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(^131) The same symbolic presentation of the Lord in His manifestation appears in Psalm 104:3, 4; Isaiah 66:15; Habakkuk
3:8.
(^132) The Greek rendering of the LXX. is (...), "as it were," or "like" unto heaven. Whether this rendering was from an
honest understanding of the text or due to rationalistic attempts, cannot now be decided. It must, however, be admitted
that the Hebrew will bear the rendering: "towards heaven," as much as that of the A.V.: "into heaven" (comp. Judges
20:40; Psalm 107:26; Jeremiah 51:53). The Book of Sirach, though it says nothing about the ascent into heaven, seems
to us to imply this view (Ecclesiasticus 48:9). On the other hand, Josephus sets forth that he disappeared like Enoch,
and that nobody knew that they died (Antiq. 9. 2, 2). The ancient Rabbis mostly held that Elijah did not taste death, but
went alive into heaven (Moed K. 26a; Ber. R. 21; Bemid R. 12), while according to others (perhaps by way of
controversy against the Christian doctrine of the Ascension), Elijah did not at once ascend into heaven (Sukk. 5a,
beginning - expressly, and Ber. R. 25 - as it seems to me by implication). Our remarks are certainly not intended to cast
any doubt on the Scripture narrative, but to enforce the caution not to enter into speculation beyond its express
statements.
(^133) Let us first be quite clear that the words do not imply any doubt on the part of Elisha as to the result. Had he
doubted, he would certainly have failed, then and ever afterwards. Next, let us dismiss, as worthy only of Rabbinic
exegesis, the idea that the twofold mention of Elisha's smiting the waters implies a twofold smiting, of which the
second alone was successful. But the wording of the Hebrew is not quite plain. The A.V. represents an attempt to
reproduce the Massoretic punctuation which connects the closing words, "Even He," with the next clause, "and he
smote the waters." The Massorah represents the traditional mode of vocalizing the Hebrew text, punctuating it, and
fixing the proper readings. Its immense importance for the understanding of the text can scarcely be overstated.
(^134) It will be remembered that Christian legend has placed the scene of the temptation in that neighborhood - it need
scarcely be said, contrary not only to the requirements of the Gospel narratives, but to the facts recorded about our
Lord's ministry in Galilee immediately after His baptism.
(^135) Bahr would render the Hebrew expression by "till he was disappointed," viz., in his hope of dissuading them. But all
the passages in the Psalms to which he refers mean "to be ashamed," although in consequence of being disappointed in
hope. In the other passages quoted by that critic (Judges 3:25; 2 Kings 8:11), the term could not possibly mean,
disappointed in hope.
(^136) Compare Robinson's Researches, Vol. 2, pp. 283, 284.
(^137) This is the meaning of vv. 19 and 21, and not as in our A.V. The R.V. is misleading, as conveying that it was the
ground that miscarried.
(^138) Although we do not agree with Captain Conder (Tent-work in Palestine, Vol. 2, pp. 106-108), that the Bethel of the
worship of Jeroboam was, as mediaeval tradition represents it, on Mount Gerizim, we cannot help transferring to our
pages some lines of his very graphic description of our Bethel: "Bethel at the present day is one of the most desolate-
looking places in Palestine; not from lack of water.... All the neighborhood is of grey, bare stone, or white chalk. The
miserable fields are fenced in with stone walls, the hovels are rudely built of stone, the hill to the east is of hard rock,
with only a few scattered fig-gardens... The place seems as it were turned to stone."
(^139) In the present instance, the expression would be equivalent to what in similar circumstances an older man might
contemptuously use: a set of boys.
(^140) It is used in different application in the following passages: Leviticus 13:43; 21:5; Numbers 6:5; Isaiah 3:17; 15:2.
(^141) It has been contended that the expression refers only to Elisha's "going up" to Bethel; but it is exactly that which is
used of the ascent of Elijah, and it explains alike the temper of those young men, and the judgment that overtook them.
(^142) It is impossible to decide whether the calamity happened at once or a little while afterwards. But it should be noticed
that it was not Elisha who slew those forty-two youths, but the LORD in His Providence, just as it had been Jehovah,
not the prophet, who had healed the waters of Jericho.
(^)