TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Kings 2:1–8. His two-level outline is real structure in the source text, so it is rendered as structure.
Elijah's times, and the events concerning him, are as little dated as those of any great man in scripture; we are not told of his age, nor in what year of Ahab's reign he first appeared, nor in what year of Joram's he disappeared, and therefore cannot conjecture how long he flourished; it is supposed about twenty years in all. Here we are told,
I.That God had determined to take him up into heaven by a whirlwind, Kg2 2:1.
He would do it, and it is probable let him know of his purpose some time before, that he would shortly take him from the world, not by death, but translate him body and soul to heaven, as Enoch was, only causing him to undergo such a change as would be necessary to the qualifying of him to be an inhabitant in that world of spirits, and such as those shall undergo who will be found alive at Christ's coming. It is not for us to say why God would put such a peculiar honour upon Elijah above any other of the prophets; he was a man subject to like passions as we are, knew sin, and yet never tasted death. Wherefore is he thus dignified, thus distinguished, as a man whom the Kings of kings did delight to honour? We may suppose that herein,
1.God looked back upon his past services, which were eminent and extraordinary, and intended a recompence for those and an encouragement to the sons of the prophets to tread in the steps of his zeal and faithfulness, and, whatever it cost them, to witness against the corruptions of the age they lived in.
2.He looked down upon the present dark and degenerate state of the church, and would thus give a very sensible proof of another life after this, and draw the hearts of the faithful few upward towards himself, and that other life.
3.He looked forward to the evangelical dispensation, and, in the translation of Elijah, gave a type and figure of the ascension of Christ and the opening of the kingdom of heaven to all believers. Elijah had, by faith and prayer, conversed much with heaven, and now he is taken thither, to assure us that if we have our conversation in heaven, while we are here on earth, we shall be there shortly, the soul shall (and that is the man) be happy there, there for ever.
II.That Elisha had determined, as long as he continued on earth to cleave to him, and not to leave him.
Elijah seemed desirous to shake him off, would have had him stay behind at Gilgal, at Bethel, at Jericho, Kg2 2:2, Kg2 2:4, Kg2 2:6. Some think out of humility; he knew what glory God designed for him, but would not seem to glory in it, nor desired it should be seen of men (God's favourites covet not to have it proclaimed before them that they are so, as the favourites of earthly princes do), or rather it was to try him, and make his constant adherence to him the more commendable, like Naomi's persuading Ruth to go back. In vain does Elijah entreat him to tarry here and tarry there; he resolves to tarry nowhere behind his master, till he goes to heaven, and leaves him behind on this earth. "Whatever comes of it, I will not leave thee;" and why so? Not only because he loved him, but,
1.Because he desired to be edified by his holy heavenly converse as long as he staid on earth; it had always been profitable, but, we may suppose, was now more so than ever. We should do all the spiritual good we can one to another, and get all we can one by another, while we are together, because we are to be together but a little while.
2.Because he desired to be satisfied concerning his departure, and to see him when he was taken up, that his faith might be confirmed and his acquaintance with the invisible world increased. He had long followed Elijah, and he would not leave him now when he hoped for the parting blessing. Let not those that follow Christ come short by tiring at last.
III.That Elijah, before his departure, visited the schools of the prophets and took leave of them.
It seems that there were such schools in many of the cities of Israel, probably even in Samaria itself. Here we find sons of the prophets, and considerable numbers of them, even at Bethel, where one of the calves was set up, and at Jericho, which was lately built in defiance of a divine curse. At Jerusalem, and in the kingdom of Judah, they had priests and Levites, and the temple-service, the want of which, in the kingdom of Israel, God graciously made up by those colleges, where men were trained up and employed in the exercises of religion and devotion, and whither good people resorted to solemnize the appointed feasts with praying and hearing, when they had not conveniences for sacrifice or incense, and thus religion was kept up in a time of general apostasy. Much of God was among these prophets, and more were the children of the desolate than the children of the married wife. None of all the high priests were comparable to those two great men Elijah and Elisha, who, for aught we know, never attended in the temple at Jerusalem. These seminaries of religion and virtue, which Elijah, it is probable, had been instrumental to found, he now visits, before his departure, to instruct, encourage, and bless them. Note, Those that are going to heaven themselves ought to be concerned for those they leave behind them on earth, and to leave with them their experiences, testimonies, counsels, and prayers, Pe2 1:15. When Christ said, with triumph, Now I am no more in the world, he added, with tenderness, But these are. Father, keep them.
IV.That the sons of the prophets had intelligence (either from Elijah himself, or by the spirit of prophecy in some of their own society), or suspected by the solemnity of Elijah's farewell, that he was now shortly to be removed; and,
1.They told Elisha of it, both at Bethel (Kg2 2:3) and at Jericho (Kg2 2:5): Knowest thou that the Lord will take away thy master from thy head to day? This they said, not as upbraiding him with his loss, or expecting that when his master was gone he would be upon the level with them, but to show how full they were of the thoughts of this matter and big with expectation of the event, and to admonish Elisha to prepare for the loss. Know we not that our nearest relations, and dearest friends, must shortly be taken from us? The Lord will take them; we lose them not till he calls for them whose they are, and who taketh away and none can hinder him. He takes away superiors from our head, inferiors from our feet, equals from our arms; let us therefore carefully do the duty of every relation, that we may reflect upon it with comfort when it comes to be dissolved. Elisha knew it too well, and sorrow had filled his heart upon this account (as the disciples in a like case, Joh 16:6), and therefore he did not need to be told of it, did not care for hearing of it, and would not be interrupted in his contemplations on this great concern, or in the least diverted from his attendance upon his master. I know it; hold you your peace. He speaks not this peevishly, or in contempt of the sons of the prophets, but as one that was himself and would have them composed and sedate, and with an awful silence expecting the event: I know it; be silent, Zac 2:13.
2.They went themselves to be witnesses of it at a distance, though they might not closely attend (Kg2 2:7): Fifty of them stood to view afar off, intending to satisfy their curiosity, but God so ordered it that they might be eye-witnesses of the honour heaven did to that prophet, who was despised and rejected of men. God's works are well worthy our notice; when a door is opened in heaven the call is, Come up hither, come and see.
V.That the miraculous dividing of the river Jordan was the preface to Elijah's translation into the heavenly Canaan, as it had been to the entrance of Israel into the earthly Canaan, Kg2 2:8. He must go on to the other side Jordan to be translated, because it was his native country, and that he might be near the place where Moses died, and that thus honour might be put on that part of the country which was most despised. he and Elisha might have gone over Jordan by a ferry, as other passengers did, but God would magnify Elijah in his exit, as he did Joshua in his entrance, by the dividing of this river, Jos 3:7. As Moses with his rod divided the sea, so Elijah with his mantle divided Jordan, both being the insignia - the badges of their office. These waters of old yielded to the ark, now to the prophet's mantle, which, to those that wanted the ark was an equivalent token of God's presence. When God will take up his faithful ones to heaven death is the Jordan which, immediately before their translation, they must pass through, and they find a way through it, as safe and comfortable way; the death of Christ has divided those waters, that the ransomed of the Lord may pass over. O death! where is thy sting, thy hurt, thy terror?
Historical interpretation
Fourteen Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Elijah, who now lived with Elisha, whom he had also consecrated as prophet according to a divine oracle, as has been said already, was with him every day, inseparably sharing with him the same way of life. When he was about to ascend into the chariots of fire, to leave and be raised to the clouds with that physical mass that drags us to the ground, after he had already crossed Gilgal and was going to reach Bethel, he ordered Elisha to stay in Gilgal. But Elisha did not obey him nor would he separate from him because those words carried him instead of completely imprisoning him. That is why, after all, Elijah took him with him. When both had reached Bethel, where they spent a few days, and Elijah was planning again to visit Jericho by himself, he ordered Elisha not to come along with him for the second time. But just as before, he continued to be disobedient and stubborn, as if he felt torn at the thought of being cut off from his master. Since he did not know what to do, Elijah consented to go again with him. Fifty more followed them. These were the sons of the prophets.
The sons of the prophets: That is, the disciples of the prophets; who seem to have had their schools, like colleges or communities, in Bethel, Jericho, and other places in the days of Elias and Eliseus.
Continue studying 2 Kings 2:3 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Second Kings 2:3 captures a profound and poignant moment in the unfolding narrative of Elijah's impending departure, revealing the widespread divine foreknowledge among the prophetic communities and Elisha's deep, yet composed, acceptance of this momentous transition. The "sons of the prophets" at Bethel approach Elisha, directly inquiring about his awareness of the Lord's plan to "take away" his master, Elijah, that very day. Elisha's terse affirmation, "Yea, I know it; hold ye your peace," underscores his spiritual discernment, profound processing of the event, and a desire for solemnity, setting a reverent tone for the extraordinary transfer of prophetic authority and Elijah's dramatic ascension.
Context
Literary Context
This verse is strategically placed at the very outset of 2 Kings 2, a pivotal chapter that culminates Elijah's earthly ministry and inaugurates Elisha's. The preceding narrative in 2 Kings 1 details Elijah's powerful confrontation with King Ahaziah, marked by miraculous fire from heaven, solidifying his status as a formidable prophet of Yahweh. Chapter 2 opens with Elijah and Elisha journeying from Gilgal, a site rich in Israel's covenant history, towards Bethel. This journey is characterized by Elijah's repeated attempts to send Elisha away, which Elisha steadfastly refuses, demonstrating his unwavering devotion and desire to remain with his master until the very end. The encounter with the sons of the prophets at Bethel is the first of two such interactions (the second occurring at Jericho in 2 Kings 2:5), collectively emphasizing the widespread knowledge and anticipation of Elijah's imminent departure, thereby establishing a tone of divine orchestration and solemnity for the climactic events that follow.
Historical & Cultural Context
The "sons of the prophets" (Hebrew: b'nei han'vi'im) refers to a recognized, organized group or community of prophetic disciples. These individuals lived together, often communally, under the tutelage of a master prophet, engaging in spiritual formation and prophetic service. Such communities, typically situated in significant religious centers like Bethel, Jericho, and Gilgal, functioned as vital spiritual hubs, preserving and promoting true Yahwism amidst the pervasive idolatry of the Northern Kingdom of Israel, particularly during the Omride dynasty. Bethel itself held profound historical significance as the location of Jacob's transformative dream and vow to God (Genesis 28:10-22), yet it had tragically devolved into a center for calf worship established by Jeroboam I (1 Kings 12:28-30). The presence of a prophetic community in this corrupted place, intimately aware of God's plans, highlights pockets of spiritual resistance and faithfulness. The master-disciple relationship, where the "master" is seen as a "head" or guiding authority, was a common cultural understanding, making the idiom of being "taken away from thy head" particularly poignant in conveying the loss of direct spiritual guidance.
Key Themes
This verse powerfully contributes to several overarching themes within the book of 2 Kings and the broader prophetic narrative. The theme of Divine Sovereignty is paramount, as the Lord's decision to "take away" Elijah is not a secret but a divinely revealed plan, known even to the prophetic students, underscoring God's absolute control over the lives and ministries of His chosen servants. Central to this chapter is the theme of Prophetic Succession, as the verse explicitly sets the stage for the transfer of Elijah's mantle to Elisha, a transition that is both publicly acknowledged and deeply personal. Elisha's quiet and composed response, "Yea, I know it; hold ye your peace," introduces the theme of Spiritual Discernment and Serenity in Transition. Unlike the more vocal and perhaps anxious "sons of the prophets," Elisha demonstrates a profound internal processing and acceptance of God's will, indicating his readiness for the weighty responsibility that is about to fall upon him, as foreshadowed by his request for a double portion of Elijah's spirit in 2 Kings 2:9. This moment underscores the importance of quiet reverence in the face of God's unfolding purposes.
Exposition and Analysis
Key Word Analysis
Meaning "a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc.)." In this context, "sons" refers not necessarily to biological offspring but to spiritual disciples or apprentices within the prophetic community. They are "spiritual sons" under the tutelage of a master prophet, signifying their commitment to learning and perpetuating the prophetic tradition.
Meaning "sovereign, i.e. controller (human or divine); lord, master, owner." This term highlights Elijah's authoritative role as Elisha's spiritual mentor and leader. It emphasizes the profound respect and submission Elisha had for Elijah, viewing him as his spiritual lord and guide, whose departure would leave a significant void in his life and ministry.
A primitive root meaning "to hush or keep quiet; hold peace, keep silence, be silent, (be) still." Elisha's imperative is not a sign of anger or dismissal, but a profound plea for solemnity and reverence. It indicates that he has already deeply processed and accepted the divine reality of Elijah's imminent departure and desires a quiet, undisturbed composure for this sacred, divinely orchestrated event, free from external commentary or emotional outburst.
Verse Breakdown
"And the sons of the prophets that [were] at Bethel came forth to Elisha,"
This opening clause establishes the setting and introduces the key participants. The "sons of the prophets" represent a recognized community of prophetic disciples, indicating that Elijah's impending departure was not a secret, but a divinely revealed event known within these spiritual circles. Their active "coming forth" to Elisha demonstrates their awareness, concern, and perhaps a desire to confirm Elisha's understanding or express their sympathy regarding the momentous transition.
"and said unto him, Knowest thou that the LORD will take away thy master from thy head to day?"
This is the core of their inquiry, framed as a rhetorical question designed to elicit Elisha's acknowledgment of a shared, divinely imparted truth. The phrase "take away thy master from thy head" is a powerful Hebrew idiom signifying a sudden, authoritative, and final removal of a leader or mentor, much like a crown being removed from one's head. The explicit mention of "the LORD" confirms that this is a divine act, not a natural occurrence. The specificity of "to day" heightens the immediate dramatic tension and underscores the imminence of the event.
"And he said, Yea, I know [it]; hold ye your peace."
Elisha's terse, yet profoundly meaningful, response. His "Yea, I know it" confirms his own divine foreknowledge and deep understanding of the situation, dispelling any notion that he is unaware or unprepared. The subsequent command, "hold ye your peace," is not a sign of anger but a request for quiet reverence and solemnity. It reflects Elisha's desire for a private, focused moment with Elijah, free from the distractions or emotional expressions of others, as he prepares for the momentous transfer of authority and the profound loss of his spiritual father. It speaks to his spiritual maturity and his desire for an undisturbed, sacred moment.
Literary Devices
The verse is rich in Dialogue, which serves as the primary mode of interaction and revelation. The direct question from the sons of the prophets to Elisha, and his concise, yet weighty, reply, efficiently conveys crucial information about the characters' awareness, spiritual discernment, and emotional states. Foreshadowing is a dominant device; the explicit question about Elijah being "taken away" directly anticipates the dramatic ascension described later in the chapter (2 Kings 2:11). The use of the Idiom "take away thy master from thy head" is a powerful figure of speech that vividly conveys the authoritative, complete, and sudden nature of Elijah's divine removal, symbolizing the loss of direct leadership and close spiritual guidance. Furthermore, there is an element of Dramatic Irony for the discerning reader, who is privy to the extraordinary nature of Elijah's departure (ascension), while the characters themselves are grappling with the immediate reality of the impending separation. Elisha's quiet, composed response, contrasting with the implied anxiety or curiosity of the "sons of the prophets," also highlights his profound Composure and spiritual depth in the face of a momentous divine event.
Theological and Thematic Connections
This verse powerfully illustrates God's sovereign control over the lives and ministries of His chosen servants, even to the point of orchestrating their departure from earthly service. The widespread knowledge of Elijah's impending "taking away" among the prophetic communities underscores the reality of divine revelation and the interconnectedness of God's people in discerning His will. Elisha's calm acceptance, rather than distress, highlights a profound trust in God's overarching plan and a spiritual maturity that prioritizes solemnity and reverence during sacred transitions. It teaches us that God often prepares His people for significant changes, and that true spiritual leadership involves not only receiving a mantle but also discerning the appropriate posture of quiet submission and focused attention in the face of divine movements. The transition from Elijah to Elisha is not merely a change of personnel but a divinely ordained transfer of spiritual authority and power, ensuring the continuity of God's prophetic voice in Israel through a chosen successor.
Reflection and Application
The scene at Bethel invites us to reflect deeply on our own posture when confronted with significant transitions, especially those involving loss, changes in leadership, or the departure of influential figures in our lives or communities. Like the "sons of the prophets," we might be quick to vocalize our awareness or concern, perhaps even seeking confirmation from those directly affected. However, Elisha's response, "Yea, I know it; hold ye your peace," offers a profound lesson in spiritual discernment and the sanctity of profound moments. It challenges us to move beyond mere intellectual acknowledgment of God's will to a place of deep, quiet acceptance and solemn reverence. In times of transition, rather than engaging in anxious discussion or emotional outpouring, we are called to a posture of quiet trust, allowing space for God to work and for those directly involved to process His divine movements in peace. This verse encourages us to cultivate a spirit of quietude, allowing the Holy Spirit to minister to our hearts and prepare us for what God is doing next, rather than being swept away by external noise or the need for constant commentary. It reminds us that some moments are too sacred for casual conversation, requiring instead a reverent silence that acknowledges the hand of God.
Questions for Reflection
FAQ
What does "take away thy master from thy head" mean idiomatically?
The phrase "take away thy master from thy head" is a powerful Hebrew idiom that signifies a sudden, authoritative, and often supernatural removal of a leader or mentor. The "head" here symbolizes authority, leadership, and close proximity, much like a crown or a covering that is removed. It vividly conveys the idea of Elijah being divinely separated from his position of direct mentorship and leadership over Elisha. It implies a profound and final separation, emphasizing that Elijah's departure is not a natural death but a divinely orchestrated act of God, as confirmed by the subsequent narrative of his ascension in 2 Kings 2:11. This idiom highlights the divine agency and the significant impact of such a departure on the one who was under that authority or guidance.
Christ-Centered Fulfillment
The dramatic departure of Elijah in 2 Kings 2:3, known and anticipated by the prophetic community, finds its ultimate and glorious fulfillment in the ascension of Jesus Christ. Elijah's being "taken away" by the Lord foreshadows Christ's own triumphant return to the Father, after completing His earthly ministry and securing salvation for humanity. Just as the "sons of the prophets" awaited Elijah's departure and the transfer of his mantle, so too did Christ's disciples witness His ascension, understanding that it paved the way for the outpouring of the Holy Spirit, the ultimate "mantle" of power and divine presence. Jesus, the supreme Prophet and Son of God, did not merely have His authority "taken away" but willingly laid down His life and then, through His resurrection and ascension, was exalted to the right hand of God, receiving all authority in heaven and on earth (Matthew 28:18). His departure was not a loss but a necessary step for the Comforter, the Spirit of Truth, to come and indwell believers, empowering them for ministry and continuing His work through them (John 16:7). Thus, Elisha's quiet acceptance and the prophetic community's foreknowledge point to the greater divine plan of God, culminating in Christ's departure and the subsequent empowering of His church, ensuring that His presence and authority continue to guide His people through the indwelling Spirit (Acts 1:8-9).