2:1 the storm The Hebrew word used here, se'arah, is associated with both the appearance of God (a theophany) and divine judgment—here it is a testament of God’s presence (Job 38:1; 40:6; Jer 23:19; Zech 9:14).

Theophany in the Old Testament

Elijah and Elisha Elisha was a young farmer living with his parents when he was called to be Elijah’s successor (1 Kgs 19:19–21).

2:2 As Yahweh lives This signifies the swearing of an oath.

2:3 the sons of the prophets A guild or brotherhood of prophets mentioned in 1 Kgs 20:35 but more common in the Elisha stories (2 Kgs 4:1; 5:22; 6:1). Such guilds were stationed in cities throughout the land of Israel, including Bethel and Jericho (vv. 5, 15).

from you This phrase expresses Elijah and Elisha’s relationship in terms of master and servant—Elisha’s apprenticeship is about to end.

2:8 It divided Elisha’s repetition of this action demonstrates his ability to take Elijah’s place (see v. 14). This account parallels Joshua’s parting of the Jordan, which likewise demonstrated God’s presence with Joshua shortly after he succeeded Moses (Josh 3:7–8, 15–17; Exod 14).

Miracles of the Prophets Table

2:9 a double portion The Hebrew phrase used here, pi shenayim (literally rendered “according to two shares”), echoes the legal terminology of Deut 21:17, according to which the firstborn was to receive a double share (pi shenayim) of the inheritance. Elisha desires for his spiritual inheritance to be like that of a firstborn son—double in share in comparison to Elijah’s other spiritual children, such as other prophets (compare John 14:12–14).

of your spirit As with Moses, the spirit of Elijah is transferrable to others (Num 11:16–17, 24–26). The office of head prophet is transferred from Elijah to Elisha—just as the office of commander of Israel is transferred from Moses to Joshua. This includes the transferring of the Spirit of Yahweh, which was at work in Elijah, to Elisha. Yahweh was the one who originally made this decision (1 Kgs 19:16).

2:11 a fiery chariot with horses of fire Fire in the ot is associated with God’s presence (compare 2 Kgs 1:10, 12). The chariots and horses belong to Yahweh (Hab 3:8).

the storm See 2 Kings 2:1 and note.

Paul and the “Third Heaven”

2:12 My father In the ot, groups sometimes applied the Hebrew word used here, av, denoting “father,” to their leaders (1 Sam 10:12; 2 Kgs 6:21; 13:14). Elisha’s use of av may suggest Elijah was head of the prophets of Yahweh, or it may simply reflect Elisha’s close relationship with Elijah (compare 1 Kgs 20:34; 2 Kgs 2:3; 4:1; 5:22; 6:1).

tore them in two pieces A gesture of grief.

2:14 Elijah’s cloak This seems to be the same cloak Elijah draped on Elisha in 1 Kgs 19:19 to signify his prophetic calling.

and struck the water Some Greek and Latin manuscripts, seeking to explain Elisha’s subsequent questions, add “and it [the waters] did not part.”

it divided See 2 Kings 2:8 and note.

2:15 the sons of the prophets See v. 3 and note.

The spirit of Elijah rests upon Elisha See note on v. 9.

2:16 fifty able men This phrase typically appears in reference to military forces. Here, it may simply indicate that they are able to traverse long distances quickly or refer to their prophetic abilities.

the Spirit of Yahweh This phrase can also be translated “Yahweh’s wind,” since the Hebrew word for spirit, ruach, also denotes wind (compare 1 Kgs 19:11; John 3:5–8).

2:20 a new bowl The Hebrew term here, rendered as “jar” or “flask,” indicates a container distinct from a dish for eating or cooking (see Prov 19:24; 2 Chr 35:13).

2:21 I hereby purify these waters Draws a parallel between Elisha and Moses, who made bitter water sweet by throwing a log into the waters of Marah (Exod 15:23–25).

2:22 until this very day A formula regularly used in etiologies—stories concerned with origins (e.g., 2 Kgs 8:22; 10:27; 16:6; 17:34).

2:23 to Bethel This city was the site of one of Jeroboam’s golden calves and his altar that was torn apart (1 Kgs 12:29, 13) and a location Elisha had visited earlier with Elijah (2 Kgs 2:2–3).

young boys There is no indication in the Hebrew text of the age of the boys; they may have been adolescents.

mocked at him Since Elisha acts so harshly and is at a location where idolatrous worship took place (at least at one point), it’s likely that he was condemned for his presence as a prophet.

Go up The Hebrew text here uses the word alah, which (ironically) is the same word used for Elijah’s ascent to heaven (v. 1).

baldhead Elisha’s baldness was most likely natural and not associated with his prophetic office. Uncut hair was the accepted norm among ascetics (those who abstained from pleasure or comfort), as reflected in the Nazirite laws (Num 6:5; Judg 13:5); moreover, the law prohibited cutting hair for ritual purposes (Lev 19:27; 21:5; Deut 14:1). The text’s repetition of the same phrase suggests incessant mocking of Elisha’s appearance and spiritual status.

2:24 two bears The image of a female bear robbed of her cubs is used several times in the ot to describe an angry or destructive force (2 Sam 17:8; Prov 17:12; Hos 13:8).

2:25 Mount Carmel A peak within the mountain range that extends to the Mediterranean coast at the modern city of Haifa. Mount Carmel was the site of Elijah’s confrontation with Ahab and contest with the prophets of Baal (1 Kgs 18).

to Samaria See note on 2 Kings 1:3.