2 Kings 1:2–8

Verse 2. Lattices, by a skylight, ( Bible.) or trap-door, designed to give light to the room below, into which the king fell. The roofs are generally flat in the East, and covered with earth mixed with straw, with the light at the top, to prevent the excessive heats.—Of. Hebrew and so forth “into.” Calmet.—If the lattices be understood to mean the rails, which were ordered to be placed round the roof, (Deuteronomy 22:8.) Ochozias might fall into the street. Menochius.—Josephus thinks he fell from the staircase. At any rate, he was much hurt, ( Bible.) and thus was made to feel the indignation of God. Tirinus.—God. Septuagint “Baal, the god-fly;” ( Calmet.) the Jupiter of the Greeks, or their chief god; and the prince of devils. Matthew 12.—Accaron. Hence Pliny (viii. 29.) styles the god Achor, Tirinus. and Myiodis, (B. xxxvi.) which is the name given to him by Josephus, ix. 2. Bible.—He was supposed to free the people of the country from being infested with flies; or the many victims offered up to him, drew those insects together. Vatable.—Grotius supposes that the Phœnicians styled their god, Beelsemen, (Balssomin) “God of heaven;” and that the Hebrews called him, Balzobub, “god of flies,” out of contempt. But perhaps his is too favourable to the idolaters. D.—Selden is convinced that Ochozias gives the idol its real name. Scaliger rather thinks that Balzobeim, “the lord of victims,” was the original title. Bible.

When rendered in ALL CAPITAL LETTERS, “LORD” or “GOD” is the translation of God’s Proper Name (Hebrew “יהוה”, usually pronounced Yahweh).

The Hebrew word rendered “God” is “אֱלֹהִ֑ים” (Elohim).

Verse 4. Away; probably to his usual abode, at Carmel, where the king sent to seize him.

Verse 5. Messengers. They were perhaps citizens of Accaron, who had extolled the sagacity of their god, but were totally unacquainted with Elias. Yet as he shewed his knowledge of secret things, by telling them what they were going about, (Salien) and spoke with such assurance, ( Bible.) they thought proper to return, lest they should incur a similar punishment. Menochius.

Verse 8. Man. Hebrew ish bahal sehar, “a man lord of hair,” or all covered with it, having a long beard, like the ancient sages, (Saint Jerome in Ezec. xxxv.) and clothed with a skin, (Bochart) as the first inhabitants of the earth, the heroes, prophets and Saint John the Baptist, are described. Hebrews 11:37. Matthew 3:4. So Statius (ii. and iv.) says:

Tiresiæ vultus, voces et vellera nota

Induitur.

The monks imitated this poverty and simplicity of clothing; and it is still common among Arabs, who wear a sheep’s skin, with the shorn side inwards in hot weather. Calmet.—Elias. He was known by his long hair and distinct garment, from ordinary men. Worthington.—Hence none ought to blame priests and monks, for wearing clothing which may designate their profession. Bible.