|New International Version (©2011)|
The LORD said to him, "Go back the way you came, and go to the Desert of Damascus. When you get there, anoint Hazael king over Aram.
New Living Translation (©2007)
Then the LORD told him, "Go back the same way you came, and travel to the wilderness of Damascus. When you arrive there, anoint Hazael to be king of Aram.
English Standard Version (©2001)
And the LORD said to him, “Go, return on your way to the wilderness of Damascus. And when you arrive, you shall anoint Hazael to be king over Syria.
New American Standard Bible (©1995)
The LORD said to him, "Go, return on your way to the wilderness of Damascus, and when you have arrived, you shall anoint Hazael king over Aram;
King James Bible (Cambridge Ed.)
And the LORD said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria:
Holman Christian Standard Bible (©2009)
Then the LORD said to him, "Go and return by the way you came to the Wilderness of Damascus. When you arrive, you are to anoint Hazael as king over Aram.
International Standard Version (©2012)
The LORD replied to him, "Go! Return to Damascus, and when you get there, anoint Hazael as king over Aram,
NET Bible (©2006)
The LORD said to him, "Go back the way you came and then head for the Desert of Damascus. Go and anoint Hazael king over Syria.
GOD'S WORD® Translation (©1995)
The LORD told him, "Go back to the wilderness near Damascus, the same way you came. When you get there, anoint Hazael as king of Aram.
King James 2000 Bible (©2003)
And the LORD said unto him, Go, return on your way to the wilderness of Damascus: and when you come, anoint Hazael to be king over Syria:
American King James Version
And the LORD said to him, Go, return on your way to the wilderness of Damascus: and when you come, anoint Hazael to be king over Syria:
American Standard Version
And Jehovah said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, thou shalt anoint Hazael to be king over Syria;
And the Lord said to him: Go, and return on thy way through the desert to Damascus: and when thou art come thither, thou shalt anoint Hazael to be king over Syria.
Darby Bible Translation
And Jehovah said to him, Go, return on thy way to the wilderness of Damascus; and when thou comest, anoint Hazael king over Syria;
English Revised Version
And the LORD said unto him, Go return on thy way to the wilderness of Damascus: and when thou comest, thou shalt anoint Hazael to be king over Syria:
Webster's Bible Translation
And the LORD said to him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria:
World English Bible
Yahweh said to him, "Go, return on your way to the wilderness of Damascus. When you arrive, you shall anoint Hazael to be king over Syria.
Young's Literal Translation
And Jehovah saith unto him, 'Go turn back on thy way to the wilderness of Damascus, and thou hast gone in, and anointed Hazael for king over Aram,
|Matthew Henry's Concise Commentary|
19:14-18 God repeated the question, What doest thou here? Then he complained of his discouragement; and whither should God's prophets go with their complaints of that kind, but to their Master? The Lord gave him an answer. He declares that the wicked house of Ahab shall be rooted out, that the people of Israel shall be punished for their sins; and he shows that Elijah was not left alone as he had supposed, and also that a helper should at once be raised up for him. Thus all his complaints are answered and provided for. God's faithful ones are often his hidden ones, Ps 83:3, and the visible church is scarcely to be seen: the wheat is lost in chaff, and the gold in dross, till the sifting, refining, separating day comes. The Lord knows them that are his, though we do not; he sees in secret. When we come to heaven we shall miss many whom we thought to have met there; we shall meet many whom we little thought to have met there. God's love often proves larger than man's charity, and far more extended.
Verse 15. - And the Lord said unto him, Go, return on thy way [Heb. to thy way, as in Genesis 19:2; Genesis 32:2; Numbers 24:25, etc.] to the wilderness of Damacus [The construct case with ה local. Keil refers to Deuteronomy 4:41; Joshua 12:1; and Ewald 216 b. This cannot mean "through the desert to Damascus," for he could not possibly go any other way, nor yet "to the desert (through which he had just come) to Damascus," for he was then in the heart of the desert. He was to find a hiding place - we find the king of Damascus at war with Ahab, ch. 20. - or possibly a sphere for work, - he would be near Hazael - in the rugged desert which stretches south and east of the Syrian capital. (See Stanley, "Sinai and Palestine," p. 410; Porter's "Five Years in Damascus," vol. 2. p. 254 sqq.) Here, too, the prophet would be at no great distance from his own country. See on 1 Kings 17:3]: and Wheel thou comest, anoint [Heb. and thou shalt come and anoint. LXX. καὶ ἥξεις καὶ χρίσεις. The A.V. increases the difficulty. In the Hebrew the time of the anointing is indefinite. This commission has long been a crux interpretum. For neither Hazael, nor Jehu, nor Elisha, so far as we have any record, was ever anointed by Elijah. Elisha was called by him to the prophetic office. Hazael, it is barely possible, may have been anointed secretly, like David (1 Samuel 16:2, 13), but all that we gather from Scripture is, that he was called in an indirect way, and certainly not anointed, by Elisha (2 Kings 8:12-15). Jehu was certainly anointed, but it was neither by Elisha nor Elijah (2 Kings 9:1, 6), but by one of the sons of the prophets. All we can say, consequently, is that the command was obeyed in the spirit, and no doubt in the best possible time and way. There may have been good reasons, of which we know nothing, why Elijah should devolve the appointment of the two kings upon his successor, and we can readily understand that the word "anoint" was, as in Judges 9:8, Isaiah 61:1, never meant to be construed literally. For in the first place, we have no record elsewhere of the anointing of any prophet; and secondly, it is remarkable that when Elijah might so easily have anointed Elisha, he did nothing of the kind. It is clear, therefore, that he understood the word to mean "appoint." And the root idea of anointing, it must be remembered, was the setting apart for the service of God (Exodus 29:6). Hence it was (Bahr) that vessels (Exodus 30:26 sqq.), and even stones (Genesis 28:18), were anointed. And when we find that these three persons were set apart sooner or later, and in different ways, to fulfil the high purposes of God, that ought to suffice us. The author of this history clearly found no difficulty in reconciling this account and that of 2 Kings 8:9. It has also been objected to this charge (Rawlinson) that it is no "explanation or application of the preceding parable." But this is precisely what it appears to have been intended to be. The prophet is here taught by word much the same lesson that had been conveyed by signs, in the preceding vision. No doubt there are additional particulars - the vision dealt only with principles, the charge descends to details and prescribes duties - but still the great lesson that souls are to be won, that God's kingdom is to be advanced, not by wrath and vengeance, by fire and sword, but by meekness and gentleness, through the reason and the conscience, is proclaimed. Hazael and Jehu, each was God's instrument to punish; each was like the sweeping siena or the devouring fire, each was an engine of destruction; but by neither of these were the hearts Of men turned to the Lord. It was the sword of Elisha, the sword of his mouth (cf. Isaiah 11:4; Isaiah 49:2; Revelation 1:16; Revelation 2:16), should constrain men to hide their faces and humble themselves before God] Hazael [the seer of God. This name, viewed in connection with Elijah's vision of God, is noticeable] to be king over Syria:
Gill's Exposition of the Entire Bible
And the Lord said unto him, go, return on thy way to the wilderness of Damascus,.... He is bid to go back the way he came, through the wilderness of Arabia, which was part of his way to Damascus, near to which was another wilderness, which took its name from thence; though Fortunatus Schacchus (x) thinks no other is meant by this phrase than returning to his former course and custom of preach the law of God, and reclaiming men from the error of their ways:
and when thou comest, anoint Hazael to be king over Syria; it is nowhere related that Elijah did go to Damascus, and anoint Hazael, though it may be he did; however he acquainted Elisha with it, and he declared it to Hazael, that he should be king of Syria, and which perhaps is all that is meant by anointing; that is, that he should be made king, and which was declared by both these prophets, see 2 Kings 8:13.
(x) Elaeochrism. Myrothec. l. 1. c. 39. col. 198.
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