2 Reis 2:11

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And it came to pass... talked. — Literally, And it came to pass, they (emphatic) were walking a walking and talking, i.e., were going on farther and farther, talking as they went. Whither they went is not told; probably some height of the mountains of Gilead, Elijah’s native country, was the scene of his departure. (Comp. Deuteronômio 34:5; Números 20:28.)

That, behold, there appeared... fire. — Literally, and, behold, chariots of fire and horses of fire. Rèkeb is generally collective; so the Targum here. (Comp. 2 Reis 6:17 : “Horses and chariots of fire round about Elisha.”)

Parted them both asunder. — Or, made parting between them twain, i.e., the appearance of fiery chariots and horses came between Elijah and Elisha, surrounding the former as with a flaming war-host. (Comp. 2 Reis 6:17.)

Elijah went up by a whirlwind into heaven. — Rather, Elijah went up in the storm heavenward, or, perhaps, into the air. Sĕ‘ârâh, properly storm-blast; and so storm, thunderstorm. (Comp. Ezequiel 1:4, seq., where Jehovah appears in a “whirlwind,” which is described as a great fiery cloud; and Jó 38:1, where He answers Job “out of the whirlwind;” and Neemias 1:3 : “The Lord hath His path in whirlwind and in storm (sĕ‘ârâh), and the clouds are the dust of His feet.”) The Hebrew mind recognised the presence and working of Jehovah in the terrific phenomena of nature; the thunder-cloud or storm-wind was His chariot, the thunder His voice, the lightning His arrow. (Comp. Salmos 18:6; Salmos 104:3.) We must therefore be cautious of taking the words before us in too literal a sense. The essential meaning of the passage is this, that God suddenly took Elijah to Himself, amid a grand display of His power in and through the forces of nature. The popular conception, which we see embodied in such pictures as William Blake’s Translation of Elijah, that the prophet ascended to heaven in a fiery car drawn by horses of fire, is plainly read into, rather than gathered from, the sacred text.

Went up. — Bähr may be right in asserting that ‘âlâh here means “disappeared, was consumed” (like the German aufgehen). He compares Juízes 20:40, “The whole city went up heavenward,” i.e., was consumed, and the Hebrew name of the burnt offering (‘ôlâh). But the same phrase (“to go up to heaven”) is used in Salmos 107:26 of a ship rising heavenward on the stormy waves.

As regards the miraculous removal of Elijah and Enoch (Gênesis 5:24), Von Gerlach remarks: “All such questions as whither they were removed, and where they now are, and what changes they underwent in translation, are left unanswered by the Scriptures.” It may be added, that the ascension of Elijah into heaven is nowhere alluded to in the rest of the Bible.

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