Introduction to 2 Kings

The Historical Books

How to Study the Bible

1:1 Moab rebelled against Israel Despite its appearance in the opening verse, the story of Moab’s rebellion is put on hold until ch. 3. Apparently, Ahab had either defeated or made an alliance with Moab. See note on 3:4.

rebelled The Hebrew term used here, pasha’, means “to transgress,” and is frequently used in legal and religious contexts. In political contexts, pasha' refers to the rebellion of a vassal king against his overlord (e.g., 1 Kgs 12:19; compare 2 Kgs 3:5).

1:2 Ahaziah First Kings 22:51–53 introduces Ahaziah as one of the kings of Israel who did evil in the sight of Yahweh. He reigned over Israel briefly circa 853 bc.

inquire The Hebrew word used here, darash (meaning “consult” or “inquire”), is a technical term for inquiring of an oracle.

Old Testament Theology and Divination

Baal-Zebub, the god of Ekron The name Baal-zebub literally means “lord of flies.” Ekron was one of five major Philistine cities on the border of ancient Israel (Josh 13:3).

Pagan Deities in the Old Testament Table

1:3 the angel of Yahweh The Angel of Yahweh often appears with messages to individuals such as Moses (Exod 3:2), Balaam (Num 22:22–23), or Hagar (Gen 16:7–13).

Old Testament Godhead Language

the king of Samaria Refers to Ahaziah. Samaria was the capital city of Israel from the reign of Omri until its destruction at the hands of the Assyrian Empire (1 Kgs 16:24; 2 Kgs 17:6).

1:8 A hairy man The Hebrew text here reads literally as “owner of hair.” The idea is that Elijah’s garment was distinctive. The narrative mentions Elijah’s garment several times elsewhere (1 Kgs 19:13, 19; 2 Kgs 2:8, 13, 14; compare Zech 13:4).

1:9 the commander of fifty with his fifty men A military unit comprising 50 men and their officer (1 Sam 8:12; Isa 3:3).

O man of God This title designates a true prophet or messenger of God in the book of Kings (1 Kgs 12:22; 13:21; 17:18; 2 Kgs 4:9). It also is used of Moses (Deut 33:1).

1:10 let fire come down from heaven Fire in the ot is associated with the divine presence (see note on 2 Kings 1:12). In 1 Kgs 18, divine fire provides the sign of the true God in Elijah’s contest with the prophets of Baal (1 Kgs 18:24, 38).

Fire as a Motif of Divine Presence

1:11 Come down quickly The first officer to approach Elijah did not demand that he descend “quickly” (2 Kings 1:9). The second officer commands Elijah more forcefully than the first.

1:12 the fire of God The Hebrew phrase used here, esh-elohim, may be understood as “fire of God” or indicate the power of the fire, as a translation “mighty fire” or “awesome fire” would imply.

1:13 let my life and the lives of your servants, these fifty, be precious in your eyes The third captain changes his approach to Elijah. Instead of coming with orders from the king, he comes humbly and asks Elijah to spare his life. He recognizes that the authority and power behind Elijah is greater than that of Ahaziah.

1:15 the angel of Yahweh See note on v. 3.

Joram became king in his place This king reigned over Israel circa 852–841 bc; he was Ahaziah of Israel’s younger brother and Ahab’s son (3:1). In the ancient Near East, the eldest son usually took the throne upon his father’s death. In the absence of a son, a brother could ascend to the throne.

the second year of Joram the son of Jehoshaphat, the king of Judah It is difficult to determine a precise chronology of the two kings named Jehoram (one in Israel, one in Judah). The information given in vv. 17; 3:1; and 8:16 appears to conflict. It is possible that the reference to the second year of Jehoram, king of Judah (v. 17), involves a period of coregency with his father, Jehoshaphat (who reigned ca. 873–848 bc); in that case, 8:16 would indicate the beginning of his sole reign in Judah, which would have lasted from approximately 848–841 bc.

1:18 the events of the days of the kings of Israel The author of 1–2 Kings may have drawn from this source, which apparently is different from the biblical books of 1–2 Chronicles (given that the Chronicler refers to it, as well; see note on 1 Chr 9:1). The mention of this separate volume suggests that the biblical book of Kings was not intended to be merely a record of events; such information could be found elsewhere.