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Selected Verse: 2 Kings 8:10 - Strong Concordance

Verse	Translation	Text
2Ki 8:10	Strong Concordance	And Elisha [0477] said [0559] unto him, Go [03212], say [0559] unto him, Thou mayest certainly [02421] recover [02421]: howbeit the LORD [03068] hath shewed [07200] me that he shall surely [04191] die [04191].
	King James	And Elisha said unto him, Go, say unto him, Thou mayest certainly recover: howbeit the LORD hath shewed me that he shall surely die.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Go, say . . . Thou mayest certainly recover--There was no contradiction in this message. This part was properly the answer to Ben-hadad's inquiry [Kg2 8:9]. The second part was intended for Hazael, who, like an artful and ambitious courtier, reported only as much of the prophet's statement as suited his own views (compare Kg2 8:14).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Go, say . . . Thou mayest certainly recover--There was no contradiction in this message. This part was properly the answer to Ben-hadad's inquiry [Kg2 8:9]. The second part was intended for Hazael, who, like an artful and ambitious courtier, reported only as much of the prophet's statement as suited his own views (compare Kg2 8:14).

Notes on the Bible, by Albert Barnes, [1834]
Translate - "Go, say unto him, Thou shalt certainly live: howbeit the Lord hath showed me that he shall certainly die." i. e.," Say to him, what thou hast already determined to say, what a courtier is sure to say (compare Kg1 22:15), but know that the fact will be otherwise."

Notes on the Bible, by Albert Barnes, [1834]

Translate - "Go, say unto him, Thou shalt certainly live: howbeit the Lord hath showed me that he shall certainly die." i. e.," Say to him, what thou hast already determined to say, what a courtier is sure to say (compare Kg1 22:15), but know that the fact will be otherwise."

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
According to the Chethb חיה לא, Elisha's answer was, "Thou wilt not live, and (for) Jehovah has shown me that he will die;" according to the Keri חיה לו, "tell him: Thou wilt live, but Jehovah," etc. Most of the commentators follow the ancient versions, and the Masoretes, who reckon our לא among the fifteen passages of the O.T. in which it stands for the pronoun לו (vid., Hilleri Arcan. Keri, p. 62f.), and some of the codices, and decide in favour of the Keri. (1) because the conjecture that לו was altered into לא in order that Elisha might not be made to utter an untruth, is a very natural one; and (2) on account of the extreme rarity with which a negative stands before the inf. abs. with the finite verb following. But there is not much force in either argument. The rarity of the position of לא before the inf. abs. followed by a finite verb, in connection with the omission of the pronoun לו after אמר, might be the very reason why לא was taken as a pronoun; and the confirmation of this opinion might be found in the fact that Hazael brought back this answer to the king: "Thou wilt live" (Kg2 8:14). The reading in the text לא (non) is favoured by the circumstance that it is the more difficult of the two, partly because of the unusual position of the negative, and partly because of the contradiction to Kg2 8:14. But the לא is found in the same position in other passages (Gen 3:4; Psa 49:8, and Amo 9:8), where the emphasis lies upon the negation; and the contradiction to Kg2 8:14 may be explained very simply, from the fact that Hazael did not tell his king the truth, because he wanted to put him to death and usurp the throne. We therefore prefer the reading in the text, since it is not in harmony with the character of the prophets to utter an untruth; and the explanation, "thou wilt not die of thine illness, but come to a violent death," puts into the words a meaning which they do not possess. For even if Benhadad did not die of his illness, he did not recover from it.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

According to the Chethb חיה לא, Elisha's answer was, "Thou wilt not live, and (for) Jehovah has shown me that he will die;" according to the Keri חיה לו, "tell him: Thou wilt live, but Jehovah," etc. Most of the commentators follow the ancient versions, and the Masoretes, who reckon our לא among the fifteen passages of the O.T. in which it stands for the pronoun לו (vid., Hilleri Arcan. Keri, p. 62f.), and some of the codices, and decide in favour of the Keri. (1) because the conjecture that לו was altered into לא in order that Elisha might not be made to utter an untruth, is a very natural one; and (2) on account of the extreme rarity with which a negative stands before the inf. abs. with the finite verb following. But there is not much force in either argument. The rarity of the position of לא before the inf. abs. followed by a finite verb, in connection with the omission of the pronoun לו after אמר, might be the very reason why לא was taken as a pronoun; and the confirmation of this opinion might be found in the fact that Hazael brought back this answer to the king: "Thou wilt live" (Kg2 8:14). The reading in the text לא (non) is favoured by the circumstance that it is the more difficult of the two, partly because of the unusual position of the negative, and partly because of the contradiction to Kg2 8:14. But the לא is found in the same position in other passages (Gen 3:4; Psa 49:8, and Amo 9:8), where the emphasis lies upon the negation; and the contradiction to Kg2 8:14 may be explained very simply, from the fact that Hazael did not tell his king the truth, because he wanted to put him to death and usurp the throne. We therefore prefer the reading in the text, since it is not in harmony with the character of the prophets to utter an untruth; and the explanation, "thou wilt not die of thine illness, but come to a violent death," puts into the words a meaning which they do not possess. For even if Benhadad did not die of his illness, he did not recover from it.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Howbeit - Here is no contradiction: for the first words contain an answer to Benhadad's question, shall I recover? To which the answer is, thou mayest, notwithstanding thy disease, which is not mortal. The latter words contain the prophet's addition to that answer, which is, that he should die, not by the power of his disease, but by some other cause.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

Howbeit - Here is no contradiction: for the first words contain an answer to Benhadad's question, shall I recover? To which the answer is, thou mayest, notwithstanding thy disease, which is not mortal. The latter words contain the prophet's addition to that answer, which is, that he should die, not by the power of his disease, but by some other cause.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Thou mayest certainly recover: howbeit the Lord hath showed me that he shall surely die - That is, God has not determined thy death, nor will it be a necessary consequence of the disease by which thou art now afflicted; but this wicked man will abuse the power and trust thou hast reposed in him, and take away thy life. Even when God has not designed nor appointed the death of a person, he may nevertheless die, though not without the permission of God. This is a farther proof of the doctrine of contingent events: he might live for all his sickness, but thou wilt put an end to his life.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

Thou mayest certainly recover: howbeit the Lord hath showed me that he shall surely die - That is, God has not determined thy death, nor will it be a necessary consequence of the disease by which thou art now afflicted; but this wicked man will abuse the power and trust thou hast reposed in him, and take away thy life. Even when God has not designed nor appointed the death of a person, he may nevertheless die, though not without the permission of God. This is a farther proof of the doctrine of contingent events: he might live for all his sickness, but thou wilt put an end to his life.

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