125
Their history may be the more briefly treated in this volume, as a special book on "Elisha the Pro phet," by the
present writer, has been published by the Religious Tract Society.
126
Probably it was in the beginning of the reign of Joram. We repeat that we prefer calling him so for distinction from
the contemporary king of Judah of the same name. The two names Joram and Jehoram are interchangeably used. In 2
Kings 1:17, and 2 Chronicles 22:6, alike the kings of Israel and of Judah are called Jehoram; in 2 Kings 9:15, 17, 21 -
24 (in the Hebrew text), the king of Israel is called Jehoram; in 2 Kings 8:21, 23, 24 the king of Judah is called Joram;
while on comparing 2 Kings 8:16 with 29 we find that the two names are inverted.
127
Obvious reasons against either of these views will occur to every thoughtful reader,
128
Some have, however, localized this scene in the Gilgal near Jericho.
129
So in 1 Samuel 12:17; 2 Kings 4:8; Job 1:6 - in the last two instances, rendered "a day" in our Authorised Version.
130
Bahr thinks that the question meant: "What shall become of us, but especially of thee when thy master is t aken from
thee?" and the reply of Elisha: "I know and consider it as well as you - only, submit to the will of God, and do not make
my heart heavy." I cannot take this view of it, any more than that Elisha wished to enjoin silence because Elijah in his
humility would not have his translation spoken of (Keil).
131
The same symbolic presentation of the Lord in His manifestation appears in Psalm 104:3, 4; Isaiah 66:15; Habakkuk
3:8.
132
The Greek rendering of the LXX. is (...), "as it were," or "like" unto heaven. Whether this rendering was from an
honest understanding of the text or due to rationalistic attempts, cannot now be decided. It must, however, be admitted
that the Hebrew will bear the rendering: "towards heaven," as much as that of the A.V.: "into heaven" (comp. Judges
20:40; Psalm 107:26; Jeremiah 51:53). The Book of Sirach, though it says nothing about the ascent into heaven, seems
to us to imply this view (Ecclesiasticus 48:9). On the other hand, Josephus sets forth that he disappeared like Enoch,
and that nobody knew that they died (Antiq. 9. 2, 2). The ancient Rabbis mostly held that Elijah did not taste death, but
went alive into heaven (Moed K. 26a; Ber. R. 21; Bemid R. 12), while according to others (perhaps by way of
controversy against the Christian doctrine of the Ascension), Elijah did not at once ascend into heaven (Sukk. 5a,
beginning - expressly, and Ber. R. 25 - as it seems to me by implication). Our remarks are certainly not intended to cast
any doubt on the Scripture narrative, but to enforce the caution not to enter into speculation beyond its express
statements.
133
Let us first be quite clear that the words do not imply any doubt on the part of Elisha as to the result. Had he
doubted, he would certainly have failed, then and ever afterwards. Next, let us dismiss, as worthy only of Rabbinic
exegesis, the idea that the twofold mention of Elisha's smiting the waters implies a twofold smiting, of which the
second alone was successful. But the wording of the Hebrew is not quite plain. The A.V. represents an attempt to
reproduce the Massoretic punctuation which connects the closing words, "Even He," with the next clause, "and he
smote the waters." The Massorah represents the traditional mode of vocalizing the Hebrew text, punctuating it, and
fixing the proper readings. Its immense importance for the understanding of the text can scarcely be overstated.
134
It will be remembered that Christian legend has placed the scene of the temptation in that neighborhood - it need
scarcely be said, contrary not only to the requirements of the Gospel narratives, but to the facts recorded about our
Lord's ministry in Galilee immediately after His baptism.
135
Bahr would render the Hebrew expression by "till he was disappointed," viz., in his hope of dissuading t hem. But all
the passages in the Psalms to which he refers mean "to be ashamed," although in consequence of being disappointed in
hope. In the other passages quoted by that critic (Judges 3:25; 2 Kings 8:11), the term could not possibly mean,
disappointed in hope.
136
Compare Robinson's Researches, Vol. 2, pp. 283, 284.