2 Kings 6 32

2 Kings 6:32 kjv

But Elisha sat in his house, and the elders sat with him; and the king sent a man from before him: but ere the messenger came to him, he said to the elders, See ye how this son of a murderer hath sent to take away mine head? look, when the messenger cometh, shut the door, and hold him fast at the door: is not the sound of his master's feet behind him?

2 Kings 6:32 nkjv

But Elisha was sitting in his house, and the elders were sitting with him. And the king sent a man ahead of him, but before the messenger came to him, he said to the elders, "Do you see how this son of a murderer has sent someone to take away my head? Look, when the messenger comes, shut the door, and hold him fast at the door. Is not the sound of his master's feet behind him?"

2 Kings 6:32 niv

Now Elisha was sitting in his house, and the elders were sitting with him. The king sent a messenger ahead, but before he arrived, Elisha said to the elders, "Don't you see how this murderer is sending someone to cut off my head? Look, when the messenger comes, shut the door and hold it shut against him. Is not the sound of his master's footsteps behind him?"

2 Kings 6:32 esv

Elisha was sitting in his house, and the elders were sitting with him. Now the king had dispatched a man from his presence, but before the messenger arrived Elisha said to the elders, "Do you see how this murderer has sent to take off my head? Look, when the messenger comes, shut the door and hold the door fast against him. Is not the sound of his master's feet behind him?"

2 Kings 6:32 nlt

Elisha was sitting in his house with the elders of Israel when the king sent a messenger to summon him. But before the messenger arrived, Elisha said to the elders, "A murderer has sent a man to cut off my head. When he arrives, shut the door and keep him out. We will soon hear his master's steps following him."

2 Kings 6 verses

2 Kings 6 32 Meaning

This verse portrays a critical moment during the siege of Samaria, where King Jehoram, burdened by the severe famine, sends a messenger to execute the prophet Elisha, holding him responsible for the nation's suffering. Before the messenger arrives, Elisha, supernaturally aware of the king's intent, reveals to the elders gathered with him the king's murderous design and instructs them to prevent the messenger from entering. Elisha labels the king as "this son of a murderer," highlighting the inherent evil and violence stemming from his character and possibly his lineage, justifying his own impending words or actions.

2 Kings 6 32 Context

The setting for 2 Kings 6:32 is the city of Samaria under a brutal siege by Ben-Hadad, king of Aram. The severe famine within the city has led to extreme suffering, including instances of cannibalism (v. 29). King Jehoram, witnessing this horror, tears his clothes, reveals his penitent sackcloth underneath, and publicly blames Elisha for the city's plight, viewing the famine as a consequence that the prophet, presumably, should have averted. Driven by despair and rage, the king sends a messenger to execute Elisha. This act reveals the king's deep spiritual blindness; instead of seeking God or Elisha for a solution, he resorts to anger and blame, believing Elisha is the cause of, or at least failing to stop, the suffering. This scene directly precedes Elisha's prophecy of abundance, highlighting the rapid shift from imminent death to miraculous deliverance.

2 Kings 6 32 Word analysis

• And Elisha was sitting (וֶאֱלִישָׁע יֹושֵׁב – we'eliysha` yoshev): "Yoshev" is a participle, indicating Elisha was continually seated, possibly in counsel or prayer, conveying a calm and stable presence despite the surrounding chaos. The sudden appearance of the king's messenger disrupts this.
• in his house (בְּבֵיתֹו – beveto): Elisha's dwelling, where he hosted the elders. It signifies a place of prophetic authority and communal gathering.
• and the elders were sitting with him (וּזְקֵנִים יֹשְׁבִים אִתֹו – u'zqenim yoshvim ito): "Zeqenim" refers to the respected leaders or counselors of the city. Their presence indicates that Elisha was not isolated but a significant figure whom even the secular leaders consulted or gathered with in a time of crisis, suggesting they respected his counsel or recognized his connection to divine power, unlike the king.
• and the king sent a man from before him (וְהַמֶּלֶךְ שָׁלַח אִישׁ מִלְפָנָיו – w'hammelekh shalach ish mil'fanav): "Mil'fanav" (from before him/from his presence) emphasizes the messenger's direct commission from the king, making it an official, royal decree for execution. The king, not directly appearing, highlights his tyrannical control and impulsive judgment.
• Before the messenger came to him (בְּטֶרֶם הַמַּלְאָךְ יָבֹוא אֵלָיו – beṭerem hamma'lach yavo elayv): "Beterem" signifies "before," underscoring Elisha's prophetic foresight. He knows the king's intention and the messenger's mission supernaturally, confirming his divine anointing. This foresight acts as a polemic against reliance on human intelligence or conventional sources of information, validating the true prophet of YHWH.
• he said to the elders (וְהוּא אָמַר אֶל הַזְּקֵנִים – w'hu amar el hazzqenim): Elisha addresses the elders directly, leveraging their authority and trust in him to manage the impending crisis.
• "Do you see this son of a murderer?" (הֲרְאִיתֶם כִּי שָׁלַח בֶּן הַמְרַצֵּחַ הַזֶּה – harr'item ki shalach ben hamratseach hazzeh): "Ben hamratseach" (son of the murderer). This is a strong and direct accusation. "Hamratseach" refers to a violent, unjust killer. This epithet might directly refer to King Ahab, Jehoram's father, known for the murder of Naboth (1 Ki 21), implicating a hereditary spiritual pathology. More broadly, it identifies Jehoram not just as a king, but as one embodying murder and unrighteousness, given his immediate impulse to execute an innocent prophet. This polemic highlights the king's true character as opposed to any superficial repentance he might have shown.
• "He has sent to remove my head." (לְהָסִיר אֶת רֹאשִׁי – lehasir et roshi): The phrase is direct for decapitation or execution. It shows the extreme nature of the king's command—not just arrest, but immediate death for Elisha.
• "Look, when the messenger comes, shut the door and hold him back with the door." (רְא֗וּ כְּבֹא֙ הַמַּלְאָ֔ךְ סִגְר֤וּ הַדֶּ֙לֶת֙ וַהֲחֶזַקְתֶּ֣ם אֹתֹ֗ו בַּדֶּלֶת – re'u k'vo hammal'akh sigru haddelet waḥazaktaim oto baddelet): Elisha's immediate, practical instructions to barricade the door against the royal messenger demonstrate his control of the situation and trust in God's protection. It's a pragmatic action that prevents an unjust act. "Sigru haddelet" (shut the door) and "wahazaktaim oto baddelet" (hold him back with the door) imply using the door to physically obstruct entry and restrain the messenger until the king himself arrives.
• "Is not the sound of his master's feet behind him?" (הֲלֹ֣א קֹוֹל רַגְלָ֗יו אֲדֹנָ֛יו אַחֲרָֽיו – halo qol raglav adonav acharayw): This phrase is pivotal. Elisha knows that the king himself is following closely behind his messenger. This further demonstrates Elisha's supernatural awareness and reveals the king's impatience and desperation to see his command executed, rather than waiting for news. This confirms the immediacy of the king's violent intent.

Words-group Analysis

• Elisha was sitting...and the elders were sitting with him: This portrays a scene of spiritual authority and wisdom being sought, contrasting sharply with the king's frantic and destructive response to the crisis. It highlights Elisha's stable, divinely informed leadership amidst chaos.
• King sent a man...before the messenger came to him, he said: This sequence underscores the prophet's supernatural knowledge. It serves as a strong affirmation of Elisha's divine inspiration, contrasting the limited, often reactive, knowledge of the human king. It demonstrates that God's plan unfolds regardless of human intent.
• "Do you see this son of a murderer?...He has sent to remove my head": This powerful indictment exposes the king's true character, revealing the root of his destructive leadership. The accusation "son of a murderer" carries both a direct reference to his father's infamy (Ahab) and a spiritual judgment on Jehoram's own murderous intent and nature. It also justifies Elisha's resistance and subsequent actions, painting the king's action as truly evil. This polemic challenges the authority of an unrighteous monarch by divinely ordained truth.
• "Shut the door and hold him back with the door. Is not the sound of his master's feet behind him?": Elisha's strategic and knowing response shows his proactive wisdom, divine protection, and fearlessness. He takes charge of the immediate threat while knowing the greater threat (the king himself) is imminent. This reveals God's foreknowledge and His protective hand over His servant.

2 Kings 6 32 Bonus section

The "son of a murderer" title for the king holds deep resonance beyond just King Ahab. In biblical thought, "son of" can mean someone characterized by, or inheriting the nature of, the thing it refers to. Thus, "son of a murderer" describes a person who embodies murder and violent injustice. This title places King Jehoram within a continuum of wicked rulers who persecute God's prophets and embody systemic evil, reflecting a spiritual lineage of sin. Elisha's bold declaration challenges the perceived untouchable authority of the king, highlighting that ultimate judgment rests with God, not human rulers. The speed with which the king follows his messenger (revealed by Elisha's knowing "Is not the sound of his master's feet behind him?") emphasizes the king's extreme agitation and impulsive nature, almost an animalistic hunger for revenge rather than a considered legal process. This desperation also hints at the profound psychological impact of the siege and famine on leadership.

2 Kings 6 32 Commentary

2 Kings 6:32 vividly illustrates the prophetic awareness and divine protection afforded to Elisha amidst profound national crisis and personal threat. While the city of Samaria faced unprecedented famine and suffering, leading to desperation and cannibalism, King Jehoram, instead of repenting or seeking God's full intervention through His prophet, rashly decides to execute Elisha. His motive stems from a desperate attribution of blame to Elisha for the unfolding disaster, or perhaps anger at Elisha for not having already delivered them. Elisha's supernatural foreknowledge, both of the messenger's mission and the king's imminent arrival, powerfully validates his status as a true prophet of YHWH. His swift, practical instructions to the elders to barricade the door demonstrate not panic, but divinely guided composure and a clear understanding of the situation. By labeling the king as "this son of a murderer," Elisha unveils Jehoram's inherent evil and murderous intent, which reflects both the inherited spiritual decay from his father, Ahab, and his own immediate tyrannical actions against God's messenger. This verse is a prelude to the astonishing reversal of fortune that immediately follows, demonstrating that divine intervention often begins at the point of utter despair and human depravity.