II Kings 8:7-15 · Bible study
2 Kings 8:7-15 Commentary: Elisha, Hazael, and God's Sovereignty
Hebrew · 10 what the commentators say
Meaning in one sentence
Elisha visits Damascus, predicts Benhadad's death and Hazael's rise, revealing God's sovereignty over nations and the prophet's grief over coming evil.
Research Summary
- Meaning: God commissions Elisha to fulfill Elijah’s mandate, revealing that Israel’s enemy will be both judged and used as an instrument of judgment.
- Key words: Hazael (“God sees”), dog (self-deprecation or mask), coverlet (instrument of murder).
- Main debate: The textual variant in verse 10 (Kethiv “you will not live” vs. Qere “you will live”) and its effect on Elisha’s honesty.
- Theological theme: God’s sovereignty over the nations, He raises up and deposes kings, and uses even wicked rulers to accomplish His purposes.
- Best use: Teaching on the interplay of divine foreknowledge and human moral choice, or a sermon series on God’s work beyond Israel.
Translation Comparison
BSB Berean Standard Bible 2020
7Then Elisha came to Damascus while Ben-hadad king of Aram was sick, and the king was told, “The man of God has come here.”
8So the king said to Hazael, “Take a gift in your hand, go to meet the man of God, and inquire of the LORD through him, ‘Will I recover from this illness?’”
9So Hazael went to meet Elisha, taking with him a gift of forty camel loads of every good thing from Damascus. And he went in and stood before him and said, “Your son Ben-hadad king of Aram has sent me to ask, ‘Will I recover from this illness?’”
10Elisha answered, “Go and tell him, ‘You will surely recover.’ But the LORD has shown me that in fact he will die.”
11Elisha fixed his gaze steadily on him until Hazael became uncomfortable. Then the man of God began to weep.
12“Why is my lord weeping?” asked Hazael. “Because I know the evil you will do to the Israelites,” Elisha replied. “You will set fire to their fortresses, kill their young men with the sword, dash their little ones to pieces, and rip open their pregnant women.”
13“But how could your servant, a mere dog, do such a monstrous thing?” said Hazael. And Elisha answered, “The LORD has shown me that you will be king over Aram.”
14So Hazael left Elisha and went to his master, who asked him, “What did Elisha say to you?” And he replied, “He told me that you would surely recover.”
15But the next day Hazael took a thick cloth, dipped it in water, and spread it over the king’s face. So Ben-hadad died, and Hazael reigned in his place.
WEB World English Bible 2000
7Elisha came to Damascus; and Benhadad the king of Syria was sick. He was told, “The man of God has come here.”
8The king said to Hazael, “Take a present in your hand, and go meet the man of God, and inquire of Yahweh by him, saying, ‘Will I recover from this sickness?’”
9So Hazael went to meet him and took a present with him, even of every good thing of Damascus, forty camels’ burden, and came and stood before him and said, “Your son Benhadad king of Syria has sent me to you, saying, ‘Will I recover from this sickness?’”
10Elisha said to him, “Go, tell him, ‘You will surely recover;’ however Yahweh has shown me that he will surely die.”
11He settled his gaze steadfastly on him, until he was ashamed. Then the man of God wept.
12Hazael said, “Why do you weep, my lord?” He answered, “Because I know the evil that you will do to the children of Israel. You will set their strongholds on fire, and you will kill their young men with the sword, and will dash their little ones in pieces, and rip up their pregnant women.”
13Hazael said, “But what is your servant, who is but a dog, that he could do this great thing?” Elisha answered, “Yahweh has shown me that you will be king over Syria.”
14Then he departed from Elisha, and came to his master, who said to him, “What did Elisha say to you?” He answered, “He told me that you would surely recover.”
15On the next day, he took a thick cloth, dipped it in water, and spread it on the king’s face, so that he died. Then Hazael reigned in his place.
KJV King James Version 1769
7And Elisha came to Damascus; and Ben–hadad the king of Syria was sick; and it was told him, saying, The man of God is come hither.
8And the king said unto Hazael, Take a present in thine hand, and go, meet the man of God, and enquire of the Lord by him, saying, Shall I recover of this disease?
9So Hazael went to meet him, and took a present with him, even of every good thing of Damascus, forty camels’ burden, and came and stood before him, and said, Thy son Ben–hadad king of Syria hath sent me to thee, saying, Shall I recover of this disease?
10And Elisha said unto him, Go, say unto him, Thou mayest certainly recover: howbeit the Lord hath shewed me that he shall surely die.
11And he settled his countenance stedfastly, until he was ashamed: and the man of God wept.
12And Hazael said, Why weepeth my lord? And he answered, Because I know the evil that thou wilt do unto the children of Israel: their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child.
13And Hazael said, But what, is thy servant a dog, that he should do this great thing? And Elisha answered, The Lord hath shewed me that thou shalt be king over Syria.
14So he departed from Elisha, and came to his master; who said to him, What said Elisha to thee? And he answered, He told me that thou shouldest surely recover.
15And it came to pass on the morrow, that he took a thick cloth, and dipped it in water, and spread it on his face, so that he died: and Hazael reigned in his stead.
ASV American Standard Version 1901
7And Elisha came to Damascus; and Ben-hadad the king of Syria was sick; and it was told him, saying, The man of God is come hither.
8And the king said unto Hazael, Take a present in thy hand, and go, meet the man of God, and inquire of Jehovah by him, saying, Shall I recover of this sickness?
9So Hazael went to meet him, and took a present with him, even of every good thing of Damascus, forty camels’ burden, and came and stood before him, and said, Thy son Ben-hadad king of Syria hath sent me to thee, saying, Shall I recover of this sickness?
10And Elisha said unto him, Go, say unto him, Thou shalt surely recover; howbeit Jehovah hath showed me that he shall surely die.
11And he settled his countenance stedfastly upon him, until he was ashamed: and the man of God wept.
12And Hazael said, Why weepeth my lord? And he answered, Because I know the evil that thou wilt do unto the children of Israel: their strongholds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash in pieces their little ones, and rip up their women with child.
13And Hazael said, But what is thy servant, who is but a dog, that he should do this great thing? And Elisha answered, Jehovah hath showed me that thou shalt be king over Syria.
14Then he departed from Elisha, and came to his master; who said to him, What said Elisha to thee? And he answered, He told me that thou wouldest surely recover.
15And it came to pass on the morrow, that he took the coverlet, and dipped it in water, and spread it on his face, so that he died: and Hazael reigned in his stead.
YLT Young's Literal Translation 1898
7And Elisha cometh in to Damascus, and Ben-Hadad king of Aram is sick, and it is declared to him, saying, `The man of God hath come hither.'
8And the king saith unto Hazael, `Take in thy hand a present, and go to meet the man of God, and thou hast sought Jehovah by him, saying, Do I revive from this sickness?'
9And Hazael goeth to meet him, and taketh a present in his hand, even of every good thing of Damascus, a burden of forty camels, and he cometh in and standeth before him, and saith, `Thy son Ben-Hadad, king of Aram, hath sent me unto thee, saying, Do I revive from this sickness?'
10And Elisha saith unto him, `Go, say, Thou dost certainly not revive, seeing Jehovah hath shewed me that he doth surely die.'
11And he setteth his face, yea, he setteth it till he is ashamed, and the man of God weepeth.
12And Hazael saith, `Wherefore is my lord weeping?' and he saith, `Because I have known the evil that thou dost to the sons of Israel--their fenced places thou dost send into fire, and their young men with sword thou dost slay, and their sucklings thou dost dash to pieces, and their pregnant women thou dost rip up.'
13And Hazael saith, `But what, is thy servant the dog, that he doth this great thing?' And Elisha saith, `Jehovah hath shewed me thee--king of Aram.'
14And he goeth from Elisha, and cometh in unto his lord, and he saith unto him, `What said Elisha to thee?' and he saith, `He said to me, Thou dost certainly recover.'
15And it cometh to pass on the morrow, that he taketh the coarse cloth, and dippeth in water, and spreadeth on his face, and he dieth, and Hazael reigneth in his stead.
Darby Darby Bible 1890
7And Elisha came to Damascus; and Ben-Hadad the king of Syria was sick; and it was told him saying, The man of God is come hither.
8And the king said to Hazael, Take a present in thy hand, and go, meet the man of God, and inquire of Jehovah by him, saying, Shall I recover from this disease?
9And Hazael went to meet him, and took with him a present, even of every good thing of Damascus, forty camels' burden; and he came and stood before him, and said, Thy son Ben-Hadad king of Syria has sent me to thee, saying, Shall I recover from this disease?
10And Elisha said to him, Go, say to him, Thou wilt certainly recover. But Jehovah has shewn me that he shall certainly die.
11And he settled his countenance stedfastly, until he was ashamed; and the man of God wept.
12And Hazael said, Why does my lord weep? And he said, Because I know the evil that thou wilt do to the children of Israel: their strongholds wilt thou set on fire, and their young men wilt thou kill with the sword, and wilt dash in pieces their children, and rip up their women with child.
13And Hazael said, But what, is thy servant a dog, that he should do this great thing? And Elisha said, Jehovah has shewn me that thou wilt be king over Syria.
14And he departed from Elisha, and came to his master, who said to him, What did Elisha say to thee? And he said, He told me [that] thou wouldest certainly recover.
15And it came to pass the next day, that he took the coverlet and dipped [it] in water, and spread it over his face, so that he died; and Hazael reigned in his stead.
Douay-Rheims Douay-Rheims Bible 1899
7Eliseus also came to Damascus, and Benadad, king of Syria was sick; and they told him, saying: The man of God is come hither.
8And the king said to Hazael: Take with thee presents, and go to meet the man of God, and consult the Lord by him, saying: Can I recover of this my illness?
9And Hazael went to meet him, taking with him presents, and all the good things of Damascus, the burdens of forty camels. And when he stood before him, he said: Thy son, Benadad, the king of Syria, hath sent me to thee, saying: Can I recover of this my illness?
10And Eliseus said to him: Go tell him: Thou shalt recover: but the Lord hath shewed me that he shall surely die.
11And he stood with him, and was troubled so far as to blush: and the man of God wept.
12And Hazael said to him: Why doth my lord weep? And he said: Because I know the evil that thou wilt do to the children of Israel. Their strong cities thou wilt burn with fire, and their young men thou wilt kill with the sword, and thou wilt dash their children, and rip up their pregnant women.
13And Hazael said: But what am I, thy servant, a dog, that I should do this great thing? And Eliseus said: The Lord hath shewed me that thou shalt be king of Syria.
14And when he was departed from Eliseus he came to his master, who said to him: What said Eliseus to thee? And he answered: He told me: Thou shalt recover.
15And on the next day, he took a blanket, and poured water on it, and spread it upon his face: and he died, and Hazael reigned in his stead.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Kings 8:7
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this passage fulfills the commission given to Elijah at Horeb (1 Kings 19:15) to anoint Hazael king over Syria. Elisha’s journey into enemy territory shows God’s purposes extend beyond Israel’s borders. Benhadad, the Syrian king, lay sick and sought the prophet of the God he had once opposed, a turn of events Wesley notes as common in affliction: a man who bowed in the house of Rimmon now inquires of Yahweh.
Most expositors (Barnes, Cambridge Bible, Gill) read Elisha’s reply as answering Benhadad’s question directly, the disease itself was not fatal, while the prophet’s added word revealed that Benhadad would die by violence. The textual variant in verse 10 (Kethiv “you will not live” vs. Qere “you will live”) is resolved by the ancient versions and Masoretic tradition in favor of the Qere. Elisha’s fixed gaze (v. 11) and weeping show a prophet who sees both the ambition in Hazael’s heart and the atrocities it will produce. Hazael’s reply, “What is your servant, who is but a dog?”, is taken by most (Keil, Matthew Henry, Barnes) as feigned humility, not genuine shock. The murder of Benhadad the next day confirms that Hazael had already contemplated the deed. Elisha’s prediction is a revelation, not a command; the responsibility falls on Hazael.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Elisha as complicit?: Some readers ask whether Elisha's prediction suggested the method of murder. Barnes notes that this objection arises but is rejected by most commentators who see only revelation.
- Hazael's humility genuine: Clarke suggests Hazael was shocked by the prediction and initially had no intention of such evil, only later corrupted.
- Hazael's humility feigned: Matthew Henry, Keil, and Barnes interpret Hazael's 'What am I, a dog?' as a cover for ambition already present in his heart.
What is clear: All traditions agree that God foreknew and revealed Benhadad's violent death and Hazael's rise to kingship, and that Hazael carried out the murder of his own free will.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Elisha's presence in Damascus | Christians agree that Elisha was led by God to fulfill the commission Elijah received at Horeb (1 Kings 19:15). | Some focus on timing (why the delay?); others emphasize the prophet's risk in entering enemy territory. |
| The oracle in verse 10 | All agree that Benhadad would die, not from his illness, but by violence. | The precise wording of the response is disputed due to a Kethiv/Qere textual variant: 'you will not live' (Kethiv) vs. 'you will surely recover' (Qere). Most follow the Qere and read it as a truthful answer to the king's question. |
| Hazael's response 'a dog' | Commentators agree that Hazael's words express either humility or shock. | Some (Matthew Henry, Keil) see feigned humility covering ambition; others (Clarke) argue Hazael was genuinely horrified at the prediction, only later corrupted by power. |
| Elisha's complicity in the murder | No Christian tradition holds that Elisha commanded the murder; the deed is Hazael's alone. | A minority of readers have questioned whether Elisha's prediction suggested the method. Barnes notes this objection but dismisses it, pointing out that Elisha only reveals what God showed him. |
Historical & Cultural Context
Damascus, the capital of Syria (Aram), was a wealthy trading city and a frequent adversary of Israel. Benhadad II (or III, depending on identification) had twice besieged Samaria (1 Kings 20) but later suffered defeat. Now ill, he turns to the man of God. The gesture of a present, here “forty camels’ burden of every good thing of Damascus”, reflects ancient Near Eastern custom when consulting a seer. Jamieson-Fausset-Brown notes the display is typical; the actual load may have been spread over many beasts for ostentation. Hazael, a high court official (Barnes compares his name to Assyrian inscriptions on the Black Obelisk), is the agent through whom God’s judgment against Israel will come.
Elisha’s presence in Damascus itself is remarkable. As Keil and Edersheim observe, he goes at God’s leading, careless of his own safety, to complete the task Elijah had received years earlier. The “thick cloth” (Hebrew machber, a coverlet of netted material) and the method of suffocation fit what is known of Eastern bedding, a heavy quilt dipped in water would smother the king without leaving marks of violence (Barnes, Jamieson-Fausset-Brown). The narrative moves from royal sickness to prophecy to murder within two days, showing how quickly God’s word takes effect.
Literarily, this episode is sandwiched between the story of the Shunammite woman (ch. 8:1-6) and the reigns of Jehoram and Ahaziah in Judah. It connects Elijah’s anointing commission with the coming Assyrian oppression, demonstrating that the God of Israel directs even the pagan nations.
Textual Notes
The principal textual issue in this passage is the Kethiv (written text) vs. Qere (read text) in verse 10. The Kethiv reads ḥāyô lōʾ tiḥyeh, “you will certainly not live.” The Qere reads ḥāyô leh tiḥyeh, “you will certainly live.” The difference is one letter: lamed-aleph (negative) vs. lamed-vav (preposition “to him”). The Masoretic tradition, followed by the ancient versions (Septuagint, Vulgate, Syriac), prefers the Qere. Most commentators understand this as Elisha telling Hazael to answer the king’s direct question, the disease will not kill him, while the prophet adds privately that he will die by other means. The Cambridge Bible and Keil & Delitzsch discuss this variant in detail. No other significant text-critical issues are noted in the supplied sources.
Reception History
This passage has been read throughout church history as a striking demonstration of God’s sovereignty over pagan kings. Early and medieval commentators focused on the moral lesson: Hazael’s ambition leads him from servant to murderer. The prophet’s tears were seen as a model of godly sorrow, knowing judgment is coming and grieving over it. Reformers like Calvin and Matthew Henry emphasized that God uses wicked instruments without sharing their guilt. In the Wesleyan tradition, Wesley’s Notes highlight how sickness can drive even enemies to seek God’s servants. Modern scholarship has turned attention to the historical context, confirming Hazael’s reign through Assyrian inscriptions. Across traditions, the episode has been taken as a sobering reminder that God’s plans include both mercy and judgment, and that no ruler stands outside His authority.
Preaching This Verse
Three-point outline
- The sick king seeks the prophet. Benhadad, despite his hostility, turns to Yahweh in his extremity. Affliction can open hardened hearts to consider God’s messengers.
- The prophet sees what is hidden. Elisha’s fixed gaze and tears reveal that God’s knowledge penetrates human ambition. Hazael’s plans were already forming before he acted.
- The word of God stands. Despite Hazael’s deception, Elisha’s prediction is fulfilled exactly. God’s sovereignty over rulers and nations is unshakeable.
Five-point outline
- A mission delayed is not cancelled. Elijah received the command to anoint Hazael years earlier; now Elisha carries it out. God’s timing is not our own.
- Earthly rulers stoop when weak. Benhadad sends a lavish gift, calls Elisha “your son,” and seeks prayer, but he does not repent.
- Ambition wears a mask. Hazael’s question “am I a dog?” sounds humble but covers a calculating heart. The prophet’s gaze exposes him.
- Judgment comes with tears. Elisha weeps over the evil to come. God does not delight in judgment; the prophet shares His grief.
- Deception has a quick harvest. Hazael omits part of the message, then kills his master. The path to power is paved with lies.
Illustration hooks
- A patient who ignores a doctor’s advice for years, then suddenly calls in a crisis, and still doesn’t follow the treatment.
- A colleague who pretends to be humble in a performance review, while already planning to take over the project by force.
- Watching news footage of a war-torn region and feeling tears rise, knowing what people will do to each other when power is unchecked.
Questions your congregation is asking
- Did Elisha tell Hazael to kill the king? The text says Elisha only predicts the death; the crime is Hazael’s.
- Why does God use a wicked man like Hazael to judge Israel? The Bible shows God using many instruments, but each is accountable for their sins.
- Can someone seek God’s help without truly turning to Him? Benhadad wants information, not relationship, a warning that religious inquiries can be shallow.
Leading a Discussion
This passage confronts us with uncomfortable truths: God works through flawed people, prophets grieve over judgment, and ambition thrives in the shadows. Before you discuss, read the unit aloud together. Notice the emotions: the sick king’s hope, the prophet’s tears, Hazael’s evasive words.
Discussion questions
- Why do you think Benhadad seeks Elisha after opposing Israel? What does this tell us about human nature in crisis?
- Elisha tells Hazael to say “You will recover” but knows Benhadad will die. How do you understand this dual message? (See the textual note on verse 10 in the study.)
- Elisha fixes his gaze on Hazael until Hazael is ashamed. What might have been passing through Hazael’s mind in that moment?
- Why does the prophet weep? What does his grief reveal about God’s heart toward judgment?
- Hazael calls himself a “dog.” Is he shocked, or is he deflecting? How can we tell the difference between genuine humility and a cover-up?
- Hazael reports only part of Elisha’s message. When have we been tempted to edit the truth to suit our own purposes?
- God foreknows the evil Hazael will do, yet he still becomes king. How does this shape your understanding of God’s sovereignty and human responsibility?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 14:15 | He divided himself against them by night, he and his servants, and struck them, and pursued them to Hobah, which is on the left hand of Damascus. |
| Deuteronomy 33:1 | This is the blessing with which Moses the man of God blessed the children of Israel before his death. |
| Judges 16:2 | The Gazites were told, “Samson is here!” They surrounded him and laid wait for him all night in the gate of the city, and were quiet all the night, saying, “Wait until morning light; then we will kill him.” |
| I Kings 11:24 | He gathered men to himself, and became captain over a troop, when David killed them of Zobah. They went to Damascus and lived there, and reigned in Damascus. |
| I Kings 13:1 | Behold, a man of God came out of Judah by Yahweh’s word to Bethel; and Jeroboam was standing by the altar to burn incense. |
| I Kings 15:18 | Then Asa took all the silver and the gold that was left in the treasures of Yahweh’s house, and the treasures of the king’s house, and delivered it into the hand of his servants. Then King Asa sent them to Ben Hadad, the son of Tabrimmon, the son of Hezion, king of Syria, who lived at Damascus, saying, |
| I Kings 20:1 | Ben Hadad the king of Syria gathered all his army together; and there were thirty-two kings with him, with horses and chariots. He went up and besieged Samaria, and fought against it. |
| I Kings 20:34 | Ben Hadad said to him, “The cities which my father took from your father I will restore. You shall make streets for yourself in Damascus, as my father made in Samaria.” “I”, said Ahab, “will let you go with this covenant.” So he made a covenant with him and let him go. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke rejects the common reading that Hazael was horrified by Elisha's prophecy. Instead, he argues that Hazael was thrilled at the prospect of power and his question expresses doubt that a lowly "dog" could achieve such great things. The immediate murder of his master confirms Hazael's delight, not shock.
Barnes' Notes on the Bible Protestant 1832
Barnes clarifies that Hazael's reply, "What is thy servant, a dog?" is mistranslated. Hazael does not recoil in horror; he expresses wonder that someone so lowly could ever achieve such a "great thing" as becoming king. Barnes also defends Elisha from complicity, arguing that prophecy does not compel the act.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible commentary explains that Elisha told Hazael to say Benhadad would recover, not as a lie but as the expected courteous message a courtier would deliver. The prophet knew all along that Hazael would murder his master, and his fixed, shame-inducing gaze showed he saw Hazael's bloody future plainly.
Geneva Bible Notes Reformed 1599
The Geneva Notes highlight that Elisha gives the king's messenger two conflicting statements—the king will recover yet surely die—to expose the deceit of Hazael, who delivers only the favorable part. The notes emphasize God’s sovereign foreknowledge, which reveals both the immediate healing and the violent future Hazael will bring upon Israel.
Gill's Exposition of the Bible Baptist 1748
Gill highlights the dramatic tension in this encounter: Elisha weeps as he foresees the terrible violence Hazael will inflict on Israel, yet Hazael protests he is no dog capable of such cruelty. The prophet confirms Hazael will indeed become king, and the very next day Hazael murders Benhadad to seize the throne.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that Elisha's message contained no contradiction: the assurance that Ben-hadad could recover was the direct answer to his question, while the prophecy of his death was meant for Hazael alone. He also suggests Hazael may have killed the king unintentionally, since dampening a thick coverlet was a known remedy for fever in the East.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch argue that the original Hebrew text reads "Thou wilt not live," not the corrected "tell him: Thou wilt live." They defend this because the unusual negative form appears elsewhere, and Hazael simply lied to the king when he reported that Elisha said he would recover.
Lange's Commentary Reformed 1857
Lange argues that Elisha did not lie to Hazael; the Hebrew text shows the prophet told Hazael to give the king a reassuring answer while revealing privately that death would come by violence. Elisha wept for Israel, not for Benhadad, foreseeing the suffering Hazael would inflict.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights Elisha's tears as the core of the scene. The prophet weeps not for his own nation but for the suffering Hazael will bring, yet he still looks steadily at the man until Hazael is ashamed. For Henry, this shows a holy grief that sees judgment coming and mourns it.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that affliction often changes how people view God's ministers, turning former hatred into honor. He resolves the apparent contradiction in the prophecy by explaining that the first part answers the king's question about recovery (the disease itself is not fatal), while the prophet's addition reveals he will die by another cause through Hazael's hidden violence.