 1b) (Polel) to kill, put to death, dispatch 1c) (Hiphil) to kill, put to death 1d) (Hophal) 1d1) to be killed, be put to death 1d1a) to die prematurely
Usage: Occurs in 695 OT verses. KJV: [idiom] at all, [idiom] crying, (be) dead (body, man, one), (put to, worthy of) death, destroy(-er), (cause to, be like to, must) die, kill, necro(-mancer), [idiom] must needs, slay, [idiom] surely, [idiom] very suddenly, [idiom] in (no) wise. See also: Genesis 2:17; Exodus 21:18; Numbers 35:21.
יָמֽוּת
mûwth
H4191
"to die"
V-Qal-Imperf-3ms
In the Bible, this Hebrew word means to die, either literally or as a punishment, and is used in books like Genesis and Exodus. It can also mean to perish or be killed. This concept is seen in the story of Adam and Eve, where death enters the world as a result of sin.
Definition: 1) to die, kill, have one executed 1a)(Qal) 1a1) to die 1a2) to die (as penalty), be put to death 1a3) to die, perish (of a nation) 1a4) to die prematurely (by neglect of wise moral conduct) 1b) (Polel) to kill, put to death, dispatch 1c) (Hiphil) to kill, put to death 1d) (Hophal) 1d1) to be killed, be put to death 1d1a) to die prematurely
Usage: Occurs in 695 OT verses. KJV: [idiom] at all, [idiom] crying, (be) dead (body, man, one), (put to, worthy of) death, destroy(-er), (cause to, be like to, must) die, kill, necro(-mancer), [idiom] must needs, slay, [idiom] surely, [idiom] very suddenly, [idiom] in (no) wise. See also: Genesis 2:17; Exodus 21:18; Numbers 35:21.
Study Notes — 2 Kings 8:10
Show Verse Quote Highlights
- Context
- Cross References
- 2 Kings 8:10 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on 2 Kings 8:10
- Jamieson-Fausset-Brown on 2 Kings 8:10
- Matthew Poole's Commentary on 2 Kings 8:10
- Trapp's Commentary on 2 Kings 8:10
- Ellicott's Commentary on 2 Kings 8:10
- Adam Clarke's Commentary on 2 Kings 8:10
- Cambridge Bible on 2 Kings 8:10
- Barnes' Notes on 2 Kings 8:10
- Whedon's Commentary on 2 Kings 8:10
- Sermons on 2 Kings 8:10
Context — Hazael Murders Ben-hadad
8So the king said to Hazael, “Take a gift in your hand, go to meet the man of God, and inquire of the LORD through him, ‘Will I recover from this illness?’”
9So Hazael went to meet Elisha, taking with him a gift of forty camel loads of every good thing from Damascus. And he went in and stood before him and said, “Your son Ben-hadad king of Aram has sent me to ask, ‘Will I recover from this illness?’”
10Elisha answered, “Go and tell him, ‘You will surely recover.’ But the LORD has shown me that in fact he will die.”
11Elisha fixed his gaze steadily on him until Hazael became uncomfortable. Then the man of God began to weep. 12“Why is my lord weeping?” asked Hazael. “Because I know the evil you will do to the Israelites,” Elisha replied. “You will set fire to their fortresses, kill their young men with the sword, dash their little ones to pieces, and rip open their pregnant women.”Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Amos 7:7 | This is what He showed me: Behold, the Lord was standing by a wall true to plumb, with a plumb line in His hand. |
| 2 | Genesis 2:17 | but you must not eat from the tree of the knowledge of good and evil; for in the day that you eat of it, you will surely die.” |
| 3 | Amos 7:1 | This is what the Lord GOD showed me: He was preparing swarms of locusts just after the king’s harvest, as the late spring crop was coming up. |
| 4 | Genesis 41:39 | Then Pharaoh said to Joseph, “Since God has made all this known to you, there is no one as discerning and wise as you. |
| 5 | 2 Kings 1:16 | And Elijah said to King Ahaziah, “This is what the LORD says: Is there really no God in Israel for you to inquire of His word? Is that why you have sent messengers to inquire of Baal-zebub, the god of Ekron? Therefore you will not get up from the bed on which you are lying. You will surely die.” |
| 6 | Amos 7:4 | This is what the Lord GOD showed me: The Lord GOD was calling for judgment by fire. It consumed the great deep and devoured the land. |
| 7 | 2 Kings 8:13–15 | “But how could your servant, a mere dog, do such a monstrous thing?” said Hazael. And Elisha answered, “The LORD has shown me that you will be king over Aram.” So Hazael left Elisha and went to his master, who asked him, “What did Elisha say to you?” And he replied, “He told me that you would surely recover.” But the next day Hazael took a thick cloth, dipped it in water, and spread it over the king’s face. So Ben-hadad died, and Hazael reigned in his place. |
| 8 | Ezekiel 11:25 | I told the exiles everything the LORD had shown me. |
| 9 | Revelation 22:1 | Then the angel showed me a river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb |
| 10 | Jeremiah 38:21 | But if you refuse to surrender, this is the word that the LORD has shown me: |
2 Kings 8:10 Summary
This verse shows us that God's prophets, like Elisha, were given special messages from God to share with others. Even though Elisha told Ben-hadad that he would recover, God had actually shown Elisha that the king would die. This teaches us that God's ways are not always easy to understand, and we must trust in His sovereignty, as seen in Proverbs 3:5-6. It also reminds us that, as followers of God, we are called to be faithful messengers of His truth, even when it is difficult, just like Elisha was in this situation (1 Corinthians 4:1-2).
Frequently Asked Questions
Why did Elisha give a message that seemed to contradict what God had shown him?
Elisha's message to Ben-hadad was in accordance with the king's request for a message of recovery, but it also highlights the complexity of prophetic ministry, as seen in similar instances like 1 Kings 22:13-28, where the prophet Micaiah was instructed to tell the king what he wanted to hear, even though it was not the truth that God had revealed.
How could Elisha be sure that his message from God was accurate?
As a prophet of God, Elisha had been given the ability to hear from God and speak on His behalf, as seen in Deuteronomy 18:15 and Numbers 12:6, where God speaks to prophets and they are called to be faithful messengers of His word.
What does this verse teach us about the nature of God's sovereignty and human free will?
This verse suggests that God's sovereignty is not limited by human actions or decisions, as seen in Romans 9:15-18, where God's sovereignty is emphasized, and also in 2 Peter 3:9, where human free will is acknowledged, highlighting the complex interplay between God's sovereignty and human responsibility.
How does Elisha's response to Hazael reflect his faith in God's Word?
Elisha's response reflects his faith in God's Word, as he is willing to speak the truth, even when it is difficult or unwelcome, demonstrating his trust in God's sovereignty and his commitment to being a faithful messenger of God's truth, as seen in Jeremiah 1:7-10 and Ezekiel 2:3-7.
Reflection Questions
- What are some times in my life when I have struggled to trust God's sovereignty, and how can I learn to trust Him more?
- How can I, like Elisha, be a faithful messenger of God's truth, even when it is difficult or unwelcome?
- What are some ways that I can seek to understand and submit to God's sovereignty in my life, as Elisha did in this verse?
- How can I balance the tension between God's sovereignty and human free will in my own life and decision-making?
- What are some lessons that I can learn from Elisha's example of faith and obedience in this verse, and how can I apply them to my own life?
Gill's Exposition on 2 Kings 8:10
And Elisha said unto him, go, say unto him, thou mayest certainly recover,.... That is, of the disease; and there was not only a probability that he might recover of it, it not being a mortal one,
Jamieson-Fausset-Brown on 2 Kings 8:10
And Elisha said unto him, Go, say unto him, Thou mayest certainly recover: howbeit the LORD hath shewed me that he shall surely die. Go, say ... Thou mayest certainly recover. There was no contradiction in this message.
Matthew Poole's Commentary on 2 Kings 8:10
Here is no contradiction; for the first words contain an answer to Ben-hadad’ s question, , Shall I recover of this disease? To which the answer is, Thou mayest or shalt recover, i.e. notwithstanding thy disease, which is not mortal, and shall not take away thy life. The latter words contain the prophet’ s explication of or addition to that answer, which is, that he should die, not by the power of his disease, but by some other cause. But it is observable, that in the Hebrew text it is lo, the adverb, which signifies not; which though most affirm to be put for to, the pronoun, signifying to him; yet others take it as it lies, and translate the words thus, Say, Thou shalt not recover; for the Lord hath showed me that he shall surely die. Or, according to the former reading, the first words may be taken interrogatively, Say unto him, Shalt thou indeed recover? (as thou dost flatter thyself:) no; (which negation is implied in the very question, and gathered from the following words;) for the Lord hath showed me that he shall surely die.
Trapp's Commentary on 2 Kings 8:10
2 Kings 8:10 And Elisha said unto him, Go, say unto him, Thou mayest certainly recover: howbeit the LORD hath shewed me that he shall surely die. Ver. 10. Thou mayest certainly recover:] Responsum ειρωνικον, saith one: Vult Propheta impium illum vana spe deludi, saith another; that is, the prophet mocketh this wicked king, and deludeth him with vain hopes of health again. But Tremellius rendereth it, Non omnino revalesces, Thou shait in no wise recover: so that Hazael manifestly lied, saith Lyra, in returning his answer. Others make this the sense, Thy disease is not deadly; howbeit thou shalt die at this bout by another mean.
Ellicott's Commentary on 2 Kings 8:10
(10) Unto him.—The reading of some Hebrew MSS., of the Hebrew margin, and of all the versions, as well as of Josephus. The ordinary Hebrew text has “not” (lô’, instead of lô), so that the meaning would be, “Thou shalt not recover.” But (1) the position of the negative before the adverbial infinitive is anomalous; and (2) Hazae¾s report of Elisha’s words, in 2 Kings 8:14, is without the negative particle. (See the Note there.) The Authorised Version is, therefore, right. Thou mayest certainly recover.—Rather. Thou wilt certainly live. Elisha sees through Hazae¾s character and designs, and answers him in the tone of irony which he used to Gehazi in 2 Kings 5:26, “Go, tell thy lord—as thou, the supple and unscrupulous courtier wilt be sure to do—he will certainly recover. I know, however, that he will assuredly die, and by thy hand.” Others interpret, “Thou mightest recover” (i.e., thy disease is not mortal); and make the rest of the prophe�s reply a confidential communication to Hazael. But this is to represent the prophet as deceiving Benhadad, and guilty of complicity with Hazael, which agrees neither with Elisha’s character nor with what follows in 2 Kings 8:11-12. The Syriac and Arabic, with some MSS., read, “thou wilt die” for “he will die.”
Adam Clarke's Commentary on 2 Kings 8:10
Verse 10. Thou mayest certainly recover: howbeit the Lord hath showed me that he shall surely die.] That is, God has not determined thy death, nor will it be a necessary consequence of the disease by which thou art now afflicted; but this wicked man will abuse the power and trust thou hast reposed in him, and take away thy life. Even when God has not designed nor appointed the death of a person, he may nevertheless die, though not without the permission of God. This is a farther proof of the doctrine of contingent events: he might live for all his sickness, but thou wilt put an end to his life.
Cambridge Bible on 2 Kings 8:10
10. Go, say unto him, Thou mayest certainly [R.V. shalt surely] recover] This is not the translation of the Hebrew text (Kethib) but of the marginal reading [Keri]. The variation is between ìà the negative and ìå the pronoun and preposition. The text would be rendered ‘Go say; Thou shalt not recover’. This does not suit with what follows, ‘Howbeit the Lord hath shewed me that he shall surely die’. We should expect ‘For the Lord &c.’ The meaning of the prophet’s words is, ‘Go and carry him such a message as a courtier is likely to carry, a message of good promise, for this I know you are likely to do, yet the Lord has made known to me that he will die’. The R.V. has given the translation of the Kethib on the margin, but as that is so little in harmony with the context, has translated the Keri in the text, though this is contrary to the usual rule of the Revisers. Another way of explaining the language of Elisha has been adopted by some. It is pointed out that the king’s question was ‘Shall I recover of this disease?’ Elisha, forewarned of the events that were coming, gives as answer to that enquiry ‘Thou shalt surely recover’, meaning thereby that the disease would not kill Benhadad, but suppresses that other source whence danger and death threatened, viz., the murderous hands of Hazael, which he knew would soon slay his master. This seems very unlike the manner of a prophet of the Lord.
The explanation previously given is therefore to be preferred. Bp Hall takes the later explanation, ‘The Lord hath shewed me that he shall surely die, by another means, though not by the disease’.
Barnes' Notes on 2 Kings 8:10
Translate - “Go, say unto him, Thou shalt certainly live: howbeit the Lord hath showed me that he shall certainly die.” i.
Whedon's Commentary on 2 Kings 8:10
10. Thou mayest certainly recover — The Hebrew text, in accordance with a majority of Hebrew MSS., reads thus: Go, say, thou certainly shalt not live; or more literally, living thou shalt not live.
Sermons on 2 Kings 8:10
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(Through the Bible) 2 Kings 1-4 by Chuck Smith | In this sermon, the speaker discusses the story of a king who sought the Lord's guidance through a minstrel's music. The Lord instructed the king to make a valley full of trenches, |
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Woe to Them That Are at Ease in Zion by Greg Locke | In this sermon, the preacher starts by asking a rhetorical question: "Can two walk together except they be agreed?" He emphasizes that people who are walking in the same direction |
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(Biblical Manhood) -Evening Banquet by Paul Washer | In this sermon, the speaker expresses his deep concern for the upbringing of his young children and acknowledges his own shortcomings. He emphasizes the importance of studying and |
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(God and Man) Three Tenses of Salvation by Zac Poonen | In this sermon, the speaker emphasizes the influence of Satan in various aspects of the world, including entertainment, music, medicine, and education. He urges listeners not to be |
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(Genesis) - Part 5 by Zac Poonen | In this sermon, the preacher discusses the concept of chaos in the Bible, specifically in Genesis 1. He emphasizes that despite the chaos, God can make something excellent out of i |
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Authority in the Scriptures - Part 1 by Colin Anderson | In this sermon, the speaker discusses the importance of authority and obedience in the Bible. He starts by referencing Hebrews 13:7, which encourages believers to obey and submit t |
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Adamic Administration - Biblical Data, Nature, and Condition by John Murray | In this sermon, the preacher emphasizes the importance of the principle of solidarity in God's government. The corporate relationship and the principle of solidarity are integral t |