וְאֵת֙ יֵה֣וּא בֶן־נִמְשִׁ֔י תִּמְשַׁ֥ח לְמֶ֖לֶךְ עַל־יִשְׂרָאֵ֑ל וְאֶת־אֱלִישָׁ֤ע בֶּן־שָׁפָט֙ מֵאָבֵ֣ל מְחוֹלָ֔ה תִּמְשַׁ֥ח לְנָבִ֖יא תַּחְתֶּֽיךָ׃
Jehu, den Sohn Nimsis, salbe zum König über Israel, und Elisa, den Sohn Safats aus Abel Mehola, salbe zum Propheten an deiner statt.
Ibn Ezra
The son of Amoz. There exists an opinion, though a solitary one,2This is the opinion of R. Johanan (comp. Midrash Rabba, Leviticus 6), and Ulla (comp. Talmud Babli, Megilla 15a). that when the father of a prophet is mentioned by name, he also was a prophet; another3R. Levi said, ‘ We know by tradition that Amoz and Amaziah were brothers.’ (Talmud Babli, Megilla 10b.) opinion is, that Isaiah was a member of the royal family, that his father Amoz and Amaziah4Amaziah was king of Juda, before Uzziah, 835—806. were brothers, and that the evil-disposed of Israel were unable on that account to do harm to Isaiah, as they did to Jeremiah (vid. Jer. 38); but in fact Isaiah did not escape persecution, for he says, I gave my back to smiters, etc. (1. 6). Irrespectively of all traditional explanations, we may say that the father of a prophet, if mentioned by name, was a man of some distinction, whose character rendered him conspicuous among his fellow-men; sometimes he was himself a prophet, at others not, e.g., David, the son of Jesse (2 Sam. 23:1). David was the man of God (2 Chron. 8:14), Jesse was not. It is with prophecy as with royalty; comp. Jehu, king of Israel, the son of Nimshi (1 Kings 19:16); Nimshi was not a king. We read, it is true, In the vision of Isaiah, the son of Amoz, the prophet5A. V. The prophet, the son of Amoz. (2 Chron. 32:32), where the qualifying term, the prophet, may as well be referred to Amoz as to Isaiah; but from the words, To Isaiah the prophet, the son of Amoz (2 Kings 19:2), we learn that Isaiah was the prophet. 6This is not so evident as I. E. seems to believe; since from the same two verses just the opposite inference is made, Midrash Rabba (Leviticus 6); namely, that both Isaiah and Amoz were prophets, because the epithet, the prophet, is in the one verse closely joined to the former, in the other to the latter. Ibn Ezra, who recommends the accents as an excellent guide for the reading and understanding of the Bible (comp. 5:9), should have gathered better evidence from the accents. אמוץ has a disjunctive accent, and is to be separated from the following הנְביא ; were they to be joined, their accents would be in the following way, ישעיה֨ו בן־אמ֣וץ הנביא Thus the forefathers of Zephania are named (Zeph. 1:1), because the king Hezekiah was one of them.
From David to Destruction
This is not a narcissistic request. Eliyahu HaNavi presumably informs Elisha that Hashem has designated him as his successor after the events at Har Choreiv (Melachim I 19:16 and 19:19-21). Thus, before Eliyahu takes leave of Elisha, Elisha asks for his teacher for help to realize his prophesied destiny.155Recall Tosafot’s (Yevamot 50a s.v. Teida) dictum that prophecy does not inform one of what will occur, but rather of the potential that could be realized if one acts responsibly.
Ramban
AND ALL THE PEOPLE PERCEIVED THE THUNDERINGS… 16. AND THEY SAID UNTO MOSES. In the opinion of the commentators,499Ibn Ezra in Verse 16. this happened after the Giving of the Torah. It is with reference to this that Scripture says, And ye came near unto me, even all the heads of your tribes, and your elders, and ye said: Behold, the Eternal our G-d hath shown us His Glory, etc. If we hear the Voice of the Eternal our G-d any more, then we shall die.500Deuteronomy 5:20-22.
But such is not my opinion, for it says here, but let not G-d speak with us,501Verse 16. and it does not say “any more.” Besides, Moses said here to the people, Fear not,502Verse 17. and there it is said, They have well said all that they have spoken.503Deuteronomy 5:25. Moreover, here it is told that they feared only the thunderings, the lightnings, and the smoking mountain, and there it is said that they feared the speaking of the Divine Presence, for they said, For who is there of all flesh, that hath heard the Voice of the living G-d, speaking out of the midst of the fire, as we have, and lived?504Ibid., Verse 23. Again, here it is said, And Moses drew near unto the thick darkness,505Verse 18. but it does not say that “he entered into it.” [If the events narrated in this section of the Torah happened after the Revelation, it should have said that he came “into the midst of the cloud,” as it says further on in 24:18.]
The correct interpretation regarding this section of the Torah and the [entire] order of events pertaining to the Revelation appears to me to be as follows: And all the people perceived… And they said unto Moses — all this happened before the Revelation. Now at first, [in Chapter 19], Scripture mentioned in sequence all the words of G-d that were commanded to Moses regarding the setting of a boundary to Mount Sinai and the admonition given to the people.506Above, 19:24. This is followed [at the beginning of Chapter 20] by the Ten Commandments, and now Scripture refers back and mentions the words of the people to Moses, relating that from the moment they had perceived the thunderings and the lightnings, they moved backwards and stood afar off, further away from the boundary of the mountain that Moses had set for them.
The order of events [on the day of the Revelation] was thus as follows: In the morning, there were thunderings and lightnings and the loud voice of the horn,507Ibid., Verse 16. but the Divine Presence had not yet come down on the mountain, something like it is written, And a great and strong wind rent the mountains, and broke in pieces the rocks before the Eternal; but the Eternal was not in the wind.508I Kings 19:11. And the people that were in the camp — i.e., in their place of encampment — trembled.507Ibid., Verse 16. But Moses encouraged them and brought them forth towards G-d… and they stood at the nether part of the mount.509Above, 19:17. While they were standing there at the nether part of the mount in anticipation, the Eternal descended upon the mount in fire and the smoke thereof ascended510Ibid., Verse 18. unto the heart of heaven, with darkness, cloud, and thick darkness.511Deuteronomy 4:11. The mountain itself trembled510Ibid., Verse 18. and quivered as mountains do in an earthquake called zalzalah,512An Arabic word meaning earthquake. In another Ramban manuscript, the reading is chalchalah. or even more than that. And so it is written, What aileth thee… ye mountains, that ye skip like rams; ye hills, like young sheep?513Psalms 114:6. See Pesachim 118 a that this verse refers to the time of the Giving of the Torah. This is not a figure of speech, just as the preceding verse — The sea saw it, and fled; the Jordan turned backwards514Ibid., Verse 3. — is not a mere figure of speech. Meanwhile, the voice of the horn waxed louder and louder.515Above 19:19. Then the people saw what was happening, and they moved backwards and stood further away from the boundary [that Moses had set for them]. They all said to Moses that G-d should not speak with them at all lest they die, for by reason of the vision, their pains came upon them and they retained no strength,516See Daniel 10:16. and if they would hear the Divine utterance, they would die. Moses, however, encouraged them, and he said to them, Fear not.502Verse 17. And they heard him, and the people stood from afar off505Verse 18. at their positions, for in spite of all his words, they did not want to come near the boundary [he had set for them]. And Moses drew near unto the thick darkness505Verse 18. but did not come into it, and then G-d uttered the Ten Commandments. Now following the Ten Commandments, Scripture did not mention here what the elders said to Moses, for it wanted to explain the commandments and the ordinances in succession. But in the Book of Deuteronomy, Moses mentioned that after the Ten Commandments [were given], all the heads of the tribes and their elders approached him and said to him, “If we hear the Voice of the Eternal our G-d any more, then we shall die,517Deuteronomy 5:22. for we have estimated our powers [and found] that we could not stand any more the burden of the word of the Eternal G-d.” They had thought that G-d wanted to relate to them all the commandments [of the Torah], and therefore they said, Go thou near, and hear all that the Eternal our G-d may say; and thou shalt speak unto us all that the Eternal our G-d may speak unto thee; and we will hear it, and do it.518Ibid., Verse 24. And the Holy One, blessed be He, agreed to their words, and He said, They have well said all that they have spoken,519Ibid., Verse 25. for such was His desire to proclaim to them only the Ten Commandments, and their fear appeared correct to Him.
But such is not my opinion, for it says here, but let not G-d speak with us,501Verse 16. and it does not say “any more.” Besides, Moses said here to the people, Fear not,502Verse 17. and there it is said, They have well said all that they have spoken.503Deuteronomy 5:25. Moreover, here it is told that they feared only the thunderings, the lightnings, and the smoking mountain, and there it is said that they feared the speaking of the Divine Presence, for they said, For who is there of all flesh, that hath heard the Voice of the living G-d, speaking out of the midst of the fire, as we have, and lived?504Ibid., Verse 23. Again, here it is said, And Moses drew near unto the thick darkness,505Verse 18. but it does not say that “he entered into it.” [If the events narrated in this section of the Torah happened after the Revelation, it should have said that he came “into the midst of the cloud,” as it says further on in 24:18.]
The correct interpretation regarding this section of the Torah and the [entire] order of events pertaining to the Revelation appears to me to be as follows: And all the people perceived… And they said unto Moses — all this happened before the Revelation. Now at first, [in Chapter 19], Scripture mentioned in sequence all the words of G-d that were commanded to Moses regarding the setting of a boundary to Mount Sinai and the admonition given to the people.506Above, 19:24. This is followed [at the beginning of Chapter 20] by the Ten Commandments, and now Scripture refers back and mentions the words of the people to Moses, relating that from the moment they had perceived the thunderings and the lightnings, they moved backwards and stood afar off, further away from the boundary of the mountain that Moses had set for them.
The order of events [on the day of the Revelation] was thus as follows: In the morning, there were thunderings and lightnings and the loud voice of the horn,507Ibid., Verse 16. but the Divine Presence had not yet come down on the mountain, something like it is written, And a great and strong wind rent the mountains, and broke in pieces the rocks before the Eternal; but the Eternal was not in the wind.508I Kings 19:11. And the people that were in the camp — i.e., in their place of encampment — trembled.507Ibid., Verse 16. But Moses encouraged them and brought them forth towards G-d… and they stood at the nether part of the mount.509Above, 19:17. While they were standing there at the nether part of the mount in anticipation, the Eternal descended upon the mount in fire and the smoke thereof ascended510Ibid., Verse 18. unto the heart of heaven, with darkness, cloud, and thick darkness.511Deuteronomy 4:11. The mountain itself trembled510Ibid., Verse 18. and quivered as mountains do in an earthquake called zalzalah,512An Arabic word meaning earthquake. In another Ramban manuscript, the reading is chalchalah. or even more than that. And so it is written, What aileth thee… ye mountains, that ye skip like rams; ye hills, like young sheep?513Psalms 114:6. See Pesachim 118 a that this verse refers to the time of the Giving of the Torah. This is not a figure of speech, just as the preceding verse — The sea saw it, and fled; the Jordan turned backwards514Ibid., Verse 3. — is not a mere figure of speech. Meanwhile, the voice of the horn waxed louder and louder.515Above 19:19. Then the people saw what was happening, and they moved backwards and stood further away from the boundary [that Moses had set for them]. They all said to Moses that G-d should not speak with them at all lest they die, for by reason of the vision, their pains came upon them and they retained no strength,516See Daniel 10:16. and if they would hear the Divine utterance, they would die. Moses, however, encouraged them, and he said to them, Fear not.502Verse 17. And they heard him, and the people stood from afar off505Verse 18. at their positions, for in spite of all his words, they did not want to come near the boundary [he had set for them]. And Moses drew near unto the thick darkness505Verse 18. but did not come into it, and then G-d uttered the Ten Commandments. Now following the Ten Commandments, Scripture did not mention here what the elders said to Moses, for it wanted to explain the commandments and the ordinances in succession. But in the Book of Deuteronomy, Moses mentioned that after the Ten Commandments [were given], all the heads of the tribes and their elders approached him and said to him, “If we hear the Voice of the Eternal our G-d any more, then we shall die,517Deuteronomy 5:22. for we have estimated our powers [and found] that we could not stand any more the burden of the word of the Eternal G-d.” They had thought that G-d wanted to relate to them all the commandments [of the Torah], and therefore they said, Go thou near, and hear all that the Eternal our G-d may say; and thou shalt speak unto us all that the Eternal our G-d may speak unto thee; and we will hear it, and do it.518Ibid., Verse 24. And the Holy One, blessed be He, agreed to their words, and He said, They have well said all that they have spoken,519Ibid., Verse 25. for such was His desire to proclaim to them only the Ten Commandments, and their fear appeared correct to Him.