2 Kings 1:3

Authorized King James Version

But the angel of the LORD said to Elijah the Tishbite, Arise, go up to meet the messengers of the king of Samaria, and say unto them, Is it not because there is not a God in Israel, that ye go to enquire of Baal-zebub the god of Ekron?

Word-by-Word Analysis

מַלְאֲכֵ֣י

H4397

But the angel

a messenger; specifically, of god, i.e., an angel (also a prophet, priest or teacher)

יְהוָ֗ה

H3068

of the LORD

(the) self-existent or eternal; jeho-vah, jewish national name of god

וְדַבֵּ֣ר

H1696

and say

perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue

אֶל

H413

near, with or among; often in general, to

אֵֽלִיָּ֣ה

H452

to Elijah

elijah, the name of the famous prophet and of two other israelites

הַתִּשְׁבִּ֔י

H8664

the Tishbite

a tishbite or inhabitant of tishbeh (in gilead)

ק֣וּם

H6965

Arise

to rise (in various applications, literal, figurative, intensive and causative)

עֲלֵ֔ה

H5927

go up

to ascend, intransitively (be high) or actively (mount); used in a great variety of senses, primary and secondary, literal and figurative

לִקְרַ֖את

H7125

to meet

an encountering, accidental, friendly or hostile (also adverbially, opposite)

#10

מַלְאֲכֵ֣י

H4397

But the angel

a messenger; specifically, of god, i.e., an angel (also a prophet, priest or teacher)

#11

מֶֽלֶךְ

H4428

of the king

a king

#12

שֹׁמְר֑וֹן

H8111

of Samaria

shomeron, a place in palestine

#13

וְדַבֵּ֣ר

H1696

and say

perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue

#14

אֲלֵהֶ֔ם

H413

near, with or among; often in general, to

#15

הֲֽמִבְּלִ֤י

H1097

properly, failure, i.e., nothing or destruction; usually (with preposition) without, not yet, because not, as long as, etc

#16

אֵין

H369

a nonentity; generally used as a negative particle

#17

אֱלֹהֵ֥י

H430

the god

gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of

#18

בְּיִשְׂרָאֵ֔ל

H3478

in Israel

he will rule as god; jisral, a symbolical name of jacob; also (typically) of his posterity

#19

אַתֶּם֙

H859

thou and thee, or (plural) ye and you

#20

הֹֽלְכִ֔ים

H1980

that ye go

to walk (in a great variety of applications, literally and figuratively)

#21

לִדְרֹ֕שׁ

H1875

to enquire

properly, to tread or frequent; usually to follow (for pursuit or search); by implication, to seek or ask; specifically to worship

#22

בְּבַ֥עַל

#23

זְב֖וּב

H1176

of Baalzebub

baal-zebub, a special deity of the ekronites

#24

אֱלֹהֵ֥י

H430

the god

gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of

#25

עֶקְרֽוֹן׃

H6138

of Ekron

ekron, a place in palestine

Analysis

This verse develops the salvation theme central to 2 Kings. The concept of divine sovereignty reflects the development of salvation within biblical theology. The divine name or title here functions within biblical literature contributing to the canon's theological witness to establish theological authority and covenantal relationship. The original language emphasizes the covenant name Yahweh, emphasizing God's faithfulness to His promises, providing deeper understanding of the author's theological intention.

Historical Context

The literary and historical milieu of the literary conventions and historical circumstances of biblical literature shapes this text's meaning. The historical development of salvation within the theological tradition of 2 Kings Understanding the ancient worldview that shaped the author's theological expression helps modern readers appreciate why the author emphasizes divine sovereignty in this particular way.

Questions for Reflection

In what ways does understanding divine sovereignty in its original context challenge or deepen contemporary Christian thinking about salvation?
How does this passage contribute to our understanding of from physical deliverance in the Old Testament to spiritual redemption in the New, and what implications does this have for Christian discipleship?
What systematic theological implications arise from this verse's treatment of salvation, and how does it contribute to a biblical theology of soteriology and the doctrine of salvation?

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