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Matthew Henry: Concise Commentary on the Whole Bible - 1706
So sad was the character both of the princes and people of Israel, as described in the foregoing chapter, that one might have expected God would cast off a people that had so cast him off; but, as an evidence to the contrary, never was Israel so blessed with a good prophet as when it was so plagued with a bad king. Never was king so bold to sin as Ahab; never was prophet so bold to reprove and threaten as Elijah, whose story begins in this chapter and is full of wonders. Scarcely any part of the Old-Testament history shines brighter than this history of the spirit and power of Elias; he only, of all the prophets, had the honour of Enoch, the first prophet, to be translated, that he should not see death, and the honour of Moses, the great prophet, to attend our Saviour in his transfiguration. Other prophets prophesied and wrote, he prophesied and acted, but wrote nothing; but his actions cast more lustre on his name than their writings did on theirs. In this chapter we have, I. His prediction of a famine in Israel, through the want of rain, ver. 1. II. The provision made for him in that famine, 1. By the ravens at the brook Cherith, ver. 2-7. 2. When that failed, by the widow at Zarephath, who received him in the name of a prophet and had a prophet's reward; for (1.) He multiplied her meal and her oil, ver. 8-16. (2.) He raised her dead son to life, ver. 17-24. Thus his story begins with judgments and miracles, designed to awaken that stupid generation that had to deeply corrupted themselves.
Adam Clarke: Commentary on the Bible - 1831
Elijah's message to Ahab concerning the three years' drought, Kg1 17:1. He is commanded to go to the brook Cherith; where he is fed by ravens, Kg1 17:2-7. He afterwards goes to a widow's house at Zarephath, and miraculously multiplies her meal and oil, Kg1 17:8-16. Her son dies, and Elijah restores him to life, Kg1 17:17-24.
3 Kings (1 Kings) 17:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Kg1 17:1, Elijah, having prophesied against Ahab, is sent to Cherith where the ravens feed him; Kg1 17:8, He is sent to the widow of Zarephath; Kg1 17:17, He raises the widow's son; Kg1 17:24, The woman believes him.
Carl Friedrich Keil and Franz Delitzsch

The prophets Elijah and Elisha
When Ahab, who was not satisfied with the sin of Jeroboam, had introduced the worship of Baal as the national religion in the kingdom of the tribes, and had not only built a temple to Baal in his capital and place of residence, but had also appointed a very numerous priesthood to maintain the worship (see 3Kings 18:19); and when his godless wife Jezebel was persecuting the prophets of Jehovah, for the purpose of exterminating the worship of the true God: the Lord God raised up the most powerful of all the prophets, namely Elijah the Tishbite, who by his deeds attested his name אליּהוּ or אליּה, i.e., whose God is Jehovah. For however many prophets of Jehovah arose in the kingdom of the ten tribes from its very commencement and bore witness against the sin of Jeroboam in the power of the Spirit of God, and threatened the kings with extermination of their house on account of this sin, no other prophet, either before or afterwards, strove and worked in the idolatrous kindom for the honour of the Lord of Saboath with anything like the same mighty power of God as the prophet Elijah. And there was no other prophet whom the Lord so gloriously acknowledged by signs and wonders as Elijah, although He fulfilled the words of all His servants by executing the judgments with which they had threatened the rebellious, and whenever it was necessary accredited them as as His messengers by miraculous signs. - Although, I accordance with the plan of our books, which was to depict the leading features in the historical development of the kingdom, all that is related in detail of the life and labours of Elijah is the miracles which he performed in his conflict with the worshippers of Baal, and the miraculous display of the omnipotence and grace of God which he experienced therein; yet we may see very clearly that these formed but one side of his prophetic labours from the passing notices of the schools of the prophets, which he visited once more before his departure from the earth (2 Kings 2); from which it is obvious that this other side of his ministry, which was more hidden fro the world, was not less important than his public ministry before the kings and magnates of the land. For these societies of "sons of the prophets," which we meet with at Gilgal, Bethel, and Jericho (4Kings 2:3, 4Kings 2:5; 4Kings 4:38), had no doubt been called into existence by Elijah, by associating together those whose souls were fitted to receive the Spirit of God for mutual improvement in the knowledge and fear of Jehovah, in order to raise up witnesses to the truth and combatants for the cause of the Lord, and through these societies to provide the godly, who would not bow the knee before Baal, with some compensation for the loss of the Levitical priesthood and the want of the temple-worship. Compare the remarks on the schools of the prophets at 1Kings 19:24. - The more mightily idolatry raised its head in the kindom of Israel, the more powerfully did the Lord show to His people that He, Jehovah, and not Baal, was God and Lord in Israel. In the prophet Elijah there were combined in a marvellous manner a life of solitude spent in secret and contemplative intercourse with God, and an extraordinary power for action, which would suddenly burst forth, and by which he acted as a personal representative of God (see at 3Kings 17:1). In his person the spirit of Moses revived; he was the restorer of the kingdom of God in Israel, of which Moses was the founder. His life recalls that of Moses in many of its features: namely, his flight into the desert, the appearance of the Lord to him at Horeb, and the marvellous termination of his life. Moses and Elijah are the Coryphaei of the Old Testament, in whose life and labours the nature and glory of this covenant are reflected. As the thunder and lightning and the blast of trumpets and the smoking mountain bare witness to the devouring fire of the holiness of God who had come down upon Sinai to give effect to the promises He had made to the father, and to make the children of Israel the people of His possession; so does the fiery zeal of the law come out so powerfully in Moses and Elijah, that their words strike the ungodly like lightning and flames of fire, to avenge the honour of the Lord of Sabaoth and maintain His covenant of grace in Israel. Moses as lawgiver, and Elijah as prophet, are, as Ziegler has well said (p.206), the two historical anticipations of those two future witnesses, which are "the two olive-trees and two torches standing before the God of the earth. And if any one will hurt them, fire proceedeth out of their mouth and devoureth their enemies; and if any man will hurt them, he must therefore be slain. These have power to shut heaven, that it rain not in the days of their prophecy, and have power over waters to turn them into blood, and to smite the earth with all kinds of plagues, as often as they will" (Rev_ 11:4.).Elijah was called to this office of witness to turn the heart of the fathers to the sons, and of the sons to their fathers (Mal 4:6), so that in his ministry the prophecy of the future of the kingdom of God falls quite into the backgrounds. Nevertheless he was not only a forerunner but also a type of the Prophet promised by Moses, who was to fulfil both law and prophets (Mt 5:17); and therefore he appeared as the representative of prophecy, along with Moses the representative of the law, upon the mount Transfiguration, to talk with Christ of decease which He was to accomplish at Jerusalem (Lk 9:31; Mt 17:3). - To continue his work, Elijah, by command of God, called Elisha the son of Shaphat, of Abel-Meholah, who during the whole of his prophetic course carried on with power the restoration of the law in the kingdom of Israel, which his master had begun, by conducting schools of the prophets and acting as the counsellor of kings, and proved himself by many signs and wonders to be the heir of a double portion of the gifts of Elijah.
Modern theology, which has its roots in naturalism, has taken offence at the many miracles occurring in the history of these two prophets, but it has overlooked the fact that these miracles were regulated by the extraordinary circumstances under which Elijah and Elisha worked. At a time when the sovereignty of the living God in Israel was not only called in question, but was to be destroyed by the worship of Baal, it was necessary that Jehovah as the covenant God should interpose in a supernatural manner, and declare His eternal Godhead in extraordinary miracles. In the kingdom of the ten tribes there were no priestly or Levitical duties performed, nor was there the regular worship of God in a temple sanctified by Jehovah Himself; whilst the whole order of life prescribed in the law was undermined by unrighteousness and ungodliness. But with all this, the kingdom was not yet ripe for the judgment of rejection, because there were still seven thousand in the land who had not bowed their knee before Baal. For the sake of these righteous men, the Lord had still patience with the sinful kingdom, and sent it prophets to call the rebellious to repentance. If, then, under the circumstances mentioned, the prophets were to fufil the purpose of their mission and carry on the conflict against the priests of Baal with success, they needed a much greater support on the part of God, through the medium of miracles, than the prophets in the kingdom of Judah, who had pwoerful and venerable supports in the Levitical priesthood and the lawful worship.
(Note: "Where the temple was wanting, and image-worship took its place, and the priesthood was an unlawful caste, it was only by extraordinary methods that the spreading evil could be met. The illegitimacy, which was represented here by the monarchy and priesthood, was opposed by the prophetic order as the representative of the law, and therefore also as a peculiarly constituted and strong body divided up into societies of considerable scope, and having a firm organization. And this prophetic order, as the only accredited representative of the law, also took the place of the law, and was therefore endowed with the power and majesty of the law which had been manifested in wonders and signs. Not only was the spirit of Moses inherited by Elijah and others, but his miraculous power also." - Haevernick, Einl. in d. A. Test. ii. 1, pp. 166,167. Compare Hengstenberg, Dissertation, vol. i. p. 186ff.)
Tit is only when we overlook the object of these miracles, therefore, that they can possibly appear strange. "If," as Kurtz has said,
(Note: Herzog's Cyclopaedia, Art. Elijah.)
"we take the history of our prophet as one living organic link in the whole of the grand chain of the marvellous works of God, which stretches from Sinai to Golgotha and the Mount of Olives, and bear in mind the peculiarity of the position and circumstances of Elijah, the occurrence of a miracle in itself, and even the accumulation of them and their supposed externality, will appear to us in a very different light. - Without miracle, without very striking, i.e., external miracles, their ministry would have been without basis, without a starting-point, and without hold." - The miracles are still more numerous in the history of Elisha, and to some extent bear such a resemblance to those of Elijah, that the attempt has been made to set them down as merely legendary imitations of the latter; but considered as a whole, they are more of a helpful and healing nature,whereas those of Elijah are for the most part manifestations of judicial and punitive wrath. The agreement and the difference may both be explained from Elisha's position in relation to Elijah and his time. By the performance of similar and equal miracles (such as the division of the Jordan, 4Kings 2:8 and 4Kings 2:14; the increase of the oil, 4Kings 4:3. compared with 3Kings 17:14.; the raising of the dead, 4Kings 4:34. compared with 3Kings 17:19.). Elisha proved himself to be the divinely-appointed successor of Elijah, who was carrying forward his master's work (just as Joshua by the drying up of the Jordan proved himself to be the continuer of the work of Moses), and as such performed more miracles, so far as number is concerned, than even his master had done, though he was far inferior to him in spiritual power. But the difference does not prevail throughout. For whilst the helpful and healing side of Elijah's miraculous power is displayed in his relation to the widow at Zarephath; the judicial and punitive side of that of Elisha comes out in the case of the mocking boys at Bethel, of Gehazi, and of Joram's knight. But the predominance of strict judicial sternness in the case of Elijah, and of sparing and helpful mildness in that of Elisha, is to accounted for not so much from any difference in the personality of the two, as from the altered circumstances. Elijah, with his fiery zeal, had broken the power of the Baal-worship, and had so far secured an acknowledgement of the authority of Jehovah over His people that Joram and the succeeding kings gave heed to the words of the prophets of the Lord; so that Elisha had for the most part only to cherish and further the conversion of the people to their God, for which Elijah had prepared the way.
First Appearance of Elijah - 1 Kings 17
The prophet Elijah predicts to Ahab, as a punishment for his idolatry the coming of a drought and famine. During their continuance he is miraculously preserved by God, first of all at the brook Cherith, and then at the house of a widow at Zarephath (vv. 1-16), whose deceased son he calls to life again (3Kings 17:17-24).
Geneva 1599
And Elijah the Tishbite, [who was] of the inhabitants of Gilead, said unto Ahab, [As] the LORD God of Israel liveth, before whom I (a) stand, there shall not be dew nor rain these years, but (b) according to my word.
(a) That is, whom I serve.
(b) But as I will declare it by God's revelation.
John Gill
INTRODUCTION TO 1 KINGS 17
This chapter begins with a prophecy of Elijah, that there should be want of rain for some years to come, and he is directed to go first to the brook Cherith, where he should be fed by ravens, 3Kings 17:1, and afterwards he is sent to a widow at Zarephath, where he, she, and her son, were supported for a considerable time with a handful of meal, and a little oil in a cruse miraculously increased, 3Kings 17:8, whose son falling sick and dying, he restored to life, 3Kings 17:17.
John Wesley
Elijah - The most eminent of the prophets, who is here brought in, like Melchisedek, without any mention of his father, or mother, or beginning of his days; like a man dropt out of the clouds, and raised by God's special providence as a witness for himself in this most degenerate time that by his zeal, and courage and miracles, he might give some check, to their various and abominable idolatries, and some reviving to that small number of the Lord's prophets, and people, who yet remained in Israel. He seems to have been naturally of a rough spirit. And rough spirits are called to rough services. His name signifies, my God Jehovah is he: he that sends me, and will own me, and bear me out. Said to Ahab - Having doubtless admonished him of his sin and danger before; now upon his obstinacy in his wicked courses, he proceeds to declare, and execute the judgment of God upon him. As the Lord, &c. - I Swear by the God of Israel, who is the only true and living God; whereas the gods whom thou hast joined with him, or preferred before him, are dead and senseless idols. Before whom - Whose minister I am, not only in general, but especially in this threatening, which I now deliver in his name and authority. There shall not, &c. - This was a prediction, but was seconded with his prayer, that God would verify it, Jas 5:17, And this prayer was truly charitable; that by this sharp affliction, God's honour, and the truth of his word (which was now so horribly and universally contemned) might be vindicated; and the Israelites (whom impunity had hardened in their idolatry) might be awakened to see their own wickedness, and the necessity of returning to the true religion. Those years - That is, These following years, which were three and an half, Lk 4:25; Jas 5:17. My word - Until I shall declare, that this judgment shall cease, and shall pray to God for the removal of it.
Robert Jamieson, A. R. Fausset and David Brown
ELIJAH, PROPHESYING AGAINST AHAB, IS SENT TO CHERITH. (3Kings 17:1-7)
Elijah the Tishbite--This prophet is introduced as abruptly as Melchisedek--his birth, parents, and call to the prophetic office being alike unrecorded. He is supposed to be called the Tishbite from Tisbeh, a place east of Jordan.
who was of the inhabitants of Gilead--or residents of Gilead, implying that he was not an Israelite, but an Ishmaelite, as MICHAELIS conjectures, for there were many of that race on the confines of Gilead. The employment of a Gentile as an extraordinary minister might be to rebuke and shame the apostate people of Israel.
said unto Ahab--The prophet appears to have been warning this apostate king how fatal both to himself and people would be the reckless course he was pursuing. The failure of Elijah's efforts to make an impression on the obstinate heart of Ahab is shown by the penal prediction uttered at parting.
before whom I stand--that is, whom I serve (Deut 18:5).
there shall not be dew nor rain these years--not absolutely; but the dew and the rain would not fall in the usual and necessary quantities. Such a suspension of moisture was sufficient to answer the corrective purposes of God, while an absolute drought would have converted the whole country into an uninhabitable waste.
but according to my word--not uttered in spite, vengeance, or caprice, but as the minister of God. The impending calamity was in answer to his earnest prayer, and a chastisement intended for the spiritual revival of Israel. Drought was the threatened punishment of national idolatry (Deut 11:16-17; Deut 28:23).
17:117:1: Եւ ասէ Եղիա մարգարէ ՚ի Թեզբեա՛յ Գաղաադու ցԱքաաբ. Կենդանի՛ է Տէր Աստուած զօրութեանց Աստուած Իսրայէլի, որոյ կացի առաջի նորա, եթէ եղիցի յամսս յայսոսիկ ցօղ կամ անձրեւ, բայց եթէ բանիւ բերանոյ իմոյ[3663]։ [3663] Ոմանք. ՚Ի Թեսբեայ Գաղաա՛՛... յամսս յայս ցօղ։
1 Գաղաադի Թեզբէ գիւղից սերած Եղիա մարգարէն ասաց Աքաաբին. «Կենդանի է երկնային զօրութիւնների Տէր Աստուածը, Իսրայէլի Աստուածը, որի առջեւ կանգնում եմ. եթէ այս տարիներին ցօղ իջնի կամ անձրեւ գայ, ապա այդ կը լինի միայն իմ խօսքով»:
17 Գաղաադի բնակիչ Թեզբացի Եղիան Աքաաբին ըսաւ. «Իսրայէլին Տէր Աստուածը, որուն առջեւ կը կենամ, կենդանի է, որ այս տարիներուն մէջ ցօղ ու անձրեւ պիտի չգայ առանց իմ խօսքիս»։
Եւ ասէ Եղիա մարգարէ ի Թեզբեայ Գաղաադու ցԱքաաբ. Կենդանի է Տէր [390]Աստուած զօրութեանց``, Աստուած Իսրայելի, որոյ կացի առաջի նորա, եթէ եղիցի յամսս յայսոսիկ ցօղ կամ անձրեւ, բայց եթէ բանիւ բերանոյ իմոյ:

17:1: Եւ ասէ Եղիա մարգարէ ՚ի Թեզբեա՛յ Գաղաադու ցԱքաաբ. Կենդանի՛ է Տէր Աստուած զօրութեանց Աստուած Իսրայէլի, որոյ կացի առաջի նորա, եթէ եղիցի յամսս յայսոսիկ ցօղ կամ անձրեւ, բայց եթէ բանիւ բերանոյ իմոյ[3663]։
[3663] Ոմանք. ՚Ի Թեսբեայ Գաղաա՛՛... յամսս յայս ցօղ։
1 Գաղաադի Թեզբէ գիւղից սերած Եղիա մարգարէն ասաց Աքաաբին. «Կենդանի է երկնային զօրութիւնների Տէր Աստուածը, Իսրայէլի Աստուածը, որի առջեւ կանգնում եմ. եթէ այս տարիներին ցօղ իջնի կամ անձրեւ գայ, ապա այդ կը լինի միայն իմ խօսքով»:
17 Գաղաադի բնակիչ Թեզբացի Եղիան Աքաաբին ըսաւ. «Իսրայէլին Տէր Աստուածը, որուն առջեւ կը կենամ, կենդանի է, որ այս տարիներուն մէջ ցօղ ու անձրեւ պիտի չգայ առանց իմ խօսքիս»։
zohrab-1805▾ eastern-1994▾ western am▾
17:117:1 И сказал Илия [пророк], Фесвитянин, из жителей Галаадских, Ахаву: жив Господь Бог Израилев, пред Которым я стою! в сии годы не будет ни росы, ни дождя, разве только по моему слову.
17:1 καὶ και and; even εἶπεν επω say; speak Ηλιου ηλιου the προφήτης προφητης prophet ὁ ο the Θεσβίτης θεσβιτης from; out of Θεσβων θεσβων the Γαλααδ γαλααδ to; toward Αχααβ αχααβ live; alive κύριος κυριος lord; master ὁ ο the θεὸς θεος God τῶν ο the δυνάμεων δυναμις power; ability ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel ᾧ ος who; what παρέστην παριστημι stand by; present ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him εἰ ει if; whether ἔσται ειμι be τὰ ο the ἔτη ετος year ταῦτα ουτος this; he δρόσος δροσος and; even ὑετὸς υετος rain ὅτι οτι since; that εἰ ει if; whether μὴ μη not διὰ δια through; because of στόματος στομα mouth; edge λόγου λογος word; log μου μου of me; mine
17:1 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say אֵלִיָּ֨הוּ ʔēliyyˌāhû אֵלִיָּהוּ Elijah הַ ha הַ the תִּשְׁבִּ֜י ttišbˈî תִּשְׁבִּי Tishbite מִ mi מִן from תֹּשָׁבֵ֣י ttōšāvˈê תֹּושָׁב sojourner גִלְעָד֮ ḡilʕāḏ גִּלְעָד Gilead אֶל־ ʔel- אֶל to אַחְאָב֒ ʔaḥʔˌāv אַחְאָב Ahab חַי־ ḥay- חַי alive יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָמַ֣דְתִּי ʕāmˈaḏtî עמד stand לְ lᵊ לְ to פָנָ֔יו fānˈāʸw פָּנֶה face אִם־ ʔim- אִם if יִהְיֶ֛ה yihyˈeh היה be הַ ha הַ the שָּׁנִ֥ים ššānˌîm שָׁנָה year הָ hā הַ the אֵ֖לֶּה ʔˌēlleh אֵלֶּה these טַ֣ל ṭˈal טַל dew וּ û וְ and מָטָ֑ר māṭˈār מָטָר rain כִּ֖י kˌî כִּי that אִם־ ʔim- אִם if לְ lᵊ לְ to פִ֥י fˌî פֶּה mouth דְבָרִֽי׃ ס ḏᵊvārˈî . s דָּבָר word
17:1. et dixit Helias Thesbites de habitatoribus Galaad ad Ahab vivit Dominus Deus Israhel in cuius conspectu sto si erit annis his ros et pluvia nisi iuxta oris mei verbaAnd Elias the Thesbite, of the inhabitants of Galaad, said to Achab: As the Lord liveth, the God of Israel, in whose sight I stand, there shall not be dew nor rain these years, but according to the words of my mouth.
1. And Elijah the Tishbite, who was of the sojourners of Gilead, said unto Ahab, As the LORD, the God of Israel, liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word.
17:1. And Elijah the Tishbite, from the inhabitants of Gilead, said to Ahab, “As the Lord lives, the God of Israel, in whose sight I stand, there shall not be dew or rain during these years, except by the words of my mouth.”
17:1. And Elijah the Tishbite, [who was] of the inhabitants of Gilead, said unto Ahab, [As] the LORD God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word.
And Elijah the Tishbite, [who was] of the inhabitants of Gilead, said unto Ahab, [As] the LORD God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word:

17:1 И сказал Илия [пророк], Фесвитянин, из жителей Галаадских, Ахаву: жив Господь Бог Израилев, пред Которым я стою! в сии годы не будет ни росы, ни дождя, разве только по моему слову.
17:1
καὶ και and; even
εἶπεν επω say; speak
Ηλιου ηλιου the
προφήτης προφητης prophet
ο the
Θεσβίτης θεσβιτης from; out of
Θεσβων θεσβων the
Γαλααδ γαλααδ to; toward
Αχααβ αχααβ live; alive
κύριος κυριος lord; master
ο the
θεὸς θεος God
τῶν ο the
δυνάμεων δυναμις power; ability
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
ος who; what
παρέστην παριστημι stand by; present
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
εἰ ει if; whether
ἔσται ειμι be
τὰ ο the
ἔτη ετος year
ταῦτα ουτος this; he
δρόσος δροσος and; even
ὑετὸς υετος rain
ὅτι οτι since; that
εἰ ει if; whether
μὴ μη not
διὰ δια through; because of
στόματος στομα mouth; edge
λόγου λογος word; log
μου μου of me; mine
17:1
וַ wa וְ and
יֹּאמֶר֩ yyōmˌer אמר say
אֵלִיָּ֨הוּ ʔēliyyˌāhû אֵלִיָּהוּ Elijah
הַ ha הַ the
תִּשְׁבִּ֜י ttišbˈî תִּשְׁבִּי Tishbite
מִ mi מִן from
תֹּשָׁבֵ֣י ttōšāvˈê תֹּושָׁב sojourner
גִלְעָד֮ ḡilʕāḏ גִּלְעָד Gilead
אֶל־ ʔel- אֶל to
אַחְאָב֒ ʔaḥʔˌāv אַחְאָב Ahab
חַי־ ḥay- חַי alive
יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָמַ֣דְתִּי ʕāmˈaḏtî עמד stand
לְ lᵊ לְ to
פָנָ֔יו fānˈāʸw פָּנֶה face
אִם־ ʔim- אִם if
יִהְיֶ֛ה yihyˈeh היה be
הַ ha הַ the
שָּׁנִ֥ים ššānˌîm שָׁנָה year
הָ הַ the
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
טַ֣ל ṭˈal טַל dew
וּ û וְ and
מָטָ֑ר māṭˈār מָטָר rain
כִּ֖י kˌî כִּי that
אִם־ ʔim- אִם if
לְ lᵊ לְ to
פִ֥י fˌî פֶּה mouth
דְבָרִֽי׃ ס ḏᵊvārˈî . s דָּבָר word
17:1. et dixit Helias Thesbites de habitatoribus Galaad ad Ahab vivit Dominus Deus Israhel in cuius conspectu sto si erit annis his ros et pluvia nisi iuxta oris mei verba
And Elias the Thesbite, of the inhabitants of Galaad, said to Achab: As the Lord liveth, the God of Israel, in whose sight I stand, there shall not be dew nor rain these years, but according to the words of my mouth.
17:1. And Elijah the Tishbite, from the inhabitants of Gilead, said to Ahab, “As the Lord lives, the God of Israel, in whose sight I stand, there shall not be dew or rain during these years, except by the words of my mouth.”
17:1. And Elijah the Tishbite, [who was] of the inhabitants of Gilead, said unto Ahab, [As] the LORD God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Внезапность появления пророка Илии (отмеченная и в словах И. Сираха: "восстал Илия пророк, как огонь, и слово его горело, как светильник. Он навел на них голод..." Сир XLVIII:1-2) и отрывочность его первой речи Ахаву издавна подавали повод к предположению, что начало истории пророка Илии, как и начало обличительной речи его Ахаву, не сохранились в Библии. Талмуд даже делает попытку восполнить предполагаемый пробел . Однако нет надобности в таком предположении, так как именно внезапность появления характерна для пророка Илии (Сир XLVIII:1-2), и внезапное появление пророка, дотоле скрытого в неизвестности, наиболее отвечало цели разительного вразумления без примерного нечестия Ахава. Имя Илия, евр. Элиагу, Элийа (LXX: Ηλιού, Ηλίας, Vulg.: Elias) означает: "мой Бог есть Иегова" и само собою указывает на призвание или задачу всей жизни пророка: проповедь и защита чистой религии Иеговы против культа Ваала (нет нужды, однако, предполагать с некоторыми толкователями, будто пророк сам принял это имя, выражающее идею его религиозного служения; скорее можно думать, что семья, в которой родился пророк, свято чтила Иегову, безусловно отрицала культ Ваала и исповедание своей веры выразила в имени будущего пророка). Обычный эпитет пророка Илии - "Фесвитянин" (3: Цар. XVII:1; XXI:17, 28; 4: Цар. II:3, 8; IX:36) - от отечественного города пророка Фесвы. Положение города в Библии точно не определено, и толкователями указывается двояко. Одни отождествляют Фесву, родину пророка Илии, с Фисвою, Θίσβη, "находящеюся по правую сторону Кидая Неффалимова в Галилее" (Тов. I:2), откуда выведан был в плен известный Товит (напр. К. Bähr в Lunge. Bibelwak. Th. VII: Die Bucher der Konige, 1868, s. 172). Однако более вероятно другое мнение, по которому Фесва - родина пророка, лежала в Галааде, близ Иордана, что подтверждается приложением (ст. 1: по евр. т.): "из жителей (поселенцев тошаве) Галаадских" (Vulg.: de habilatoribus Galaad). LXX же, очевидно, выразили мысль о нахождении самого города Фесвы в Галааде, когда евр. миттошаве ("из жителей") гилеад передали: εκ Θεσβω̃ν (Θεσσεβω̃ν) τη̃ς Γαλαάδ. И. Флавий (Древн. VIII, 13, 2) прямо говорит, что пророк Илия "явился из Галаадского города Фесбоны" (ср. Onomast. 517). Теперь сближают эту Фесву с el-istib - местностью, лежащей на 13: километров к северу от Яббока и известную под именем Mar-Eljas. Внезапно явившись в Самары, пророк Илия в краткой, но невыразимо сильной речи исповедует пред Ахавом веру свою в единого Иегову, а себя самого объявляет нарочитым служителем Его и исполнителем Его велений, и во имя этой веры и этого признания клятвенно ("жив Господь!", хай - Иегова, ср. Руфь III:13; 1: Цар. XIV:39, 45) возвещает нечестивым царю и народу, поправшим завет Иеговы, тягчайшее для земледельческого народа бедствие засухи и неизбежного при ней голода: это было исполнением угрозы закона за отпадение Израиля от Иеговы (Лев. XXVII:19: сл.; Втор. XI:16: сл; XXVII:23: сл.; ср. 3: Цар. VIII:30), а вместе было и самым явным опровержением введенного в Израиле культа Ваала, в котором преимущественно олицетворялась и обоготворялась производительная сила природы: засуха и бесплодие страны было фактическим свидетельством бессилия идола. Продолжительность засухи пророк указывает неопределенно: "в сии годы" (не менее, однако, 3-х лет, как показывает мн. ч. шаним, ср. XVIII:1; по Лк. IV:25; Иак. V:17: - 3,5: года), - ставя продолжительность наказания в зависимость от нового откровения через него в будущем, т. е., в сущности, от времени и степени раскаяния царя и народа. "Илия был пророк, первоверховный из пророков, пламенел божественною ревностью и сие изрек по действию Духа Божия. Почему и исполнилось им изреченное" (вопр. 51). Историк Менандр у И. Флавия (VIII, 13, 2) упоминает о засухе в течение года при тирском царе Итобаале; это подтверждает историчность повествования 3: Цар. о засухе при Ахаве.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Elijah's First Prophecy; Elijah Fed by Ravens. B. C. 910.

1 And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the LORD God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 2 And the word of the LORD came unto him, saying, 3 Get thee hence, and turn thee eastward, and hide thyself by the brook Cherith, that is before Jordan. 4 And it shall be, that thou shalt drink of the brook; and I have commanded the ravens to feed thee there. 5 So he went and did according unto the word of the LORD: for he went and dwelt by the brook Cherith, that is before Jordan. 6 And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening; and he drank of the brook. 7 And it came to pass after a while, that the brook dried up, because there had been no rain in the land.
The history of Elijah begins somewhat abruptly. Usually, when a prophet enters, we have some account of his parentage, are told whose son he was and of what tribe; but Elijah drops (so to speak) out of the clouds, as if, like Melchisedek, he were without father, without mother, and without descent, which made some of the Jews fancy that he was an angel sent from heaven; but the apostle has assured us that he was a man subject to like passions as we are (James v. 17), which perhaps intimates, not only that he was liable to the common infirmities of human nature, but that, by his natural temper, he was a man of strong passions, more hot and eager than most men, and therefore the more fit to deal with the daring sinners of the age he lived in: so wonderfully does God suit men to the work he designs them for. Rough spirits are called to rough services. The reformation needed such a man as Luther to break the ice. Observe, 1. The prophet's name: Elijahu--"My God Jehovah is he" (so it signifies), "is he who sends me and will own me and bear me out, is he to whom I would bring Israel back and who alone can effect that great work." 2. His country: He was of the inhabitants of Gilead, on the other side Jordan, either of the tribe of Gad or the half of Manasseh, for Gilead was divided between them; but whether a native of either of those tribes is uncertain. The obscurity of his parentage was no prejudice to his eminency afterwards. We need not enquire whence men are, but what they are: if it be a good thing, no matter though it come out of Nazareth. Israel was sorely wounded when God sent them this balm from Gilead and this physician thence. He is called a Tishbite from Thisbe, a town in that country. Two things we have an account of here in the beginning of his story:--
I. How he foretold a famine, a long and grievous famine, with which Israel should be punished for their sins. That fruitful land, for want of rain, should be turned into barrenness, for the iniquity of those that dwelt therein. He went and told Ahab this; did not whisper it to the people, to make them disaffected to the government, but proclaimed it to the king, in whose power it was to reform the land, and so to prevent the judgment. It is probable that he reproved Ahab for his idolatry and other wickedness, and told him that unless he repented and reformed this judgment would be brought upon his land. There should be neither dew nor rain for some years, none but according to my word, that is, "Expect none till you hear from me again." The apostle teaches us to understand this, not only of the word of prophecy, but the word of prayer, which turned the key of the clouds, James v. 17, 18. He prayed earnestly (in a holy indignation at Israel's apostasy, and a holy zeal for the glory of God, whose judgments were defied) that it might not rain; and, according to his prayers, the heavens became as brass, till he prayed again that it might rain. In allusion to this story it is said of God's witnesses (Rev. xi. 6), These have power to shut heaven, that it rain not in the days of their prophecy. Elijah lets Ahab know, 1. That the Lord Jehovah is the God of Israel, whom he had forsaken. 2. That he is a living God, and not like the gods he worshipped, which were dead dumb idols. 3. That he himself was God's servant in office, and a messenger sent from him: "It is he before whom I stand, to minister to him," or "whom I now represent, in whose stead I stand, and in whose name I speak, in defiance of the prophets of Baal and the groves." 4. That, notwithstanding the present peace and prosperity of the kingdom of Israel, God was displeased with them for their idolatry and would chastise them for it by the want of rain (which, when he withheld it, it was not in the power of the gods they served to bestow; for are there any of the vanities of the heathen that can give rain? Jer. xiv. 22), which would effectually prove their impotency, and the folly of those who left the living God, to make their court to such as could do neither good nor evil; and this he confirms with a solemn oath--As the Lord God of Israel liveth, that Ahab might stand the more in awe of the threatening, the divine life being engaged for the accomplishment of it. 5. He lets Ahab know what interest he had in heaven: It shall be according to my word. With what dignity does he speak when he speaks in God's name, as one who well understood that commission of a prophet (Jer. i. 10), I have set thee over the nations and over the kingdoms. See the power of prayer and the truth of God's word; for he performeth the counsel of his messengers.
II. How he was himself taken care of in that famine. 1. How he was hidden. God bade him go and hide himself by the brook Cherith, v. 3. This was intended, not so much for his preservation, for it does not appear that Ahab immediately sought his life, but as a judgment to the people, to whom, if he had publicly appeared, he might have been a blessing both by his instructions and his intercession, and so have shortened the days of their calamity; but God had determined it should last three years and a half, and therefore, so long, appointed Elijah to abscond, that he might not be solicited to revoke the sentence, the execution of which he had said should be according to his word. When God speaks concerning a nation, to pluck up and destroy, he finds some way or other to remove those that would stand in the gap to turn away his wrath. It bodes ill to a people when good men and good ministers are ordered to hide themselves. When God intended to send rain upon the earth then he bade Elijah go and show himself to Ahab, ch. xviii. 1. For the present, in obedience to the divine command, he went and dwelt all alone in some obscure unfrequented place, where he was not discovered, probably among the reeds of the brook. If Providence calls us to solitude and retirement, it becomes us to acquiesce; when we cannot be useful we must be patient, and when we cannot work for God we must sit still quietly for him. 2. How he was fed. Though he could not work there, having nothing to do but to meditate and pray (which would help to prepare him for his usefulness afterwards), yet he shall eat, for he is in the way of his duty, and verily he shall be fed, in the day of famine he shall be satisfied. When the woman, the church, is driven into the wilderness, care it taken that she be fed and nourished there, time, times, and half a time, that is, three years and a half, which was just the time of Elijah's concealment. See Rev. xii. 6, 14. Elijah must drink of the brook, and the ravens were appointed to bring him meat (v. 4) and did so, v. 6. Here, (1.) The provision was plentiful, and good, and constant, bread and flesh twice a day, daily bread and food convenient. We may suppose that he fared not so sumptuously as the prophets of the groves, who did eat at Jezebel's table (ch. xviii. 19), and yet better than the rest of the Lord's prophets, whom Obadiah fed with bread and water, ch. xviii. 4. It ill becomes God's servants, especially his servants the prophets, to be nice and curious about their food and to affect dainties and varieties; if nature be sustained, no matter though the palate be not pleased; instead of envying those who have daintier fare, we should think how many there are, better than we, who live comfortably upon coarser fare and would be glad of our leavings. Elijah had but one meal brought him at a time, every morning and every evening, to teach him not to take thought for the morrow. Let those who have but from hand to mouth learn to live upon Providence, and trust it for the bread of the day in the day; thank God for bread this day, and let to-morrow bring bread with it. (2.) The caterers were very unlikely; the ravens brought it to him. Obadiah, and others in Israel that had not bowed the knee to Baal, would gladly have entertained Elijah; but he was a man by himself, and must be red in an extraordinary way. He was a figure of John the baptist, whose meat was locusts and wild honey. God could have sent angels to minister to him, as he did afterwards (ch. xix. 5) and as he did to our Saviour (Matt. iv. 11), but he chose to send by winged messengers of another nature, to show that when he pleases he can serve his own purposes by the meanest creatures as effectually as by the mightiest. If it be asked whence the ravens had this provision, how and where it was cooked, and whether they came honestly by it, we must answer, as Jacob did (Gen. xxvii. 20), The Lord our God brought it to them, whose the earth is and the fulness thereof, the world and those that dwell therein. But why ravens? [1.] They are birds of prey, ravenous devouring creatures, more likely to have taken his meat from him, or to have picked out his eyes (Prov. xxx. 17); but thus Samson's riddle is again unriddled, Out of the eater comes forth meat. [2.] They are unclean creatures.Every raven after his kind was, by the law, forbidden to be eaten (Lev. xi. 15), yet Elijah did not think the meat they brought ever the worse for that, but ate and gave thanks, asking no question for conscience' sake. Noah's dove was to him a more faithful messenger than his raven; yet here the ravens are faithful and constant to Elijah. [3.] Ravens feed on insects and carrion themselves, yet they brought the prophet man's meat and wholesome food. It is a pity that those who bring the bread of life to others should themselves take up with that which is not bread. [4.] Ravens could bring but a little, and broken meat, yet Elijah was content with such things as he had, and thankful that the was fed, though not feasted. [5.] Ravens neglect their own young ones, and do not feed them; yet when God pleases they shall feed his prophet. Young lions and young ravens may lack, and suffer hunger, but not those that fear the Lord, Ps. xxxiv. 10. [6.] Ravens are themselves fed by special providence (Job xxxviii. 41; Ps. cxlvii. 9), and now they fed the prophet. Have we experienced God's special goodness to us and ours? Let us reckon ourselves obliged thereby to be kind to those that are his, for his sake. Let us learn hence, First, To acknowledge the sovereignty and power of God over all the creatures; he can make what use he pleases of them, either for judgment or mercy. Secondly, To encourage ourselves in God in the greatest straits, and never to distrust him. He that could furnish a table in the wilderness, and make ravens purveyors, cooks, and servitors to his prophet, is able to supply all our need according to his riches in glory.
Thus does Elijah, for a great while, eat his morsels alone, and his provision of water, which he has in an ordinary way from the brook, fails him before that which he has by miracle. The powers of nature are limited, but not the powers of the God of nature. Elijah's brook dried up (v. 7) because there was no rain. If the heavens fail, earth fails of course; such are all our creature-comforts; we lose them when we most need them, like the brooks in summer, Job vi. 15. But there is a river which makes glad the city of God and which never runs dry (Ps. xlvi. 4), a well of water that springs up to eternal life. Lord, give us that living water!
Adam Clarke: Commentary on the Bible - 1831
17:1: Elijah the Tishbite - The history of this great man is introduced very abruptly; his origin is enveloped in perfect obscurity. He is here said to be a Tishbite. Tishbeh, says Calmet, is a city beyond Jordan, in the tribe of Gad, and in the land of Gilead. Who was his father, or from what tribe he sprang, is not intimated; he seems to have been the prophet of Israel peculiarly, as we never find him prophesying in Judah. A number of apocryphal writers have trifled at large about his parentage, miraculous birth, of his continual celibacy, his academy of the prophets, etc., etc., all equally worthy of credit. One opinion, which at first view appears strange, bears more resemblance to truth than any of the above, viz., that he had no earthly parentage known to any man; that he was an angel of God, united for a time to a human body, in order to call men back to perfect purity, both in doctrine and manners, from which they had totally swerved. His Hebrew name, which we have corrupted into Elijah and Elias, is אליהו Alihu, or, according to the vowel points, Eliyahu; and signifies he is my God. Does this give countenance to the supposition that this great personage was a manifestation in the flesh of the Supreme Being? He could not be the Messiah; for we find him with Moses on the mount of transfiguration with Christ. The conjecture that he was an angel seems countenanced by the manner of his departure from this world; yet, in Jam 5:17, he is said to be a man ὁμοιοπαθης, of like passions, or rather with real human propensities: this, however, is irreconcilable with the conjecture.
There shall not be dew nor rain these years - In order to remove the abruptness of this address, R. S. Jarchi dreams thus: - "Elijah and Ahab went to comfort Hiel in his grief, concerning his sons. And Ahab said to Elijah, Is it possible that the curse of Joshua, the son of Nun, who was only the servant of Moses, should be fulfilled; and the curse of Moses, our teacher, not be fulfilled; who said, Deu 11:16, Deu 11:17 : If ye turn aside, and serve other gods, and worship them, then the Lord's wrath shall be kindled against you; and he will shut up the heaven that there be no rain? Now all the Israelites serve other gods, and yet the rain is not withheld. Then Elijah said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word." This same mode of connecting this and the preceding chapter, is followed by the Jerusalem and Babylonish Talmuds, Sedar Olam, Abarbanel, etc.
3 Kings (1 Kings) 17:3
Albert Barnes: Notes on the Bible - 1834
17:1: The name Elijah means "Yahweh is my God." It is expressive of the truth which his whole life preached.
The two words rendered "Tishbite" and "inhabitant" are in the original (setting aside the vowel points) "exactly alike." The meaning consequently must either be "Elijah the stranger, of the strangers of Gilead," or (more probably) "Elijah the Tishbite, of Tishbi of Gilead." Of Tishbi in Gilead there is no further trace in Scripture; it is to be distinguished from another Tishbi in Galilee. In forming to ourselves a conception of the great Israelite prophet, we must always bear in mind that the wild and mountainous Gilead, which bordered on Arabia, and was half Arab in customs, was the country wherein he grew up.
His abrupt appearance may be compared with the similar appearances of Ahijah Kg1 11:29, Jehu Kg1 16:1, Shemaiah Ch2 11:2, Azariah Ch2 15:1, and others. It is clear that a succession of prophets was raised up by God, both in faithful Judah and in idolatrous Israel, to witness of Him before the people of both countries, and leave them without excuse if they forsook His worship. At this time, when a grosser and more deadly idolatry than had been practiced before was introduced into Israel by the authority of Ahab, and the total apostasy of the ten tribes was consequently imminent, two prophets of unusual vigour and force of character, endowed with miraculous powers of an extraordinary kind, were successively raised up, that the wickedness of the kings might be boldly met and combated, and, if possible, a remnant of faithful men preserved in the land. The unusual efflux of miraculous energy at this time, is suitable to the unusual emergency, and in very evident proportion to the spiritual necessities of the people.
As the Lord God of Israel liveth, before whom I stand - This solemn formula, here first used, was well adapted to impress the king with the sacred character of the messenger, and the certain truth of his message. Elisha adopted the phrase with very slight modifications Kg2 3:14; Kg2 5:16.
Drought was one of the punishments threatened by the Law, if Israel forsook Yahweh and turned after other gods (Deu 11:17; Deu 28:23; Lev 26:19, etc.).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:1: am 3094, bc 910
Elijah: Heb. Elijahu, Mat 11:14, Mat 16:14, Mat 27:47, Mat 27:49; Luk 1:17, Luk 4:25, Luk 4:26, Luk 9:30, Luk 9:33, Luk 9:54; Joh 1:21, Joh 1:25; Rom 11:2, Elias
As the Lord God: Kg1 22:14; Kg2 3:14, Kg2 5:16; Isa 49:18; Mat 7:29; Luk 1:17
before whom: Deu 10:8; Jer 15:19; Luk 1:19, Luk 21:36; Act 27:23
dew nor rain: Luk 4:25; Jam 5:17; Rev 11:6
Carl Friedrich Keil and Franz Delitzsch

Elijah the Tishbite is introduced without the formula "The word of the Lord came to ...," with which the appearance of the prophets is generally announced, proclaiming to king Ahab in the name of the Lord the punitive miracle of a drought that will last for years. This abrupt appearance of Elijah cannot be satisfactorily explained from the fact that we have not the real commencement of his history here; it is rather a part of the character of this mightiest of all the prophets, and indicates that in him the divine power of the Spirit appeared as it were personified, and his life and acts were the direct effluence of the higher power by which he was impelled. His origin is also uncertain. The epithet התּשׁבּי is generally derived from a place called Tishbeh, since, according to Tobit 1:2, there existed in Upper Galilee a Θίσβη ἐκ δεξιῶν Κυδίως, "on the right, i.e., to the south of Kydios," probably Kedesh in the tribe of Naphtali, from which the elder Tobias was carried away captive, although this description of the place is omitted in the Hebrew version of the book of Tobit issued by Fagius and Mnster, and in the Vulgate. And to this we must adhere, and as no other Thisbe occurs, must accept this Galilean town as the birthplace of Elijah; in which case the expression "of the settlers of Gilead" indicates that Elijah did not live in his birthplace, but dwelt as a foreigner in Gilead. For תּושׁב in itself by no means denotes a non-Israelite, but, like גּד, simply one who lived away from his home and tribe relations in the territory of a different tribe, without having been enrolled as a member of it, as is clearly shown by Lev 25:40, and still more clearly by Judg 17:7, where a Levite who was born in Bethlehem is described as גּר in the tribe of Ephraim.
(Note: The supposition of Seb. Schmidt, with which I formerly agreed, namely, that Elijah was a foreigner, a Gentile by birth, after further examination I can no longer uphold, though not from the priori objection raised against it by Kurtz (in Herzog's Cycl.), namely, that it would show a complete misapprehension of the significance of Israel in relation to sacred history and the history of the world, and that neither at this nor any other time in the Old Testament history could a prophet for Israel be called from among the Gentiles, - an assertion of which it would be difficult to find any proof, - but because we are not forced to this conclusion by either התּשׁבּי or גלעד מתּשׁבי. For even if the Thisbeh in Tob. 1:2 should not be Elijah's birthplace, it would not follow that there was no other place named Thisbeh in existence. How many places in Canaan are there that are never mentioned in the Old Testament! And such cases as that described in Judg 7:7, where the Levite is said to have left his birthplace and to have lived in another tribe as a foreigner or settler, may not have been of rare occurrence, since the Mosaic law itself refers to it in Lev 25:41. - Again, the lxx were unable to explain גלעד מתּשׁבי, and have paraphrased these words in an arbitrary manner by ὁ ἐκ Θεσβῶν τῆς Γαλαάδ, from which Thenius and Ewald conjecture that there was a Thisbeh in Gilead, and that it was probably the Tisieh (tsh) mentioned by Robinson (Pal. iii. 153) to the south of Busra = Bostra. The five arguments by which Kurtz has attempted to establish the probability of this conjecture are very weak. For (1) the defective writing מתּשׁבי by no means proves that the word which is written plene (תּושׁב) in every other case must necessarily have been so written in the stat. constr. plur.; and this is the only passage in the whole of the Old Testament in which it occurs in the stat. constr. plur.; - (2) the precise description of the place given in Tobit 1:2 does not at all lead "to the assumption that the Galilean Thisbeh was not the only place of that name," but may be fully explained from the fact that Thisbeh was a small and insignificant place, the situation of which is defined by a reference to a larger town and one better known; - (3) there is no doubt that "Gilead very frequently denotes the whole of the country to the east of the Jordan," but this does not in the least degree prove that there was a Thisbeh in the country to the east of the Jordan; - (4) "that the distinction and difference between a birthplace and a place of abode are improbable in themselves, and not to be expected in this connection," is a perfectly unfounded assumption, and has first of all to be proved; - (5) the Tisieh mentioned by Robinson cannot be taken into consideration, for the simple reason that the assumption of a copyist's error, the confusion of (Arabic) b with y (Tsieh instead of Thisbeh), founders on the long i of the first syllable in Tsieh; moreover the Arabic t corresponds to the Hebrew E and not to t.)
The expression "as truly as Jehovah the God of Israel liveth, before whom I stand (i.e., whom I serve; see at 3Kings 1:2), there shall not fall dew and rain these years, except at my word," was a special application of the threats of the law in Deut 11:16-17; Deut 28:23-24, and Lev 26:19, to the idolatrous kingdom. האלּה השּׁנים, "these (ensuing) years," does not fix any definite terminus. In דברי לפי there is involved an emphatic antithesis to others, and more especially to the prophets of Baal. "When I shall say this by divine authority and might, let others prate and lie as they may please" (Berleb. Bibel). Elijah thereby describes himself as one into whose power the God of Israel has given up the idolatrous king and his people. In Jas 5:17-18, this act of Elijah is ascribed to the power of his prayers, since Elijah "was also a man such as we are," inasmuch as the prophets received their power to work solely through faith and intercourse with God in prayer, and faith gives power to remove mountains.
John Gill
And Elijah the Tishbite, who was of the inhabitants of Gilead,.... Which belonged partly to the Reubenites and Gadites, and partly to the half-tribe of Manasseh on the other side Jordan, where this prophet dwelt; but why he is called the Tishbite is not easy to say; what Kimchi observes seems right, that he was at first of a city called Toshab, and afterward's dwelt at Gilead; which city perhaps is the same with Thisbe, in the tribe of Naphtali, the native place of Tobit,
"Who in the time of Enemessar king of the Assyrians was led captive out of Thisbe, which is at the right hand of that city, which is called properly Nephthali in Galilee above Aser.'' (Tobit 1:2)
and, if so, is an instance of a prophet, even the prince of prophets, as Abarbinel calls him, coming out of Galilee, contrary to the suggestions of the Jews, Jn 7:52. R. Elias Levita (l) observes, that after the affair of Gibeah an order was given to smite the inhabitants of Jabeshgilead, Judg 21:8, and that as it is reasonable to suppose some might escape, he thinks Elijah was one of them; and that when this began to be inhabited again, they that returned were called the inhabitants of Gilead, of whom Elijah was, who lived in those times, being, as the Jews suppose, Phinehas, the son of Eleazar the son of Aaron, see Judg 20:28, but that he should be Elijah, and live to the times of Ahab, is beyond belief. By Origen (m) he is said to be in Thesbon of Gilead; and by Epiphanius (n) to be of Thesbis, of the land of the Arabians, Gilead bordering upon it: the same
said unto Ahab; who perhaps had been with him before, and reproved him for idolatry, warned him of the evil consequences of it, but to no purpose, and therefore now threatened in a very solemn manner:
as the Lord God of Israel liveth, before whom I stand; he swears by the living God, in whose presence he was, and to whom he appeals as the omniscient God, whose minister and prophet he was, and in whose name he came and spoke, and to whom he prayed; for standing was a prayer gesture, and sometimes put for it; see Gill on Mt 6:5 and it was at the prayer of Elijah that rain was withheld, as follows, see Jas 5:17.
there shall not be dew nor rain these years; for some years to come, even three years and a half:
but according to my word; in prayer, or as he should predict, in the name of the Lord.
(l) In Tishbi, p. 275. Vid. Shalshalet Hakabala, fol. 11. 1. & David de Pomis Lexic. fol. 235. 4. (m) Comment. in Matth. p. 224. Ed. Huet. (n) De Prophet. Vit. c. 6.
17:217:2: Եւ եղեւ բան Տեառն առ Եղիա՝ եւ ասէ.
2 Տէրը խօսեց Եղիայի հետ եւ ասաց.
2 Տէրոջը խօսքը անոր եղաւ՝ ըսելով.
Եւ եղեւ բան Տեառն առ Եղիա եւ ասէ:

17:2: Եւ եղեւ բան Տեառն առ Եղիա՝ եւ ասէ.
2 Տէրը խօսեց Եղիայի հետ եւ ասաց.
2 Տէրոջը խօսքը անոր եղաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
17:217:2 И было к нему слово Господне:
17:2 καὶ και and; even ἐγένετο γινομαι happen; become ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master πρὸς προς to; toward Ηλιου ηλιου Ēliou; Iliu
17:2 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלָ֥יו ʔēlˌāʸw אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
17:2. et factum est verbum Domini ad eum dicensAnd the word of the Lord came to him, saying:
2. And the word of the LORD came unto him, saying,
17:2. And the word of the Lord came to him, saying:
17:2. And the word of the LORD came unto him, saying,
And the word of the LORD came unto him, saying:

17:2 И было к нему слово Господне:
17:2
καὶ και and; even
ἐγένετο γινομαι happen; become
ῥῆμα ρημα statement; phrase
κυρίου κυριος lord; master
πρὸς προς to; toward
Ηλιου ηλιου Ēliou; Iliu
17:2
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֵלָ֥יו ʔēlˌāʸw אֶל to
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
17:2. et factum est verbum Domini ad eum dicens
And the word of the Lord came to him, saying:
17:2. And the word of the Lord came to him, saying:
17:2. And the word of the LORD came unto him, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: Как принял Ахав грозное слово пророка, не сказано; но уже самое повеление Божие пророку оставить царя, удалиться на восток и скрыться у потока Xорафа предполагает опасность для пророка со стороны царя, который, как видно из последующего, вместе с женой своей Иезавелью вообще преследовал пророков Иеговы (XVIII:4, 13) и особенно тщательно разыскивал пророка Илию (XVIII:10: сл.) . Поток Xораф (евр. Керит; LXX: Χορραθ; Vulg.: Carith) традицией иногда указывался по сю (западную) сторону Иордана и отождествлялся с вади-эл-Кальт (Onomast. 968). Но самое выражение евр. т. "ал-пенэ га-йарден" (слав.: прямо лицу Иорданову), по библейскому словоупотреблению (ср. Быт. XVI:1-2; XXIII:19; XXV:18; 1: Цар. XV:7; 3: Цар. XI:7), может обозначать только восточную сторону Иордана; притом на восточной стороне Иордана, частью лесистой, частью пустынной, но всегда более удаленной от Самарии, пророк Илия был в большей безопасности от преследований Ахава, чем на западе от Иордана. Пребывание в пустынном одиночестве, кроме безопасности, имело целью приготовление пророка к ожидающим его тягостям общественного служения - как после для новозаветного Илии - Иоанна Предтечи (Лк. I:80; III:2; Мф. XI:14; XVII:12). Наконец, вода потока Xорафа, вероятно, притока Иордана (с востока) некоторое время питала пророка во время засухи.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:2: Kg1 12:22; Ch1 17:3; Jer 7:1, Jer 11:1, Jer 18:1; Hos 1:1, Hos 1:2
Carl Friedrich Keil and Franz Delitzsch

After the announcement of this judgment, Elijah had to hide himself, by the command of God, until the period of punishment came to an end, not so much that he might be safe from the wrath and pursuit of Ahab and Jezebel, as to preclude all earnest entreaties to remove the punishment. "For inasmuch as the prophet had said that the rain would come at his word, how would they have urged him to order it to come!" (Seb. Schm.) He was to turn קדמה, eastward, i.e., from Samaria, where he had no doubt proclaimed the divine judgment to Ahab, to the Jordan, and to hide himself at the brook Cherith, which is in front of the Jordan. The brook Cherith was in any case a brook emptying itself into the Jordan; but whether upon the eastern or the western side of that river, the ambiguity of על־פּני, which means both "to the east of" (Gen 25:18) and also "in the face of," i.e., before or towards (Gen 16:12; Gen 18:16), it is impossible to determine with certainty. That it must signify "to the east of the Jordan" here, does not follow from קדמה with anything like the certainty that Thenius supposes. An ancient tradition places the Cherith on this side of the Jordan, and identifies it with the spring Phasaelis, which takes its rise in the slope of the mountains into the Jordan valley above the city of Phasaelis, and empties itself into the Jordan (cf. Ges. thes. p. 719, and V. de Velde, Reise, ii. pp. 273-4); whereas Eusebius, in the Onom. s.v. Chorat (Chorra'), places it on the other side of the Jordan, and Thenius thinks of the apparently deep Wady Rajib or Ajlun. All that can be affirmed with certainty is, that neither the brook Kanah (Josh 16:8; Josh 17:9), which flows into the Mediterranean, nor the Wady Kelt near Jericho, which Robinson (Pal. ii. p. 288) suggests, can possibly come into consideration: the latter for the simple reason, that the locality in the neighbourhood of Jericho was unsuitable for a hiding-place. Elijah was to drink of this brook, and the ravens by divine command were to provide him with bread and meat, which they brought him, according to 3Kings 17:6, both morning and evening. It is now generally admitted that הערבים does not mean either Arabs or Orebites (the inhabitants of an imaginary city named Oreb), but ravens. Through this miracle, which unbelievers reject, because they do not acknowledge a living God, by whom, as the Creator and Lord of all creatures, even the voracious ravens are made subservient to His plans of salvation, Elijah was not only cut off from intercourse with men, who might have betrayed his place of abode to the king, but was mightily strengthened himself, through the confidence inspired in the almighty assistance of his God, for his approaching contests with the worshippers of idols, and for the privations and sufferings which awaited him in the fulfilment of his vocation.
John Gill
And the word of the Lord came to him,.... The word of prophecy, as the Targum; this shows that by word, in the former verse, he means the word of the Lord by him:
saying; as follows.
Robert Jamieson, A. R. Fausset and David Brown
the word of the Lord came unto him, saying, Get thee hence, and turn thee eastward, &c.--At first the king may have spurned the prediction as the utterance of a vain enthusiast; but when he found the drought did last and increase in severity, he sought Elijah, who, as it was necessary that he should be far removed from either the violence or the importunities of the king, was divinely directed to repair to a place of retreat, perhaps a cave on "the brook Cherith, that is, before [east of] Jordan." Tradition points it out in a small winter torrent, a little below the ford at Beth-shan.
17:317:3: Գնա՛ աստի ընդ արեւելս՝ եւ թաքիցես ՚ի հեղեղատին Քոռաթու, որ է յանդիման Յորդանանու[3664]. [3664] Ոմանք. ՚Ի հեղեղատին Քոռաթայ։
3 «Գնա՛ այստեղից դէպի արեւելք ու թաքնուի՛ր Քոռաթի հեղեղատի մօտ, որը Յորդանան գետի դիմացն է:
3 «Ասկէ գնա՛ ու դէպի արեւելք դառնալով՝ Յորդանանի առջեւ եղող Քերիթ հեղեղատին քով պահուէ՛։
Գնա աստի ընդ արեւելս եւ թաքիցես ի հեղեղատին Քոռաթու, որ է յանդիման Յորդանանու:

17:3: Գնա՛ աստի ընդ արեւելս՝ եւ թաքիցես ՚ի հեղեղատին Քոռաթու, որ է յանդիման Յորդանանու[3664].
[3664] Ոմանք. ՚Ի հեղեղատին Քոռաթայ։
3 «Գնա՛ այստեղից դէպի արեւելք ու թաքնուի՛ր Քոռաթի հեղեղատի մօտ, որը Յորդանան գետի դիմացն է:
3 «Ասկէ գնա՛ ու դէպի արեւելք դառնալով՝ Յորդանանի առջեւ եղող Քերիթ հեղեղատին քով պահուէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
17:317:3 пойди отсюда и обратись на восток и скройся у потока Хорафа, что против Иордана;
17:3 πορεύου πορευομαι travel; go ἐντεῦθεν εντευθεν from in here; from this / that side κατὰ κατα down; by ἀνατολὰς ανατολη springing up; east καὶ και and; even κρύβηθι κρυπτω hide ἐν εν in τῷ ο the χειμάρρῳ χειμαρρους the ἐπὶ επι in; on προσώπου προσωπον face; ahead of τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis
17:3 לֵ֣ךְ lˈēḵ הלך walk מִ mi מִן from זֶּ֔ה zzˈeh זֶה this וּ û וְ and פָנִ֥יתָ fānˌîṯā פנה turn לְּךָ֖ llᵊḵˌā לְ to קֵ֑דְמָה qˈēḏᵊmā קֶדֶם front וְ wᵊ וְ and נִסְתַּרְתָּ֙ nistartˌā סתר hide בְּ bᵊ בְּ in נַ֣חַל nˈaḥal נַחַל wadi כְּרִ֔ית kᵊrˈîṯ כְּרִית Kerith אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face הַ ha הַ the יַּרְדֵּֽן׃ yyardˈēn יַרְדֵּן Jordan
17:3. recede hinc et vade contra orientem et abscondere in torrente Charith qui est contra IordanemGet thee hence, and go towards the east, and hide thyself by the torrent of Carith, which is over against the Jordan;
3. Get thee hence, and turn thee eastward, and hide thyself by the brook Cherith, that is before Jordan.
17:3. “Withdraw from here, and go toward the east, and hide at the torrent Cherith, which is opposite the Jordan.
17:3. Get thee hence, and turn thee eastward, and hide thyself by the brook Cherith, that [is] before Jordan.
Get thee hence, and turn thee eastward, and hide thyself by the brook Cherith, that [is] before Jordan:

17:3 пойди отсюда и обратись на восток и скройся у потока Хорафа, что против Иордана;
17:3
πορεύου πορευομαι travel; go
ἐντεῦθεν εντευθεν from in here; from this / that side
κατὰ κατα down; by
ἀνατολὰς ανατολη springing up; east
καὶ και and; even
κρύβηθι κρυπτω hide
ἐν εν in
τῷ ο the
χειμάρρῳ χειμαρρους the
ἐπὶ επι in; on
προσώπου προσωπον face; ahead of
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
17:3
לֵ֣ךְ lˈēḵ הלך walk
מִ mi מִן from
זֶּ֔ה zzˈeh זֶה this
וּ û וְ and
פָנִ֥יתָ fānˌîṯā פנה turn
לְּךָ֖ llᵊḵˌā לְ to
קֵ֑דְמָה qˈēḏᵊmā קֶדֶם front
וְ wᵊ וְ and
נִסְתַּרְתָּ֙ nistartˌā סתר hide
בְּ bᵊ בְּ in
נַ֣חַל nˈaḥal נַחַל wadi
כְּרִ֔ית kᵊrˈîṯ כְּרִית Kerith
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
הַ ha הַ the
יַּרְדֵּֽן׃ yyardˈēn יַרְדֵּן Jordan
17:3. recede hinc et vade contra orientem et abscondere in torrente Charith qui est contra Iordanem
Get thee hence, and go towards the east, and hide thyself by the torrent of Carith, which is over against the Jordan;
17:3. “Withdraw from here, and go toward the east, and hide at the torrent Cherith, which is opposite the Jordan.
17:3. Get thee hence, and turn thee eastward, and hide thyself by the brook Cherith, that [is] before Jordan.
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Adam Clarke: Commentary on the Bible - 1831
17:3: Hide thyself by the brook Cherith - This brook, and the valley through which it ran, are supposed to have been on the western side of Jordan, and not far from Samaria. Others suppose it to have been on the eastern side, because the prophet is commanded to go eastward, Kg1 17:3. It was necessary, after such a declaration to this wicked and idolatrous king, that he should immediately hide himself; as, on the first drought, Ahab would undoubtedly seek his life. But what a proof was this of the power of God, and the vanity of idols! As God's prophet prayed, so there was rain or drought; and all the gods of Israel could not reverse it! Was not this sufficient to have converted all Israel?
3 Kings (1 Kings) 17:4
Albert Barnes: Notes on the Bible - 1834
17:3: Brook Cherith - Rather, "the torrent course," one of the many which carry the winter rains from the highlands into that stream.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:3: hide thyself: Kg1 22:25; Psa 31:20, Psa 83:3; Jer 36:19, Jer 36:26; Joh 8:59; Act 17:14; Heb 11:38; Rev 12:6, Rev 12:14
John Gill
Get thee hence, and turn thee eastward,.... From the place where he was, being in danger from Ahab and Jezebel, provoked by his reproofs, threatenings, and prophecies:
and hide thyself by the brook Cherith, that is before Jordan; in some wood or cave near it, or among the reeds and rushes that grew on the banks of it; and Bochart (o) takes it to be the same with the river Kanah, on the borders of Ephraim, which has its name from reeds, Josh 16:8, and Cherith by anticipation, from the prophet's being fed there; and Adrichomius (p) places this brook in the tribe of Ephraim; though Fuller (q) in the half tribe of Manasseh, beyond Jordan; but Bunting says (r) it runs from Mount Ephraim between Bethel and Jericho, eight miles from Jerusalem towards the north, and so, passing along towards the east, falls into Jordan.
(o) Hierozoic. par. 2. l. 2. c. 13. col. 216. (p) Theatrum Terrae Sanct. p. 26. (q) Pisgah-Sight, &c. B. 2. c. 3. p. 97. (r) Travels, &c. p. 205.
John Wesley
Hide thyself - Thus God rescues him from the fury of Ahab and Jezebel, who, he knew, would seek to destroy him. That Ahab did not seize on him immediately upon these words must be ascribed to God's over - ruling providence.
17:417:4: եւ եղիցի ըմպել քեզ ջո՛ւր ՚ի հեղեղատէն. եւ հրաման տաց ագռաւուց կերակրել զքեզ անդ[3665]։ [3665] Ոմանք. Հրաման տամ ագռաւուց։
4 Այնտեղ հեղեղատի ջրից կը խմես, իսկ ես հրամայել եմ ագռաւներին, որ քեզ այնտեղ կերակրեն»:
4 Դուն այն հեղեղատէն ջուր պիտի խմես ու ագռաւներուն հրամայեր եմ որ հոն քեզ կերակրեն»։
եւ եղիցի ըմպել քեզ ջուր ի հեղեղատէն, եւ հրաման տաց ագռաւուց կերակրել զքեզ անդ:

17:4: եւ եղիցի ըմպել քեզ ջո՛ւր ՚ի հեղեղատէն. եւ հրաման տաց ագռաւուց կերակրել զքեզ անդ[3665]։
[3665] Ոմանք. Հրաման տամ ագռաւուց։
4 Այնտեղ հեղեղատի ջրից կը խմես, իսկ ես հրամայել եմ ագռաւներին, որ քեզ այնտեղ կերակրեն»:
4 Դուն այն հեղեղատէն ջուր պիտի խմես ու ագռաւներուն հրամայեր եմ որ հոն քեզ կերակրեն»։
zohrab-1805▾ eastern-1994▾ western am▾
17:417:4 из этого потока ты будешь пить, а в{о}ронам Я повелел кормить тебя там.
17:4 καὶ και and; even ἔσται ειμι be ἐκ εκ from; out of τοῦ ο the χειμάρρου χειμαρρους drink ὕδωρ υδωρ water καὶ και and; even τοῖς ο the κόραξιν κοραξ raven ἐντελοῦμαι εντελλομαι direct; enjoin διατρέφειν διατρεφω you ἐκεῖ εκει there
17:4 וְ wᵊ וְ and הָיָ֖ה hāyˌā היה be מֵ mē מִן from הַ ha הַ the נַּ֣חַל nnˈaḥal נַחַל wadi תִּשְׁתֶּ֑ה tištˈeh שׁתה drink וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עֹרְבִ֣ים ʕōrᵊvˈîm עֹרֵב raven צִוִּ֔יתִי ṣiwwˈîṯî צוה command לְ lᵊ לְ to כַלְכֶּלְךָ֖ ḵalkelᵊḵˌā כול comprehend שָֽׁם׃ šˈām שָׁם there
17:4. et ibi de torrente bibes corvisque praecepi ut pascant te ibiAnd there thou shalt drink of the torrent: and I have commanded the ravens to feed thee there.
4. And it shall be, that thou shalt drink of the brook; and I have commanded the ravens to feed thee there.
17:4. And there you shall drink from the torrent. And I have instructed the ravens to feed you there.”
17:4. And it shall be, [that] thou shalt drink of the brook; and I have commanded the ravens to feed thee there.
And it shall be, [that] thou shalt drink of the brook; and I have commanded the ravens to feed thee there:

17:4 из этого потока ты будешь пить, а в{о}ронам Я повелел кормить тебя там.
17:4
καὶ και and; even
ἔσται ειμι be
ἐκ εκ from; out of
τοῦ ο the
χειμάρρου χειμαρρους drink
ὕδωρ υδωρ water
καὶ και and; even
τοῖς ο the
κόραξιν κοραξ raven
ἐντελοῦμαι εντελλομαι direct; enjoin
διατρέφειν διατρεφω you
ἐκεῖ εκει there
17:4
וְ wᵊ וְ and
הָיָ֖ה hāyˌā היה be
מֵ מִן from
הַ ha הַ the
נַּ֣חַל nnˈaḥal נַחַל wadi
תִּשְׁתֶּ֑ה tištˈeh שׁתה drink
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עֹרְבִ֣ים ʕōrᵊvˈîm עֹרֵב raven
צִוִּ֔יתִי ṣiwwˈîṯî צוה command
לְ lᵊ לְ to
כַלְכֶּלְךָ֖ ḵalkelᵊḵˌā כול comprehend
שָֽׁם׃ šˈām שָׁם there
17:4. et ibi de torrente bibes corvisque praecepi ut pascant te ibi
And there thou shalt drink of the torrent: and I have commanded the ravens to feed thee there.
17:4. And there you shall drink from the torrent. And I have instructed the ravens to feed you there.”
17:4. And it shall be, [that] thou shalt drink of the brook; and I have commanded the ravens to feed thee there.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-6: Если поток давал пророку естественное питье (у LXXи слав. добавлено слово: ύδωρ, воду, ст. 4: и 6), то пищу он получал чудесным путем: хлеб и мясо утром и вечером пророку, по повелению Божию, приносили вороны. Обилие чудес в истории пророков Илии и Елисея свидетельствует о попечениях милосердия Божьего о благочестивых в Израиле и, вместе, говорят о грубой чувственности народа, на которого могли оказывать влияние только чрезвычайные. Вороны могли быть избраны промыслом для питания пророка, как птицы пустыни (Ис. XXXIV:11). В ритуальном смысле ворон в Ветхом Завете почитался нечистой птицей (Лев. XI:15; Втор. XIV:14); но повелением своим воронам "Законоположник научает нас, что по немощи только иудеев постановил Он таковые обрядовые законы. Ибо сам повелел преступать оные (так, повелел в субботу семикратно обходить Иерихон; так и Илии повелел принимать пищу, приготовляемую воронами). А иногда не укорял Он преступивших таковые законы (Самсон не был обвинен за вкушение меду из челюстей мертвого льва), блаж. Феодорит, вопр. 52. В ст. 6: LXX-т несколько изменяют смысл текста: вместо евр. " (приносили ему) хлеб и мясо поутру, и хлеб и мясо повечеру", LXX имеют: άρτους τό πρωί καί κρέα τό δειλης, хлеб утром и мясо вечером - в параллель Исх. XVI:8. У Xорафа пророк пробыл около года (евр. йамим, дни, нередко означает годичный срок: Лев. XXV:29; Cyд XVII:10), - пока не высох поток от засухи.
Adam Clarke: Commentary on the Bible - 1831
17:4: I have commanded the ravens to feed thee - Thou shalt not lack the necessaries of life; thou shalt be supplied by an especial providence.
See more on this subject at the end of the chapter, Kg1 17:24 (note).
3 Kings (1 Kings) 17:6
Albert Barnes: Notes on the Bible - 1834
17:4: The ravens - This is the translation of most of the ancient versions; others, omitting the points, which are generally allowed to have no authority, read "Arabians;" others, retaining the present pointing, translate either "merchants" (compare the original of Eze 27:9, Eze 27:27), or "Orbites." Jerome took it in this last sense, and so does the Arabic Version.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:4: I have commanded: Kg1 17:9, Kg1 19:5-8; Num 20:8; Job 34:29, Job 38:8-13, Job 38:41; Psa 33:8, Psa 33:9, Psa 147:9; Amo 9:3, Amo 9:4; Mat 4:4, Mat 4:11
Geneva 1599
And it shall be, [that] thou shalt drink of the brook; and I have commanded the (c) ravens to feed thee there.
(c) To strengthen his faith against persecution, God promises to feed him miraculously.
John Gill
And it shall be, that thou shalt drink of the brook,.... The water of that was to be his drink:
and I have commanded the ravens to feed thee there; whereby he should be provided with food to eat; by whom are meant not angels in the form of ravens, as some; nor, as others, Arabians, for there were none of that people near him; nor, as others, merchants, the word being sometimes used of them, for this was not a likely method for privacy; nor, as others, the inhabitants of a place called Oreb, or Orbo; so the Arabic version calls them Orabimi; but we read of no such place near Jordan; the Jews (s) speak of a city of this name near Bethshean, from whence these Orebim came; and some of them (t) think they had their name from Oreb, in Judg 7:25 it seems better to interpret them of ravens, as we do, these creatures delighting to be in solitary places, in valleys, and by brooks; nor need it be any objection that they were unclean creatures by the law, since Elijah did not feed upon them, but was fed by them; and supposing any uncleanness by touch, the ceremonial law might be dispensed with in an extraordinary case, as it sometimes was; though it is very remarkable that such creatures should be employed in this way, which are birds of prey, seize on anything they can, live on carrion, and neglect their own young, and yet feed a prophet of the Lord; which shows the power and providence of God in it. Something like this Jerom (u) relates, of a raven bringing a whole loaf of bread, and laying it before the saints, Paulus and Antonius.
(s) Bereshit Rabba, sect. 33. fol. 29. 1. (t) T. Bab. Cholin. fol. 5. 1. Menasseh Ben Israel Conciliat. in Lev. quaest. 3. (u) In Vita Paul Erem. fol. 82. C.
John Wesley
Have commanded - Or, I shall command, that is, effectually move them, by instincts which shall be as forcible with them, as a law or command is to men. God is said to command both brute creatures, and senseless things; when he causeth them to do the things which he intends to effect by them. The ravens - Which he chuseth for this work; to shew his care and power in providing for the prophet by those creatures, which are noted for their greediness, that by this strange experiment he might be taught to trust God in those many and great difficulties to which he was to be exposed. God could have sent angels to minister to him. But he chose winged messengers of another kind to shew he can serve his own purposes as effectually, by the meanest creatures as by the mightiest. Ravens neglect their own young, and do not feed them: yet when God pleaseth, they shall feed his prophet.
17:517:5: Եւ գնաց, եւ արար Եղիա ըստ բանին Տեառն. եւ չոգաւ եւ նստաւ ՚ի հեղեղատին Քոռաթայ յանդիման Յորդանանու։
5 Եղիան գնաց եւ արեց Տիրոջ ասածի համաձայն. նա գնաց ու նստեց Քոռաթի հեղեղատի մօտ, Յորդանան գետի դիմաց:
5 Անիկա գնաց ու Տէրոջը ըսածին պէս ըրաւ ու գնաց Յորդանանի առջեւ եղող Քերիթ հեղեղատին քով նստաւ։
Եւ գնաց եւ արար Եղիա ըստ բանին Տեառն, եւ չոգաւ եւ նստաւ ի հեղեղատին Քոռաթայ յանդիման Յորդանանու:

17:5: Եւ գնաց, եւ արար Եղիա ըստ բանին Տեառն. եւ չոգաւ եւ նստաւ ՚ի հեղեղատին Քոռաթայ յանդիման Յորդանանու։
5 Եղիան գնաց եւ արեց Տիրոջ ասածի համաձայն. նա գնաց ու նստեց Քոռաթի հեղեղատի մօտ, Յորդանան գետի դիմաց:
5 Անիկա գնաց ու Տէրոջը ըսածին պէս ըրաւ ու գնաց Յորդանանի առջեւ եղող Քերիթ հեղեղատին քով նստաւ։
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17:517:5 И пошел он и сделал по слову Господню; пошел и остался у потока Хорафа, что против Иордана.
17:5 καὶ και and; even ἐποίησεν ποιεω do; make Ηλιου ηλιου down; by τὸ ο the ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master καὶ και and; even ἐκάθισεν καθιζω sit down; seat ἐν εν in τῷ ο the χειμάρρῳ χειμαρρους in; on προσώπου προσωπον face; ahead of τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis
17:5 וַ wa וְ and יֵּ֥לֶךְ yyˌēleḵ הלך walk וַ wa וְ and יַּ֖עַשׂ yyˌaʕaś עשׂה make כִּ ki כְּ as דְבַ֣ר ḏᵊvˈar דָּבָר word יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יֵּ֗לֶךְ yyˈēleḵ הלך walk וַ wa וְ and יֵּ֨שֶׁב֙ yyˈēšev ישׁב sit בְּ bᵊ בְּ in נַ֣חַל nˈaḥal נַחַל wadi כְּרִ֔ית kᵊrˈîṯ כְּרִית Kerith אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face הַ ha הַ the יַּרְדֵּֽן׃ yyardˈēn יַרְדֵּן Jordan
17:5. abiit ergo et fecit iuxta verbum Domini cumque abisset sedit in torrente Charith qui est contra IordanemSo he went, and did according to the word of the Lord: and going, he dwelt by the torrent Carith, which is over against the Jordan.
5. So he went and did according unto the word of the LORD: for he went and dwelt by the brook Cherith, that is before Jordan.
17:5. Therefore, he went and acted in accord with the word of the Lord. And going away, he settled by the torrent Cherith, which is opposite the Jordan.
17:5. So he went and did according unto the word of the LORD: for he went and dwelt by the brook Cherith, that [is] before Jordan.
So he went and did according unto the word of the LORD: for he went and dwelt by the brook Cherith, that [is] before Jordan:

17:5 И пошел он и сделал по слову Господню; пошел и остался у потока Хорафа, что против Иордана.
17:5
καὶ και and; even
ἐποίησεν ποιεω do; make
Ηλιου ηλιου down; by
τὸ ο the
ῥῆμα ρημα statement; phrase
κυρίου κυριος lord; master
καὶ και and; even
ἐκάθισεν καθιζω sit down; seat
ἐν εν in
τῷ ο the
χειμάρρῳ χειμαρρους in; on
προσώπου προσωπον face; ahead of
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
17:5
וַ wa וְ and
יֵּ֥לֶךְ yyˌēleḵ הלך walk
וַ wa וְ and
יַּ֖עַשׂ yyˌaʕaś עשׂה make
כִּ ki כְּ as
דְבַ֣ר ḏᵊvˈar דָּבָר word
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יֵּ֗לֶךְ yyˈēleḵ הלך walk
וַ wa וְ and
יֵּ֨שֶׁב֙ yyˈēšev ישׁב sit
בְּ bᵊ בְּ in
נַ֣חַל nˈaḥal נַחַל wadi
כְּרִ֔ית kᵊrˈîṯ כְּרִית Kerith
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
הַ ha הַ the
יַּרְדֵּֽן׃ yyardˈēn יַרְדֵּן Jordan
17:5. abiit ergo et fecit iuxta verbum Domini cumque abisset sedit in torrente Charith qui est contra Iordanem
So he went, and did according to the word of the Lord: and going, he dwelt by the torrent Carith, which is over against the Jordan.
17:5. Therefore, he went and acted in accord with the word of the Lord. And going away, he settled by the torrent Cherith, which is opposite the Jordan.
17:5. So he went and did according unto the word of the LORD: for he went and dwelt by the brook Cherith, that [is] before Jordan.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:5: did according: Kg1 19:9; Pro 3:5; Mat 16:24; Joh 15:14; Many learned men have raised doubts on those parts of the Inspired Word, which may, by the perverseness of their argument and the ingenuity of their surmise, be made to appear inconsistent with fact. In this case, they are not satisfied with being expressly told by God that the ravens supplied Elijah with food, while the brook gave him drink, but apparently to mystify a manifest miracle, they suggest whether these ravens might not be merchantmen, or the inhabitants of a neighbouring town. Let any unprejudiced reader and lover of the Bible take the whole history of Elijah, and he will find that his life was almost a daily illustration of the power of God in his miraculous interpositions. Instance the supply of provision in the unwasting barrel of meal and cruse of oil, after the prophet had removed to Zarephath. the power communicated to him to raise the widow's son from death. the wonderful interposition of the Lord to prove the folly of Baal's worshippers, in sending down fire from heaven to consume Elijah's sacrifice and lick up the water, although the sacrifice had been saturated therewith, and the altar surrounded by a deep trench to pRev_ent its running away. The prayer for rain is another instance. the sojourn in Horeb forty days and forty nights, after having eaten of the cake: the destruction of Ahaziah's messengers twice. the smiting of the waters at Jordan. the fall of the mantle on Elisha, and finally, in the closing scene of life, he was taken to glory without tasting the pains of death, the sting was taken away.
John Gill
So he went, and did according to the word of the Lord,.... Took his journey eastward, and hid himself in the place directed to:
for he went and dwelt by the brook Cherith, that is before Jordan; see Gill on 3Kings 17:3.
17:617:6: Եւ ագռաւք բերէին նմա հաց եւ միս ընդ առաւօտս, եւ հաց եւ միս ընդ երեկս. եւ ՚ի հեղեղատէն ըմպէր ջուր[3666]։ [3666] Այլք. Եւ հաց եւ միս ընդ երեկոյս։
6 Ամէն առաւօտ ագռաւները հաց ու միս էին բերում նրան, ինչպէս նաեւ հաց ու միս՝ երեկոները, իսկ ջուրը նա հեղեղատից էր խմում:
6 Ագռաւները առտուն անոր հաց ու միս ու իրիկունն ալ հաց ու միս կը բերէին ու անիկա հեղեղատէն ջուր կը խմէր։
Եւ ագռաւք բերէին նմա հաց եւ միս ընդ առաւօտս, եւ հաց եւ միս ընդ երեկոյս. եւ ի հեղեղատէն ըմպէր ջուր:

17:6: Եւ ագռաւք բերէին նմա հաց եւ միս ընդ առաւօտս, եւ հաց եւ միս ընդ երեկս. եւ ՚ի հեղեղատէն ըմպէր ջուր[3666]։
[3666] Այլք. Եւ հաց եւ միս ընդ երեկոյս։
6 Ամէն առաւօտ ագռաւները հաց ու միս էին բերում նրան, ինչպէս նաեւ հաց ու միս՝ երեկոները, իսկ ջուրը նա հեղեղատից էր խմում:
6 Ագռաւները առտուն անոր հաց ու միս ու իրիկունն ալ հաց ու միս կը բերէին ու անիկա հեղեղատէն ջուր կը խմէր։
zohrab-1805▾ eastern-1994▾ western am▾
17:617:6 И в{о}роны приносили ему хлеб и мясо поутру, и хлеб и мясо по вечеру, а из потока он пил.
17:6 καὶ και and; even οἱ ο the κόρακες κοραξ raven ἔφερον φερω carry; bring αὐτῷ αυτος he; him ἄρτους αρτος bread; loaves τὸ ο the πρωὶ πρωι early καὶ και and; even κρέα κρεας meat τὸ ο the δείλης δειλη and; even ἐκ εκ from; out of τοῦ ο the χειμάρρου χειμαρρους drink ὕδωρ υδωρ water
17:6 וְ wᵊ וְ and הָ hā הַ the עֹרְבִ֗ים ʕōrᵊvˈîm עֹרֵב raven מְבִיאִ֨ים mᵊvîʔˌîm בוא come לֹ֜ו lˈô לְ to לֶ֤חֶם lˈeḥem לֶחֶם bread וּ û וְ and בָשָׂר֙ vāśˌār בָּשָׂר flesh בַּ ba בְּ in † הַ the בֹּ֔קֶר bbˈōqer בֹּקֶר morning וְ wᵊ וְ and לֶ֥חֶם lˌeḥem לֶחֶם bread וּ û וְ and בָשָׂ֖ר vāśˌār בָּשָׂר flesh בָּ bā בְּ in † הַ the עָ֑רֶב ʕˈārev עֶרֶב evening וּ û וְ and מִן־ min- מִן from הַ ha הַ the נַּ֖חַל nnˌaḥal נַחַל wadi יִשְׁתֶּֽה׃ yištˈeh שׁתה drink
17:6. corvi quoque deferebant panem et carnes mane similiter panem et carnes vesperi et bibebat de torrenteAnd the ravens brought him bread and flesh in the morning, and bread and flesh in the evening; and he drank of the torrent.
6. And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening; and he drank of the brook.
17:6. And the ravens carried bread and flesh to him in the morning, and likewise bread and flesh in the evening. And he drank from the torrent.
17:6. And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening; and he drank of the brook.
And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening; and he drank of the brook:

17:6 И в{о}роны приносили ему хлеб и мясо поутру, и хлеб и мясо по вечеру, а из потока он пил.
17:6
καὶ και and; even
οἱ ο the
κόρακες κοραξ raven
ἔφερον φερω carry; bring
αὐτῷ αυτος he; him
ἄρτους αρτος bread; loaves
τὸ ο the
πρωὶ πρωι early
καὶ και and; even
κρέα κρεας meat
τὸ ο the
δείλης δειλη and; even
ἐκ εκ from; out of
τοῦ ο the
χειμάρρου χειμαρρους drink
ὕδωρ υδωρ water
17:6
וְ wᵊ וְ and
הָ הַ the
עֹרְבִ֗ים ʕōrᵊvˈîm עֹרֵב raven
מְבִיאִ֨ים mᵊvîʔˌîm בוא come
לֹ֜ו lˈô לְ to
לֶ֤חֶם lˈeḥem לֶחֶם bread
וּ û וְ and
בָשָׂר֙ vāśˌār בָּשָׂר flesh
בַּ ba בְּ in
הַ the
בֹּ֔קֶר bbˈōqer בֹּקֶר morning
וְ wᵊ וְ and
לֶ֥חֶם lˌeḥem לֶחֶם bread
וּ û וְ and
בָשָׂ֖ר vāśˌār בָּשָׂר flesh
בָּ בְּ in
הַ the
עָ֑רֶב ʕˈārev עֶרֶב evening
וּ û וְ and
מִן־ min- מִן from
הַ ha הַ the
נַּ֖חַל nnˌaḥal נַחַל wadi
יִשְׁתֶּֽה׃ yištˈeh שׁתה drink
17:6. corvi quoque deferebant panem et carnes mane similiter panem et carnes vesperi et bibebat de torrente
And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening; and he drank of the torrent.
17:6. And the ravens carried bread and flesh to him in the morning, and likewise bread and flesh in the evening. And he drank from the torrent.
17:6. And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening; and he drank of the brook.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:6: And the ravens brought him bread and flesh - The Septuagint, in the Codex Vaticanus, and some ancient fathers, read the passage thus: - Και οἱ κορακες εφερον αυτῳ αρτους το πρωΐ, και κρεα το δειλης, And the crows brought him bread in the morning, and flesh in the evening: but all the other versions agree with the Hebrew text. This is the first account we have of flesh-meat breakfasts and flesh-meat suppers; and as this was the food appointed by the Lord for the sustenance of the prophet, we may naturally conjecture that it was the food of the people at large.
3 Kings (1 Kings) 17:7
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:6: the ravens: Exo 16:35; Num 11:23; Jdg 14:14, Jdg 15:18, Jdg 15:19; Psa 34:9, Psa 34:10, Psa 37:3, Psa 37:19; Psa 78:15, Psa 78:16, Psa 78:23, Psa 78:24; Isa 33:16; Jer 37:21, Jer 40:4; Hab 3:17, Hab 3:18; Mat 6:31-33, Mat 14:19-21, Mat 19:26; Luk 22:35; Heb 6:18, Heb 13:5, Heb 13:6
John Gill
And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening,.... For his breakfast and supper, the two principal meals then in use; and as there were several employed, they could bring a sufficiency in a short time for each meal; and these provisions were ready prepared, the bread made and baked, and the flesh boiled, broiled, or roasted; from whence they had it need not be inquired after; the Jews say (w) they were fetched from Ahab's table, and others from Jehoshaphat's, and others, as probable as any, from the tables of the 7000 who had not bowed the knee to Baal:
and he drank of the brook; at his meals.
(w) T. Bab. Sanhedrin, fol. 113. 1. Cholin, fol. 5. 1. Tanchuma apud Abarbinel in loc.
John Wesley
And flesh - Not raw, but boiled by the ministry of some angel or man, and left in some place 'till the ravens came for it: in all which, there is nothing incredible, considering the power and providence of God.
Robert Jamieson, A. R. Fausset and David Brown
the ravens brought him bread--The idea of such unclean and voracious birds being employed to feed the prophet has appeared to many so strange that they have labored to make out the Orebim, which in our version has been rendered "ravens," to be as the word is used (in Ezek 27:27) "merchants"; or Arabians (2Chron 21:16; Neh 4:7); or, the citizens of Arabah, near Beth-shan (Josh 15:6; Josh 18:18). But the common rendering is, in our opinion, preferable to these conjectures. And, if Elijah was miraculously fed by ravens, it is idle to inquire where they found the bread and the flesh, for God would direct them. After the lapse of a year, the brook dried up, and this was a new trial to Elijah's faith.
17:717:7: Եւ եղեւ յետ աւուրց, եւ ցամաքեցաւ հեղեղատն զի ո՛չ եղեւ անձրեւ ՚ի վերայ երկրի։
7 Որոշ ժամանակ անց հեղեղատը ցամաքեց, որովհետեւ անձրեւ չէր տեղում երկրի վրայ:
7 Ժամանակ մը ետքը հեղեղատը ցամքեցաւ, վասն զի երկրին վրայ անձրեւ չեկաւ։
Եւ եղեւ յետ աւուրց եւ ցամաքեցաւ հեղեղատն, զի ոչ եղեւ անձրեւ ի վերայ երկրի:

17:7: Եւ եղեւ յետ աւուրց, եւ ցամաքեցաւ հեղեղատն զի ո՛չ եղեւ անձրեւ ՚ի վերայ երկրի։
7 Որոշ ժամանակ անց հեղեղատը ցամաքեց, որովհետեւ անձրեւ չէր տեղում երկրի վրայ:
7 Ժամանակ մը ետքը հեղեղատը ցամքեցաւ, վասն զի երկրին վրայ անձրեւ չեկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
17:717:7 По прошествии некоторого времени этот поток высох, ибо не было дождя на землю.
17:7 καὶ και and; even ἐγένετο γινομαι happen; become μετὰ μετα with; amid ἡμέρας ημερα day καὶ και and; even ἐξηράνθη ξηραινω wither; dry ὁ ο the χειμάρρους χειμαρρους since; that οὐκ ου not ἐγένετο γινομαι happen; become ὑετὸς υετος rain ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
17:7 וַ wa וְ and יְהִ֛י yᵊhˈî היה be מִ mi מִן from קֵּ֥ץ qqˌēṣ קֵץ end יָמִ֖ים yāmˌîm יֹום day וַ wa וְ and יִּיבַ֣שׁ yyîvˈaš יבשׁ be dry הַ ha הַ the נָּ֑חַל nnˈāḥal נַחַל wadi כִּ֛י kˈî כִּי that לֹֽא־ lˈō- לֹא not הָיָ֥ה hāyˌā היה be גֶ֖שֶׁם ḡˌešem גֶּשֶׁם rain בָּ bā בְּ in † הַ the אָֽרֶץ׃ ס ʔˈāreṣ . s אֶרֶץ earth
17:7. post dies autem siccatus est torrens non enim pluerat super terramBut after some time the torrent was dried up: for it had not rained upon the earth.
7. And it came to pass after a while, that the brook dried up, because there was no rain in the land.
17:7. But after some days, the torrent dried up. For it had not rained upon the earth.
17:7. And it came to pass after a while, that the brook dried up, because there had been no rain in the land.
And it came to pass after a while, that the brook dried up, because there had been no rain in the land:

17:7 По прошествии некоторого времени этот поток высох, ибо не было дождя на землю.
17:7
καὶ και and; even
ἐγένετο γινομαι happen; become
μετὰ μετα with; amid
ἡμέρας ημερα day
καὶ και and; even
ἐξηράνθη ξηραινω wither; dry
ο the
χειμάρρους χειμαρρους since; that
οὐκ ου not
ἐγένετο γινομαι happen; become
ὑετὸς υετος rain
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
17:7
וַ wa וְ and
יְהִ֛י yᵊhˈî היה be
מִ mi מִן from
קֵּ֥ץ qqˌēṣ קֵץ end
יָמִ֖ים yāmˌîm יֹום day
וַ wa וְ and
יִּיבַ֣שׁ yyîvˈaš יבשׁ be dry
הַ ha הַ the
נָּ֑חַל nnˈāḥal נַחַל wadi
כִּ֛י kˈî כִּי that
לֹֽא־ lˈō- לֹא not
הָיָ֥ה hāyˌā היה be
גֶ֖שֶׁם ḡˌešem גֶּשֶׁם rain
בָּ בְּ in
הַ the
אָֽרֶץ׃ ס ʔˈāreṣ . s אֶרֶץ earth
17:7. post dies autem siccatus est torrens non enim pluerat super terram
But after some time the torrent was dried up: for it had not rained upon the earth.
17:7. But after some days, the torrent dried up. For it had not rained upon the earth.
17:7. And it came to pass after a while, that the brook dried up, because there had been no rain in the land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:7: The brook dried up - Because there had been no rain in the land for some time, God having sent this drought as a testimony against the idolatry of the people: see Deu 11:16, Deu 11:17.
3 Kings (1 Kings) 17:9
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:7: am 3095, bc 909
after a while: Heb. at the end of days
the brook: Isa 40:30, Isa 40:31, Isa 54:10
Carl Friedrich Keil and Franz Delitzsch

After some time this brook dried up for want of rain. Then the Lord directed His servant to go to the Sidonian Zarephath, and to live with a widow whom He had commanded to provide for him. ימים מקּץ does not mean post annum, for ימים merely derives this meaning in certain passages from the context (cf. Lev 25:29; 1Kings 27:7; Judg 17:10); whereas in this instance the context does not point to the space of a year, but to a longer period of indefinite duration, all that we know being that, according to 3Kings 18:1, the sojourn of Elijah at Cherith and Zarephath lasted at least two years. Zarephath (Σαρέπτα, lxx) was situated on the Mediterranean Sea between Tyre and Sidon, where a miserable Mohammedan village with ruins and a promontory, Surafend, still preserve the name of the former town (Rob. iii. p. 413ff., and V. de Velde, Syria and Palestine, i. pp. 101-3, transl.).
John Gill
And it came to pass after a while,.... Or "at the end of days" (x), perhaps a year, which sometimes is the sense of this phrase, see Ex 13:10,
that the brook dried up; through the excessive heat, and for want of supplies from the springs and fountains with which it was fed, and for the following reason:
because there had been no rain in the land; from the time Elijah prayed and prophesied; of this drought mention is made in profane history: Menander, a Phoenician writer, speaks (y) of a drought in the times of Ithobalus (the same with Ethbaal the father of Jezebel), which lasted a whole year, and upon prayer being made there were thunder, &c.
(x) "in, vel a, fine dierum", Pagninus, Montanus, &c. (y) Apud Joseph. Antiqu. l. 8. c. 13. sect. 2.
John Wesley
A while - Heb. at the end of days; that is, of a year; for so the word days is often used. Dried - God so ordering it, for the punishment of those Israelites who lived near it, and had hitherto been refreshed by it: and for the exercise of Elijah's faith, and to teach him to depend upon God alone.
17:817:8: Եւ եղեւ բան Տեառն առ Եղիա՝ եւ ասէ.
8 Տէրն իր խօսքն ուղղեց Եղիային՝ ասելով.
8 Տէրոջը խօսքը անոր եղաւ՝ ըսելով.
Եւ եղեւ բան Տեառն առ Եղիա եւ ասէ:

17:8: Եւ եղեւ բան Տեառն առ Եղիա՝ եւ ասէ.
8 Տէրն իր խօսքն ուղղեց Եղիային՝ ասելով.
8 Տէրոջը խօսքը անոր եղաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
17:817:8 И было к нему слово Господне:
17:8 καὶ και and; even ἐγένετο γινομαι happen; become ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master πρὸς προς to; toward Ηλιου ηλιου Ēliou; Iliu
17:8 וַ wa וְ and יְהִ֥י yᵊhˌî היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֵלָ֥יו ʔēlˌāʸw אֶל to לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
17:8. factus est igitur sermo Domini ad eum dicensThen the word of the Lord came to him, saying:
8. And the word of the LORD came unto him, saying,
17:8. Then the word of the Lord came to him, saying:
17:8. And the word of the LORD came unto him, saying,
And the word of the LORD came unto him, saying:

17:8 И было к нему слово Господне:
17:8
καὶ και and; even
ἐγένετο γινομαι happen; become
ῥῆμα ρημα statement; phrase
κυρίου κυριος lord; master
πρὸς προς to; toward
Ηλιου ηλιου Ēliou; Iliu
17:8
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֵלָ֥יו ʔēlˌāʸw אֶל to
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
17:8. factus est igitur sermo Domini ad eum dicens
Then the word of the Lord came to him, saying:
17:8. Then the word of the Lord came to him, saying:
17:8. And the word of the LORD came unto him, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: Теперь промысл указывает пророку новый путь, повелевая ему идти в Сарепту Сидонскую, где некая женщина вдова, по повелению Иеговы, имела питать пророка. Сарепта (ср. Авд 20), евр. Царфата; LXX: Σαρεπτά; Vulg.: Sarephta; у И. Флавия Σαρεφθά, - старый приморский финикийский город между Тиром и Сидоном, в 10: римских милях (=15: километр. = ок. 14: верст с лишком) от последнего; теперь деревни Сарафанд (Robinson, Palast III, 690. Ср. Onomastic. 831. И. Флав. Древн. VIII, 13, 2).

Это повеление Божие пророку оставить землю Израиля и искать убежища за пределами ее, в языческом городе и в семье иноплеменницы, по словам блаж. Феодорита (вопр. 53), показывает, что если бы видел Бог в иудеях постоянный образ мыслей и твердую веру, то не повелел бы избегать общения с иноплеменниками, а напротив того, потребовал бы, чтобы жили с ними вместе и проповедовали им благочестие (Исх. XXXIV:16). Пророку же, который мог оказать благодеяние, не только не воспретил, но даже повелел идти к иноплеменнице. Xотя ближайшей целью удаления пророка за границу могла быть большая безопасность от руки царя израильского, но вместе с тем выбор именно дома сарептской вдовы для пребывания пророка показывает, и слово Xриста Спасителя несомненно уверяет нас в том (Лк. IV:25-26), что в Израиле в те дни не нашлось столь верующей, благочестивой и вообще достойной семьи, как личность и семья вдовы сарептской.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Widow of Zarephath. B. C. 908.

8 And the word of the LORD came unto him, saying, 9 Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee. 10 So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. 11 And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand. 12 And she said, As the LORD thy God liveth, I have not a cake, but a handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. 13 And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son. 14 For thus saith the LORD God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the LORD sendeth rain upon the earth. 15 And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days. 16 And the barrel of meal wasted not, neither did the cruse of oil fail, according to the word of the LORD, which he spake by Elijah.
We have here an account of the further protection Elijah was taken under, and the further provision made for him in his retirement. At destruction and famine he shall laugh that has God for his friend to guard and maintain him. The brook Cherith is dried up, but God's care of his people, and kindness to them, never slacken, never fail, but are still the same, are still continued and drawn out to those that know him, Ps. xxxvi. 10. When the brook was dried up Jordan was not; why did not God send him thither? Surely because he would show that he has a variety of ways to provide for his people and is not tied to any one. God will now provide for him where he shall have some company and opportunity of usefulness, and not be, as he had been, buried alive. Observe,
I. The place he is sent to, to Zarephath, or Sarepta, a city of Sidon, out of the borders of the land of Israel, v. 9. Our Saviour takes notice of this as an early and ancient indication of the favour of God designed for the poor Gentiles, in the fulness of time, Luke iv. 25, 26. Many widows were in Israel in the days of Elias, and some, it is likely, that would have bidden him welcome to their houses; yet he is sent to honour and bless with his presence a city of Sidon, a Gentile city, and so becomes (says Dr. Lightfoot) the first prophet of the Gentiles. Israel had corrupted themselves with the idolatries of the nations and become worse than they; justly therefore is the casting off of them the riches of the world. Elijah was hated and driven out by his countrymen; therefore, lo, he turns to the Gentiles, as the apostles were afterwards ordered to do, Acts xviii. 6. But why to a city of Sidon? Perhaps because the worship of Baal, which was now the crying sin of Israel, came lately thence with Jezebel, who was a Sidonian (ch. xvi. 31); therefore thither he shall go, that thence may be fetched the destroyer of that idolatry, "Even out of Sidon have I called my prophet, my reformer." Jezebel was Elijah's greatest enemy; yet, to show her the impotency of her malice, God will find a hiding-place for him even in her country. Christ never went among the Gentiles except once into the coast of Sidon, Matt. xv. 21.
II. The person that is appointed to entertain him, not one of the rich merchants or great men, of Sidon, not such a one as Obadiah, that was governor of Ahab's house and fed the prophets; but a poor widow woman, destitute and desolate, is commanded (that is, is made both able and willing) to sustain him. It is God's way, and it is his glory, to make use of the weak and foolish things of the world and put honour upon them. He is, in a special manner, the widows' God, and feeds them, and therefore they must study what they shall render to him.
III. The provision made for him there. Providence brought the widow woman to meet him very opportunely at the gate of the city (v. 10), and, by what is here related of what passed between Elijah and her, we find,
1. Her case and character; and it appears, (1.) That she was very poor and necessitous. She had nothing to live upon but a handful of meal and a little oil, needy at the best, and now, by the general scarcity, reduced to the last extremity. When she has eaten the little she has, for aught she yet sees, she must die for want, she and her son, v. 12. She had no fuel but the sticks she gathered in the streets, and, having no servant, she must gather them herself (v. 10), being thus more in a condition to receive alms than give entertainment. To her Elijah was sent, that he might still live upon Providence as much as he did when the ravens fed him. It was in compassion to the low estate of his handmaiden that God sent the prophet to her, not to beg of her, but to board with her, and he would pay well for his table. (2.) That she was very humble and industrious. He found her gathering sticks, and preparing to bake her own bread, v. 10, 12. Her mind was brought to her condition, and she complained not of the hardship she was brought to, nor quarrelled with the divine Providence for withholding rain, but accommodated herself to it as well as she could. Such as are of this temper in a day of trouble are best prepared for honour and relief from God. (3.) That she was very charitable and generous. When this stranger desired her to go and fetch him some water to drink, she readily went, at the first word, v. 10, 11. She objected not to the present scarcity of it, nor asked him what he would give her for a draught of water (for now it was worth money), nor hinted that he was a stranger, an Israelite, with whom perhaps the Sidonians cared not for having any dealings, any more than the Samaritans, John iv. 9. She did not excuse herself on account of her weakness through famine, or the urgency of her own affairs, did not tell him she had something else to do than to go on his errands, but left off gathering the sticks for herself to fetch water for him, which perhaps she did the more willingly, being moved with the gravity of his aspect. We should be ready to do any office of kindness even to strangers; if we have not wherewith to give to the distressed, we must be the more ready to work for them. A cup of cold water, though it cost us no more than the labour of fetching, shall in no wise lose its reward. (4.) That she had a great confidence in the word of God. It was a great trial for her faith and obedience when, having gold the prophet how low her stock of meal and oil was and that she had but just enough for herself and her son, he bade her make a cake for him, and make his first, and then prepare for herself and her son. If we consider, it will appear as great a trial as could be in so small a matter. "Let the children first be served" (might she have said); "charity begins at home. I cannot be expected to give, having but little, and not knowing, when that is gone, where to obtain more." She had much more reason than Nabal to ask, "Shall I take my meat and my oil and give it to one that I know not whence he is?" Elijah, it is true, made mention of the God of Israel (v. 14), but what was that to a Sidonian? Or if she had a veneration for the name Jehovah, and valued the God of Israel as the true God, yet what assurance had she that this stranger was his prophet or had any warrant to speak in his name? It was easy for a hungry vagrant to impose upon her. But she gets over all these objections, and obeys the precept in dependence upon the promise: She went and did according to the saying of Elijah, v. 15. O woman! great was thy faith; one has not found the like, no, not in Israel: all things considered, it exceeded that of the widow who, when she had but two mites, cast them into the treasury. She took the prophet's word, that she should not lose by it, but it should be repaid with interest. Those that can venture upon the promise of God will make no difficulty of exposing and emptying themselves in his service, by giving him his dues out of a little and giving him his part first. Those that deal with God must deal upon trust; seek first his kingdom, and then other things shall be added. By the law, the first-fruits were God's, the tithe was taken out first, and the heave-offering of their dough was first offered, Num. xv. 20, 21. But surely the increase of this widow's faith, to such a degree as to enable her thus to deny herself and to depend upon the divine promise, was as great a miracle in the kingdom of grace as the increase of her oil was in the kingdom of providence. Happy are those who can thus, against hope, believe and obey in hope.
2. The care God took of her guest: The barrel of meal wasted not, nor did the cruse of oil fail, but still as they took from them more was added to them by the divine power, v. 16. Never did corn or olive so increase in the growing (says bishop Hall) as these did in the using; but the multiplying of the seed sown (2 Cor. ix. 10) in the common course of providence is an instance of the power and goodness of God not to be overlooked because common. The meal and the oil multiplied, not in the hoarding, but in the spending; for there is that scattereth and yet increaseth. When God blesses a little, it will go a great way, even beyond expectation; as, on the contrary, though there be abundance, if he blow upon it, it comes to little, Hag. i. 9; ii. 16. (1.) This was a maintenance for the prophet. Still miracles shall be his daily bread. Hitherto he had been fed with bread and flesh, now he was fed with bread and oil, which they used as we do butter. Manna was both, for the taste of it was as the taste of fresh oil, Num. xi. 8. This Elijah was thankful for, though he had been used to flesh twice a day and now had none at all. Those that cannot live without flesh, once a day at least, because they have been used to it, could not have boarded contentedly with Elijah, no, not to live upon a miracle. (2.) It was a maintenance for the poor widow and her son, and a recompence to her for entertaining the prophet. There is nothing lost by being kind to God's people and ministers; she that received a prophet had a prophet's reward; she gave him house-room, and he repaid her with food for her household. Christ has promised to those who open their doors to him that he will come in to them, and sup with them, and they with him, Rev. iii. 20. Like Elijah here, he brings to those who bid him welcome, not only his own entertainment, but theirs too. See how the reward answered the service. She generously made one cake for the prophet, and was repaid with many for herself and her son. When Abraham offers his only son to God he is told he shall be the father of multitudes. What is laid out in piety or charity is let out to the best interest, upon the best securities. One poor meal's meat this poor widow gave the prophet, and, in recompence of it, she and her son did eat many days (v. 15), above two years, in a time of general scarcity; and to have their food from God's special favour, and to eat it in such good company as Elijah's, made it more than doubly sweet. It is promised to those that trust in God that they shall not be ashamed in the evil time, but in the days of famine they shall be satisfied, Ps. xxxvii. 19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:8: the word: Kg1 17:2; Gen 22:14; Isa 41:17; Heb 13:6
Geneva 1599
And the (d) word of the LORD came unto him, saying,
(d) As the troubles of the saints of God are many, so his mercy is always at hand to deliver them.
John Gill
And the word of the Lord came unto him,.... As before, after he had been a year at the brook, and that was dried up:
saying; as follows.
Robert Jamieson, A. R. Fausset and David Brown
HE IS SENT TO A WIDOW OF ZAREPHATH. (3Kings 17:8-16)
the word of the Lord came to him--Zarephath, Sarepta, now Surafend, whither he was directed to go, was far away on the western coast of Palestine, about nine miles south of Sidon, and within the dominions of Jezebel's impious father, where the famine also prevailed. Meeting, at his entrance into the town, the very woman who was appointed by divine providence to support him, his faith was severely tested by learning from her that her supplies were exhausted and that she was preparing her last meal for herself and son. The Spirit of God having prompted him to ask, and her to grant, some necessary succor, she received a prophet's reward (Mt 10:41-42), and for the one meal afforded to him, God, by a miraculous increase of the little stock, afforded many to her.
17:917:9: Արի եւ գնա՛ ՚ի Սարեփթա Սիդոնացւոց, եւ նստցե՛ս անդ. եւ ահա պատուիրեալ է իմ անդ կնո՛ջ միոյ այրւոյ կերակրել զքեզ[3667]։ [3667] Ոմանք. Կնոջ մի այրւոյ։
9 «Վե՛ր կաց եւ գնա՛ սիդոնացիների Սարեփթա քաղաքը եւ այնտե՛ղ մնա: Ես մի այրի կնոջ պատուիրել եմ, որ քեզ այնտեղ կերակրի»:
9 «Ելի՛ր, Սիդոնացիներու Սարեփթան գնա ու հոն նստէ՛։ Ահա հոն որբեւայրի կնոջ մը հրամայեր եմ, որ քեզ կերակրէ»։
Արի եւ գնա ի Սարեփթա Սիդոնացւոց, եւ նստցես անդ. եւ ահա պատուիրեալ է իմ անդ կնոջ միոյ այրւոյ կերակրել զքեզ:

17:9: Արի եւ գնա՛ ՚ի Սարեփթա Սիդոնացւոց, եւ նստցե՛ս անդ. եւ ահա պատուիրեալ է իմ անդ կնո՛ջ միոյ այրւոյ կերակրել զքեզ[3667]։
[3667] Ոմանք. Կնոջ մի այրւոյ։
9 «Վե՛ր կաց եւ գնա՛ սիդոնացիների Սարեփթա քաղաքը եւ այնտե՛ղ մնա: Ես մի այրի կնոջ պատուիրել եմ, որ քեզ այնտեղ կերակրի»:
9 «Ելի՛ր, Սիդոնացիներու Սարեփթան գնա ու հոն նստէ՛։ Ահա հոն որբեւայրի կնոջ մը հրամայեր եմ, որ քեզ կերակրէ»։
zohrab-1805▾ eastern-1994▾ western am▾
17:917:9 встань и пойди в Сарепту Сидонскую, и оставайся там; Я повелел там женщине вдове кормить тебя.
17:9 ἀνάστηθι ανιστημι stand up; resurrect καὶ και and; even πορεύου πορευομαι travel; go εἰς εις into; for Σαρεπτα σαρεπτα Sarepta τῆς ο the Σιδωνίας σιδωνιος Sidōnios; Sithonios ἰδοὺ ιδου see!; here I am ἐντέταλμαι εντελλομαι direct; enjoin ἐκεῖ εκει there γυναικὶ γυνη woman; wife χήρᾳ χηρα widow τοῦ ο the διατρέφειν διατρεφω you
17:9 ק֣וּם qˈûm קום arise לֵ֤ךְ lˈēḵ הלך walk צָרְפַ֨תָה֙ ṣārᵊfˈaṯā צָרְפַת Zarephath אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לְ lᵊ לְ to צִידֹ֔ון ṣîḏˈôn צִידֹון Sidon וְ wᵊ וְ and יָשַׁבְתָּ֖ yāšavtˌā ישׁב sit שָׁ֑ם šˈām שָׁם there הִנֵּ֨ה hinnˌē הִנֵּה behold צִוִּ֥יתִי ṣiwwˌîṯî צוה command שָׁ֛ם šˈām שָׁם there אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman אַלְמָנָ֖ה ʔalmānˌā אַלְמָנָה widow לְ lᵊ לְ to כַלְכְּלֶֽךָ׃ ḵalkᵊlˈeḵā כול comprehend
17:9. surge et vade in Sareptha Sidoniorum et manebis ibi praecepi enim ibi mulieri viduae ut pascat teArise, and go to Sarephta of the Sidonians, and dwell there: for I have commanded a widow woman there to feed thee.
9. Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee.
17:9. “Rise up, and go to Zarephath of the Sidonians, and dwell there. For I have instructed a widowed woman there to feed you.”
17:9. Arise, get thee to Zarephath, which [belongeth] to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee.
Arise, get thee to Zarephath, which [belongeth] to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee:

17:9 встань и пойди в Сарепту Сидонскую, и оставайся там; Я повелел там женщине вдове кормить тебя.
17:9
ἀνάστηθι ανιστημι stand up; resurrect
καὶ και and; even
πορεύου πορευομαι travel; go
εἰς εις into; for
Σαρεπτα σαρεπτα Sarepta
τῆς ο the
Σιδωνίας σιδωνιος Sidōnios; Sithonios
ἰδοὺ ιδου see!; here I am
ἐντέταλμαι εντελλομαι direct; enjoin
ἐκεῖ εκει there
γυναικὶ γυνη woman; wife
χήρᾳ χηρα widow
τοῦ ο the
διατρέφειν διατρεφω you
17:9
ק֣וּם qˈûm קום arise
לֵ֤ךְ lˈēḵ הלך walk
צָרְפַ֨תָה֙ ṣārᵊfˈaṯā צָרְפַת Zarephath
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לְ lᵊ לְ to
צִידֹ֔ון ṣîḏˈôn צִידֹון Sidon
וְ wᵊ וְ and
יָשַׁבְתָּ֖ yāšavtˌā ישׁב sit
שָׁ֑ם šˈām שָׁם there
הִנֵּ֨ה hinnˌē הִנֵּה behold
צִוִּ֥יתִי ṣiwwˌîṯî צוה command
שָׁ֛ם šˈām שָׁם there
אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman
אַלְמָנָ֖ה ʔalmānˌā אַלְמָנָה widow
לְ lᵊ לְ to
כַלְכְּלֶֽךָ׃ ḵalkᵊlˈeḵā כול comprehend
17:9. surge et vade in Sareptha Sidoniorum et manebis ibi praecepi enim ibi mulieri viduae ut pascat te
Arise, and go to Sarephta of the Sidonians, and dwell there: for I have commanded a widow woman there to feed thee.
17:9. “Rise up, and go to Zarephath of the Sidonians, and dwell there. For I have instructed a widowed woman there to feed you.”
17:9. Arise, get thee to Zarephath, which [belongeth] to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee.
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jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:9: Get thee to Zarephath - This was a town between Tyre and Sidon, but nearer to the latter, and is therefore called in the text Zarephath which belongeth to Sidon; or, as the Vulgate and other versions express it, Sarepta of the Sidonians. Sarepta is the name by which it goes in the New Testament; but its present name is Sarphan. Mr. Maundrell, who visited it, describes it as consisting of a few houses only on the tops of the mountains; but supposes that it anciently stood in the plain below, where there are still ruins of a considerable extent.
3 Kings (1 Kings) 17:12
Albert Barnes: Notes on the Bible - 1834
17:9: The dependence of Zarephath (Sarepta) on Sidon is indicated in the inscriptions of Sennacherib, where it is mentioned as belonging to Luliya (Elulaeus), king of Sidon, and as submitting to the Assyrian monarch on Luliya's flight from his capital. Elijah may have been sent to this place, so near the city of Jezebel's father, as one which it was most unlikely that he would visit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:9: Zarephath: Oba 1:20; Luk 4:26, Sarepta
which belongeth: Mat 15:21, Mat 15:22
widow woman: Kg1 17:4; Jdg 7:2, Jdg 7:4; Rom 4:17-21; Co2 4:7
John Gill
Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there,.... This might be a trial of the prophet's faith, to be sent to dwell in a place belonging to the Zidonians, among whom Jezebel had an interest, being the daughter of their king, 3Kings 16:31, the place is so called, to distinguish it from another Zarephath, Obad 1:20, Kimchi interprets it, near to Zidon, yet not as belonging to it, but of the land of Israel; though it rather seems to be a Gentile city; it is called, in Lk 4:26 Sarepta of Sidon; and also by Pliny (z); according to Josephus (a), it was not far either from Sidon or Tyre, and lay between them; it was three quarters of a mile from Sidon; and so Mr. Maundrell (b) speaks of it as in the way from Sidon to Tyre, and which is now called Sarphan; of which he says, the place shown us for this city consisted only of a few houses, on the tops of the mountains, within about half a mile from the sea; but it is more probable the principal part of the city stood below in the space between the hills and the sea, there being ruins still to be seen in that place of a considerable extent; and a traveller into those parts many years before him says (c), that he saw nothing of any building on the shore, but some small houses in the place where formerly the town of Sarepta did stand; and Bunting says (d), there are at this time but eight houses in all the town, though by the ruins it seems to have been in times past a very fair city; and another (e) observes, that it is about three miles from Berytus:
behold, I have commanded a widow woman there to sustain thee; not that this was declared to the woman, or that she had any orders from the Lord to support him; but that he had determined it in his mind, and would take care in his providence that he should be supplied by her: this was another trial of the prophet's faith, that he should be sent to a poor widow woman for his support, and she a Gentile; but he that had been so long fed by ravens, could have no reason to doubt of his being provided for in this way.
(z) Nat. Hist. l. 5. c. 19. (a) Ut supra. (Antiqu. l. 8. c. 13. sect. 2.) (b) Journey from Aleppo, &c. p. 48. (c) Rauwolff's Travels, par. 3. ch. 22. p. 326. (d) Ut supra. (Travels, &c. p. 205.) (e) Baumgarten. Peregrinatio, l. 3. c. 9. p. 126.
John Wesley
Zarephath - A city between Tyre and Sidon, called Sarepta by St. Lk 4:26, and others. Zidon - To the jurisdiction of that city, which was inhabited by Gentiles. And God's providing for his prophet, first, by an unclean bird, and then by a Gentile, whom the Jews esteemed unclean, was a presage of the calling of the Gentiles, and rejection of the Jews. So Elijah was the first prophet of the Gentiles. Commanded - Appointed or provided, for that she had as yet no revelation or command of God about it, appears from 3Kings 17:12.
17:1017:10: Եւ յարեաւ գնա՛ց ՚ի Սարեփթա ՚ի դուռն քաղաքին. եւ ահա անդ կին մի քաղէր փայտ. եւ աղաղակեաց զկնի նորա Եղիա՝ եւ ասէ ցնա. Ա՛ռ դու ինձ սակաւ մի ջուր ամանով՝ եւ արբից։
10 Եղիան գնաց Սարեփթա ու հասաւ քաղաքի դարպասը: Մի կին այնտեղ փայտ էր հաւաքում: Եղիան ձայն տալով նրան՝ ասաց. «Ինձ համար ամանով մի քիչ ջուր բե՛ր, որ խմեմ»:
10 Անիկա ելաւ Սարեփթա գնաց ու քաղաքին դուռը հասնելով՝ տեսաւ որ որբեւայրի կին մը փայտ կը հաւաքէր։ Զանիկա կանչեց ու ըսաւ. «Կ’աղաչեմ, ինծի ամանով քիչ մը ջուր բեր, որպէս զի խմեմ»։
Եւ յարեաւ գնաց ի Սարեփթա ի դուռն քաղաքին, եւ ահա անդ կին մի քաղէր փայտ. եւ աղաղակեաց զկնի նորա Եղիա եւ ասէ ցնա. Առ դու ինձ սակաւ մի ջուր ամանով եւ արբից:

17:10: Եւ յարեաւ գնա՛ց ՚ի Սարեփթա ՚ի դուռն քաղաքին. եւ ահա անդ կին մի քաղէր փայտ. եւ աղաղակեաց զկնի նորա Եղիա՝ եւ ասէ ցնա. Ա՛ռ դու ինձ սակաւ մի ջուր ամանով՝ եւ արբից։
10 Եղիան գնաց Սարեփթա ու հասաւ քաղաքի դարպասը: Մի կին այնտեղ փայտ էր հաւաքում: Եղիան ձայն տալով նրան՝ ասաց. «Ինձ համար ամանով մի քիչ ջուր բե՛ր, որ խմեմ»:
10 Անիկա ելաւ Սարեփթա գնաց ու քաղաքին դուռը հասնելով՝ տեսաւ որ որբեւայրի կին մը փայտ կը հաւաքէր։ Զանիկա կանչեց ու ըսաւ. «Կ’աղաչեմ, ինծի ամանով քիչ մը ջուր բեր, որպէս զի խմեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
17:1017:10 И встал он и пошел в Сарепту; и когда пришел к воротам города, вот, там женщина вдова собирает дрова. И подозвал он ее и сказал: дай мне немного воды в сосуде напиться.
17:10 καὶ και and; even ἀνέστη ανιστημι stand up; resurrect καὶ και and; even ἐπορεύθη πορευομαι travel; go εἰς εις into; for Σαρεπτα σαρεπτα Sarepta εἰς εις into; for τὸν ο the πυλῶνα πυλων gate τῆς ο the πόλεως πολις city καὶ και and; even ἰδοὺ ιδου see!; here I am ἐκεῖ εκει there γυνὴ γυνη woman; wife χήρα χηρα widow συνέλεγεν συλλεγω collect ξύλα ξυλον wood; timber καὶ και and; even ἐβόησεν βοαω scream; shout ὀπίσω οπισω in back; after αὐτῆς αυτος he; him Ηλιου ηλιου and; even εἶπεν επω say; speak αὐτῇ αυτος he; him λαβὲ λαμβανω take; get δή δη in fact μοι μοι me ὀλίγον ολιγος few; sparse ὕδωρ υδωρ water εἰς εις into; for ἄγγος αγγος pail καὶ και and; even πίομαι πινω drink
17:10 וַ wa וְ and יָּ֣קָם׀ yyˈāqom קום arise וַ wa וְ and יֵּ֣לֶךְ yyˈēleḵ הלך walk צָרְפַ֗תָה ṣārᵊfˈaṯā צָרְפַת Zarephath וַ wa וְ and יָּבֹא֙ yyāvˌō בוא come אֶל־ ʔel- אֶל to פֶּ֣תַח pˈeṯaḥ פֶּתַח opening הָ hā הַ the עִ֔יר ʕˈîr עִיר town וְ wᵊ וְ and הִנֵּֽה־ hinnˈē- הִנֵּה behold שָׁ֛ם šˈām שָׁם there אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman אַלְמָנָ֖ה ʔalmānˌā אַלְמָנָה widow מְקֹשֶׁ֣שֶׁת mᵊqōšˈešeṯ קשׁשׁ collect עֵצִ֑ים ʕēṣˈîm עֵץ tree וַ wa וְ and יִּקְרָ֤א yyiqrˈā קרא call אֵלֶ֨יהָ֙ ʔēlˈeʸhā אֶל to וַ wa וְ and יֹּאמַ֔ר yyōmˈar אמר say קְחִי־ qᵊḥî- לקח take נָ֨א nˌā נָא yeah לִ֧י lˈî לְ to מְעַט־ mᵊʕaṭ- מְעַט little מַ֛יִם mˈayim מַיִם water בַּ ba בְּ in † הַ the כְּלִ֖י kkᵊlˌî כְּלִי tool וְ wᵊ וְ and אֶשְׁתֶּֽה׃ ʔeštˈeh שׁתה drink
17:10. surrexit et abiit Sareptham cumque venisset ad portam civitatis apparuit ei mulier vidua colligens ligna et vocavit eam dixitque da mihi paululum aquae in vase ut bibamHe arose, and went to Sarephta. And when he was come to the gate of the city, he saw the widow woman gathering sticks, and he called her, and said to her: Give me a little water in a vessel, that I may drink.
10. So he arose and went to Zarephath; and when he came to the gate of the city, behold, a widow woman was there gathering sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink.
17:10. He rose up and went away to Zarephath. And when he had arrived at the gate of the city, he saw the widowed woman collecting wood, and he called to her. And he said to her, “Give me a little water in a vessel, so that I may drink.”
17:10. So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman [was] there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink.
So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman [was] there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink:

17:10 И встал он и пошел в Сарепту; и когда пришел к воротам города, вот, там женщина вдова собирает дрова. И подозвал он ее и сказал: дай мне немного воды в сосуде напиться.
17:10
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
εἰς εις into; for
Σαρεπτα σαρεπτα Sarepta
εἰς εις into; for
τὸν ο the
πυλῶνα πυλων gate
τῆς ο the
πόλεως πολις city
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἐκεῖ εκει there
γυνὴ γυνη woman; wife
χήρα χηρα widow
συνέλεγεν συλλεγω collect
ξύλα ξυλον wood; timber
καὶ και and; even
ἐβόησεν βοαω scream; shout
ὀπίσω οπισω in back; after
αὐτῆς αυτος he; him
Ηλιου ηλιου and; even
εἶπεν επω say; speak
αὐτῇ αυτος he; him
λαβὲ λαμβανω take; get
δή δη in fact
μοι μοι me
ὀλίγον ολιγος few; sparse
ὕδωρ υδωρ water
εἰς εις into; for
ἄγγος αγγος pail
καὶ και and; even
πίομαι πινω drink
17:10
וַ wa וְ and
יָּ֣קָם׀ yyˈāqom קום arise
וַ wa וְ and
יֵּ֣לֶךְ yyˈēleḵ הלך walk
צָרְפַ֗תָה ṣārᵊfˈaṯā צָרְפַת Zarephath
וַ wa וְ and
יָּבֹא֙ yyāvˌō בוא come
אֶל־ ʔel- אֶל to
פֶּ֣תַח pˈeṯaḥ פֶּתַח opening
הָ הַ the
עִ֔יר ʕˈîr עִיר town
וְ wᵊ וְ and
הִנֵּֽה־ hinnˈē- הִנֵּה behold
שָׁ֛ם šˈām שָׁם there
אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman
אַלְמָנָ֖ה ʔalmānˌā אַלְמָנָה widow
מְקֹשֶׁ֣שֶׁת mᵊqōšˈešeṯ קשׁשׁ collect
עֵצִ֑ים ʕēṣˈîm עֵץ tree
וַ wa וְ and
יִּקְרָ֤א yyiqrˈā קרא call
אֵלֶ֨יהָ֙ ʔēlˈeʸhā אֶל to
וַ wa וְ and
יֹּאמַ֔ר yyōmˈar אמר say
קְחִי־ qᵊḥî- לקח take
נָ֨א nˌā נָא yeah
לִ֧י lˈî לְ to
מְעַט־ mᵊʕaṭ- מְעַט little
מַ֛יִם mˈayim מַיִם water
בַּ ba בְּ in
הַ the
כְּלִ֖י kkᵊlˌî כְּלִי tool
וְ wᵊ וְ and
אֶשְׁתֶּֽה׃ ʔeštˈeh שׁתה drink
17:10. surrexit et abiit Sareptham cumque venisset ad portam civitatis apparuit ei mulier vidua colligens ligna et vocavit eam dixitque da mihi paululum aquae in vase ut bibam
He arose, and went to Sarephta. And when he was come to the gate of the city, he saw the widow woman gathering sticks, and he called her, and said to her: Give me a little water in a vessel, that I may drink.
17:10. He rose up and went away to Zarephath. And when he had arrived at the gate of the city, he saw the widowed woman collecting wood, and he called to her. And he said to her, “Give me a little water in a vessel, so that I may drink.”
17:10. So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman [was] there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-16: Удивительная кротость вдовы, покорность ее судьбе, замечательная вера в промысл Божий и беспримерное послушание слову пророка - все эти черты сарептской вдовицы представляют в ней образ праведницы вне закона с сердечной верой в Иегову, и в этом смысле она была прообразом церкви из язычников, прежде неплодной, а потом процветшей, как крин. Блаж. Феодорит говорит: "дивлюсь кротости в ответе жены; не вознегодовала она, что при таких бедствиях просят у нее пищи, а представила только крайнюю нищету. Великий же сей и праведный муж, хотя обещал ей неоскудевающие источники муки и елея, однако же повелел, чтобы ему первому изготовила и принесла хлеб. И не огорчилась опять жена, когда изнуряемая заботами и нищеты и вдовства, но, с верою вняв обещанию, принесла пищу. Даже сделала сие, не знав человека; потому что он был иноплеменник, - не изведав опытом его пророческой силы. Думаю же, что ею прообразована Церковь из язычников; потому что жена сия гонимого израильтянами приняла с верою, как и церковь приняла теми же самыми израильтянами изгнанных апостолов" (вопр. 53). Текст, LXX и слав. в ст. 12: предполагает, что у вдовы было несколько сыновей: τοίς τέκνοις μου - чадом своим (евр. ед. ч.: ливни; рус. Синод.: "для сына моего"); равным образом и в ст. 15: τά τέκνα αυτη̃ς - чада ея (евр. бетаг, "дом ее"). Но в том и другом случае преимущество надо отдать еврейскому тексту: по всему рассказу можно видеть, что сын у вдовицы был единственный, и что в ст. 15: говорится о доме вдовы, а не о сыновьях ее.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:10: Fetch me: Gen 21:15, Gen 24:17; Joh 4:7; Co2 11:27; Heb 11:37
Carl Friedrich Keil and Franz Delitzsch

When Elijah arrived at the city gate, he met a widow engaged in gathering wood. To discover whether it was to her that the Lord had sent him, he asked her for something to drink and for a morsel of bread to eat; whereupon she assured him, with an oath by Jehovah, that she had nothing baked (מעוג = עגּה, ἐγκρυφίας, a cake baked in hot ashes), but only a handful of meal in the כּד (a pail or small vessel in which meal was kept) and a little oil in the pitcher, and that she was just gathering wood to dress this remnant for herself and her son, that they might eat it, and then die. From this statement of the widow it is evident, on the one hand, that the drought and famine had spread across the Phoenician frontier, as indeed Menander of Ephesus attests;
(Note: Josephus gives this statement from his Phoenician history: ἀβροχία τε ἐπ ̓ αὐτοῦ (sc., Ἰθοβάλου) ἐγένετο ἀπὸ τοῦ Ὑπερβερεταίου μηνὸς ἕως τοῦ ἐρχομένου ἔτους Ὑπερβερεταίου (Ant. viii. 13, 2). Hyperberetaeus answers to Tishri of the Hebrews; cf. Benfey and Stern, die Monatsnamen, p. 18.)
on the other hand, the widow showed by the oath, "as Jehovah thy God liveth," that she was a worshipper of the true God, who spoke of Jehovah as his God, because she recognised the prophet as an Israelite.
Geneva 1599
So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman [was] there (e) gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink.
(e) All this was to strengthen the faith of Elijah, to the intent that he would look for nothing worldly, but only trust God's providence.
John Gill
So he arose, and went to Zarephath,.... Which, according to Bunting (f), was one hundred miles from the brook Cherith:
and when he came to the gate of the city, behold, the widow woman was there gathering sticks: perhaps out of an hedge just without the city this shows her to be a poor woman, who had no other way of coming at fuel but this, and no servant to fetch it for her: Bunting tells us, that now before the gate of the city there is showed a certain chapel, where they say Elias first spoke with the widow:
and he called to her, and said, fetch me, I pray thee, a little water in a vessel, that I may drink; being thirsty through travelling, and supposing this to be the woman he was directed to, made trial of her this way; some render it, "in this vessel" (g), which he had with him, and made use of at the brook Cherith.
(f) Ut supra, (Travels, &c.) p. 203. (g) "in hoc vase", Junius & Tremellius, Piscator.
17:1117:11: Եւ գնաց բերել. եւ աղաղակեաց զհետ նորա Եղիա եւ ասէ. Առցե՛ս ինձ պատառ մի հա՛ց ՚ի ձեռին քում։
11 Կինը գնաց բերելու: Եղիան նրա յետեւից ձայն տալով՝ ասաց. «Ինձ համար մի պատառ հաց բե՛ր»:
11 Երբ անիկա բերելու գնաց, Եղիա անոր ետեւէն կանչեց ու ըսաւ. «Ձեռքդ պատառ մըն ալ հաց ա՛ռ ու ինծի բե՛ր»։
Եւ գնաց բերել. եւ աղաղակեաց զհետ նորա Եղիա եւ ասէ. Առցես ինձ պատառ մի հաց ի ձեռին քում:

17:11: Եւ գնաց բերել. եւ աղաղակեաց զհետ նորա Եղիա եւ ասէ. Առցե՛ս ինձ պատառ մի հա՛ց ՚ի ձեռին քում։
11 Կինը գնաց բերելու: Եղիան նրա յետեւից ձայն տալով՝ ասաց. «Ինձ համար մի պատառ հաց բե՛ր»:
11 Երբ անիկա բերելու գնաց, Եղիա անոր ետեւէն կանչեց ու ըսաւ. «Ձեռքդ պատառ մըն ալ հաց ա՛ռ ու ինծի բե՛ր»։
zohrab-1805▾ eastern-1994▾ western am▾
17:1117:11 И пошла она, чтобы взять; а он закричал вслед ей и сказал: возьми для меня и кусок хлеба в руки свои.
17:11 καὶ και and; even ἐπορεύθη πορευομαι travel; go λαβεῖν λαμβανω take; get καὶ και and; even ἐβόησεν βοαω scream; shout ὀπίσω οπισω in back; after αὐτῆς αυτος he; him Ηλιου ηλιου and; even εἶπεν επω say; speak λήμψῃ λαμβανω take; get δή δη in fact μοι μοι me ψωμὸν ψωμος bread; loaves ἐν εν in τῇ ο the χειρί χειρ hand σου σου of you; your
17:11 וַ wa וְ and תֵּ֖לֶךְ ttˌēleḵ הלך walk לָ lā לְ to קַ֑חַת qˈaḥaṯ לקח take וַ wa וְ and יִּקְרָ֤א yyiqrˈā קרא call אֵלֶ֨יהָ֙ ʔēlˈeʸhā אֶל to וַ wa וְ and יֹּאמַ֔ר yyōmˈar אמר say לִֽקְחִי־ lˈiqḥî- לקח take נָ֥א nˌā נָא yeah לִ֛י lˈî לְ to פַּת־ paṯ- פַּת bit לֶ֖חֶם lˌeḥem לֶחֶם bread בְּ bᵊ בְּ in יָדֵֽךְ׃ yāḏˈēḵ יָד hand
17:11. cumque illa pergeret ut adferret clamavit post tergum eius dicens adfer mihi obsecro et buccellam panis in manu tuaAnd when she was going to fetch it, he called after her, saying: Bring me also, I beseech thee, a morsel of bread in thy hand.
11. And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand.
17:11. And as she was going to bring it, he called out after her, saying, “Bring me also, I beg you, a morsel of bread in your hand.”
17:11. And as she was going to fetch [it], he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand.
And as she was going to fetch [it], he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand:

17:11 И пошла она, чтобы взять; а он закричал вслед ей и сказал: возьми для меня и кусок хлеба в руки свои.
17:11
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
λαβεῖν λαμβανω take; get
καὶ και and; even
ἐβόησεν βοαω scream; shout
ὀπίσω οπισω in back; after
αὐτῆς αυτος he; him
Ηλιου ηλιου and; even
εἶπεν επω say; speak
λήμψῃ λαμβανω take; get
δή δη in fact
μοι μοι me
ψωμὸν ψωμος bread; loaves
ἐν εν in
τῇ ο the
χειρί χειρ hand
σου σου of you; your
17:11
וַ wa וְ and
תֵּ֖לֶךְ ttˌēleḵ הלך walk
לָ לְ to
קַ֑חַת qˈaḥaṯ לקח take
וַ wa וְ and
יִּקְרָ֤א yyiqrˈā קרא call
אֵלֶ֨יהָ֙ ʔēlˈeʸhā אֶל to
וַ wa וְ and
יֹּאמַ֔ר yyōmˈar אמר say
לִֽקְחִי־ lˈiqḥî- לקח take
נָ֥א nˌā נָא yeah
לִ֛י lˈî לְ to
פַּת־ paṯ- פַּת bit
לֶ֖חֶם lˌeḥem לֶחֶם bread
בְּ bᵊ בְּ in
יָדֵֽךְ׃ yāḏˈēḵ יָד hand
17:11. cumque illa pergeret ut adferret clamavit post tergum eius dicens adfer mihi obsecro et buccellam panis in manu tua
And when she was going to fetch it, he called after her, saying: Bring me also, I beseech thee, a morsel of bread in thy hand.
17:11. And as she was going to bring it, he called out after her, saying, “Bring me also, I beg you, a morsel of bread in your hand.”
17:11. And as she was going to fetch [it], he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:11: as she was going: Gen 24:18, Gen 24:19; Mat 10:42, Mat 25:35-40; Heb 13:2
a morsel: Kg1 17:9, Kg1 18:4; Gen 18:5
John Gill
And as she was going to fetch it,.... For she made no difficulty of granting his request, but immediately set out to fetch him some water from the city, or some spring close by, or her own house; being very ready to do an hospitable act to a stranger, and especially to a good man, and a prophet, as she might perceive by his habit he was, as it seems by what follows:
and said, bring me, I pray thee, a morsel of bread in thine hand; to eat before he drank; this he said still further to try her whether she was the person that was to sustain him, as well as in order to lead on to more discourse with her.
17:1217:12: Եւ ասէ կինն. Կենդանի՛ է Տէր Աստուած քո, եթէ գուցէ իմ նկանակ. բայց եթէ որչափ բռա՛մբ մի ալեւր ՚ի սափորի, եւ սակաւ մի եւղ ՚ի կամփսակի. եւ ահա քաղեմ կրկուտս երկուս, եւ մտից արարից զա՛յն ինձ եւ մանկանց իմոց. եւ կերիցուք զա՛յն՝ եւ մեռցուք[3668]։ [3668] Այլք. Եւ մտից եւ արարից։ Ոմանք. Եւ կերիցուք զայն, եւ մի՛ մեռցուք։
12 Կինն ասաց. «Կենդանի է քո Տէր Աստուածը. ես մի նկանակ էլ չունեմ, բացի սափորում եղած մի բուռ ալիւրից եւ կուժի մէջ եղած մի քիչ իւղից: Ահա մի երկու փայտի կտոր եմ հաւաքում, որ գնամ ու հաց պատրաստեմ ինձ եւ երեխաներիս համար. այն կ’ուտենք ու յետոյ կը մեռնենք»:
12 Կինը ըսաւ. «Քու Տէր Աստուածդ կենդանի է, որ նկանակ չունիմ, բայց միայն կարասին մէջ մէկ բուռի չափ ալիւր կայ ու կուժին մէջ ալ քիչ մը իւղ կայ։ Ահա երկու կտոր փայտ կը հաւաքեմ, որպէս զի երթամ զանիկա ինծի ու իմ տղուս համար եփեմ եւ ուտենք ու ետքը մեռնինք»։
Եւ ասէ կինն. Կենդանի է Տէր Աստուած քո, եթէ գուցէ իմ նկանակ. բայց եթէ որչափ բռամբ մի ալեւր ի սափորի, եւ սակաւ մի եւղ ի կամփսակի. եւ ահա քաղեմ կրկուտս երկուս, եւ մտից եւ արարից զայն ինձ եւ [391]մանկանց իմոց``. եւ կերիցուք զայն եւ մեռցուք:

17:12: Եւ ասէ կինն. Կենդանի՛ է Տէր Աստուած քո, եթէ գուցէ իմ նկանակ. բայց եթէ որչափ բռա՛մբ մի ալեւր ՚ի սափորի, եւ սակաւ մի եւղ ՚ի կամփսակի. եւ ահա քաղեմ կրկուտս երկուս, եւ մտից արարից զա՛յն ինձ եւ մանկանց իմոց. եւ կերիցուք զա՛յն՝ եւ մեռցուք[3668]։
[3668] Այլք. Եւ մտից եւ արարից։ Ոմանք. Եւ կերիցուք զայն, եւ մի՛ մեռցուք։
12 Կինն ասաց. «Կենդանի է քո Տէր Աստուածը. ես մի նկանակ էլ չունեմ, բացի սափորում եղած մի բուռ ալիւրից եւ կուժի մէջ եղած մի քիչ իւղից: Ահա մի երկու փայտի կտոր եմ հաւաքում, որ գնամ ու հաց պատրաստեմ ինձ եւ երեխաներիս համար. այն կ’ուտենք ու յետոյ կը մեռնենք»:
12 Կինը ըսաւ. «Քու Տէր Աստուածդ կենդանի է, որ նկանակ չունիմ, բայց միայն կարասին մէջ մէկ բուռի չափ ալիւր կայ ու կուժին մէջ ալ քիչ մը իւղ կայ։ Ահա երկու կտոր փայտ կը հաւաքեմ, որպէս զի երթամ զանիկա ինծի ու իմ տղուս համար եփեմ եւ ուտենք ու ետքը մեռնինք»։
zohrab-1805▾ eastern-1994▾ western am▾
17:1217:12 Она сказала: жив Господь Бог твой! у меня ничего нет печеного, а только есть горсть муки в кадке и немного масла в кувшине; и вот, я наберу полена два дров, и пойду, и приготовлю это для себя и для сына моего; съедим это и умрем.
17:12 καὶ και and; even εἶπεν επω say; speak ἡ ο the γυνή γυνη woman; wife ζῇ ζαω live; alive κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your εἰ ει if; whether ἔστιν ειμι be μοι μοι me ἐγκρυφίας εγκρυφιας but ἢ η or; than ὅσον οσος as much as; as many as δρὰξ δραξ flour ἐν εν in τῇ ο the ὑδρίᾳ υδρια water jar καὶ και and; even ὀλίγον ολιγος few; sparse ἔλαιον ελαιον oil ἐν εν in τῷ ο the καψάκῃ καψακης and; even ἰδοὺ ιδου see!; here I am ἐγὼ εγω I συλλέγω συλλεγω collect δύο δυο two ξυλάρια ξυλαριον and; even εἰσελεύσομαι εισερχομαι enter; go in καὶ και and; even ποιήσω ποιεω do; make αὐτὸ αυτος he; him ἐμαυτῇ εμαυτου myself καὶ και and; even τοῖς ο the τέκνοις τεκνον child μου μου of me; mine καὶ και and; even φαγόμεθα εσθιω eat; consume καὶ και and; even ἀποθανούμεθα αποθνησκω die
17:12 וַ wa וְ and תֹּ֗אמֶר ttˈōmer אמר say חַי־ ḥay- חַי alive יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) אִם־ ʔim- אִם if יֶשׁ־ yeš- יֵשׁ existence לִ֣י lˈî לְ to מָעֹ֔וג māʕˈôḡ מָעֹוג venue כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if מְלֹ֤א mᵊlˈō מְלֹא fullness כַף־ ḵaf- כַּף palm קֶ֨מַח֙ qˈemaḥ קֶמַח flour בַּ ba בְּ in † הַ the כַּ֔ד kkˈaḏ כַּד pitcher וּ û וְ and מְעַט־ mᵊʕaṭ- מְעַט little שֶׁ֖מֶן šˌemen שֶׁמֶן oil בַּ ba בְּ in † הַ the צַּפָּ֑חַת ṣṣappˈāḥaṯ צַפַּחַת jar וְ wᵊ וְ and הִנְנִ֨י hinnˌî הִנֵּה behold מְקֹשֶׁ֜שֶׁת mᵊqōšˈešeṯ קשׁשׁ collect שְׁנַ֣יִם šᵊnˈayim שְׁנַיִם two עֵצִ֗ים ʕēṣˈîm עֵץ tree וּ û וְ and בָ֨אתִי֙ vˈāṯî בוא come וַ wa וְ and עֲשִׂיתִ֨יהוּ֙ ʕᵃśîṯˈîhû עשׂה make לִ֣י lˈî לְ to וְ wᵊ וְ and לִ li לְ to בְנִ֔י vᵊnˈî בֵּן son וַ wa וְ and אֲכַלְנֻ֖הוּ ʔᵃḵalnˌuhû אכל eat וָ wā וְ and מָֽתְנוּ׃ mˈāṯᵊnû מות die
17:12. quae respondit vivit Dominus Deus tuus quia non habeo panem nisi quantum pugillus capere potest farinae in hydria et paululum olei in lecytho en colligo duo ligna ut ingrediar et faciam illud mihi et filio meo ut comedamus et moriamurAnd she answered: As the Lord thy God liveth, I have no bread, but only a handful of meal in a pot, and a little oil in a cruise: behold I am gathering two sticks, that I may go in and dress it, for me and my son, that we may eat it and die.
12. And she said, As the LORD thy God liveth, I have not a cake, but an handful of meal in the barrel, and a little oil in the cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die.
17:12. And she responded: “As the Lord your God lives, I have no bread, except a handful of flour in a jar, and a little oil in a bottle. See, I am collecting a couple of sticks, so that I may go in and make it for myself and my son, so that we may eat it and die.”
17:12. And she said, [As] the LORD thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I [am] gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die.
And she said, [As] the LORD thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I [am] gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die:

17:12 Она сказала: жив Господь Бог твой! у меня ничего нет печеного, а только есть горсть муки в кадке и немного масла в кувшине; и вот, я наберу полена два дров, и пойду, и приготовлю это для себя и для сына моего; съедим это и умрем.
17:12
καὶ και and; even
εἶπεν επω say; speak
ο the
γυνή γυνη woman; wife
ζῇ ζαω live; alive
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
εἰ ει if; whether
ἔστιν ειμι be
μοι μοι me
ἐγκρυφίας εγκρυφιας but
η or; than
ὅσον οσος as much as; as many as
δρὰξ δραξ flour
ἐν εν in
τῇ ο the
ὑδρίᾳ υδρια water jar
καὶ και and; even
ὀλίγον ολιγος few; sparse
ἔλαιον ελαιον oil
ἐν εν in
τῷ ο the
καψάκῃ καψακης and; even
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
συλλέγω συλλεγω collect
δύο δυο two
ξυλάρια ξυλαριον and; even
εἰσελεύσομαι εισερχομαι enter; go in
καὶ και and; even
ποιήσω ποιεω do; make
αὐτὸ αυτος he; him
ἐμαυτῇ εμαυτου myself
καὶ και and; even
τοῖς ο the
τέκνοις τεκνον child
μου μου of me; mine
καὶ και and; even
φαγόμεθα εσθιω eat; consume
καὶ και and; even
ἀποθανούμεθα αποθνησκω die
17:12
וַ wa וְ and
תֹּ֗אמֶר ttˈōmer אמר say
חַי־ ḥay- חַי alive
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
אִם־ ʔim- אִם if
יֶשׁ־ yeš- יֵשׁ existence
לִ֣י lˈî לְ to
מָעֹ֔וג māʕˈôḡ מָעֹוג venue
כִּ֣י kˈî כִּי that
אִם־ ʔim- אִם if
מְלֹ֤א mᵊlˈō מְלֹא fullness
כַף־ ḵaf- כַּף palm
קֶ֨מַח֙ qˈemaḥ קֶמַח flour
בַּ ba בְּ in
הַ the
כַּ֔ד kkˈaḏ כַּד pitcher
וּ û וְ and
מְעַט־ mᵊʕaṭ- מְעַט little
שֶׁ֖מֶן šˌemen שֶׁמֶן oil
בַּ ba בְּ in
הַ the
צַּפָּ֑חַת ṣṣappˈāḥaṯ צַפַּחַת jar
וְ wᵊ וְ and
הִנְנִ֨י hinnˌî הִנֵּה behold
מְקֹשֶׁ֜שֶׁת mᵊqōšˈešeṯ קשׁשׁ collect
שְׁנַ֣יִם šᵊnˈayim שְׁנַיִם two
עֵצִ֗ים ʕēṣˈîm עֵץ tree
וּ û וְ and
בָ֨אתִי֙ vˈāṯî בוא come
וַ wa וְ and
עֲשִׂיתִ֨יהוּ֙ ʕᵃśîṯˈîhû עשׂה make
לִ֣י lˈî לְ to
וְ wᵊ וְ and
לִ li לְ to
בְנִ֔י vᵊnˈî בֵּן son
וַ wa וְ and
אֲכַלְנֻ֖הוּ ʔᵃḵalnˌuhû אכל eat
וָ וְ and
מָֽתְנוּ׃ mˈāṯᵊnû מות die
17:12. quae respondit vivit Dominus Deus tuus quia non habeo panem nisi quantum pugillus capere potest farinae in hydria et paululum olei in lecytho en colligo duo ligna ut ingrediar et faciam illud mihi et filio meo ut comedamus et moriamur
And she answered: As the Lord thy God liveth, I have no bread, but only a handful of meal in a pot, and a little oil in a cruise: behold I am gathering two sticks, that I may go in and dress it, for me and my son, that we may eat it and die.
17:12. And she responded: “As the Lord your God lives, I have no bread, except a handful of flour in a jar, and a little oil in a bottle. See, I am collecting a couple of sticks, so that I may go in and make it for myself and my son, so that we may eat it and die.”
17:12. And she said, [As] the LORD thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I [am] gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:12: A handful of meal in a barrel - The word כד cad is to be understood as implying an earthen jar; not a wooden vessel, or barrel of any kind. In the East they preserve their corn and meal in such vessels; without which precaution the insects would destroy them. Travellers in Asiatic countries abound with observations of this kind.
The word cruse, צפחת tsappachath, says Jarchi, signifies what in our tongue is expressed by bouteille, a bottle. Jarchi was a French rabbin.
3 Kings (1 Kings) 17:13
Albert Barnes: Notes on the Bible - 1834
17:12: As the Lord thy God liveth - The words do not prove that the woman was an Israelite, or a worshipper of the true God; any Phoenician, recognizing in Elijah's appearance the garb and manner of a Jehovistic prophet, might have thus addressed him: Baal-worshippers would have admitted Yahweh to be "a" living God. The woman does not say "as the Lord my God liveth."
That we may eat it and die - Phoenicia always depended for its cereal supplies on the harvests of Palestine (Kg1 5:9 note); and it is evident that the famine was afflicting the Phoenicians at this time no less than the Israelites.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:12: As the Lord: Kg1 17:1; Sa1 14:39, Sa1 14:45, Sa1 20:3, Sa1 20:21, Sa1 25:26, Sa1 26:10; Sa2 15:21; Jer 4:2, Jer 5:2
but an handful: Kg2 4:2-7; Mat 15:33, Mat 15:34
that we may eat it: Gen 21:16; Jer 14:18; Lam 4:9; Eze 12:18, Eze 12:19; Joe 1:15, Joe 1:16
Geneva 1599
And she said, [As] the LORD thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I [am] gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and (f) die.
(f) For there is no hope of any more sustenance.
John Gill
And she said, as the Lord thy God liveth,.... Which shows her to be a good woman, swearing by the living God, and him only, and that she took Elijah to be a good man, and a prophet of the Lord:
I have not a cake; greater or less, not a morsel of bread in the house:
but a handful of meal in a barrel, and a little oil in a cruse; these separate and unmixed, and not made into a cake, and dressed as she intended to do with them:
and, behold, I am gathering two sticks; or a few, which would be sufficient to bake such a quantity as her meal and oil would make; she speaks by the figure "meiosis", which expresses less than what is meant, as Ben Melech observes:
that I may go in and dress it for me, and my son, that we may eat it, and die; having nothing more left, and no expectation of any elsewhere, and the famine strong in the land; so that she could look for nothing but death after this was eaten.
John Wesley
She said - Therefore though she was a Gentile, yet she owned the God of Israel as the true God. Two sticks - A few sticks, that number being often used indefinitely for any small number. And die - For having no more provision, we must needs perish with hunger. For though the famine was chiefly in the land of Israel, yet the effects of it were in Tyre and Sidon, which were fed by the corn of that land. But what a poor supporter was this likely to be? who had no fuel, but what she gathered in the streets, and nothing to live upon herself, but an handful of meal and a little oil! To her Elijah is sent, that he might live upon providence, as much as he had done when the ravens fed him.
17:1317:13: Եւ ասէ ցնա Եղիա. Քաջալերեա՛ց մո՛ւտ եւ արա՛ ըստ բանի քում. այլ արասցես նա՛խ ինձ անտի նկանակ մի փոքրիկ եւ բերցես ինձ. եւ ապա արասցես քեզ եւ մանկանց քոց։
13 Եղիան ասաց նրան. «Քաջալերուի՛ր, գնա՛ եւ արա՛ այնպէս, ինչպէս ասացիր, սակայն նախ ինձ համար մի փոքրիկ նկանակ պատրաստի՛ր ու բե՛ր եւ ապա պատրաստի՛ր քեզ ու երեխաներիդ համար:
13 Եղիա անոր ըսաւ. «Մի՛ վախնար, գնա՛ ըսածիդ պէս ըրէ. բայց անկէ նախ ինծի համար պզտիկ շօթ մը շինէ՛ ու ինծի բե՛ր եւ քեզի ու քու տղուդ համար ետքը շինէ,
Եւ ասէ ցնա Եղիա. Քաջալերեաց, մուտ եւ արա ըստ բանի քում. այլ արասցես նախ ինձ անտի նկանակ մի փոքրիկ եւ բերցես ինձ, եւ ապա արասցես քեզ եւ [392]մանկանց քոց:

17:13: Եւ ասէ ցնա Եղիա. Քաջալերեա՛ց մո՛ւտ եւ արա՛ ըստ բանի քում. այլ արասցես նա՛խ ինձ անտի նկանակ մի փոքրիկ եւ բերցես ինձ. եւ ապա արասցես քեզ եւ մանկանց քոց։
13 Եղիան ասաց նրան. «Քաջալերուի՛ր, գնա՛ եւ արա՛ այնպէս, ինչպէս ասացիր, սակայն նախ ինձ համար մի փոքրիկ նկանակ պատրաստի՛ր ու բե՛ր եւ ապա պատրաստի՛ր քեզ ու երեխաներիդ համար:
13 Եղիա անոր ըսաւ. «Մի՛ վախնար, գնա՛ ըսածիդ պէս ըրէ. բայց անկէ նախ ինծի համար պզտիկ շօթ մը շինէ՛ ու ինծի բե՛ր եւ քեզի ու քու տղուդ համար ետքը շինէ,
zohrab-1805▾ eastern-1994▾ western am▾
17:1317:13 И сказал ей Илия: не бойся, пойди, сделай, чт{о} ты сказала; но прежде из этого сделай небольшой опреснок для меня и принеси мне; а для себя и для своего сына сделаешь после;
17:13 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτὴν αυτος he; him Ηλιου ηλιου brave εἴσελθε εισερχομαι enter; go in καὶ και and; even ποίησον ποιεω do; make κατὰ κατα down; by τὸ ο the ῥῆμά ρημα statement; phrase σου σου of you; your ἀλλὰ αλλα but ποίησον ποιεω do; make ἐμοὶ εμοι me ἐκεῖθεν εκειθεν from there ἐγκρυφίαν εγκρυφιας little; small ἐν εν in πρώτοις πρωτος first; foremost καὶ και and; even ἐξοίσεις εκφερω bring out / forth; carry out μοι μοι me σαυτῇ σεαυτου of yourself δὲ δε though; while καὶ και and; even τοῖς ο the τέκνοις τεκνον child σου σου of you; your ποιήσεις ποιεω do; make ἐπ᾿ επι in; on ἐσχάτου εσχατος last; farthest part
17:13 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֵלֶ֤יהָ ʔēlˈeʸhā אֶל to אֵלִיָּ֨הוּ֙ ʔēliyyˈāhû אֵלִיָּהוּ Elijah אַל־ ʔal- אַל not תִּ֣ירְאִ֔י tˈîrᵊʔˈî ירא fear בֹּ֖אִי bˌōʔî בוא come עֲשִׂ֣י ʕᵃśˈî עשׂה make כִ ḵi כְּ as דְבָרֵ֑ךְ ḏᵊvārˈēḵ דָּבָר word אַ֣ךְ ʔˈaḵ אַךְ only עֲשִׂי־ ʕᵃśî- עשׂה make לִ֣י lˈî לְ to מִ֠ mi מִן from שָּׁם ššˌām שָׁם there עֻגָ֨ה ʕuḡˌā עֻגָה cake קְטַנָּ֤ה qᵊṭannˈā קָטָן small בָ vā בְּ in † הַ the רִאשֹׁנָה֙ rišōnˌā רִאשֹׁון first וְ wᵊ וְ and הֹוצֵ֣אתְ hôṣˈēṯ יצא go out לִ֔י lˈî לְ to וְ wᵊ וְ and לָ֣ךְ lˈāḵ לְ to וְ wᵊ וְ and לִ li לְ to בְנֵ֔ךְ vᵊnˈēḵ בֵּן son תַּעֲשִׂ֖י taʕᵃśˌî עשׂה make בָּ bā בְּ in † הַ the אַחֲרֹנָֽה׃ ס ʔaḥᵃrōnˈā . s אַחֲרֹון at the back
17:13. ad quam Helias ait noli timere sed vade et fac sicut dixisti verumtamen mihi primum fac de ipsa farinula subcinericium panem parvulum et adfer ad me tibi autem et filio tuo facies posteaAnd Elias said to her: Fear not; but go, and do as thou hast said but first make for me of the same meal a little hearth cake, and bring it to me, and after make for thyself and thy son.
13. And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it forth unto me, and afterward make for thee and for thy son.
17:13. And Elijah said to her: “Do not be afraid. But go and do as you have said. Yet truly, first make for me, from the same flour, a little bread baked under ashes, and bring it to me. Then afterward, make some for yourself and for your son.
17:13. And Elijah said unto her, Fear not; go [and] do as thou hast said: but make me thereof a little cake first, and bring [it] unto me, and after make for thee and for thy son.
And Elijah said unto her, Fear not; go [and] do as thou hast said: but make me thereof a little cake first, and bring [it] unto me, and after make for thee and for thy son:

17:13 И сказал ей Илия: не бойся, пойди, сделай, чт{о} ты сказала; но прежде из этого сделай небольшой опреснок для меня и принеси мне; а для себя и для своего сына сделаешь после;
17:13
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτὴν αυτος he; him
Ηλιου ηλιου brave
εἴσελθε εισερχομαι enter; go in
καὶ και and; even
ποίησον ποιεω do; make
κατὰ κατα down; by
τὸ ο the
ῥῆμά ρημα statement; phrase
σου σου of you; your
ἀλλὰ αλλα but
ποίησον ποιεω do; make
ἐμοὶ εμοι me
ἐκεῖθεν εκειθεν from there
ἐγκρυφίαν εγκρυφιας little; small
ἐν εν in
πρώτοις πρωτος first; foremost
καὶ και and; even
ἐξοίσεις εκφερω bring out / forth; carry out
μοι μοι me
σαυτῇ σεαυτου of yourself
δὲ δε though; while
καὶ και and; even
τοῖς ο the
τέκνοις τεκνον child
σου σου of you; your
ποιήσεις ποιεω do; make
ἐπ᾿ επι in; on
ἐσχάτου εσχατος last; farthest part
17:13
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֵלֶ֤יהָ ʔēlˈeʸhā אֶל to
אֵלִיָּ֨הוּ֙ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
אַל־ ʔal- אַל not
תִּ֣ירְאִ֔י tˈîrᵊʔˈî ירא fear
בֹּ֖אִי bˌōʔî בוא come
עֲשִׂ֣י ʕᵃśˈî עשׂה make
כִ ḵi כְּ as
דְבָרֵ֑ךְ ḏᵊvārˈēḵ דָּבָר word
אַ֣ךְ ʔˈaḵ אַךְ only
עֲשִׂי־ ʕᵃśî- עשׂה make
לִ֣י lˈî לְ to
מִ֠ mi מִן from
שָּׁם ššˌām שָׁם there
עֻגָ֨ה ʕuḡˌā עֻגָה cake
קְטַנָּ֤ה qᵊṭannˈā קָטָן small
בָ בְּ in
הַ the
רִאשֹׁנָה֙ rišōnˌā רִאשֹׁון first
וְ wᵊ וְ and
הֹוצֵ֣אתְ hôṣˈēṯ יצא go out
לִ֔י lˈî לְ to
וְ wᵊ וְ and
לָ֣ךְ lˈāḵ לְ to
וְ wᵊ וְ and
לִ li לְ to
בְנֵ֔ךְ vᵊnˈēḵ בֵּן son
תַּעֲשִׂ֖י taʕᵃśˌî עשׂה make
בָּ בְּ in
הַ the
אַחֲרֹנָֽה׃ ס ʔaḥᵃrōnˈā . s אַחֲרֹון at the back
17:13. ad quam Helias ait noli timere sed vade et fac sicut dixisti verumtamen mihi primum fac de ipsa farinula subcinericium panem parvulum et adfer ad me tibi autem et filio tuo facies postea
And Elias said to her: Fear not; but go, and do as thou hast said but first make for me of the same meal a little hearth cake, and bring it to me, and after make for thyself and thy son.
17:13. And Elijah said to her: “Do not be afraid. But go and do as you have said. Yet truly, first make for me, from the same flour, a little bread baked under ashes, and bring it to me. Then afterward, make some for yourself and for your son.
17:13. And Elijah said unto her, Fear not; go [and] do as thou hast said: but make me thereof a little cake first, and bring [it] unto me, and after make for thee and for thy son.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:13: But make me thereof a little cake first - This was certainly putting the widow's faith to an extraordinary trial: to take and give to a stranger, of whom she knew nothing, the small pittance requisite to keep her child from perishing, was too much to be expected.
3 Kings (1 Kings) 17:16
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:13: Fear not: Exo 14:13; Kg2 6:16; Ch2 20:17; Isa 41:10, Isa 41:13; Mat 28:5; Act 27:24
make me thereof: Gen 22:1, Gen 22:2; Jdg 7:5-7; Mat 19:21, Mat 19:22; Heb 11:17; Pe1 1:7
first: Pro 3:9; Mal 3:10; Mat 6:33, Mat 10:37
Carl Friedrich Keil and Franz Delitzsch

In order, however, to determine with indisputable certainty whether this believing Gentile was the protectress assigned him by the Lord, Elijah comforted her, and at the same time desired her first of all to bake him a little cake משּׁם, i.e., of the last of the meal in the Kad and of the oil in the pitcher, and then to bake for herself and her son, adding this promise: Jehovah the God of Israel will not let the meal in the Kad and the oil in the pitcher fail, till He sends rain upon the earth again. And the widow did according to his word. She gave up the certain for the uncertain, because she trusted the word of the Lord, and received the reward of her believing confidence in the fact that during the whole time of the drought she suffered from no want of either meal or oil. This act of the pious Gentile woman, who had welcomed with a simple heart the knowledge of the true God that had reached her from Israel, must have been the source of strong consolation to Elijah in the hour of conflict, when his faith was trembling because of the multitude of idolaters in Israel. If the Lord Himself had raised up true worshipers of His name among the Gentiles, his work in Israel could not be put to shame.
The believing widow, however, received from the prophet not only a material blessing, but a spiritual blessing also. For, as Christ tells His unbelieving contemporaries to their shame (Lk 4:25-26), Elijah was not sent to this widow in order that he might be safely hidden at her house, although this object was better attained thereby than by his remaining longer in Israel; but because of her faith, namely, to strengthen and to increase it, he was sent to her, and not to one of the many widows in Israel, many of whom would also have received the prophet if they had been rescued by him from the pressure of the famine. And the miraculous increase of the meal and oil did not merely subserve the purpose of keeping the prophet and the widow alive; but the relief of her bodily need was also meant to be a preparatory means of quieting her spiritual need as well. On the Chethb תתּן, see at 3Kings 6:19. In 3Kings 17:15 the Keri והוּה היא is an unnecessary emendation of the Chethb והיא הוּא; the feminine form ותּאכל is occasioned primarily by the preceding verbs, and may be taken as an indefinite neuter: "and there ate he and she." The offence which Thenius has taken at ימים (days) has no foundation, if we do not understand the sentence as referring merely to their eating once of the bread just baked, but take it generally as signifying that in consequence of their acting according to the word of Jehovah, they (Elijah, the widow, and her family) ate for days, i.e., until God sent rain again (3Kings 17:14).
John Gill
And Elijah said unto her, fear not,.... That she and her son should die, it would not be the case:
go and do as thou hast said: mix her meal and her oil, and make a cake thereof, and bake it:
but make thereof a little cake first, and bring it unto me, and after make for thee and for thy son: which was not said from a selfish spirit of the prophet, but to try the faith of the woman; and besides, as Abarbinel observes, the prophet was not only hungry and thirsty through his journey, and so required to be served first, but it was for the sake of his sustenance, that the Lord would command a blessing on the meal and oil; wherefore, if she dressed it for herself and her son first, there would have been none left for the divine blessing to descend upon.
John Wesley
But make, &c. - This he requires as a trial of her faith, and obedience, which he knew God would plentifully reward; and so this would be a great example to encourage others to the practice of the same graces.
17:1417:14: Զի ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Սափոր ալեւրն մի՛ պակասեսցէ, եւ կամփսակ իւղոյն մի՛ նուազեսցէ, մինչեւ յօր տալոյ Տեառն անձրեւ ՚ի վերայ երեսաց երկրի[3669]։ [3669] Ոմանք. Մինչեւ ցօր տալոյ Տեառն։
14 Այսպէս է ասում Իսրայէլի Տէր Աստուածը. “Ալիւրը չի պակասելու սափորում, եւ կուժի իւղը չի նուազելու մինչեւ այն օրը, երբ Տէրն անձրեւ կը տեղացնի երկրի վրայ”»:
14 Քանզի Իսրայէլին Տէր Աստուածը այսպէս կ’ըսէ. ‘Կարասէն ալիւրը պիտի չհատնի ու կուժէն իւղը պիտի չպակսի՝ մինչեւ այն օրը, երբ Տէրը երկրի վրայ անձրեւ տայ’»։
Զի այսպէս ասէ Տէր Աստուած Իսրայելի. Սափոր ալերն մի՛ պակասեսցէ եւ կամփսակ իւղոյն մի՛ նուազեսցէ մինչեւ յօր տալոյ Տեառն անձրեւ ի վերայ երեսաց երկրի:

17:14: Զի ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Սափոր ալեւրն մի՛ պակասեսցէ, եւ կամփսակ իւղոյն մի՛ նուազեսցէ, մինչեւ յօր տալոյ Տեառն անձրեւ ՚ի վերայ երեսաց երկրի[3669]։
[3669] Ոմանք. Մինչեւ ցօր տալոյ Տեառն։
14 Այսպէս է ասում Իսրայէլի Տէր Աստուածը. “Ալիւրը չի պակասելու սափորում, եւ կուժի իւղը չի նուազելու մինչեւ այն օրը, երբ Տէրն անձրեւ կը տեղացնի երկրի վրայ”»:
14 Քանզի Իսրայէլին Տէր Աստուածը այսպէս կ’ըսէ. ‘Կարասէն ալիւրը պիտի չհատնի ու կուժէն իւղը պիտի չպակսի՝ մինչեւ այն օրը, երբ Տէրը երկրի վրայ անձրեւ տայ’»։
zohrab-1805▾ eastern-1994▾ western am▾
17:1417:14 ибо так говорит Господь Бог Израилев: мука в кадке не истощится, и масло в кувшине не убудет до того дня, когда Господь даст дождь на землю.
17:14 ὅτι οτι since; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἡ ο the ὑδρία υδρια water jar τοῦ ο the ἀλεύρου αλευρον flour οὐκ ου not ἐκλείψει εκλειπω leave off; cease καὶ και and; even ὁ ο the καψάκης καψακης the ἐλαίου ελαιον oil οὐκ ου not ἐλαττονήσει ελαττονεω diminish ἕως εως till; until ἡμέρας ημερα day τοῦ ο the δοῦναι διδωμι give; deposit κύριον κυριος lord; master τὸν ο the ὑετὸν υετος rain ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
17:14 כִּ֣י kˈî כִּי that כֹה֩ ḵˌō כֹּה thus אָמַ֨ר ʔāmˌar אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel כַּ֤ד kˈaḏ כַּד pitcher הַ ha הַ the קֶּ֨מַח֙ qqˈemaḥ קֶמַח flour לֹ֣א lˈō לֹא not תִכְלָ֔ה ṯiḵlˈā כלה be complete וְ wᵊ וְ and צַפַּ֥חַת ṣappˌaḥaṯ צַפַּחַת jar הַ ha הַ the שֶּׁ֖מֶן ššˌemen שֶׁמֶן oil לֹ֣א lˈō לֹא not תֶחְסָ֑ר ṯeḥsˈār חסר diminish עַ֠ד ʕˌaḏ עַד unto יֹ֧ום yˈôm יֹום day תֵּתתתן־ *tēṯ- נתן give יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH גֶּ֖שֶׁם gˌešem גֶּשֶׁם rain עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face הָ hā הַ the אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
17:14. haec autem dicit Dominus Deus Israhel hydria farinae non deficiet nec lecythus olei minuetur usque ad diem in qua daturus est Dominus pluviam super faciem terraeFor thus saith the Lord, the God of Israel: The pot of meal shall not waste, nor the cruise of oil be diminished, until the day wherein the Lord will give rain upon the face of the earth.
14. For thus saith the LORD, the God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the LORD sendeth rain upon the earth.
17:14. For thus says the Lord, the God of Israel: ‘The jar of flour will not fail, nor the bottle of oil be diminished, until the day when the Lord will grant rain upon the face of the earth.’ ”
17:14. For thus saith the LORD God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day [that] the LORD sendeth rain upon the earth.
For thus saith the LORD God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day [that] the LORD sendeth rain upon the earth:

17:14 ибо так говорит Господь Бог Израилев: мука в кадке не истощится, и масло в кувшине не убудет до того дня, когда Господь даст дождь на землю.
17:14
ὅτι οτι since; that
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
ὑδρία υδρια water jar
τοῦ ο the
ἀλεύρου αλευρον flour
οὐκ ου not
ἐκλείψει εκλειπω leave off; cease
καὶ και and; even
ο the
καψάκης καψακης the
ἐλαίου ελαιον oil
οὐκ ου not
ἐλαττονήσει ελαττονεω diminish
ἕως εως till; until
ἡμέρας ημερα day
τοῦ ο the
δοῦναι διδωμι give; deposit
κύριον κυριος lord; master
τὸν ο the
ὑετὸν υετος rain
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
17:14
כִּ֣י kˈî כִּי that
כֹה֩ ḵˌō כֹּה thus
אָמַ֨ר ʔāmˌar אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כַּ֤ד kˈaḏ כַּד pitcher
הַ ha הַ the
קֶּ֨מַח֙ qqˈemaḥ קֶמַח flour
לֹ֣א lˈō לֹא not
תִכְלָ֔ה ṯiḵlˈā כלה be complete
וְ wᵊ וְ and
צַפַּ֥חַת ṣappˌaḥaṯ צַפַּחַת jar
הַ ha הַ the
שֶּׁ֖מֶן ššˌemen שֶׁמֶן oil
לֹ֣א lˈō לֹא not
תֶחְסָ֑ר ṯeḥsˈār חסר diminish
עַ֠ד ʕˌaḏ עַד unto
יֹ֧ום yˈôm יֹום day
תֵּתתתן־
*tēṯ- נתן give
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
גֶּ֖שֶׁם gˌešem גֶּשֶׁם rain
עַל־ ʕal- עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
הָ הַ the
אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
17:14. haec autem dicit Dominus Deus Israhel hydria farinae non deficiet nec lecythus olei minuetur usque ad diem in qua daturus est Dominus pluviam super faciem terrae
For thus saith the Lord, the God of Israel: The pot of meal shall not waste, nor the cruise of oil be diminished, until the day wherein the Lord will give rain upon the face of the earth.
17:14. For thus says the Lord, the God of Israel: ‘The jar of flour will not fail, nor the bottle of oil be diminished, until the day when the Lord will grant rain upon the face of the earth.’ ”
17:14. For thus saith the LORD God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day [that] the LORD sendeth rain upon the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:14: thus saith: Kg2 3:16, Kg2 7:1, Kg2 9:6
The barrel of meal: Kg1 17:4; Kg2 4:2-7, Kg2 4:42-44; Mat 14:17-20, Mat 15:36-38
sendeth: Heb. giveth
Geneva 1599
For thus saith the LORD God of Israel, (g) The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day [that] the LORD sendeth rain upon the earth.
(g) God receives no benefit for the use of his own, but he promises an ample recompence for them.
John Gill
For thus saith the Lord God of Israel,.... Whom the prophet perceived she had knowledge of, and faith in:
the barrel of meal shall not waste, neither shall the cruse of oil fail; that is, the meal in the barrel, and the oil in the cruse, by an hypallage, or change of words:
until the day that the Lord sendeth rain upon the earth; which was assuring her the rain would be sent, and that the Lord, who had the sole command of it, would send it; and that, until that time it should be sent, she would have no lack of provisions, and therefore need not scruple dressing for the prophet first.
John Wesley
The barrel, &c. - The meal of the barrel So the cruse of oil for the oil of the cruse.
17:1517:15: Եւ գնաց կինն, եւ արար ըստ բանին Եղիայի. եւ կերաւ սա եւ նա՝ եւ որդիք նորա.
15 Կինը գնաց եւ արեց այնպէս, ինչպէս ասել էր Եղիան: Եղիան, կինն ու նրա որդիները կերան:
15 Կինը գնաց ու Եղիային ըսածին պէս ըրաւ ու անիկա եւ ինք ու իր ընտանիքը երկար ատեն կերան։
Եւ գնաց կինն, եւ արար ըստ բանին Եղիայի, եւ կերաւ սա եւ նա եւ [393]որդիք նորա:

17:15: Եւ գնաց կինն, եւ արար ըստ բանին Եղիայի. եւ կերաւ սա եւ նա՝ եւ որդիք նորա.
15 Կինը գնաց եւ արեց այնպէս, ինչպէս ասել էր Եղիան: Եղիան, կինն ու նրա որդիները կերան:
15 Կինը գնաց ու Եղիային ըսածին պէս ըրաւ ու անիկա եւ ինք ու իր ընտանիքը երկար ատեն կերան։
zohrab-1805▾ eastern-1994▾ western am▾
17:1517:15 И пошла она и сделала так, как сказал Илия; и кормилась она, и он, и дом ее несколько времени.
17:15 καὶ και and; even ἐπορεύθη πορευομαι travel; go ἡ ο the γυνὴ γυνη woman; wife καὶ και and; even ἐποίησεν ποιεω do; make καὶ και and; even ἤσθιεν εσθιω eat; consume αὐτὴ αυτος he; him καὶ και and; even αὐτὸς αυτος he; him καὶ και and; even τὰ ο the τέκνα τεκνον child αὐτῆς αυτος he; him
17:15 וַ wa וְ and תֵּ֥לֶךְ ttˌēleḵ הלך walk וַ wa וְ and תַּעֲשֶׂ֖ה ttaʕᵃśˌeh עשׂה make כִּ ki כְּ as דְבַ֣ר ḏᵊvˈar דָּבָר word אֵלִיָּ֑הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah וַ wa וְ and תֹּ֧אכַל ttˈōḵal אכל eat הִֽיאהוא־ *hˈî- הִיא she וָו *wā וְ and ה֛וּאהיא *hˈû הוּא he וּ û וְ and בֵיתָ֖הּ vêṯˌāh בַּיִת house יָמִֽים׃ yāmˈîm יֹום day
17:15. quae abiit et fecit iuxta verbum Heliae et comedit ipse et illa et domus eius et ex illa dieShe went, and did according to the word of Elias: and he ate, and she, and her house: and from that day
15. And she went and did according to the saying of Elijah: and she, and he, and her house, did eat days.
17:15. She went and acted in accord with the word of Elijah. And he ate, and she and her household ate. And from that day,
17:15. And she went and did according to the saying of Elijah: and she, and he, and her house, did eat [many] days.
And she went and did according to the saying of Elijah: and she, and he, and her house, did eat [many] days:

17:15 И пошла она и сделала так, как сказал Илия; и кормилась она, и он, и дом ее несколько времени.
17:15
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
ο the
γυνὴ γυνη woman; wife
καὶ και and; even
ἐποίησεν ποιεω do; make
καὶ και and; even
ἤσθιεν εσθιω eat; consume
αὐτὴ αυτος he; him
καὶ και and; even
αὐτὸς αυτος he; him
καὶ και and; even
τὰ ο the
τέκνα τεκνον child
αὐτῆς αυτος he; him
17:15
וַ wa וְ and
תֵּ֥לֶךְ ttˌēleḵ הלך walk
וַ wa וְ and
תַּעֲשֶׂ֖ה ttaʕᵃśˌeh עשׂה make
כִּ ki כְּ as
דְבַ֣ר ḏᵊvˈar דָּבָר word
אֵלִיָּ֑הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
וַ wa וְ and
תֹּ֧אכַל ttˈōḵal אכל eat
הִֽיאהוא־
*hˈî- הִיא she
וָו
*wā וְ and
ה֛וּאהיא
*hˈû הוּא he
וּ û וְ and
בֵיתָ֖הּ vêṯˌāh בַּיִת house
יָמִֽים׃ yāmˈîm יֹום day
17:15. quae abiit et fecit iuxta verbum Heliae et comedit ipse et illa et domus eius et ex illa die
She went, and did according to the word of Elias: and he ate, and she, and her house: and from that day
17:15. She went and acted in accord with the word of Elijah. And he ate, and she and her household ate. And from that day,
17:15. And she went and did according to the saying of Elijah: and she, and he, and her house, did eat [many] days.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:15: did according: Gen 6:22, Gen 12:4, Gen 22:3; Ch2 20:20; Mat 15:28; Mar 12:43; Joh 11:40; Rom 4:19, Rom 4:20; Heb 11:7, Heb 11:8, Heb 11:17
many days: or, a full year
Geneva 1599
And she went and did according to the saying of Elijah: and she, and he, and her house, did eat (h) [many] days.
(h) That is, till he had rain and food on the earth.
John Gill
And she went, and did according to the saying of Elijah,..... Made a cake for him first, and brought it to him, which showed great faith in the word of the Lord by him:
and she, and he, and her house, did eat; many days, a year at least, if not two years, see 3Kings 17:7 the widow, the prophet, and her family, lived upon the meal and oil so long; we read but of one son, but she might have more.
John Wesley
Many days - A long time, even above two years, before the following event about her son happened. And surely the increase of her faith to such a degree, as to enable her thus to deny herself and trust the promise, was as great a miracle in the kingdom of grace, as the increase of her oil in the kingdom of providence. Happy are they who can thus against hope believe and obey in hope.
17:1617:16: եւ յօրէ յայնմանէ սափոր ալեւրն ո՛չ պակասեաց, եւ կամփսակ իւղոյն ո՛չ նուազեաց ըստ բանին Տեառն, զոր խօսեցաւ Տէր ՚ի ձեռն Եղիայի[3670]։ [3670] Յայլս պակասի. Զոր խօսեցաւ Տէր ՚ի ձե՛՛։
16 Այդ օրուանից սափորում ալիւր չպակասեց, եւ կուժի մէջ իւղ չնուազեց, ինչպէս որ Եղիայի միջոցով ասել էր Տէրը:
16 Կարասէն ալիւրը չհատաւ ու կուժէն իւղը չպակսեցաւ, Տէրոջը՝ Եղիային միջոցով ըսած խօսքին համեմատ։
եւ յօրէ յայնմանէ սափոր`` ալերն ոչ պակասեաց, եւ կամփսակ իւղոյն ոչ նուազեաց ըստ բանին Տեառն զոր խօսեցաւ ի ձեռն Եղիայի:

17:16: եւ յօրէ յայնմանէ սափոր ալեւրն ո՛չ պակասեաց, եւ կամփսակ իւղոյն ո՛չ նուազեաց ըստ բանին Տեառն, զոր խօսեցաւ Տէր ՚ի ձեռն Եղիայի[3670]։
[3670] Յայլս պակասի. Զոր խօսեցաւ Տէր ՚ի ձե՛՛։
16 Այդ օրուանից սափորում ալիւր չպակասեց, եւ կուժի մէջ իւղ չնուազեց, ինչպէս որ Եղիայի միջոցով ասել էր Տէրը:
16 Կարասէն ալիւրը չհատաւ ու կուժէն իւղը չպակսեցաւ, Տէրոջը՝ Եղիային միջոցով ըսած խօսքին համեմատ։
zohrab-1805▾ eastern-1994▾ western am▾
17:1617:16 Мука в кадке не истощалась, и масло в кувшине не убывало, по слову Господа, которое Он изрек чрез Илию.
17:16 καὶ και and; even ἡ ο the ὑδρία υδρια water jar τοῦ ο the ἀλεύρου αλευρον flour οὐκ ου not ἐξέλιπεν εκλειπω leave off; cease καὶ και and; even ὁ ο the καψάκης καψακης the ἐλαίου ελαιον oil οὐκ ου not ἐλαττονώθη ελαττονεω diminish κατὰ κατα down; by τὸ ο the ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master ὃ ος who; what ἐλάλησεν λαλεω talk; speak ἐν εν in χειρὶ χειρ hand Ηλιου ηλιου Ēliou; Iliu
17:16 כַּ֤ד kˈaḏ כַּד pitcher הַ ha הַ the קֶּ֨מַח֙ qqˈemaḥ קֶמַח flour לֹ֣א lˈō לֹא not כָלָ֔תָה ḵālˈāṯā כלה be complete וְ wᵊ וְ and צַפַּ֥חַת ṣappˌaḥaṯ צַפַּחַת jar הַ ha הַ the שֶּׁ֖מֶן ššˌemen שֶׁמֶן oil לֹ֣א lˈō לֹא not חָסֵ֑ר ḥāsˈēr חסר diminish כִּ ki כְּ as דְבַ֣ר ḏᵊvˈar דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֖ר dibbˌer דבר speak בְּ bᵊ בְּ in יַ֥ד yˌaḏ יָד hand אֵלִיָּֽהוּ׃ פ ʔēliyyˈāhû . f אֵלִיָּהוּ Elijah
17:16. hydria farinae non defecit et lecythus olei non est inminutus iuxta verbum Domini quod locutus fuerat in manu HeliaeThe pot of meal wasted not, and the cruise of oil was not diminished according to the word of the Lord, which he spoke in the hand of Elias.
16. The barrel of meal wasted not, neither did the cruse of oil fail, according to the word of the LORD, which he spake by Elijah.
17:16. the jar of flour did not fail, and the bottle of oil was not diminished, in accord with the word of the Lord, which he had spoken by the hand of Elijah.
17:16. [And] the barrel of meal wasted not, neither did the cruse of oil fail, according to the word of the LORD, which he spake by Elijah.
And the barrel of meal wasted not, neither did the cruse of oil fail, according to the word of the LORD, which he spake by Elijah:

17:16 Мука в кадке не истощалась, и масло в кувшине не убывало, по слову Господа, которое Он изрек чрез Илию.
17:16
καὶ και and; even
ο the
ὑδρία υδρια water jar
τοῦ ο the
ἀλεύρου αλευρον flour
οὐκ ου not
ἐξέλιπεν εκλειπω leave off; cease
καὶ και and; even
ο the
καψάκης καψακης the
ἐλαίου ελαιον oil
οὐκ ου not
ἐλαττονώθη ελαττονεω diminish
κατὰ κατα down; by
τὸ ο the
ῥῆμα ρημα statement; phrase
κυρίου κυριος lord; master
ος who; what
ἐλάλησεν λαλεω talk; speak
ἐν εν in
χειρὶ χειρ hand
Ηλιου ηλιου Ēliou; Iliu
17:16
כַּ֤ד kˈaḏ כַּד pitcher
הַ ha הַ the
קֶּ֨מַח֙ qqˈemaḥ קֶמַח flour
לֹ֣א lˈō לֹא not
כָלָ֔תָה ḵālˈāṯā כלה be complete
וְ wᵊ וְ and
צַפַּ֥חַת ṣappˌaḥaṯ צַפַּחַת jar
הַ ha הַ the
שֶּׁ֖מֶן ššˌemen שֶׁמֶן oil
לֹ֣א lˈō לֹא not
חָסֵ֑ר ḥāsˈēr חסר diminish
כִּ ki כְּ as
דְבַ֣ר ḏᵊvˈar דָּבָר word
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֖ר dibbˌer דבר speak
בְּ bᵊ בְּ in
יַ֥ד yˌaḏ יָד hand
אֵלִיָּֽהוּ׃ פ ʔēliyyˈāhû . f אֵלִיָּהוּ Elijah
17:16. hydria farinae non defecit et lecythus olei non est inminutus iuxta verbum Domini quod locutus fuerat in manu Heliae
The pot of meal wasted not, and the cruise of oil was not diminished according to the word of the Lord, which he spoke in the hand of Elias.
17:16. the jar of flour did not fail, and the bottle of oil was not diminished, in accord with the word of the Lord, which he had spoken by the hand of Elijah.
17:16. [And] the barrel of meal wasted not, neither did the cruse of oil fail, according to the word of the LORD, which he spake by Elijah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:16: The barrel of meal wasted not - She continued to take out of her jar and out of her bottle the quantity of meal and oil requisite for the consumption of her household; and without carefully estimating what was left, she went with confidence each time for a supply, and was never disappointed. This miracle was very like that wrought by Jesus at the marriage at Cana in Galilee: as the servants drew the water out of the pots, they found it turned into wine; and thus they continued to draw wine from the water-pots till the guests had been sufficiently supplied.
3 Kings (1 Kings) 17:17
Albert Barnes: Notes on the Bible - 1834
17:16: This is the first recorded miracle of its kind - a supernatural and inexplicable multiplication of food (compare Kg2 4:42-44; Mat 14:15-21; Mat 15:32-38). The sacred record does not explain these miracles; but if the explanations sometimes suggested - that there was a transformation of pRev_iously existing matter into meal, oil, fish, and bread - be the true one, the marvel of the thing would not be much greater than that astonishing natural chemistry by which, in the growth of plants, particles of water, air, and earth are transmuted into fruits and grains of corn, and so fitted to be human food. There would be a difference in the agency employed and in the time occupied in the transmutation, but the thing done would be almost the same.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:16: the barrel: Mat 9:28-30, Mat 19:26; Luk 1:37, Luk 1:45; Joh 4:50, Joh 4:51
according: Kg1 13:5
by Elijah: Heb. by the hand of Elijah, Kg1 16:12
John Gill
And the barrel of meal wasted not, neither did the cruse of oil fail, according to the word of the Lord, which he spake by Elijah. There being a continual increase and supply of both, through the mighty power of God working a continued miracle; just as the loaves and fishes were increased while the disciples were eating, Mt 14:19.
John Wesley
Wasted not - See how the reward answered the service. She made one cake for the prophet and was repaid with many for herself and her son. What is laid out in charity is set out to the best interest, an upon the best securities.
17:1717:17: Եւ եղեւ յե՛տ բանիցս այսոցիկ հիւանդացա՛ւ որդի տիկնոջ տանն, եւ էր ա՛խտ նորա սաստիկ յոյժ, մինչ ո՛չ մնաց ՚ի նմա շունչ։
17 Այս դէպքերից յետոյ այնպէս պատահեց, որ տանտիկնոջ որդին հիւանդացաւ: Հիւանդութիւնն այնքան ծանր էր, որ տղայի մէջ շունչ չմնաց:
17 Այս բաներէն ետքը տանը տիկնոջ տղան հիւանդացաւ։ Անոր հիւանդութիւնը շատ ծանր էր, այնպէս որ անոր վրայ շունչ չմնաց։
Եւ եղեւ յետ բանիցս այսոցիկ հիւանդացաւ որդի տիկնոջ տանն, եւ էր ախտ նորա սաստիկ յոյժ, մինչ ոչ մնաց ի նմա շունչ:

17:17: Եւ եղեւ յե՛տ բանիցս այսոցիկ հիւանդացա՛ւ որդի տիկնոջ տանն, եւ էր ա՛խտ նորա սաստիկ յոյժ, մինչ ո՛չ մնաց ՚ի նմա շունչ։
17 Այս դէպքերից յետոյ այնպէս պատահեց, որ տանտիկնոջ որդին հիւանդացաւ: Հիւանդութիւնն այնքան ծանր էր, որ տղայի մէջ շունչ չմնաց:
17 Այս բաներէն ետքը տանը տիկնոջ տղան հիւանդացաւ։ Անոր հիւանդութիւնը շատ ծանր էր, այնպէս որ անոր վրայ շունչ չմնաց։
zohrab-1805▾ eastern-1994▾ western am▾
17:1717:17 После этого заболел сын этой женщины, хозяйки дома, и болезнь его была так сильна, что не осталось в нем дыхания.
17:17 καὶ και and; even ἐγένετο γινομαι happen; become μετὰ μετα with; amid ταῦτα ουτος this; he καὶ και and; even ἠρρώστησεν αρρωστεω the υἱὸς υιος son τῆς ο the γυναικὸς γυνη woman; wife τῆς ο the κυρίας κυρια lady τοῦ ο the οἴκου οικος home; household καὶ και and; even ἦν ειμι be ἡ ο the ἀρρωστία αρρωστια he; him κραταιὰ κραταιος dominant σφόδρα σφοδρα vehemently; tremendously ἕως εως till; until οὗ ος who; what οὐχ ου not ὑπελείφθη υπολειπω leave below / behind ἐν εν in αὐτῷ αυτος he; him πνεῦμα πνευμα spirit; wind
17:17 וַ wa וְ and יְהִ֗י yᵊhˈî היה be אַחַר֙ ʔaḥˌar אַחַר after הַ ha הַ the דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these חָלָ֕ה ḥālˈā חלה become weak בֶּן־ ben- בֵּן son הָ hā הַ the אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman בַּעֲלַ֣ת baʕᵃlˈaṯ בַּעֲלָה mistress הַ ha הַ the בָּ֑יִת bbˈāyiṯ בַּיִת house וַ wa וְ and יְהִ֤י yᵊhˈî היה be חָלְיֹו֙ ḥolyˌô חֳלִי sickness חָזָ֣ק ḥāzˈāq חָזָק strong מְאֹ֔ד mᵊʔˈōḏ מְאֹד might עַ֛ד ʕˈaḏ עַד unto אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not נֹֽותְרָה־ nˈôṯᵊrā- יתר remain בֹּ֖ו bˌô בְּ in נְשָׁמָֽה׃ nᵊšāmˈā נְשָׁמָה breath
17:17. factum est autem post verba haec aegrotavit filius mulieris matris familiae et erat languor fortis nimis ita ut non remaneret in eo halitusAnd it came to pass after this, that the son of the woman, the mistress of the house, fell sick, and the sickness was very grievous, so that there was no breath left in him.
17. And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him.
17:17. Now it happened that, after these things, the son of the woman who was the mother of the family became ill. And the sickness was very powerful, so that no breath remained in him.
17:17. And it came to pass after these things, [that] the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him.
And it came to pass after these things, [that] the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him:

17:17 После этого заболел сын этой женщины, хозяйки дома, и болезнь его была так сильна, что не осталось в нем дыхания.
17:17
καὶ και and; even
ἐγένετο γινομαι happen; become
μετὰ μετα with; amid
ταῦτα ουτος this; he
καὶ και and; even
ἠρρώστησεν αρρωστεω the
υἱὸς υιος son
τῆς ο the
γυναικὸς γυνη woman; wife
τῆς ο the
κυρίας κυρια lady
τοῦ ο the
οἴκου οικος home; household
καὶ και and; even
ἦν ειμι be
ο the
ἀρρωστία αρρωστια he; him
κραταιὰ κραταιος dominant
σφόδρα σφοδρα vehemently; tremendously
ἕως εως till; until
οὗ ος who; what
οὐχ ου not
ὑπελείφθη υπολειπω leave below / behind
ἐν εν in
αὐτῷ αυτος he; him
πνεῦμα πνευμα spirit; wind
17:17
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
אַחַר֙ ʔaḥˌar אַחַר after
הַ ha הַ the
דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word
הָ הַ the
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
חָלָ֕ה ḥālˈā חלה become weak
בֶּן־ ben- בֵּן son
הָ הַ the
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
בַּעֲלַ֣ת baʕᵃlˈaṯ בַּעֲלָה mistress
הַ ha הַ the
בָּ֑יִת bbˈāyiṯ בַּיִת house
וַ wa וְ and
יְהִ֤י yᵊhˈî היה be
חָלְיֹו֙ ḥolyˌô חֳלִי sickness
חָזָ֣ק ḥāzˈāq חָזָק strong
מְאֹ֔ד mᵊʔˈōḏ מְאֹד might
עַ֛ד ʕˈaḏ עַד unto
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
נֹֽותְרָה־ nˈôṯᵊrā- יתר remain
בֹּ֖ו bˌô בְּ in
נְשָׁמָֽה׃ nᵊšāmˈā נְשָׁמָה breath
17:17. factum est autem post verba haec aegrotavit filius mulieris matris familiae et erat languor fortis nimis ita ut non remaneret in eo halitus
And it came to pass after this, that the son of the woman, the mistress of the house, fell sick, and the sickness was very grievous, so that there was no breath left in him.
17:17. Now it happened that, after these things, the son of the woman who was the mother of the family became ill. And the sickness was very powerful, so that no breath remained in him.
17:17. And it came to pass after these things, [that] the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-24: И. Флавий (Древн. VIII, 13, 3) предполагает, что сын вдовы сарептской не умирал, а лишь "имел вид трупа" (род обморока); то же думали и некоторые толкователи (напр. Bähr, op. cit: s. 174), но библейский текст определенно говорит (ст. 22, ср. 18), что здесь имел место случай действительной смерти и действительного воскрешения из мертвых. Замечательно воззрение вдовицы (ст. 18), что благодаря пророку (и его святости) открылись во всей силе грехи ее и вызвали наказание Божие. "Не сказала она, хотя была иноплеменница: худым послужил ты для меня предвестием, виною бед стало для меня пришествие твое, напротив того, приключившееся с нею приписала паче собственным своим грехам" (блаж. Феодорит, вопр. 54). Самый образ действия пророка при воскрешении умершего (ст. 19-21) близко напоминает последующее воскрешение пророком Елисеем сына сонамитянки (4: Цар. IV:34-35): символика в том и другом случае тем более понятна, если и Xристос Спаситель в своих чудотворениях не чуждался ее (Мк. VII:33; VIII:23; Ин. IX:6-7). "Пророк помолился Господу об умершем отроке, и после молитвы, трижды дунув на отрочище, возвратил его к жизни. Троекратное число указывает на достопокпоняемую Троицу, а дуновение на первоначальное сотворение души" (блаж. Феодор.) . Чудо послужило к окончательному утверждению вдовицы в вере в Иегову и Его пророка (ст. 22-24).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Widow's Child Raised to Life. B. C. 908.

17 And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him. 18 And she said unto Elijah, What have I to do with thee, O thou man of God? art thou come unto me to call my sin to remembrance, and to slay my son? 19 And he said unto her, Give me thy son. And he took him out of her bosom, and carried him up into a loft, where he abode, and laid him upon his own bed. 20 And he cried unto the LORD, and said, O LORD my God, hast thou also brought evil upon the widow with whom I sojourn, by slaying her son? 21 And he stretched himself upon the child three times, and cried unto the LORD, and said, O LORD my God, I pray thee, let this child's soul come into him again. 22 And the LORD heard the voice of Elijah; and the soul of the child came into him again, and he revived. 23 And Elijah took the child, and brought him down out of the chamber into the house, and delivered him unto his mother: and Elijah said, See, thy son liveth. 24 And the woman said to Elijah, Now by this I know that thou art a man of God, and that the word of the LORD in thy mouth is truth.
We have here a further recompence made to the widow for her kindness to the prophet; as if it were a small thing to be kept alive, her son, when dead, is restored to life, and so restored to her. Observe,
I. The sickness and death of the child. For aught that appears he was her only son, the comfort of her widowed estate. He was fed miraculously, and yet that did not secure him from sickness and death. Your fathers did eat manna, and are dead, but there is bread of which a man may eat and not die, which was given for the life of the world, John vi. 49, 50. The affliction was to this widow as a thorn in the flesh, lest she should be lifted up above measure with the favours that were done her and the honours that were put upon her. 1. She was nurse to a great prophet, was employed to sustain him, and had strong reason to think the Lord would do her good; yet now she loses her child. Note, We must not think it strange if we meet with very sharp afflictions, even when we are in the way of duty, and of eminent service to God. 2. She was herself nursed by miracle, and kept a good house without charge or care, by a distinguishing blessing from heaven; and in the midst of all this satisfaction she was thus afflicted. Note, When we have the clearest manifestations of God's favour and good-will towards us, even then we must prepare for the rebukes of Providence. Our mountain never stands so strong but it may be moved, and therefore, in this world, we must always rejoice with trembling.
II. Her pathetic complaint to the prophet of this affliction. It should seem, the child died suddenly, else she would have applied to Elijah, while he was sick, for the cure of him; but being dead, dead in her bosom, she expostulates with the prophet upon it, rather to give vent to her sorrow than in any hope of relief, v. 18. 1. She expresses herself passionately: What have I to do with thee, O thou man of God? How calmly had she spoken of her own and her child's death when she expected to die for want (v. 12) --that we may eat, and die! Yet now that her child dies, and not so miserably as by famine, she is extremely disturbed at it. We may speak lightly of an affliction at a distance, but when it toucheth us we are troubled, Job iv. 5. Then she spoke deliberately, now in haste; the death of her child was now a surprise to her, and it is hard to keep our spirits composed when troubles come upon us suddenly and unexpectedly, and in the midst of our peace and prosperity. She calls him a man of God, and yet quarrels with him as if he had occasioned the death of her child, and is ready to which she had never seen him, forgetting past mercies and miracles: "What have I done against thee?" (so some understand it), "Wherein have I offended thee, or been wanting in my duty? Show me wherefore thou contendest with me." 2. Yet she expresses herself penitently: "Hast thou come to call my sin to thy remembrance, as the cause of the affliction, and so to call it to my remembrance, as the effect of the affliction?" Perhaps she knew of Elijah's intercession against Israel, and, being conscious to herself of sin, perhaps her former worshipping of Baal the god of the Sidonians, she apprehends he had made intercession against her. Note, (1.) When God removes our comforts from use he remembers our sins against us, perhaps the iniquities of our youth, though long since past, Job xiii. 26. Our sins are the death of our children. (2.) When God thus remembers our sins against us he designs thereby to make us remember them against ourselves and repent of them.
III. The prophet's address to God upon this occasion. He gave no answer to her expostulation, but brought it to God, and laid the case before him, not knowing what to say to it himself. He took the dead child from the mother's bosom to his own bed, v. 19. Probably he had taken a particular kindness to the child, and found the affliction his own more than by sympathy. He retired to his chamber, and, 1. He humbly reasons with God concerning the death of the child, v. 20. He sees death striking by commission from God: Thou hast brought this evil for is there any evil of this kind in the city, in the family, and the Lord has not done it? He pleads the greatness of the affliction to the poor mother: "It is evil upon the widow; thou art the widow's God, and dost not usually bring evil upon widows; it is affliction added to the afflicted." He pleads his own concern: "It is the widow with whom I sojourn; wilt thou, that art my God, bring evil upon one of the best of my benefactors? I shall be reflected upon, and others will be afraid of entertaining me, if I bring death into the house where I come." 2. He earnestly begs of God to restore the child to life again, v. 21. We do not read before this of any that were raised to life; yet Elijah, by a divine impulse, prays for the resurrection of this child, which yet will not warrant us to do the like. David expected not, by fasting and prayer, to bring his child back to life (2 Sam. xii. 23), but Elijah had a power to work miracles, which David had not. He stretched himself upon the child, to affect himself with the case and to show how much he was affected with it and how desirous he was of the restoration of the child--he would if he could put life into him by his own breath and warmth; also to give a sign of what God would do by his power, and what he does by his grace, in raising dead souls to a spiritual life; the Holy Ghost comes upon them, overshadows them, and puts life into them. He is very particular in his prayer: I pray thee let this child's soul come into him again, which plainly supposes the existence of the soul in a state of separation from the body, and consequently its immortality, which Grotius thinks God designed by this miracle to give intimation and evidence of, for the encouragement of his suffering people.
IV. The resurrection of the child, and the great satisfaction it gave to the mother: the child revived, v. 22. See the power of prayer and the power of him that hears prayer, who kills and makes alive. Elijah brought him to his mother, who, we may suppose, could scarcely believe her own eyes, and therefore Elijah assures her it is her own: "It is thy son that liveth; see it is thy own, and not another," v. 23. The good woman hereupon cries out, Now I know that thou art a man of God; though she knew it before, by the increase of her meal, yet the death of her child she took so unkindly that she began to question it (a good man surely would not serve her so); but now she was abundantly satisfied that he had both the power and goodness of a man of God, and will never doubt of it again, but give up herself to the direction of his word and the worship of the God of Israel. Thus the death of the child (like that of Lazarus, John xi. 4) was for the glory of God and the honour of his prophet.
Adam Clarke: Commentary on the Bible - 1831
17:17: There was no breath left in him - He ceased to breathe and died.
3 Kings (1 Kings) 17:18
Albert Barnes: Notes on the Bible - 1834
17:17: No breath - Or, "no spirit," "no soul." (Compare Gen 2:7). The word used is translated "spirit" in Pro 20:27; Ecc 3:21; Job 26:4; and elsewhere.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:17: am 3096, bc 908
the son of the woman: Gen 22:1, Gen 22:2; Kg2 4:18-20; Zac 12:10; Joh 11:3, Joh 11:4, Joh 11:14; Jam 1:2-4, Jam 1:12; Pe1 1:7, Pe1 4:12
that there was: Job 12:10, Job 34:14; Psa 104:29; Dan 5:23; Jam 2:26 *marg.
Carl Friedrich Keil and Franz Delitzsch

The widow's deceased son raised to life again. - 3Kings 17:17. After these events, when Elijah had taken up his abode in the upper room of her house, her son fell sick, so that he breathed out his life. וגו אשׁר עד, literally till no breath remained in him. That these words do not signify merely a death-like torpor, but an actual decease, is evident from what follows, where Elijah himself treats the boy as dead, and the Lord, in answer to his prayer, restores him to life again.
3Kings 17:18
The pious woman discerned in this death a punishment from God for her sin, and supposed that it had been drawn towards her by the presence of the man of God, so that she said to Elijah, "What have we to do with one another (מה־לּי ולך; cf. Judg 11:12; 2Kings 16:10), thou man of God? Hast thou come to me to bring my sin to remembrance (with God), and to kill my son?" In this half-heathenish belief there spoke at the same time a mind susceptible to divine truth and conscious of its sin, to which the Lord could not refuse His aid. Like the blindness in the case of the man born blind mentioned in John 9, the death of this widow's son was not sent as a punishment for particular sins, but was intended as a medium for the manifestation of the works of God in her (Jn 9:3), in order that she might learn that the Lord was not merely the God of the Jews, but the God of the Gentiles also (Rom 3:29).
3Kings 17:19-20
Elijah told her to carry the dead child up to the chamber in which he lived and lay it upon his bed, and then cried to the Lord, "Jehovah, my God! hast Thou also brought evil upon the widow with whom I sojourn, to slay her son?" These words, in which the word also refers to the other calamities occasioned by the drought, contain no reproach of God, but are expressive of the heartiest compassion for the suffering of his benefactress and the deepest lamentation, which, springing from living faith, pours out the whole heart before God in the hour of distress, that I may appeal to Him the more powerfully for His aid. The meaning is, "Thou, O Lord my God, according to Thy grace and righteousness, canst not possibly leave the son of this widow in death." Such confident belief carries within itself the certainty of being heard. The prophet therefore proceeds at once to action, to restore the boy to life.
3Kings 17:21
He stretched himself (יתמדד) three times upon him, not to ascertain whether there was still any life left in him, as Paul did in Acts 20:10, nor to warm the body of the child and set its blood in circulation, as Elisha did with a dead child (4Kings 4:34), - for the action of Elisha is described in a different manner, and the youth mentioned in Acts 20:10 was only apparently dead, - but to bring down the vivifying power of God upon the dead body, and thereby support his own word and prayer.
(Note: "This was done, that the prophet's body might be the instrument of the miracle, just as in other cases of miracle there was an imposition of the hand." - Seb. Schmidt.)
He then cried to the Lord, "Jehovah, my God, I pray Thee let the soul of this boy return within it." על־קרבּו, inasmuch as the soul as the vital principle springs from above.
3Kings 17:22-23
The Lord heard this prayer: the boy came to life again; whereupon Elijah gave him back to his mother.
3Kings 17:24
Through this miracle, in which Elijah showed himself as the forerunner of Him who raiseth all the dead to life, the pious Gentile woman was mightily strengthened in her faith in the God of Israel. She now not only recognised Elijah as a man of God, as in 3Kings 17:18, but perceived that the word of Jehovah in his mouth was truth, by which she confessed implicite her faith in the God of Israel as the true God.
Geneva 1599
And it came to pass after these things, [that] the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no (i) breath left in him.
(i) God would test whether she had learned by his merciful providence to make him her only stay and comfort.
John Gill
And it came to pass after these things,.... Not only after the conversation that passed between the prophet, and the widow, but after they had lived together many days, a year or years, upon the miraculous provision made for them:
that the son of the woman, the mistress of the house, fell sick; that is, the son of the widow woman in whose house the prophet dwelt; the Jews say (h) this woman was the mother of Jonah, and that he was this son of her's:
and his sickness was so sore that there was no breath left in him: it was a sickness unto death, it issued in it; for that he was really dead appears from all that follows.
(h) Pirke Eliezer, c. 33.
John Wesley
No breath - That is, he died. We must not think it strange, if we meet with sharp afflictions, even when we are in the way of eminent service to God.
Robert Jamieson, A. R. Fausset and David Brown
HE RAISES HER SON TO LIFE. (3Kings 17:17-24)
the son of the woman, the mistress of the house, fell sick--A severe domestic calamity seems to have led her to think that, as God had shut up heaven upon a sinful land in consequence of the prophet, she was suffering on a similar account. Without answering her bitter upbraiding, the prophet takes the child, lays it on his bed, and after a very earnest prayer, had the happiness of seeing its restoration, and along with it, gladness to the widow's heart and home. The prophet was sent to this widow, not merely for his own security, but on account of her faith, to strengthen and promote which he was directed to go to her rather than to many widows in Israel, who would have eagerly received him on the same privileged terms of exception from the grinding famine. The relief of her bodily necessities became the preparatory means of supplying her spiritual wants, and bringing her and her son, through the teachings of the prophet, to a clear knowledge of God, and a firm faith in His word (Lk 4:25).
17:1817:18: Եւ ասէ ցԵղիա. Զի՞ կայ՝ ի՛մ եւ քո այրդ Աստուծոյ, մտե՛ր առ իս յիշատակել զանօրէնութիւնս իմ, եւ սպանանել զորդի իմ[3671]։ [3671] Յօրինակին. Մտել առ իս յիշա՛՛։ Ոմանք. Յիշատակել զանիրաւութիւնս իմ։
18 Այրին ասաց Եղիային. «Ի՞նչ գործ ունես ինձ հետ, ո՜վ Աստծու մարդ, եկել ես ինձ մօտ, որ մեղքե՞րս յիշեցնես ու որդո՞ւս սպանես»:
18 Կինը Եղիային ըսաւ. «Մա՛րդ Աստուծոյ, ինծի հետ ի՞նչ ունիս. միթէ իմ մեղքս յիշեցնելո՞ւ ու իմ տղաս մեռցնելո՞ւ համար ինծի եկար»։
Եւ ասէ ցԵղիա. Զի՞ կայ իմ եւ քո, այրդ Աստուծոյ, մտեր առ իս յիշատակել զանօրէնութիւնս իմ, եւ սպանանե՞լ զորդի իմ:

17:18: Եւ ասէ ցԵղիա. Զի՞ կայ՝ ի՛մ եւ քո այրդ Աստուծոյ, մտե՛ր առ իս յիշատակել զանօրէնութիւնս իմ, եւ սպանանել զորդի իմ[3671]։
[3671] Յօրինակին. Մտել առ իս յիշա՛՛։ Ոմանք. Յիշատակել զանիրաւութիւնս իմ։
18 Այրին ասաց Եղիային. «Ի՞նչ գործ ունես ինձ հետ, ո՜վ Աստծու մարդ, եկել ես ինձ մօտ, որ մեղքե՞րս յիշեցնես ու որդո՞ւս սպանես»:
18 Կինը Եղիային ըսաւ. «Մա՛րդ Աստուծոյ, ինծի հետ ի՞նչ ունիս. միթէ իմ մեղքս յիշեցնելո՞ւ ու իմ տղաս մեռցնելո՞ւ համար ինծի եկար»։
zohrab-1805▾ eastern-1994▾ western am▾
17:1817:18 И сказала она Илии: что мне и тебе, человек Божий? ты пришел ко мне напомнить грехи мои и умертвить сына моего.
17:18 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward Ηλιου ηλιου who?; what? ἐμοὶ εμοι me καὶ και and; even σοί σοι you ἄνθρωπε ανθρωπος person; human τοῦ ο the θεοῦ θεος God εἰσῆλθες εισερχομαι enter; go in πρός προς to; toward με με me τοῦ ο the ἀναμνῆσαι αναμιμνησκω remind; recall τὰς ο the ἀδικίας αδικια injury; injustice μου μου of me; mine καὶ και and; even θανατῶσαι θανατοω put to death τὸν ο the υἱόν υιος son μου μου of me; mine
17:18 וַ wa וְ and תֹּ֨אמֶר֙ ttˈōmer אמר say אֶל־ ʔel- אֶל to אֵ֣לִיָּ֔הוּ ʔˈēliyyˈāhû אֵלִיָּהוּ Elijah מַה־ mah- מָה what לִּ֥י llˌî לְ to וָ wā וְ and לָ֖ךְ lˌāḵ לְ to אִ֣ישׁ ʔˈîš אִישׁ man הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) בָּ֧אתָ bˈāṯā בוא come אֵלַ֛י ʔēlˈay אֶל to לְ lᵊ לְ to הַזְכִּ֥יר hazkˌîr זכר remember אֶת־ ʔeṯ- אֵת [object marker] עֲוֹנִ֖י ʕᵃwōnˌî עָוֹן sin וּ û וְ and לְ lᵊ לְ to הָמִ֥ית hāmˌîṯ מות die אֶת־ ʔeṯ- אֵת [object marker] בְּנִֽי׃ bᵊnˈî בֵּן son
17:18. dixit ergo ad Heliam quid mihi et tibi vir Dei ingressus es ad me ut rememorarentur iniquitates meae et interficeres filium meumAnd she said to Elias: What have I to do with thee, thou man of God? art thou come to me, that my iniquities should be remembered, and that thou shouldst kill my son?
18. And she said unto Elijah, What have I to do with thee, O thou man of God? thou art come unto me to bring my sin to remembrance, and to slay my son!
17:18. Therefore, she said to Elijah: “What is there between you and me, O man of God? Have you entered to me, so that my iniquities would be remembered, and so that you would put to death my son?”
17:18. And she said unto Elijah, What have I to do with thee, O thou man of God? art thou come unto me to call my sin to remembrance, and to slay my son?
And she said unto Elijah, What have I to do with thee, O thou man of God? art thou come unto me to call my sin to remembrance, and to slay my son:

17:18 И сказала она Илии: что мне и тебе, человек Божий? ты пришел ко мне напомнить грехи мои и умертвить сына моего.
17:18
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
Ηλιου ηλιου who?; what?
ἐμοὶ εμοι me
καὶ και and; even
σοί σοι you
ἄνθρωπε ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
εἰσῆλθες εισερχομαι enter; go in
πρός προς to; toward
με με me
τοῦ ο the
ἀναμνῆσαι αναμιμνησκω remind; recall
τὰς ο the
ἀδικίας αδικια injury; injustice
μου μου of me; mine
καὶ και and; even
θανατῶσαι θανατοω put to death
τὸν ο the
υἱόν υιος son
μου μου of me; mine
17:18
וַ wa וְ and
תֹּ֨אמֶר֙ ttˈōmer אמר say
אֶל־ ʔel- אֶל to
אֵ֣לִיָּ֔הוּ ʔˈēliyyˈāhû אֵלִיָּהוּ Elijah
מַה־ mah- מָה what
לִּ֥י llˌî לְ to
וָ וְ and
לָ֖ךְ lˌāḵ לְ to
אִ֣ישׁ ʔˈîš אִישׁ man
הָ הַ the
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
בָּ֧אתָ bˈāṯā בוא come
אֵלַ֛י ʔēlˈay אֶל to
לְ lᵊ לְ to
הַזְכִּ֥יר hazkˌîr זכר remember
אֶת־ ʔeṯ- אֵת [object marker]
עֲוֹנִ֖י ʕᵃwōnˌî עָוֹן sin
וּ û וְ and
לְ lᵊ לְ to
הָמִ֥ית hāmˌîṯ מות die
אֶת־ ʔeṯ- אֵת [object marker]
בְּנִֽי׃ bᵊnˈî בֵּן son
17:18. dixit ergo ad Heliam quid mihi et tibi vir Dei ingressus es ad me ut rememorarentur iniquitates meae et interficeres filium meum
And she said to Elias: What have I to do with thee, thou man of God? art thou come to me, that my iniquities should be remembered, and that thou shouldst kill my son?
17:18. Therefore, she said to Elijah: “What is there between you and me, O man of God? Have you entered to me, so that my iniquities would be remembered, and so that you would put to death my son?”
17:18. And she said unto Elijah, What have I to do with thee, O thou man of God? art thou come unto me to call my sin to remembrance, and to slay my son?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:18: To call my sin to remembrance - She seems to be now conscious of some secret sin, which she had either forgotten, or too carelessly passed over; and to punish this she supposes the life of her son was taken away. It is mostly in times of adversity that we duly consider our moral state; outward afflictions often bring deep searchings of heart.
3 Kings (1 Kings) 17:21
Albert Barnes: Notes on the Bible - 1834
17:18: What have I to do with thee? - i. e., "What have we in common?" - implying a further question, "Why hast thou not left me in peace?" The woman imagines that Elijah's visit had drawn God's attention to her, and so to her sins, which (she feels) deserve a judgment - her son's death.
Thou man of God - In the mouth of the Phoenician woman this expression is remarkable. Among the Jews and Israelites Kg1 12:22; Jdg 13:6, Jdg 13:8 it seems to have become the ordinary designation of a prophet. We now see that it was understood in the same sense beyond the borders of the holy land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:18: What have I: Sa2 16:10, Sa2 19:22; Kg2 3:13; Ch2 35:21; Luk 4:34, Luk 5:8, Luk 8:28; Joh 2:4
O thou man: Kg1 13:1
art thou come: Kg1 18:9; Gen 42:21, Gen 42:22, Gen 50:15, Gen 50:17; Sa1 16:4; Job 13:23, Job 13:26; Eze 21:23, Eze 21:24; Mar 5:7, Mar 5:15-17, Mar 6:16
John Gill
And she said unto Elijah, what have I to do with thee, O thou man of God!.... As if she should say, it would have been well for me if I had never seen thy face, or had any conversation with thee; this she said rashly, and in her passion and agony, being extremely affected with the death of her child, which made her forget and overlook all the benefits she had received through the prophet's being with her:
art thou come unto me to call my sin to remembrance, and to slay my son? to punish her for her former sins, she was conscious she had been guilty of; for she supposed, that as it was by his prayer that the drought and famine were come upon the land, so it was in the same way that her son's death came, namely, through the prayer of the prophet.
John Wesley
She said - Wherein have I injured thee? Or, why didst thou come to sojourn in my house, if this be the fruit of it? They are the words of a troubled mind. Art thou come - Didst thou come for this end, that thou mightest severely observe my sins, and by thy prayers bring down God's just judgment upon me, as thou hast brought down this famine upon the nation? To call, &c. - To God's remembrance: for God is said in scripture, to remember sins, when he punisheth them; and to forget them, when he spares the sinner.
17:1917:19: Եւ ասէ Եղիա ցկինն. Տո՛ւր ցիս զորդիդ քո։ Եւ ա՛ռ զնա ՚ի գրկաց նորա, եւ եհան զնա ՚ի վերնատունն յորում ինքն նստէր, եւ արար զնա ՚ի կողմն ՚ի վերայ մահճաց իւրոց.
19 Եղիան ասաց կնոջը. «Տո՛ւր ինձ քո որդուն»: Նա երեխային վերցրեց նրա գրկից, տարաւ վերնատուն, ուր ինքն էր բնակւում, եւ պառկեցրեց նրան իր անկողնի վրայ:
19 Անիկա ըսաւ. «Տղադ ինծի տուր»։ Զանիկա անոր ծոցէն առաւ եւ իր բնակած վերնատունը հանեց ու զանիկա իր անկողնին մէջ պառկեցուց։
Եւ ասէ Եղիա ցկինն. Տուր ցիս զորդիդ քո: Եւ առ զնա ի գրկաց նորա, եւ եհան զնա ի վերնատունն յորում ինքն նստէր, եւ արար զնա ի կողմն ի վերայ մահճաց իւրոց:

17:19: Եւ ասէ Եղիա ցկինն. Տո՛ւր ցիս զորդիդ քո։ Եւ ա՛ռ զնա ՚ի գրկաց նորա, եւ եհան զնա ՚ի վերնատունն յորում ինքն նստէր, եւ արար զնա ՚ի կողմն ՚ի վերայ մահճաց իւրոց.
19 Եղիան ասաց կնոջը. «Տո՛ւր ինձ քո որդուն»: Նա երեխային վերցրեց նրա գրկից, տարաւ վերնատուն, ուր ինքն էր բնակւում, եւ պառկեցրեց նրան իր անկողնի վրայ:
19 Անիկա ըսաւ. «Տղադ ինծի տուր»։ Զանիկա անոր ծոցէն առաւ եւ իր բնակած վերնատունը հանեց ու զանիկա իր անկողնին մէջ պառկեցուց։
zohrab-1805▾ eastern-1994▾ western am▾
17:1917:19 И сказал он ей: дай мне сына твоего. И взял его с рук ее, и понес его в горницу, где он жил, и положил его на свою постель,
17:19 καὶ και and; even εἶπεν επω say; speak Ηλιου ηλιου to; toward τὴν ο the γυναῖκα γυνη woman; wife δός διδωμι give; deposit μοι μοι me τὸν ο the υἱόν υιος son σου σου of you; your καὶ και and; even ἔλαβεν λαμβανω take; get αὐτὸν αυτος he; him ἐκ εκ from; out of τοῦ ο the κόλπου κολπος bosom; bay αὐτῆς αυτος he; him καὶ και and; even ἀνήνεγκεν αναφερω bring up; carry up αὐτὸν αυτος he; him εἰς εις into; for τὸ ο the ὑπερῷον υπερωον upstairs ἐν εν in ᾧ ος who; what αὐτὸς αυτος he; him ἐκάθητο καθημαι sit; settle ἐκεῖ εκει there καὶ και and; even ἐκοίμισεν κοιμιζω he; him ἐπὶ επι in; on τῆς ο the κλίνης κλινη bed αὐτοῦ αυτος he; him
17:19 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say אֵלֶ֖יהָ ʔēlˌeʸhā אֶל to תְּנִֽי־ tᵊnˈî- נתן give לִ֣י lˈî לְ to אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֑ךְ bᵊnˈēḵ בֵּן son וַ wa וְ and יִּקָּחֵ֣הוּ yyiqqāḥˈēhû לקח take מֵ mē מִן from חֵיקָ֗הּ ḥêqˈāh חֵיק lap וַֽ wˈa וְ and יַּעֲלֵ֨הוּ֙ yyaʕᵃlˈēhû עלה ascend אֶל־ ʔel- אֶל to הָ hā הַ the עֲלִיָּ֗ה ʕᵃliyyˈā עֲלִיָּה upper room אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הוּא֙ hû הוּא he יֹשֵׁ֣ב yōšˈēv ישׁב sit שָׁ֔ם šˈām שָׁם there וַ wa וְ and יַּשְׁכִּבֵ֖הוּ yyaškivˌēhû שׁכב lie down עַל־ ʕal- עַל upon מִטָּתֹֽו׃ miṭṭāṯˈô מִטָּה couch
17:19. et ait ad eam da mihi filium tuum tulitque eum de sinu illius et portavit in cenaculum ubi ipse manebat et posuit super lectulum suumAnd Elias said to her: Give me thy son. And he took him out of her bosom, and carried him into the upper chamber where he abode, and laid him upon his own bed.
19. And he said unto her, Give me thy son. And he took him out of her bosom, and carried him up into the chamber, where he abode, and laid him upon his own bed.
17:19. And Elijah said to her, “Give your son to me.” And he took him from her bosom, and he carried him to an upper room, where he himself was staying. And he placed him on his own bed.
17:19. And he said unto her, Give me thy son. And he took him out of her bosom, and carried him up into a loft, where he abode, and laid him upon his own bed.
And he said unto her, Give me thy son. And he took him out of her bosom, and carried him up into a loft, where he abode, and laid him upon his own bed:

17:19 И сказал он ей: дай мне сына твоего. И взял его с рук ее, и понес его в горницу, где он жил, и положил его на свою постель,
17:19
καὶ και and; even
εἶπεν επω say; speak
Ηλιου ηλιου to; toward
τὴν ο the
γυναῖκα γυνη woman; wife
δός διδωμι give; deposit
μοι μοι me
τὸν ο the
υἱόν υιος son
σου σου of you; your
καὶ και and; even
ἔλαβεν λαμβανω take; get
αὐτὸν αυτος he; him
ἐκ εκ from; out of
τοῦ ο the
κόλπου κολπος bosom; bay
αὐτῆς αυτος he; him
καὶ και and; even
ἀνήνεγκεν αναφερω bring up; carry up
αὐτὸν αυτος he; him
εἰς εις into; for
τὸ ο the
ὑπερῷον υπερωον upstairs
ἐν εν in
ος who; what
αὐτὸς αυτος he; him
ἐκάθητο καθημαι sit; settle
ἐκεῖ εκει there
καὶ και and; even
ἐκοίμισεν κοιμιζω he; him
ἐπὶ επι in; on
τῆς ο the
κλίνης κλινη bed
αὐτοῦ αυτος he; him
17:19
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
אֵלֶ֖יהָ ʔēlˌeʸhā אֶל to
תְּנִֽי־ tᵊnˈî- נתן give
לִ֣י lˈî לְ to
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵ֑ךְ bᵊnˈēḵ בֵּן son
וַ wa וְ and
יִּקָּחֵ֣הוּ yyiqqāḥˈēhû לקח take
מֵ מִן from
חֵיקָ֗הּ ḥêqˈāh חֵיק lap
וַֽ wˈa וְ and
יַּעֲלֵ֨הוּ֙ yyaʕᵃlˈēhû עלה ascend
אֶל־ ʔel- אֶל to
הָ הַ the
עֲלִיָּ֗ה ʕᵃliyyˈā עֲלִיָּה upper room
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הוּא֙ הוּא he
יֹשֵׁ֣ב yōšˈēv ישׁב sit
שָׁ֔ם šˈām שָׁם there
וַ wa וְ and
יַּשְׁכִּבֵ֖הוּ yyaškivˌēhû שׁכב lie down
עַל־ ʕal- עַל upon
מִטָּתֹֽו׃ miṭṭāṯˈô מִטָּה couch
17:19. et ait ad eam da mihi filium tuum tulitque eum de sinu illius et portavit in cenaculum ubi ipse manebat et posuit super lectulum suum
And Elias said to her: Give me thy son. And he took him out of her bosom, and carried him into the upper chamber where he abode, and laid him upon his own bed.
17:19. And Elijah said to her, “Give your son to me.” And he took him from her bosom, and he carried him to an upper room, where he himself was staying. And he placed him on his own bed.
17:19. And he said unto her, Give me thy son. And he took him out of her bosom, and carried him up into a loft, where he abode, and laid him upon his own bed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
17:19: Into a loft - Rather, "into the upper chamber;" often the best apartment in an Eastern house.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:19: into a loft: Kg2 4:10, Kg2 4:21, Kg2 4:32; Act 9:37
John Gill
And he said unto her, give me thy son, and he took him out of her bosom,.... Where she had laid him, mourning over him; from thence the prophet took him with her leave:
and carried him up into a loft, where he abode, and laid him upon his own bed; an upper room, which was his bedchamber; hither he carried him, that he might be alone, and use the greater freedom both in his expressions and gestures.
John Wesley
Into a loft - A private place, where he might more freely pour out his soul to God, and use such gestures as he thought most proper.
17:2017:20: եւ աղաղակեաց Եղիա՝ եւ ասէ. Ո՛հ ինձ Տէր, որ վկայդ ես այրւոյն առ որում ե՛ս բնակեալ եմ. դո՛ւ չարչարեցեր զորդի նորա մեռուցանել[3672]։ [3672] Այլք. Առ որում ես բնակեմ։
20 Եղիան աղաղակելով ասաց. «Ո՜վ Տէր, ահա տեսնում ես այս այրի կնոջը, որի մօտ ես բնակւում եմ: Դու չարչարեցիր նրա որդուն եւ մահ պատճառեցիր»:
20 Ապա Տէրոջը աղաղակելով՝ ըսաւ. «Ո՛վ Տէր Աստուած իմ, իրաւցնէ այս որբեւայրի կի՞նն ալ, որուն քով ես պանդխտութեամբ կը բնակիմ, չարչարեցիր՝ անոր տղան մեռցնելով»։
եւ աղաղակեաց [394]Եղիա եւ ասէ. Ո՛հ ինձ Տէր, որ վկայդ ես այրւոյն`` առ որում ես բնակեմ, դու չարչարեցեր զորդի նորա մեռուցանել:

17:20: եւ աղաղակեաց Եղիա՝ եւ ասէ. Ո՛հ ինձ Տէր, որ վկայդ ես այրւոյն առ որում ե՛ս բնակեալ եմ. դո՛ւ չարչարեցեր զորդի նորա մեռուցանել[3672]։
[3672] Այլք. Առ որում ես բնակեմ։
20 Եղիան աղաղակելով ասաց. «Ո՜վ Տէր, ահա տեսնում ես այս այրի կնոջը, որի մօտ ես բնակւում եմ: Դու չարչարեցիր նրա որդուն եւ մահ պատճառեցիր»:
20 Ապա Տէրոջը աղաղակելով՝ ըսաւ. «Ո՛վ Տէր Աստուած իմ, իրաւցնէ այս որբեւայրի կի՞նն ալ, որուն քով ես պանդխտութեամբ կը բնակիմ, չարչարեցիր՝ անոր տղան մեռցնելով»։
zohrab-1805▾ eastern-1994▾ western am▾
17:2017:20 и воззвал к Господу и сказал: Господи Боже мой! неужели Ты и вдове, у которой я пребываю, сделаешь зло, умертвив сына ее?
17:20 καὶ και and; even ἀνεβόησεν αναβοαω scream out Ηλιου ηλιου and; even εἶπεν επω say; speak οἴμμοι οιμμοι lord; master ὁ ο the μάρτυς μαρτυς witness τῆς ο the χήρας χηρα widow μεθ᾿ μετα with; amid ἧς ος who; what ἐγὼ εγω I κατοικῶ κατοικεω settle μετ᾿ μετα with; amid αὐτῆς αυτος he; him σὺ συ you κεκάκωκας κακοω do bad; turn bad τοῦ ο the θανατῶσαι θανατοω put to death τὸν ο the υἱὸν υιος son αὐτῆς αυτος he; him
17:20 וַ wa וְ and יִּקְרָ֥א yyiqrˌā קרא call אֶל־ ʔel- אֶל to יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהָ֔י ʔᵉlōhˈāy אֱלֹהִים god(s) הֲ֠ hᵃ הֲ [interrogative] גַם ḡˌam גַּם even עַל־ ʕal- עַל upon הָ hā הַ the אַלְמָנָ֞ה ʔalmānˈā אַלְמָנָה widow אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אֲנִ֨י ʔᵃnˌî אֲנִי i מִתְגֹּורֵ֥ר miṯgôrˌēr גור dwell עִמָּ֛הּ ʕimmˈāh עִם with הֲרֵעֹ֖ותָ hᵃrēʕˌôṯā רעע be evil לְ lᵊ לְ to הָמִ֥ית hāmˌîṯ מות die אֶת־ ʔeṯ- אֵת [object marker] בְּנָֽהּ׃ bᵊnˈāh בֵּן son
17:20. et clamavit ad Dominum et dixit Domine Deus meus etiamne viduam apud quam ego utcumque sustentor adflixisti ut interficeres filium eiusAnd he cried to the Lord, and said: O Lord, my God, hast thou afflicted also the widow, with whom I am after a sort maintained, so as to kill her son?
20. And he cried unto the LORD, and said, O LORD my God, hast thou also brought evil upon the widow with whom I sojourn, by slaying her son?
17:20. And he cried out to the Lord, and he said, “O Lord, my God, have you even afflicted the widow by whom I am, in a sense, sustained, so that you would put to death her son?”
17:20. And he cried unto the LORD, and said, O LORD my God, hast thou also brought evil upon the widow with whom I sojourn, by slaying her son?
And he cried unto the LORD, and said, O LORD my God, hast thou also brought evil upon the widow with whom I sojourn, by slaying her son:

17:20 и воззвал к Господу и сказал: Господи Боже мой! неужели Ты и вдове, у которой я пребываю, сделаешь зло, умертвив сына ее?
17:20
καὶ και and; even
ἀνεβόησεν αναβοαω scream out
Ηλιου ηλιου and; even
εἶπεν επω say; speak
οἴμμοι οιμμοι lord; master
ο the
μάρτυς μαρτυς witness
τῆς ο the
χήρας χηρα widow
μεθ᾿ μετα with; amid
ἧς ος who; what
ἐγὼ εγω I
κατοικῶ κατοικεω settle
μετ᾿ μετα with; amid
αὐτῆς αυτος he; him
σὺ συ you
κεκάκωκας κακοω do bad; turn bad
τοῦ ο the
θανατῶσαι θανατοω put to death
τὸν ο the
υἱὸν υιος son
αὐτῆς αυτος he; him
17:20
וַ wa וְ and
יִּקְרָ֥א yyiqrˌā קרא call
אֶל־ ʔel- אֶל to
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהָ֔י ʔᵉlōhˈāy אֱלֹהִים god(s)
הֲ֠ hᵃ הֲ [interrogative]
גַם ḡˌam גַּם even
עַל־ ʕal- עַל upon
הָ הַ the
אַלְמָנָ֞ה ʔalmānˈā אַלְמָנָה widow
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אֲנִ֨י ʔᵃnˌî אֲנִי i
מִתְגֹּורֵ֥ר miṯgôrˌēr גור dwell
עִמָּ֛הּ ʕimmˈāh עִם with
הֲרֵעֹ֖ותָ hᵃrēʕˌôṯā רעע be evil
לְ lᵊ לְ to
הָמִ֥ית hāmˌîṯ מות die
אֶת־ ʔeṯ- אֵת [object marker]
בְּנָֽהּ׃ bᵊnˈāh בֵּן son
17:20. et clamavit ad Dominum et dixit Domine Deus meus etiamne viduam apud quam ego utcumque sustentor adflixisti ut interficeres filium eius
And he cried to the Lord, and said: O Lord, my God, hast thou afflicted also the widow, with whom I am after a sort maintained, so as to kill her son?
17:20. And he cried out to the Lord, and he said, “O Lord, my God, have you even afflicted the widow by whom I am, in a sense, sustained, so that you would put to death her son?”
17:20. And he cried unto the LORD, and said, O LORD my God, hast thou also brought evil upon the widow with whom I sojourn, by slaying her son?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:20: he cried: Kg1 18:36, Kg1 18:37; Exo 17:4; Sa1 7:8, Sa1 7:9; Kg2 19:4, Kg2 19:15; Psa 99:6; Mat 21:22; Jam 5:15-18
hast thou also: Gen 18:23-25; Jos 7:8, Jos 7:9; Psa 73:13, Psa 73:14; Jer 12:1
Geneva 1599
And he cried unto the LORD, and said, O LORD my God, hast thou also (k) brought evil upon the widow with whom I sojourn, by slaying her son?
(k) He was afraid lest God's name be blasphemed and his ministry contemned, unless he continued his mercies as he had begun them, especially while he remained there.
John Gill
And he cried unto the Lord,.... Or prayed unto him, as the Targum, with great vehemence and importunity:
and said, O Lord, my God, hast thou also brought evil upon the widow, with whom I sojourn, by slaying her son? he pleads his interest in the Lord, and makes use of it as an argument with him to hear his prayer; he observes the character and condition of the woman, a widow, such as the Lord has a compassionate regard for; and he urges the kindness of her to him, with whom he had sojourned so long; and seems to represent the case as an additional evil or affliction to him, as well as to the widow.
John Wesley
He cried - A prayer full of powerful arguments. Thou art the Lord, that canst revive the child: and my God; and therefore wilt not, deny me. She is a widow, add not affliction to the afflicted; deprive her not of the support and staff of her age: she hath given me kind entertainment: let her not fare the worse for her kindness to a prophet, whereby wicked men will take occasion to reproach both her, and religion.
17:2117:21: Եւ փչեաց երիցս ՚ի մանուկն, եւ կարդաց զՏէր՝ եւ ասէ. Տէ՛ր Աստուած իմ, դարձցի՛ շունչ մանկանս ՚ի սա։ Եւ եղեւ ա՛յնպէս.
21 Նա երեք անգամ փչեց մանկան վրայ եւ աղաղակեց Տիրոջն՝ ասելով. «Տէ՜ր իմ Աստուած, այս երեխայի շունչը իրե՛ն վերադարձրու»:
21 Տղուն վրայ երեք անգամ երկննալով ու Տէրոջը աղաղակելով՝ ըսաւ. «Ո՛վ Տէր Աստուած իմ, կ’աղաչեմ այս տղուն հոգին իր մարմնին թող դառնայ»։
Եւ [395]փչեաց երիցս ի մանուկն, եւ կարդաց զՏէր եւ ասէ. Տէր Աստուած իմ, դարձցի շունչ մանկանս ի սա:

17:21: Եւ փչեաց երիցս ՚ի մանուկն, եւ կարդաց զՏէր՝ եւ ասէ. Տէ՛ր Աստուած իմ, դարձցի՛ շունչ մանկանս ՚ի սա։ Եւ եղեւ ա՛յնպէս.
21 Նա երեք անգամ փչեց մանկան վրայ եւ աղաղակեց Տիրոջն՝ ասելով. «Տէ՜ր իմ Աստուած, այս երեխայի շունչը իրե՛ն վերադարձրու»:
21 Տղուն վրայ երեք անգամ երկննալով ու Տէրոջը աղաղակելով՝ ըսաւ. «Ո՛վ Տէր Աստուած իմ, կ’աղաչեմ այս տղուն հոգին իր մարմնին թող դառնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
17:2117:21 И простершись над отроком трижды, он воззвал к Господу и сказал: Господи Боже мой! да возвратится душа отрока сего в него!
17:21 καὶ και and; even ἐνεφύσησεν εμφυσαω blow in / on τῷ ο the παιδαρίῳ παιδαριον little boy τρὶς τρις three times καὶ και and; even ἐπεκαλέσατο επικαλεω invoke; nickname τὸν ο the κύριον κυριος lord; master καὶ και and; even εἶπεν επω say; speak κύριε κυριος lord; master ὁ ο the θεός θεος God μου μου of me; mine ἐπιστραφήτω επιστρεφω turn around; return δὴ δη in fact ἡ ο the ψυχὴ ψυχη soul τοῦ ο the παιδαρίου παιδαριον little boy τούτου ουτος this; he εἰς εις into; for αὐτόν αυτος he; him
17:21 וַ wa וְ and יִּתְמֹדֵ֤ד yyiṯmōḏˈēḏ מדד measure עַל־ ʕal- עַל upon הַ ha הַ the יֶּ֨לֶד֙ yyˈeleḏ יֶלֶד boy שָׁלֹ֣שׁ šālˈōš שָׁלֹשׁ three פְּעָמִ֔ים pᵊʕāmˈîm פַּעַם foot וַ wa וְ and יִּקְרָ֥א yyiqrˌā קרא call אֶל־ ʔel- אֶל to יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהָ֔י ʔᵉlōhˈāy אֱלֹהִים god(s) תָּ֥שָׁב tˌāšov שׁוב return נָ֛א nˈā נָא yeah נֶֽפֶשׁ־ nˈefeš- נֶפֶשׁ soul הַ ha הַ the יֶּ֥לֶד yyˌeleḏ יֶלֶד boy הַ ha הַ the זֶּ֖ה zzˌeh זֶה this עַל־ ʕal- עַל upon קִרְבֹּֽו׃ qirbˈô קֶרֶב interior
17:21. et expandit se atque mensus est super puerum tribus vicibus clamavitque ad Dominum et ait Domine Deus meus revertatur oro anima pueri huius in viscera eiusAnd he stretched, and measured himself upon the child three times, and cried to the Lord, and said: O Lord, my God, let the soul of this child, I beseech thee, return into his body.
21. And he stretched himself upon the child three times, and cried unto the LORD, and said, O LORD my God, I pray thee, let this child’s soul come into him again.
17:21. And he stretched himself out beside the boy three times. And he cried out to the Lord and said, “O Lord, my God, let the soul of this boy, I beg you, return to his body.”
17:21. And he stretched himself upon the child three times, and cried unto the LORD, and said, O LORD my God, I pray thee, let this child’s soul come into him again.
And he stretched himself upon the child three times, and cried unto the LORD, and said, O LORD my God, I pray thee, let this child' s soul come into him again:

17:21 И простершись над отроком трижды, он воззвал к Господу и сказал: Господи Боже мой! да возвратится душа отрока сего в него!
17:21
καὶ και and; even
ἐνεφύσησεν εμφυσαω blow in / on
τῷ ο the
παιδαρίῳ παιδαριον little boy
τρὶς τρις three times
καὶ και and; even
ἐπεκαλέσατο επικαλεω invoke; nickname
τὸν ο the
κύριον κυριος lord; master
καὶ και and; even
εἶπεν επω say; speak
κύριε κυριος lord; master
ο the
θεός θεος God
μου μου of me; mine
ἐπιστραφήτω επιστρεφω turn around; return
δὴ δη in fact
ο the
ψυχὴ ψυχη soul
τοῦ ο the
παιδαρίου παιδαριον little boy
τούτου ουτος this; he
εἰς εις into; for
αὐτόν αυτος he; him
17:21
וַ wa וְ and
יִּתְמֹדֵ֤ד yyiṯmōḏˈēḏ מדד measure
עַל־ ʕal- עַל upon
הַ ha הַ the
יֶּ֨לֶד֙ yyˈeleḏ יֶלֶד boy
שָׁלֹ֣שׁ šālˈōš שָׁלֹשׁ three
פְּעָמִ֔ים pᵊʕāmˈîm פַּעַם foot
וַ wa וְ and
יִּקְרָ֥א yyiqrˌā קרא call
אֶל־ ʔel- אֶל to
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהָ֔י ʔᵉlōhˈāy אֱלֹהִים god(s)
תָּ֥שָׁב tˌāšov שׁוב return
נָ֛א nˈā נָא yeah
נֶֽפֶשׁ־ nˈefeš- נֶפֶשׁ soul
הַ ha הַ the
יֶּ֥לֶד yyˌeleḏ יֶלֶד boy
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
עַל־ ʕal- עַל upon
קִרְבֹּֽו׃ qirbˈô קֶרֶב interior
17:21. et expandit se atque mensus est super puerum tribus vicibus clamavitque ad Dominum et ait Domine Deus meus revertatur oro anima pueri huius in viscera eius
And he stretched, and measured himself upon the child three times, and cried to the Lord, and said: O Lord, my God, let the soul of this child, I beseech thee, return into his body.
17:21. And he stretched himself out beside the boy three times. And he cried out to the Lord and said, “O Lord, my God, let the soul of this boy, I beg you, return to his body.”
17:21. And he stretched himself upon the child three times, and cried unto the LORD, and said, O LORD my God, I pray thee, let this child’s soul come into him again.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:21: Stretched himself upon the child three times - It is supposed that he did this in order to communicate some natural warmth to the body of the child, in order to dispose it to receive the departed spirit. Elisha, his disciple, did the same in order to restore the dead child of the Shunammite, Kg2 4:34. And St. Paul appears to have stretched himself on Eutychus in order to restore him to life, Act 20:10.
Let this child's soul come into him again - Surely this means no more than the breath. Though the word נפש nephesh may sometimes signify the life, yet does not this imply that the spirit must take possession of the body in order to produce and maintain the flame of animal life? The expressions here are singular: Let his soul, נפש nephesh, come into him, על קרבו al kirbo, into the midst of him.
3 Kings (1 Kings) 17:22
Albert Barnes: Notes on the Bible - 1834
17:21: He stretched himself upon the child three times - This action of Elijah is different from that of Elisha (marginal reference), and does not imply the use of any natural means for the restoration of suspended animation. It is nearly parallel to the "touch," through which our Lord performed similar miracles Mat 9:25; Luk 7:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:21: stretched himself: Heb. measured himself, Kg2 4:33-35; Act 10:10
O Lord my God: Act 9:40; Heb 11:19
John Gill
And he stretched himself upon the child three times,.... Or "measured himself" (i) on it, or put himself into a posture in some respects equal to the child; putting his mouth on its mouth, his eyes on its eyes, his hands on its hands, as Elisha afterwards did in a like case, perhaps in imitation of him, 4Kings 4:34, thereby showing his great affection to the child, and in order to increase it the more, and to make him the more fervent and importunate in his prayers for its life; and hereby signifying also that he would if he could infuse his breath and life into it, and warm it with his own heat:
and cried unto the Lord, and said, O Lord my God, I pray thee, let this child's soul come into him again: which shows that the child was really dead; and a proof this that the soul dies not with the body, but exists in a separate state without it.
(i) "et mensus est se", Pagninus, Montanus; "admensus se", Junius & Tremellius, Piscator.
John Wesley
Come into him - By which it is evident, that the soul was gone out of his body, this was a great request; but Elijah was encouraged to make it; by his zeal for God's honour, and by the experience which he had of his prevailing power with God in prayer.
17:2217:22: եւ աղաղակեաց, եւ լուաւ Տէր ձայնի Եղիայի, եւ դարձաւ շունչ մանկանն ՚ի փո՛ր նորա՝ եւ կենդանացաւ։
22 Այդպէս էլ եղաւ. նա աղաղակեց, Տէրը լսեց Եղիայի ձայնը, երեխայի շունչը վերադարձաւ նրա մարմնի մէջ, ու նա կենդանացաւ:
22 Տէրը Եղիային ձայնը լսեց ու տղուն հոգին իր մարմնին դարձաւ եւ անիկա կենդանացաւ։
Եւ [396]եղեւ այնպէս. եւ աղաղակեաց, եւ`` լուաւ Տէր ձայնի Եղիայի, եւ դարձաւ շունչ մանկանն ի փոր նորա եւ կենդանացաւ:

17:22: եւ աղաղակեաց, եւ լուաւ Տէր ձայնի Եղիայի, եւ դարձաւ շունչ մանկանն ՚ի փո՛ր նորա՝ եւ կենդանացաւ։
22 Այդպէս էլ եղաւ. նա աղաղակեց, Տէրը լսեց Եղիայի ձայնը, երեխայի շունչը վերադարձաւ նրա մարմնի մէջ, ու նա կենդանացաւ:
22 Տէրը Եղիային ձայնը լսեց ու տղուն հոգին իր մարմնին դարձաւ եւ անիկա կենդանացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
17:2217:22 И услышал Господь голос Илии, и возвратилась душа отрока сего в него, и он ожил.
17:22 καὶ και and; even ἐγένετο γινομαι happen; become οὕτως ουτως so; this way καὶ και and; even ἀνεβόησεν αναβοαω scream out τὸ ο the παιδάριον παιδαριον little boy
17:22 וַ wa וְ and יִּשְׁמַ֥ע yyišmˌaʕ שׁמע hear יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in קֹ֣ול qˈôl קֹול sound אֵלִיָּ֑הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah וַ wa וְ and תָּ֧שָׁב ttˈāšov שׁוב return נֶֽפֶשׁ־ nˈefeš- נֶפֶשׁ soul הַ ha הַ the יֶּ֛לֶד yyˈeleḏ יֶלֶד boy עַל־ ʕal- עַל upon קִרְבֹּ֖ו qirbˌô קֶרֶב interior וַ wa וְ and יֶּֽחִי׃ yyˈeḥî חיה be alive
17:22. exaudivit Dominus vocem Heliae et reversa est anima pueri intra eum et revixitAnd the Lord heard the voice of Elias: and the soul of the child returned into him, and he revived.
22. And the LORD hearkened unto the voice of Elijah; and the soul of the child came into him again, and he revived.
17:22. And the Lord heeded the voice of Elijah. And the soul of the boy returned to him, and he revived.
17:22. And the LORD heard the voice of Elijah; and the soul of the child came into him again, and he revived.
And the LORD heard the voice of Elijah; and the soul of the child came into him again, and he revived:

17:22 И услышал Господь голос Илии, и возвратилась душа отрока сего в него, и он ожил.
17:22
καὶ και and; even
ἐγένετο γινομαι happen; become
οὕτως ουτως so; this way
καὶ και and; even
ἀνεβόησεν αναβοαω scream out
τὸ ο the
παιδάριον παιδαριον little boy
17:22
וַ wa וְ and
יִּשְׁמַ֥ע yyišmˌaʕ שׁמע hear
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
קֹ֣ול qˈôl קֹול sound
אֵלִיָּ֑הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
וַ wa וְ and
תָּ֧שָׁב ttˈāšov שׁוב return
נֶֽפֶשׁ־ nˈefeš- נֶפֶשׁ soul
הַ ha הַ the
יֶּ֛לֶד yyˈeleḏ יֶלֶד boy
עַל־ ʕal- עַל upon
קִרְבֹּ֖ו qirbˌô קֶרֶב interior
וַ wa וְ and
יֶּֽחִי׃ yyˈeḥî חיה be alive
17:22. exaudivit Dominus vocem Heliae et reversa est anima pueri intra eum et revixit
And the Lord heard the voice of Elias: and the soul of the child returned into him, and he revived.
17:22. And the Lord heeded the voice of Elijah. And the soul of the boy returned to him, and he revived.
17:22. And the LORD heard the voice of Elijah; and the soul of the child came into him again, and he revived.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
17:22: And the soul - נפש nephesh, of the child came into him again, על קרבו al kirbo, into the midst of him; and he revived, ויח vaiyechi, and he became alive. Did he not become alive from the circumstance of the immaterial principle coming again into him?
Although רוח ruach is sometimes put for the breath, yet נפש generally means the immortal spirit, and where it seems to refer to animal life alone, it is only such a life as is the immediate and necessary effect of the presence of the immortal spirit.
The words and mode of expression here appear to me a strong proof, not only of the existence of an immortal and immaterial spirit in man, but also that that spirit can and does exist in a separate state from the body. It is here represented as being in the midst of the child, like a spring in the center of a machine, which gives motion to every part, and without which the whole would stand still.
3 Kings (1 Kings) 17:24
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:22: into him: Heb. into his inward parts
and he Rev_ived: Deu 32:39; Sa1 2:6; Kg2 13:21; Luk 8:54; Joh 5:28, Joh 5:29, Joh 11:43; Act 20:12; Rom 14:9; Rev 11:11
John Gill
And the Lord heard the voice of Elijah,.... In prayer, and answered it:
and the soul of the child came into him again, and he revived; this is the first instance of anyone being raised from the dead; this Satan has imitated; hence the many fabulous stories with the Heathens of persons being raised to life after death (k).
(k) Vid. Huet. Alnetan. Quaest. l. 2. c. 12. sect. 30.
John Wesley
Into him again - This plainly supposes the existence of the soul in a state of separation, and consequently its immortality: probably God might design by this miracle to give an evidence hereof, for the encouragement of his suffering people.
17:2317:23: Եւ ա՛ռ Եղիա զմանուկն՝ եւ իջոյց զնա ՚ի վերնատանէ՛ անտի ՚ի տունն եւ ետ ցմայր իւր. եւ ասէ Եղիա. Տե՛ս զի կենդանի՛ է որդիդ քո։
23 Եղիան առաւ մանկանը, վերնատնից տուն իջեցրեց նրան, տուեց իր մօրը՝ ասելով. «Տես, որ կենդանի է քո որդին»:
23 Եղիան տղան առաւ ու զանիկա վերնատունէն իջեցուց եւ անոր մօրը տուաւ։ Եղիա ըսաւ. «Նայէ՛, տղադ կենդանի է»։
Եւ ա՛ռ Եղիա զմանուկն եւ իջոյց զնա ի վերնատանէ անտի ի տունն եւ ետ ցմայր իւր. եւ ասէ Եղիա. Տես զի կենդանի է որդիդ քո:

17:23: Եւ ա՛ռ Եղիա զմանուկն՝ եւ իջոյց զնա ՚ի վերնատանէ՛ անտի ՚ի տունն եւ ետ ցմայր իւր. եւ ասէ Եղիա. Տե՛ս զի կենդանի՛ է որդիդ քո։
23 Եղիան առաւ մանկանը, վերնատնից տուն իջեցրեց նրան, տուեց իր մօրը՝ ասելով. «Տես, որ կենդանի է քո որդին»:
23 Եղիան տղան առաւ ու զանիկա վերնատունէն իջեցուց եւ անոր մօրը տուաւ։ Եղիա ըսաւ. «Նայէ՛, տղադ կենդանի է»։
zohrab-1805▾ eastern-1994▾ western am▾
17:2317:23 И взял Илия отрока, и свел его из горницы в дом, и отдал его матери его, и сказал Илия: смотри, сын твой жив.
17:23 καὶ και and; even κατήγαγεν καταγω lead down; draw up αὐτὸν αυτος he; him ἀπὸ απο from; away τοῦ ο the ὑπερῴου υπερωον upstairs εἰς εις into; for τὸν ο the οἶκον οικος home; household καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτὸν αυτος he; him τῇ ο the μητρὶ μητηρ mother αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak Ηλιου ηλιου look; see ζῇ ζαω live; alive ὁ ο the υἱός υιος son σου σου of you; your
17:23 וַ wa וְ and יִּקַּ֨ח yyiqqˌaḥ לקח take אֵלִיָּ֜הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יֶּ֗לֶד yyˈeleḏ יֶלֶד boy וַ wa וְ and יֹּרִדֵ֤הוּ yyōriḏˈēhû ירד descend מִן־ min- מִן from הָ hā הַ the עֲלִיָּה֙ ʕᵃliyyˌā עֲלִיָּה upper room הַ ha הַ the בַּ֔יְתָה bbˈayᵊṯā בַּיִת house וַֽ wˈa וְ and יִּתְּנֵ֖הוּ yyittᵊnˌēhû נתן give לְ lᵊ לְ to אִמֹּ֑ו ʔimmˈô אֵם mother וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אֵ֣לִיָּ֔הוּ ʔˈēliyyˈāhû אֵלִיָּהוּ Elijah רְאִ֖י rᵊʔˌî ראה see חַ֥י ḥˌay חַי alive בְּנֵֽךְ׃ bᵊnˈēḵ בֵּן son
17:23. tulitque Helias puerum et deposuit eum de cenaculo in inferiorem domum et tradidit matri suae et ait illi en vivit filius tuusAnd Elias took the child, and brought him down from the upper chamber to the house below, and delivered him to his mother, and said to her: Behold thy son liveth.
23. And Elijah took the child, and brought him down out of the chamber into the house, and delivered him unto his mother: and Elijah said, See, thy son liveth.
17:23. And Elijah took the boy, and he brought him down from the upper room to the lower part of the house. And he gave him to his mother. And he said to her, “See, your son lives.”
17:23. And Elijah took the child, and brought him down out of the chamber into the house, and delivered him unto his mother: and Elijah said, See, thy son liveth.
And Elijah took the child, and brought him down out of the chamber into the house, and delivered him unto his mother: and Elijah said, See, thy son liveth:

17:23 И взял Илия отрока, и свел его из горницы в дом, и отдал его матери его, и сказал Илия: смотри, сын твой жив.
17:23
καὶ και and; even
κατήγαγεν καταγω lead down; draw up
αὐτὸν αυτος he; him
ἀπὸ απο from; away
τοῦ ο the
ὑπερῴου υπερωον upstairs
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτὸν αυτος he; him
τῇ ο the
μητρὶ μητηρ mother
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
Ηλιου ηλιου look; see
ζῇ ζαω live; alive
ο the
υἱός υιος son
σου σου of you; your
17:23
וַ wa וְ and
יִּקַּ֨ח yyiqqˌaḥ לקח take
אֵלִיָּ֜הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יֶּ֗לֶד yyˈeleḏ יֶלֶד boy
וַ wa וְ and
יֹּרִדֵ֤הוּ yyōriḏˈēhû ירד descend
מִן־ min- מִן from
הָ הַ the
עֲלִיָּה֙ ʕᵃliyyˌā עֲלִיָּה upper room
הַ ha הַ the
בַּ֔יְתָה bbˈayᵊṯā בַּיִת house
וַֽ wˈa וְ and
יִּתְּנֵ֖הוּ yyittᵊnˌēhû נתן give
לְ lᵊ לְ to
אִמֹּ֑ו ʔimmˈô אֵם mother
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אֵ֣לִיָּ֔הוּ ʔˈēliyyˈāhû אֵלִיָּהוּ Elijah
רְאִ֖י rᵊʔˌî ראה see
חַ֥י ḥˌay חַי alive
בְּנֵֽךְ׃ bᵊnˈēḵ בֵּן son
17:23. tulitque Helias puerum et deposuit eum de cenaculo in inferiorem domum et tradidit matri suae et ait illi en vivit filius tuus
And Elias took the child, and brought him down from the upper chamber to the house below, and delivered him to his mother, and said to her: Behold thy son liveth.
17:23. And Elijah took the boy, and he brought him down from the upper room to the lower part of the house. And he gave him to his mother. And he said to her, “See, your son lives.”
17:23. And Elijah took the child, and brought him down out of the chamber into the house, and delivered him unto his mother: and Elijah said, See, thy son liveth.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:23: thy son liveth: Kg2 4:36, Kg2 4:37; Luk 7:15; Act 9:41; Heb 11:35
John Gill
And Elijah took the child, and brought him down out of the chamber into the house,.... Being come to life, he took it off of the bed in his bedchamber, and brought it down to the lower part of the house, where the woman was:
and delivered him unto his mother: and Elijah said, see, thy son liveth; which no doubt was to her great surprise, and was a wonderful instance of divine power and goodness, and to which the apostle may have respect, Heb 11:35, Bunting (l) says, the inhabitants of this place now take upon them to show the chamber wherein the prophet Elias lived, when he raised the widow's child to life.
(l) Travels, &c. p. 205.
17:2417:24: Եւ ասէ կինն ցԵղիա. Ահա ա՛րդ գիտացի եթէ ա՛յր Աստուծոյ ես դու. եւ բան Տեառն ճշմարիտ՝ է՛ ՚ի բերան քո։
24 Կինն ասաց Եղիային. «Հիմա համոզուեցի, որ դու Աստծու մարդն ես, եւ Տիրոջ ճշմարիտ խօսքն է քո բերանում»:
24 Կինը Եղիային ըսաւ. «Հիմա գիտցայ թէ դուն Աստուծոյ մարդն ես ու քու բերնիդ մէջ Տէրոջը խօսքը ճշմարիտ է»։
Եւ ասէ կինն ցԵղիա. Ահա արդ գիտացի եթէ այր Աստուծոյ ես դու, եւ բան Տեառն ճշմարիտ է ի բերան քո:

17:24: Եւ ասէ կինն ցԵղիա. Ահա ա՛րդ գիտացի եթէ ա՛յր Աստուծոյ ես դու. եւ բան Տեառն ճշմարիտ՝ է՛ ՚ի բերան քո։
24 Կինն ասաց Եղիային. «Հիմա համոզուեցի, որ դու Աստծու մարդն ես, եւ Տիրոջ ճշմարիտ խօսքն է քո բերանում»:
24 Կինը Եղիային ըսաւ. «Հիմա գիտցայ թէ դուն Աստուծոյ մարդն ես ու քու բերնիդ մէջ Տէրոջը խօսքը ճշմարիտ է»։
zohrab-1805▾ eastern-1994▾ western am▾
17:2417:24 И сказала та женщина Илии: теперь-то я узнала, что ты человек Божий, и что слово Господне в устах твоих истинно.
17:24 καὶ και and; even εἶπεν επω say; speak ἡ ο the γυνὴ γυνη woman; wife πρὸς προς to; toward Ηλιου ηλιου see!; here I am ἔγνωκα γινωσκω know ὅτι οτι since; that ἄνθρωπος ανθρωπος person; human θεοῦ θεος God εἶ ειμι be σὺ συ you καὶ και and; even ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master ἐν εν in στόματί στομα mouth; edge σου σου of you; your ἀληθινόν αληθινος truthful; true
17:24 וַ wa וְ and תֹּ֤אמֶר ttˈōmer אמר say הָֽ hˈā הַ the אִשָּׁה֙ ʔiššˌā אִשָּׁה woman אֶל־ ʔel- אֶל to אֵ֣לִיָּ֔הוּ ʔˈēliyyˈāhû אֵלִיָּהוּ Elijah עַתָּה֙ ʕattˌā עַתָּה now זֶ֣ה zˈeh זֶה this יָדַ֔עְתִּי yāḏˈaʕtî ידע know כִּ֛י kˈî כִּי that אִ֥ישׁ ʔˌîš אִישׁ man אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) אָ֑תָּה ʔˈāttā אַתָּה you וּ û וְ and דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in פִ֖יךָ fˌîḵā פֶּה mouth אֱמֶֽת׃ פ ʔᵉmˈeṯ . f אֶמֶת trustworthiness
17:24. dixitque mulier ad Heliam nunc in isto cognovi quoniam vir Dei es tu et verbum Domini in ore tuo verum estAnd the woman said to Elias: Now by this I know that thou art a man of God, and the word of the Lord in thy mouth is true.
24. And the woman said to Elijah, Now I know that thou art a man of God, and that the word of the LORD in thy mouth is truth.
17:24. And the woman said to Elijah: “By this, I now realize that you are a man of God, and that the word of the Lord in your mouth is true.”
17:24. And the woman said to Elijah, Now by this I know that thou [art] a man of God, [and] that the word of the LORD in thy mouth [is] truth.
And the woman said to Elijah, Now by this I know that thou [art] a man of God, [and] that the word of the LORD in thy mouth [is] truth:

17:24 И сказала та женщина Илии: теперь-то я узнала, что ты человек Божий, и что слово Господне в устах твоих истинно.
17:24
καὶ και and; even
εἶπεν επω say; speak
ο the
γυνὴ γυνη woman; wife
πρὸς προς to; toward
Ηλιου ηλιου see!; here I am
ἔγνωκα γινωσκω know
ὅτι οτι since; that
ἄνθρωπος ανθρωπος person; human
θεοῦ θεος God
εἶ ειμι be
σὺ συ you
καὶ και and; even
ῥῆμα ρημα statement; phrase
κυρίου κυριος lord; master
ἐν εν in
στόματί στομα mouth; edge
σου σου of you; your
ἀληθινόν αληθινος truthful; true
17:24
וַ wa וְ and
תֹּ֤אמֶר ttˈōmer אמר say
הָֽ hˈā הַ the
אִשָּׁה֙ ʔiššˌā אִשָּׁה woman
אֶל־ ʔel- אֶל to
אֵ֣לִיָּ֔הוּ ʔˈēliyyˈāhû אֵלִיָּהוּ Elijah
עַתָּה֙ ʕattˌā עַתָּה now
זֶ֣ה zˈeh זֶה this
יָדַ֔עְתִּי yāḏˈaʕtî ידע know
כִּ֛י kˈî כִּי that
אִ֥ישׁ ʔˌîš אִישׁ man
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אָ֑תָּה ʔˈāttā אַתָּה you
וּ û וְ and
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
פִ֖יךָ fˌîḵā פֶּה mouth
אֱמֶֽת׃ פ ʔᵉmˈeṯ . f אֶמֶת trustworthiness
17:24. dixitque mulier ad Heliam nunc in isto cognovi quoniam vir Dei es tu et verbum Domini in ore tuo verum est
And the woman said to Elias: Now by this I know that thou art a man of God, and the word of the Lord in thy mouth is true.
17:24. And the woman said to Elijah: “By this, I now realize that you are a man of God, and that the word of the Lord in your mouth is true.”
17:24. And the woman said to Elijah, Now by this I know that thou [art] a man of God, [and] that the word of the LORD in thy mouth [is] truth.
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Adam Clarke: Commentary on the Bible - 1831
17:24: The word of the Lord in thy mouth is truth - Three grand effects were produced by this temporary affliction:
1. The woman was led to examine her heart, and try her ways;
2. The power of God became highly manifest in the resurrection of the child;
3. She was convinced that the word of the Lord was truth, and that not one syllable of it could fall to the ground. Through a little suffering all this good was obtained.
The subject in the fourth verse of this chapter deserves a more particular consideration.
I have commanded the ravens to feed thee. - It is contended that if we consider ערבים orebim to signify ravens, we shall find any interpretation on this ground to be clogged with difficulties. I need mention but a few. The raven is an unclean bird, And these ye shall have in abomination among the fowls - every raven after his kind; Lev 11:13-15; that is, every species of this genus shall be considered by you unclean and abominable. Is it therefore likely that God would employ this most unclean bird to feed his prophet? Besides, where could the ravens get any flesh that was not unclean? Carrion is their food; and would God send any thing of this kind to his prophet? Again: If the flesh was clean which God sent, where could ravens get it? Here must be at least three miracles: one to bring from some table the flesh to the ravens; another, to induce the ravenous bird to give it up; and the third, to conquer its timidity towards man, so that it could come to the prophet without fear. Now, although God might employ a fowl that would naturally strive to prey on the flesh, and oblige it, contrary to its nature, to give it up; yet it is by no means likely that he would employ a bird that his own law had pronounced abominable. Again, he could not have employed this means without working a variety of miracles at the same time, in order to accomplish one simple end; and this is never God's method: his plan is ever to accomplish the greatest purposes by the simplest means.
The original word orebim has been considered by some as meaning merchants, persons occasionally trading through that country, whom God directed, by inspiration, to supply the prophet with food. To get a constant supply from such hands in an extraordinary way was miracle enough; it showed the superintendence of God, and that the hearts of all men are in his hands.
But in answer to this it is said, that the "original word never signifies merchants; and that the learned Bochart has proved this." I have carefully read over cap. 13, part. ii., lib. 2, of the Hierozoicon of this author, where he discusses this subject; and think that he has never succeeded less than in his attempt to prove that ravens are meant in this passage. He allows that the Tyrian merchants are described by this periphrasis, ערבי מערבך, the occupiers of thy merchandise, Eze 27:27; and asserts that ערבים orebim, per se, mercatores nusquam significat, "by itself, never signifies merchants." Now, with perfect deference to so great an authority, I assert that ערבי oreby, the contracted form of ערבים orebim, does signify merchants, both in Eze 27:9 and Eze 27:27, and that מערב maarab signifies a place for merchandise, the market-place or bazaar, in Eze 27:9, Eze 27:13, Eze 27:17, Eze 27:19; as also the goods sold in such places, Eze 27:33; and therefore that ערבים for aught proved to the contrary, signify merchants in the text.
As to Bochart's objection, that, the prophet being ordered to go to the brook Cherith, that he might lie hid, and the place of his retreat not be known, if any traders or merchants supplied his wants, they would most likely discover where he was, etc., I think there is no weight in it; for the men might be as well bound by the secret inspiration of God not to discover the place of his retreat, as they were to supply his wants; besides, they might have been of the number of those seven thousand men who had not bowed their knees to the image of Baal, and consequently would not inform Ahab and Jezebel of their prophet's hiding place.
Some have supposed that the original means Arabians; but Bochart contends that there were no Arabians in that district: this is certainly more than he or any other man can prove. Colonies of Arabs, and hordes and families of the same people, have been widely scattered over different places for the purpose of temporal sojournment and trade; for they were a wandering people, and often to be found in different districts remote enough from the place of their birth. But, letting this pass merely for what it is worth, and feeling as I do the weight of the objections that may be brought against the supposition of ravens being the agents employed to feed the prophet, I would observe that there was a town or city of the name of Orbo, that was not far from the place where Elijah was commanded to hide himself. In Bereshith Rabba, a rabbinical comment on Genesis, we have these words עיר היא בתחום ביתשאן ושמה ערבו ir hi bithchom Beithshean, veshemo Orbo; "There is a town in the vicinity of Beth-shan, (Scythopolis), and its name is Orbo." We may add to this from St. Jerome, Orbim, accolae villae in finibus Arabum, Eliae dederunt alimenta; "The Orbim, inhabitants of a town in the confines of the Arabs, gave nourishment to Elijah." Now, I consider Jerome's testimony to be of great worth, because he spent several years in the holy land, that he might acquire the most correct notion possible of the language and geography of the country, as well as of the customs and habits of the people, in order to his translating the sacred writings, and explaining them. Had there not been such a place in his time, he could not have written as above: and although in this place the common printed editions of the Vulgate have corvi, "crows or ravens;" yet in Ch2 21:16, St. Jerome translates the same word ערבים, "the Arabians;" and the same in Neh 4:7; it is therefore most likely that the inhabitants of Oreb or Orbo, as mentioned above, furnished the aliment by which the prophet was sustained; and that they did this being specially moved thereto by the Spirit of the Lord. Add to all these testimonies that of the Arabic version, which considers the words as meaning a people, Orabim, and not ravens or fowls of any kind. In such a case this version is high authority.
It is contended that those who think the miracle is lost if the ravens be not admitted, are bound to show,
1. With what propriety the raven, an unclean animal, could be employed?
2. Why the dove, or some such clean creature, was not preferred?
3. How the ravens could get properly dressed flesh to bring to the prophet?
4. From whose table it was taken; and by what means?
5. Whether it be consistent with the wisdom of God, and his general conduct, to work a tissue of miracles where one was sufficient?
6. And whether it be not best, in all cases of this kind, to adopt that mode of interpretation which is most simple; the wisdom, goodness, and providence of God being as equally apparent as in those cases where a multitude of miracles are resorted to in order to solve difficulties?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
17:24: Now by this: Joh 2:11, Joh 3:2, Joh 4:42-48, Joh 11:15, Joh 11:42, Joh 15:24, Joh 16:30
the word: Ecc 12:10; Th1 2:13; Jo1 2:21
Next: 3 Kings (1 Kings) Chapter 18
Geneva 1599
And the woman said to Elijah, Now by this (l) I know that thou [art] a man of God, [and] that the word of the LORD in thy mouth [is] truth.
(l) It is hard to depend on God, unless we are confirmed by miracles.
John Gill
And the woman said to Elijah, now by this I know that thou art a man of God,.... She took him to be one at his first coming to her; she was in a great measure confirmed in it by the miracle of the barrel of meal and cruse of oil; but upon the death of her son, which she was ready to impute to the prophet, she was staggered at it; but now, by his resurrection from the dead, was fully assured of it:
and that the word of the Lord in thy mouth is truth; she had known before that what he said concerning the meal and oil not failing was true; but now she was more and more convinced and assured that the God, whose prophet he was, was the true God, and that the religion he professed was the true religion, and he a true prophet, and that all his prophecies would be exactly fulfilled.