2 Kings 9:1
in 2 Kings 9Now Elisha the prophet summoned one of the sons of the prophets and said to him, “Tuck your cloak under your belt, take this flask of oil, and go to Ramoth-gilead.
BSB
The same verse in ASV and KJV ▾
ASV
And Elisha the prophet called one of the sons of the prophets, and said unto him, Gird up thy loins, and take this vial of oil in thy hand, and go to Ramoth-gilead.
KJV
And Elisha the prophet called one of the children of the prophets, and said unto him, Gird up thy loins, and take this box of oil in thine hand, and go to Ramoth–gilead:
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This verse in 2 Kings 9
Commentary
7 notes on this verseAnd Elisha the prophet called one of the children of the prophets,.... Who the Jews generally say (k) was Jonah the son of Amittai: and said, gird up thy loins; his loose and long garments about his loins, for quicker dispatch in travelling: and take this box of oil in thine hand; for an use after directed to: and go to Ramothgilead; where Joram had left his army with his captains, to keep the city from the Syrians. (k) Seder Olam Rabba, c. 18. p. 47.
This site's exposition
Gird up thy loins
on 2 Kings 9:1-3
Elisha does not go to Ramoth-gilead himself but sends one of the sons of the prophets, keeping the danger from the older man and giving the younger one a task suited to his strength. The flask of oil comes with sealed instructions, pour, declare, then flee before anyone can ask a question, a coronation meant to happen and be gone before the army around Jehu can react. Jewish tradition names the messenger Jonah the son of Amittai, a reading Gill records without pressing it as certain.
The record, by era
The Church Fathers1 voice
"Then the prophet Elisha called a member of the company of prophets and said to him, 'Gird up your loins; take this flask of oil in your hand, and go to Ramoth-gilead.' " Here the Scripture reports the just sentence that befalls the house of …
The Puritans and the Awakening1 voice
This service of anointing Jehu, (1.) Had danger in it ( 1 Sam. xvi. 2 ), and therefore it was not fit that Elisha should expose himself, but one of the sons of the prophets, whose life was of less value, and who could do it with less danger. (2.) It required labour and was therefore fitter for a young man in his full strength.
The Nineteenth Century3 voices
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
Box - Rather, “flask,” or “vial” 1Sa 10:1. Oil and ointment were commonly kept in open-mouthed jars, vases, or bottles made of glass, alabaster, or earthen-ware. Many such vessels have been found both in Egypt and Assyria. The “oil” was the holy oil, compounded after the receipt given in Exodus Exo 30:23-25.
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
Ramoth-gilead--a city of great importance to the Hebrew people, east of Jordan, as a fortress of defense against the Syrians. Jehoram had regained it (2Ki 8:29). But the Israelitish army was still encamped there, under the command of Jehu.
One of the children of the prophets - The Jews say that this was Jonah the prophet, the son of Amittai. Gird up thy loins - What thou hast to do requires the utmost despatch.
How the passage was read
What the Jewish commentators add
Elisha the prophet called, etc. At the same time that Yehorom was ill in Yizre’el.
This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.
Texts and citation data: Sefaria; each excerpt follows its version’s licence. 5 further sources are cited on this chapter that carry no English text this site may quote or only restate the verse.
The words behind it
18 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| וֶאֱלִישָׁע֙ | veelisha' | and Elisha | H477 → | 58 times |
| הַנָּבִ֔יא | hanavi' | the prophet | H5030 → | 314 times |
| קָרָ֕א | kara' | he summoned | H7121 → | 733 times |
| לְאַחַ֖ד | leachad | <to> one | H259 → | 971 times |
| מִבְּנֵ֣י | mibenei | from [the] sons of | H1121 → | 4930 times |
| הַנְּבִיאִ֑ים | haneviim | the prophets | H5030 → | 314 times |
| וַיֹּ֨אמֶר | vaiyomer | and he said | H559 → | 5305 times |
| ל֜וֹ | lo | to him | ||
| חֲגֹ֣ר | chagor | gird up | H2296 → | 44 times |
| מָתְנֶ֗יךָ | mateneikha | loins your | H4975 → | 47 times |
| וְ֠קַח | vekach | and take | H3947 → | 966 times |
| פַּ֣ךְ | pakh | [the] flask of | H6378 → | |
| הַשֶּׁ֤מֶן | hashemen | <the> oil | H8081 → | 193 times |
| הַזֶּה֙ | hazeh | <the> this | H2088 → | 1180 times |
| בְּיָדֶ֔ךָ | beyadekha | in hand your | H3027 → | 1618 times |
| וְלֵ֖ךְ | velekh | and go | H1980 → | 1546 times |
| רָמֹ֥ת | ramot | Ramoth | H7418 → | 22 times |
| גִּלְעָֽד׃ | gilad | Gilead | H1568 → | 134 times |
וֶאֱלִישָׁע֙and Elisha
veelisha'H477 →58 times
הַנָּבִ֔יאthe prophet
hanavi'H5030 →314 times
קָרָ֕אhe summoned
kara'H7121 →733 times
לְאַחַ֖ד<to> one
leachadH259 →971 times
מִבְּנֵ֣יfrom [the] sons of
mibeneiH1121 →4930 times
הַנְּבִיאִ֑יםthe prophets
haneviimH5030 →314 times
וַיֹּ֨אמֶרand he said
vaiyomerH559 →5305 times
ל֜וֹto him
lo
חֲגֹ֣רgird up
chagorH2296 →44 times
מָתְנֶ֗יךָloins your
mateneikhaH4975 →47 times
וְ֠קַחand take
vekachH3947 →966 times
פַּ֣ךְ[the] flask of
pakhH6378 →
הַשֶּׁ֤מֶן<the> oil
hashemenH8081 →193 times
הַזֶּה֙<the> this
hazehH2088 →1180 times
בְּיָדֶ֔ךָin hand your
beyadekhaH3027 →1618 times
וְלֵ֖ךְand go
velekhH1980 →1546 times
רָמֹ֥תRamoth
ramotH7418 →22 times
גִּלְעָֽד׃Gilead
giladH1568 →134 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
1 Samuel 10:1Then Samuel took a flask of oil, poured it on Saul’s head, kissed him, and said, “Has not the LORD anointed you ruler over His inheritance?
it leads to
- 1 Samuel 16:13
So Samuel took the horn of oil and anointed him in the presence of his brothers, and the Spirit of the LORD rushed upon David from that day forward. Then Samuel set out and…
- Psalms 78:71
from tending the ewes He brought him to be shepherd of His people Jacob, of Israel His inheritance.
- 1 Samuel 9:16
“At this time tomorrow I will send you a man from the land of Benjamin, and you are to anoint him leader over My people Israel; he will save them from the hand of…
- 1 Samuel 16:13
Through
1 Samuel 16:1Now the LORD said to Samuel, “How long are you going to mourn for Saul, since I have rejected him as king over Israel? Fill your horn with oil and go. I am sending…
it leads to
- 1 Samuel 15:23
For rebellion is like the sin of divination, and arrogance is like the wickedness of idolatry. Because you have rejected the word of the LORD, He has rejected you as king.”
- Psalms 78:68–71
But He chose the tribe of Judah, Mount Zion, which He loved.
- 1 Samuel 15:35
And to the day of his death, Samuel never again visited Saul. Samuel mourned for Saul, and the LORD regretted that He had made Saul king over Israel.
- 1 Samuel 10:1
Then Samuel took a flask of oil, poured it on Saul’s head, kissed him, and said, “Has not the LORD anointed you ruler over His inheritance?
- 1 Samuel 15:23
Through
2 Kings 4:29So Elisha said to Gehazi, “Tie up your garment, take my staff in your hand, and go! If you meet anyone, do not greet him, and if anyone greets you, do not answer him.…
it leads to
- 2 Kings 2:14
Then he took the cloak of Elijah that had fallen from him and struck the waters. “Where now is the LORD, the God of Elijah?” he asked. And when he had struck the waters,…
- 2 Kings 2:14
Where this verse is studied
On this page
About 2 Kings
Who and where
1 name in this verse with a page on the site.
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Ephrem the Syrian, ON THE SECOND BOOK OF KINGS 9:1-24; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the Old Testament (1748-1763); John Gill, Exposition of the Old Testament and Matthew Henry, Commentary on the Whole Bible.