He said, “Go and see where he is, that I may send and get him.” He was told, “Behold, he is in Dothan.”
Parallel Translations
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He said, “Go and see where he is, that I may send and get him.” He was told, “Behold, he is in Dothan.”
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And he said, Go and spy where he is, that I may send and fetch him. And it was told him, saying, Behold, he is in Dothan.
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And he said: 'Go and see where he is, that I may send and fetch him.' And it was told him, saying: 'Behold, he is in Dothan.'
Cross-references (9)
Passages linked to 2 Kings 6:13 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Genesis 37:17 The man said, “They have left here, for I heard them say, ‘Let’s go to Dothan.’ ” Joseph went after his brothers, and found them in Dothan.
- John 11:47-53 The chief priests therefore and the Pharisees gathered a council, and said, “What are we doing? For this man does many signs. If we leave him alone like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.” But a certain one of them, Caiaphas, being high priest that year, said to them, “You know nothing at all, nor do you consider that it is advantageous for us that one man should die for the people, and that the whole nation not perish.” Now he didn’t say this of himself, but being high priest that year, he prophesied that Jesus would die for the nation, and not for the nation only, but that he might also gather together into one the children of God who are scattered abroad. So from that day forward they took counsel that they might put him to death.
- 1 Samuel 23:22-23 Please go make yet more sure, and know and see his place where his haunt is, and who has seen him there; for I have been told that he is very cunning. See therefore, and take knowledge of all the lurking places where he hides himself, and come again to me with certainty, and I will go with you. It shall happen, if he is in the land, that I will search him out among all the thousands of Judah.”
- Psalms 10:8-10 He lies in wait near the villages. From ambushes, he murders the innocent. His eyes are secretly set against the helpless. He lurks in secret as a lion in his ambush. He lies in wait to catch the helpless. He catches the helpless when he draws him in his net. The helpless are crushed. They collapse. They fall under his strength.
- Psalms 37:12-14 The wicked plots against the just, and gnashes at him with his teeth. The Lord will laugh at him, for he sees that his day is coming. The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, to kill those who are upright on the path.
- Psalms 37:32-33 The wicked watch the righteous, and seek to kill him. Yahweh will not leave him in his hand, nor condemn him when he is judged.
- Jeremiah 36:26 The king commanded Jerahmeel the king’s son, and Seraiah the son of Azriel, and Shelemiah the son of Abdeel, to arrest Baruch the scribe and Jeremiah the prophet; but Yahweh hid them.
- Matthew 2:4-8 Gathering together all the chief priests and scribes of the people, he asked them where the Christ would be born. They said to him, “In Bethlehem of Judea, for this is written through the prophet, ‘You Bethlehem, land of Judah, are in no way least among the princes of Judah: for out of you shall come a governor, who shall shepherd my people, Israel.’ ” Then Herod secretly called the wise men, and learned from them exactly what time the star appeared. He sent them to Bethlehem, and said, “Go and search diligently for the young child. When you have found him, bring me word, so that I also may come and worship him.”
- Acts 23:12-27 When it was day, some of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink until they had killed Paul. There were more than forty people who had made this conspiracy. They came to the chief priests and the elders, and said, “We have bound ourselves under a great curse to taste nothing until we have killed Paul. Now therefore, you with the council inform the commanding officer that he should bring him down to you tomorrow, as though you were going to judge his case more exactly. We are ready to kill him before he comes near.” But Paul’s sister’s son heard they were lying in wait, and he came and entered into the barracks and told Paul. Paul summoned one of the centurions, and said, “Bring this young man to the commanding officer, for he has something to tell him.” So he took him, and brought him to the commanding officer, and said, “Paul, the prisoner, summoned me and asked me to bring this young man to you. He has something to tell you.” The commanding officer took him by the hand, and going aside, asked him privately, “What is it that you have to tell me?” He said, “The Jews have agreed to ask you to bring Paul down to the council tomorrow, as though intending to inquire somewhat more accurately concerning him. Therefore don’t yield to them, for more than forty men lie in wait for him, who have bound themselves under a curse to neither eat nor drink until they have killed him. Now they are ready, looking for the promise from you.” So the commanding officer let the young man go, charging him, “Tell no one that you have revealed these things to me.” He called to himself two of the centurions, and said, “Prepare two hundred soldiers to go as far as Caesarea, with seventy horsemen, and two hundred men armed with spears, at the third hour of the night.” He asked them to provide animals, that they might set Paul on one, and bring him safely to Felix the governor. He wrote a letter like this: “Claudius Lysias to the most excellent governor Felix: Greetings. “This man was seized by the Jews, and was about to be killed by them, when I came with the soldiers and rescued him, having learned that he was a Roman.
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain 2Ki 6:13 And he said, Go and spy where…
2Ki 6:13 And he said, Go and spy where he [is], that I may send and fetch him. And it was told him, saying, Behold, [he is] in Dothan.
Ver. 13. That I may send and fetch him.] This, none but a madman would have attempted. Anger is a short madness: whensoever it anteverteth reason, it is sinful.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain That I may send and fetch him; for though…
That I may send and fetch him; for though I cannot conceal my designs from him, yet I may possibly take him by force; his power being, I doubt not, much inferior to his knowledge.
Dothan; a city near Shechem, Gen 37:17, and not far from Samaria.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Here is, 1. The great force which the king…
Here is, 1. The great force which the king of Syria sent to seize Elisha. He found out where he was, at Dothan (Kg2 6:13), which was not far from Samaria; thither he sent a great host, who were to come upon him by night, and to bring him dead or alive, Kg2 6:14. Perhaps he had heard that when only one captain and his fifty men were sent to take Elijah they were baffled in the attempt, and therefore he sent an army against Elisha, as if the fire from heaven that consumed fifty men could not as easily consume 50,000. Naaman could tell him that Elisha dwelt not in any strong-hold, nor was attended with any guards, nor had any such great interest in the people that he needed to fear a tumult among them; what occasion then was there for this great force? But thus he hoped to make sure of him, especially coming upon him by surprise. Foolish man! Did he believe that Elisha had informed the king of Israel of his secret counsels or not? If not, what quarrel had he with him? If he did, could he be so weak as to imagine that Elisha would not discover the designs laid against himself, and that, having interest enough in heaven to discover them, he would not have interest enough to defeat them? Those that fight against God, his people, and prophet, know not what they do.
II. The grievous fright which the prophet's servant was in, when he perceived the city surrounded by the Syrians, and the effectual course which the prophet took to pacify him and free him from his fears. It seems, Elisha accustomed his servant to rise early, that is the way to bring something to pass, and to do the work of a day in its day. Being up, we may suppose he heard the noise of soldiers, and thereupon looked out, and was aware of an army compassing the city (Kg2 6:15), with great assurance no doubt of success, and that they should have this troublesome prophet in their hands presently. Now observe, 1. What a consternation he was in. He ran straight to Elisha, to bring him an account of it: "Alas, master!" (said he) "what shall we do? We are undone, it is to no purpose to think either of fighting or flying, but we must unavoidably fall into their hands." Had he but studied David's Psalms, which were then extant, he might have learnt not to be afraid of 10,000 of people (Psa 3:6), no, not of a host encamped against him, Psa 27:3. Had he considered that he was embarked with his master, by whom God had done great things, and whom he would not now leave to fall into the hands of the uncircumcised, and who, having saved others, would no doubt save himself, he would not have been thus at a loss. If he had only said, What shall I do? it would have been like that of the disciples: Lord, save us, we perish; but he needed not to include his master as being in distress, nor to say, What shall we do? 2. How his master quieted him, (1.) By word. What he said to him (Kg2 6:16) is spoken to all the faithful servants of God, when without are fightings and within are fears: "Fear not with that fear which has torment and amazement, for those that are with us, to protect us, are more than those that are against us, to destroy us - angels unspeakably more numerous - God infinitely more powerful." When we are magnifying the causes of our fear we ought to possess ourselves with clear, and great, and high thoughts of God and the invisible world. If God be for us, we know what follows, Rom 8:31. (2.) By vision, Kg2 6:17. [1.] It seems Elisha was much concerned for the satisfaction of his servant. Good men desire, not only to be easy themselves, but to have those about them easy. Elisha had lately parted with his old man, and this, having newly come into his service, had not the advantage of experience; his master was therefore desirous to give him other convincing evidence of that omnipotence which employed him and was therefore employed for him. Note, Those whose faith is strong ought tenderly to consider and compassionate those who are weak and of a timorous spirit, and to do what they can to strengthen their hands. [2.] He saw himself safe, and wished no more than that his servant might see what he saw, a guard of angels round about him; such as were his master's convoy to the gates of heaven were his protectors against the gates of hell - chariots of fire, and horses of fire. Fire is both dreadful and devouring; that power which was engaged for Elisha's protection could both terrify and consume the assailants. As angels are God's messengers, so they are his soldiers, his hosts (Gen 32:2), his legions, or regiments, (Mat 26:53), for the good of his people. [3.] For the satisfaction of his servant there needed no more than the opening of his eyes; that therefore he prayed for, and obtained for him: Lord, open his eyes that he may see. The eyes of his body were open, and with them he saw the danger. "Lord, open the eyes of his faith, that with them he may see the protection we are under." Note, First, The greatest kindness we can do for those that are fearful and faint-hearted is to pray for them, and so to recommend them to the mighty grace of God. Secondly, The opening of our eyes will be the silencing of our fears. In the dark we are most apt to be frightened. The clearer sight we have of the sovereignty and power of heaven the less we shall fear the calamities of this earth.
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III. The shameful defeat which Elisha gave to the host of Syrians who came to seize him. They thought to make a prey of him, but he made fools of them, perfectly played with them, so far was he from fearing them or any damage by them. 1. He prayed to God to smite them with blindness, and they were all struck blind immediately, not stone-blind, nor so as to be themselves aware that they were blind, for they could see the light, but their sight was so altered that they could not know the persons and places they were before acquainted with, Kg2 6:18. They were so confounded that those among them whom they depended upon for information did not know this place to be Dothan nor this person to be Elisha, but groped at noon day as in the night (Isa 59:10; Job 12:24, Job 12:25); their memory failed them, and their distinguishing faculty. See the power of God over the minds and understanding of men, both ways; he enlightened the eyes of Elisha's friend, and darkened the eyes of his foes, that they might see indeed, but not perceive, Isa 6:9 For this twofold judgment Christ came into this world, that those who see not might see, and that those who see might be made blind (Joh 9:39), a savour of life to some, of death to others.
2. When they were thus bewildered and confounded he led them to Samaria (Kg2 6:19), promising that he would show them the man whom they sought, and he did so. He did not lie to them when he told them, This is not the way, nor is this the city where Elisha is; for he had now come out of the city; and if they would see him, they must go to another city to which he would direct them. Those that fight against God and his prophets deceive themselves, and are justly given up to delusions. 3. When he had brought them to Samaria he prayed to God so to open their eyes and restore them their memories that they might see where they were (Kg2 6:20), and behold, to their great terror, they were in the midst of Samaria, where, it is probable, there was a standing force sufficient to cut them all off, or make them prisoners of war. Satan, the god of this world, blinds men's eyes, and so deludes them into their own ruin; but, when God enlightens their eyes, they then see themselves in the midst of their enemies, captives to Satan and in danger of hell, though before they thought their condition good. The enemies of God and his church, when they fancy themselves ready to triumph, will find themselves conquered and triumphed over. 4. When he had them at his mercy he made it appear that he was influenced by a divine goodness as well as a divine power. (1.) He took care to protect them from the danger into which he had brought them, and was content to show them what he could have done; he needed not the sword of an angel to avenge his cause, the sword of the king of Israel is at his service if he please (Kg2 6:21): My father (so, respectfully does the king now speak to him, though, soon after, he swore his death), shall I smite them? And, again, as if he longed for the assault, Shall I smite them? Perhaps, he remembered how God was displeased at his father for letting go out of his hands those whom he had put it in his power to destroy, and he would not offend in like manner; yet such a reverence has he for the prophet that he will not strike a stroke without his commission. But the prophet would by no means suffer him to meddle with them; they were brought hither to be convinced and shamed, not to be killed, Kg2 6:22. Had they been his prisoners, taken captive by his sword and bow, when they asked quarter it would have been barbarous to deny, and, when he had given it to them, it would have been perfidious to do them any hurt, and against the laws of arms to kill men in cool blood. But they were not his prisoners; they were God's prisoners and the prophet's, and therefore he must do them no harm. Those that humble themselves under God's hand take the best course to secure themselves. (2.) He took care to provide for them; he ordered the king to treat them handsomely and then dismiss them fairly, which he did, Kg2 6:23. [1.] It was the king's praise that he was so obsequious to the prophet, contrary to his inclination, and, as it seemed, to his interest, Sa1 24:19. Nay, so willing was he to oblige Elisha that, whereas he was ordered openly to set bread and water before them (which are good fare for captives), he prepared great provision for them, for the credit of his court and country and of Elisha. [2.] It was the prophet's praise that he was so generous to his enemies, who, though they came to take him, could not but go away admiring him, as both the mightiest and kindest man they ever met with. The great duty of loving enemies, and doing good to those that hate us, was both commanded in the Old Testament (Pro 25:21, Pro 25:22, If thy enemy hunger, feed him, Exo 23:4, Exo 23:5) and practised, as here by Elisha. His predecessor had given a specimen of divine justice when he called for flames of fire on the heads of his persecutors to consume them, but he have a specimen of divine mercy in heaping coals of fire on the heads of his persecutors to melt them. Let not us then be overcome of evil, but overcome evil with good.
IV. The good effect this had, for the present, upon the Syrians. They came no more into the land of Israel (Kg2 6:23), namely, upon this errand, to take Elisha; they saw it was to no purpose to attempt that, nor would any of their bands be persuaded to make an assault on so great and good a man. The most glorious victory over an enemy is to turn him into a friend.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Therefore sent he thither horses and chariots, and a…
Therefore sent he thither horses and chariots, and a great host,.... To terrify the inhabitants from attempting to defend the prophet, but deliver him up at once:
and they came by night; that they might come upon them unawares, and their design not be discovered, so as to have timely help from Samaria, which was not far off:
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and compassed the city about; that the prophet might not make his escape out of it.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 13. Behold, he is in Dothan.] This is…
Verse 13. Behold, he is in Dothan.] This is supposed to be the same place as that mentioned in Ge 37:17. It lay about twelve miles from Samaria.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 2Ki 6:13. Spy where he is, that I may…
2Ki 6:13. Spy where he is, that I may send and fetch him — Foolish man! Did he believe that Elisha had informed the king of Israel of his secret counsels, or not? If he did not, what quarrel had he with him? If he did, could he be so weak as to imagine that the prophet would not discover the designs laid against him? and that, having interest enough in heaven to discover them, he would not have interest enough to defeat them? Those that fight against God, his people, and prophets, know not what they do. It was told him, Behold, he is in Dothan — A city in the tribe of Manasseh, not far from Shechem and Samaria: hither therefore the king of Syria sent a great host, who were to come upon him by night, and bring him alive or dead.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Dothan - See the marginal reference note. It was…
Dothan - See the marginal reference note. It was at no great distance from Shechem. Its ancient name still attaches to a Tel or hill of a marked character (compare 2Ki 6:17), from the foot of which arises a copious fountain.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Take him. Foolish attempt! as if the prophet could…
Take him. Foolish attempt! as if the prophet could not foresee his own danger. (Salien) --- Dothan or Dothain, (Genesis xxxvii. 17.) twelve miles north of Samaria. (Eusebius; Calmet) Adrichomius says, in the tribe of Zabulon. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Dothan--or, "Dothaim," a little north of Samaria (see on…
Dothan--or, "Dothaim," a little north of Samaria (see on Gen 37:17).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 13. Go and spy where he is — How…
13. Go and spy where he is — How blind, to imagine that he who could tell his secret counsels could not also frustrate the movements of his spies.
Dothan — A beautiful spot on an eminence still bearing the name Tell Dothan, about twelve miles north of Samaria; the same place to which Joseph went in search of his brethren. Gen_37:17.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 13. go and spy] R.V. see. The original is…
13. go and spy] R.V. see. The original is the ordinary verb rendered ‘see’ in other places.
that I may send and fetch him] And thus put an end to the source of information enjoyed by the king of Israel.
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Dothan] Only mentioned in the canonical books of the O.T. here and in the history of Joseph (Gen_37:17). In the book of Judith (2Ki_4:6; 2Ki_7:3; 2Ki_7:18; 2Ki_8:3) it occurs in the account of Holofernes’ campaign against Bethulia. It was not far from Shechem. It appears from this narrative that Elisha had a residence there. According to Jerome the place was twelve Roman miles north of Samaria. We can see from this history that the Syrians were able at this time to penetrate very far into the country of Israel.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (13) Fetch.—Take.
(13) Fetch.—Take.
Dothan.—A contracted dual (equivalent to Dothain LXX., Dothaim). It lay on a hill, twelve Roman miles north-east of Samaria, in a narrow pass (Jdt_4:5; Jdt_7:3; Jdt_8:3), on the caravan route from Gilead to Egypt (Gen_37:17). The old name survives in a Tell, covered with ruins, south-west of the modern Jenîn.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And hei.e. Benhadadsaid, Go and spy where he is,…
And hei.e. Benhadadsaid, Go and spy where he is, that I may send and fetch him; i.e. "Send out spies to learn where Elisha is at present residing, that I may dispatch a force to the place, and get him into my power." The object was scarcely "to find out, through Elisha, what the King of Israel and other princes were plotting against him in their secret counsels" (Cassel), but simply to put a stop to Elisha"s betrayal of his own plans to Jobs-ram. And it was told him, saying, Behold, he is in Dothan. The spies were sent, and brought back word that, at the time, Elisha was residing in Dothan. Dothan, the place where Joseph was sold by his brethren to the Ishmaelites, (Gen_37:17) lay evidently not very far from Shechem, (Gen_37:14) and is placed by Eusebius about twelve miles north of Samaria. In the Book of Judith (4:6; 7:3) it is mentioned among the cities bordering the southern edge of the Plain of Esdraelon. Modern travelers (Van de Velde, Robinson) have reasonably identified it with the present Dothan, a tel, or hill, of a marked character, covered with ruins, and from the foot of which arises a copious spring, to the south-west of Jenin, between that place and Jeba, a little to the left of the great road leading from Beisan (Scythopolis) to Egypt.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.