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Matthew Henry: Concise Commentary on the Whole Bible - 1706
We left the prophet Elijah wrapt up in obscurity. It does not appear that either the increase of the provision or the raising of the child had caused him to be taken notice of at Zarephath, for then Ahab would have discovered him; he would rather do good than be known to do it. But in this chapter his appearance was as public as before his retirement was close; the days appointed for his concealment (which was part of the judgment upon Israel) being finished, he is not commanded to show himself to Ahab, and to expect rain upon the earth, ver. 1. Pursuant to this order we have here, I. His interview with Obadiah, one of Ahab's servants, by whom he sends notice to Ahab of his coming, ver. 2-16. II. His interview with Ahab himself, ver. 17-20. III. His interview with all Israel upon Mount Carmel, in order to a public trial of titles between the Lord and Baal; a most distinguished solemnity it was, in which, 1. Baal and his prophets were confounded. 2. God and Elijah were honoured, ver. 21-39. IV. The execution he did upon the prophets of Baal, ver. 40. V. The return of the mercy of rain, at the word of Elijah, ver. 41-46. It is a chapter in which are many things very observable.
Adam Clarke: Commentary on the Bible - 1831
Elijah is commanded by the Lord to show himself to Ahab, Kg1 18:1, Kg1 18:2. Ahab, and Obadiah his steward, search the land to find provender for the cattle, Oba 1:3-6. Obadiah meets Elijah, who commands him to inform Ahab that he is ready to present himself before him, Kg1 18:7-15. Elijah and Ahab meet, Kg1 18:16-18. Elijah proposes that the four hundred and fifty priests of Baal should be gathered together at Mount Carmel; that they should offer a sacrifice to their god, and he to Jehovah; and the God who should send down fire to consume the sacrifice should be acknowledged as the true God, Kg1 18:19-24. The proposal is accepted, and the priests of Baal call in vain upon their god through the whole day, Kg1 18:25-29. Elijah offers his sacrifice, prays to Gods and fire comes down from heaven and consumes it; whereupon the people acknowledge Jehovah to be the true God, and slay all the prophets of Baal, Kg1 18:30-40. Elijah promises Ahab that there shall be immediate rain; it comes accordingly, and Ahab and Elijah come to Jezreel, Kg1 18:41-46.
3 Kings (1 Kings) 18:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Kg1 18:1, In the extremity of famine Elijah, sent to Ahab, meets good Obadiah; Kg1 18:9, Obadiah brings Ahab to Elijah; Kg1 18:17, Elijah, reproving Ahab, by fire from heaven convinces Baal's prophets; Kg1 18:41, Elijah, by prayer obtaining rain, follows Ahab to Jezreel.
Carl Friedrich Keil and Franz Delitzsch

As the judgment of drought and famine did not bring king Ahab to his senses and lead him to turn from his ungodly ways, but only filled him with exasperation towards the prophet who had announced to him the coming judgment; there was no other course left than to lay before the people with mighty and convincing force the proof that Jehovah was the only true God, and to execute judgment upon the priests of Baal as the seducers of the nation.
3Kings 18:1-6
Elijah's meeting with Ahab. - 3Kings 18:1, 3Kings 18:2. In the third year of his sojourn at Zarephath the word of the Lord came to Elijah to show himself to Ahab; since God was about to send rain upon the land again. The time given, "the third year," is not to be reckoned, as the Rabbins, Clericus, Thenius, and others assume, from the commencement of the drought, but from the event last mentioned, namely, the sojourn of Elijah at Zarephath. This view merits the preference as the simplest and most natural one, and is shown to be the oldest by Lk 4:25 and Jas 5:17, where Christ and James both say, that in the time of Ahab it did not rain for three years and six months. And this length of time can only be obtained by allowing more than two years for Elijah's stay at Zarephath. - From 3Kings 18:2 to 3Kings 18:6 we have parenthetical remarks introduced, to explain the circumstances which led to Elijah's meeting with Ahab. The verbs ויּקרא, ויהי, ויּאמר ,ויהי , and ויחלּקוּ (3Kings 18:3, 3Kings 18:4, 3Kings 18:5, 3Kings 18:6) carry on the circumstantial clauses: "and the famine was..." (3Kings 18:2), and "Obadiah feared..." (3Kings 18:3), and are therefore to be expressed by the pluperfect. When the famine had become very severe in Samaria (the capital), Ahab, with Obadiah the governor of his castle (הבּית על אשׁר, see at 3Kings 4:6), who was a God-fearing man, and on the persecution of the prophets of Jehovah by Jezebel had hidden a hundred prophets in caves and supplied them with food, had arranged for an expedition through the whole land to seek for hay for his horses and mules. And for this purpose they had divided the land between them, so that the one explored one district and the other another. We see from Obad 1:4 that Jezebel had resolved upon exterminating the worship of Jehovah, and sought to carry out this intention by destroying the prophets of the true God. The hundred prophets whom Obadiah concealed were probably for the most part pupils ("sons") of the prophets. אישׁ חמשּׁים must signify, according to the context and also according to Obad 1:13, "fifty each," so that חמשּׁים must have fallen out through a copyist's error. מן נכרית ולוא, that we may not be obliged to kill (a portion) of the cattle (מן partitive). The Keri מהבּהמה is no doubt actually correct, but it is not absolutely necessary, as the Chethb בּהמה מן may be taken as an indefinite phrase: "any head of cattle."
3Kings 18:7-8
Elijah met Obadiah on this expedition, and told him to announce his coming to the king.
3Kings 18:9-11
Obadiah was afraid that the execution of this command might cost him his life, inasmuch as Ahab had sent in search of Elijah "to every kingdom and every nation," - a hyperbole suggested by inward excitement and fear. אין ואמרוּ is to be connected with what follows in spite of the accents: "and if they said he is not here, he took an oath," etc.
3Kings 18:12-14
"And if it comes to pass (that) I go away from thee, and the Spirit of Jehovah carries thee away whither I know not, and I come to tell Ahab (sc., that thou art here) and he findeth thee not, he will slay me, and thy servant feareth the Lord from his youth," etc.; i.e., since I as a God-fearing man and a protector of the prophets cannot boast of any special favour from Ahab. מנּערי, from my youth up: "thy servant" being equivalent to "I myself." From the fear expressed by Obadiah that the Spirit of Jehovah might suddenly carry the prophet to some unknown place, Seb. Schmidt and others have inferred that in the earlier history of Elijah there had occurred some cases of this kind of sudden transportation, though they have not been handed down; but the anxiety expressed by Obadiah might very well have sprung from the fact, that after Elijah had announced the coming drought to Ahab, he disappeared, and, notwithstanding all the inquiries instituted by the king, was nowhere to be found. And since he was not carried off miraculously then (compare the לך and ויּלך, "get thee hence" and "he went," in 3Kings 17:3, 3Kings 17:5), there is all the less ground for imagining cases of this kind in the intermediate time, when he was hidden from his enemies. The subsequent translation of Elijah to heaven (4Kings 2:11-12), and the miraculous carrying away of Philip from the chamberlain of Mauritania (Acts 8:39), do not warrant any such assumption; and still less the passage which Clericus quotes from Ezekiel (Ezek 3:12, Ezek 3:14), because the carrying of Ezekiel through the air, which is mentioned here, only happened in vision and not in external reality. If Obadiah had known of any actual occurrence of this kind, he would certainly have stated it more clearly as a more striking vindication of his fear.
3Kings 18:15-19
But when Elijah assured him with an oath (צבאות יהוה, see at 1Kings 1:3) that he would show himself to Ahab that day, Obadiah went to announce it to the king; whereupon Ahab went to meet the prophet, and sought to overawe him with the imperious words, "Art thou here, thou troubler of Israel." (עכר, see at Gen 34:30). But Elijah threw back this charge: "It is not I who have brought Israel into trouble, but thou and thy family, in that ye have forsaken the commandments of Jehovah, and thou goest after Baalim." He then called upon the king to gather together all Israel to him upon Carmel, together with the 450 prophets of Baal and the 400 prophets of Asherah, who ate of Jezebel's table, i.e., who were maintained by the queen.
Carmel, a mountain ridge "with many peaks, intersected by hundreds of larger and smaller ravines," which stands out as a promontory running in a north-westerly direction into the Mediterranean (see at Josh 19:26), and some of the loftiest peaks of which rise to the height of 1800 feet above the level of the sea, when seen from the northern or outer side shows only "bald, monotonous rocky ridges, scantily covered with short and thorny bushes;" but in the interior it still preserves its ancient glory, which has procured for it the name of "fruit-field," the valleys being covered with the most beautiful flowers of every description, and the heights adorned with myrtles, laurels, oaks, and firs (cf. V. de Velde, R. i. p. 292ff.). At the north-western extremity of the mountain there is a celebrated Carmelite monastery, dedicated to Elijah, whom tradition represents as having lived in a grotto under the monastery; but we are certainly not to look there for the scene of the contest with the priests of Baal described in the verses which follow. The scene of Elijah's sacrifice is rather to be sought for on one of the south-eastern heights of Carmel; and Van de Velde (i. p. 320ff.) has pointed it out with great probability in the ruins of el Mohraka, i.e., "the burned place," "a rocky level space of no great circumference, and covered with old gnarled trees with a dense entangled undergrowth of bushes." For "one can scarcely imagine a spot better adapted for the thousands of Israel to have stood drawn up on than the gentle slopes. The rock shoots up in an almost perpendicular wall of more than 200 feet in height on the side of the vale of Esdraelon. On this side, therefore, there was no room for the gazing multitude; but, on the other hand, this wall made it visible over the whole plain, and from all the surrounding heights, so that even those left behind, who had not ascended Carmel, would still have been able to witness at no great distance the fire from heaven that descended upon the altar." - "There is not a more conspicuous spot on all Carmel than the abrupt rocky height of el Mohraka, shooting up so suddenly on the east." Moreover, the soil was thoroughly adapted for the erection of the altar described in 3Kings 18:31, 3Kings 18:32 : "it shows a rocky surface, with a sufficiency of large fragments of rock lying all around, and, besides, well fitted for the rapid digging of a trench." There is also water in the neighbourhood, as is assumed in 3Kings 18:34. "Nowhere does the Kishon run so close to Mount Carmel as just beneath el Mohraka," which is "1635 feet above the sea, and perhaps 1000 feet above the Kishon. This height can be gone up and down in the short time allowed by the Scripture (3Kings 18:40-44)." But it was possible to find water even nearer than this, to pour upon the burnt-offering in the manner described in 3Kings 18:34, 3Kings 18:35. Close by the steep rocky wall of the height, just where you can descend to the Kishon through a steep ravine, you find, "250 feet it might be beneath the altar plateau, a vaulted and very abundant fountain built in the form of a tank, with a few steps leading down into it, just as one finds elsewhere in the old wells or springs of the Jewish times." - "From such a fountain alone could Elijah have procured so much water at that time. And as for the distance between this spring and the supposed site of the altar, it was every way possible for men to go thrice thither and back again to obtain the necessary supply." Lastly, el Mohraka is so situated, that the circumstances mentioned in 3Kings 18:42-44 also perfectly coincide (Van de Velde, pp. 322-325).
Geneva 1599
And it came to pass [after] many days, that the word of the LORD came to Elijah in the (a) third year, saying, Go, shew thyself unto Ahab; and I will send rain upon the earth.
(a) After that he departed from the river Cherith.
John Gill
INTRODUCTION TO 1 KINGS 18
In this chapter Elijah has an order from the Lord to show himself to Ahab, who, going first, and meeting with a servant of his, Obadiah, charges him to tell his master where he was, that he might meet him, 3Kings 18:1, and, upon meeting him, desires that all Israel, and the prophets of Baal, might be convened, which was accordingly done, 3Kings 18:17, when he expostulated with the people of Israel for their idolatry, mocked and confounded the prophets of Baal, and gave the strongest proofs, to the conviction of the people, that Jehovah is the true God, 3Kings 18:21, on which all the prophets of Baal were slain, 3Kings 18:40, and rain in great abundance was given at the prayer of the prophet, 3Kings 18:41.
John Wesley
The third year - Either, From the time when he went to hide himself by the brook Cherith; six months before which time the famine might begin. And so this being towards the end of the third year, it makes up these three years and six months, Jas 5:17. Or, From the time of his going to Sarepta, which probably was a year after the famine begun; So this might be in the middle of the third year, which also makes up the three years and six months. Go to Ahab - To acquaint him with the cause of this judgment, and to advise him to remove it, and upon that condition to promise him rain. Will send - According to thy word and prayer, which thou shalt make for it. Thus God takes care to maintain the honour of his prophet, and in judgment remembers mercy to Israel, for the sake of the holy seed yet left among them, who suffered in this common calamity.
Robert Jamieson, A. R. Fausset and David Brown
ELIJAH MEETS OBADIAH. (1Ki. 18:1-16)
the third year--In the New Testament, it is said there was no rain "for the space of three years and six months" [Jas 5:17]. The early rain fell in our March, the latter rain in our October. Though Ahab might have at first ridiculed Elijah's announcement, yet when neither of these rains fell in their season, he was incensed against the prophet as the cause of the national judgment, and compelled him, with God's direction, to consult his safety in flight. This was six months after the king was told there would be neither dew nor rain, and from this period the three years in this passage are computed.
Go, show thyself unto Ahab--The king had remained obdurate and impenitent. Another opportunity was to be given him of repentance, and Elijah was sent in order to declare to him the cause of the national judgment, and to promise him, on condition of his removing it, the immediate blessing of rain.
18:118:1: Եւ եղեւ յե՛տ աւուրց բազմաց՝ եւ բան Տեառն եղեւ առ Եղիա յամին երրորդի, եւ ասէ. Ե՛րթ եւ երեւեա՛ց Աքաաբու, եւ տա՛ց անձրեւ ՚ի վերայ երեսաց երկրի։
1 Որոշ ժամանակ անցնելուց յետոյ, երրորդ տարում, Եղիային հասաւ Տիրոջ խօսքը, որն ասում էր. «Գնա՛ ու երեւացի՛ր Աքաաբին, իսկ ես անձրեւ կը տեղացնեմ երկրի վրայ»:
18 Շատ օրեր անցնելէն ետքը՝ Տէրոջը խօսքը երրորդ տարուան մէջ Եղիային եղաւ՝ ըսելով. «Գնա՛, Աքաաբին երեւցի՛ր ու երկրի վրայ անձրեւ պիտի տամ»։
Եւ եղեւ յետ աւուրց բազմաց եւ բան Տեառն եղեւ առ Եղիա յամին երրորդի, եւ ասէ. Երթ եւ երեւեաց Աքաաբու, եւ տաց անձրեւ ի վերայ երեսաց երկրի:

18:1: Եւ եղեւ յե՛տ աւուրց բազմաց՝ եւ բան Տեառն եղեւ առ Եղիա յամին երրորդի, եւ ասէ. Ե՛րթ եւ երեւեա՛ց Աքաաբու, եւ տա՛ց անձրեւ ՚ի վերայ երեսաց երկրի։
1 Որոշ ժամանակ անցնելուց յետոյ, երրորդ տարում, Եղիային հասաւ Տիրոջ խօսքը, որն ասում էր. «Գնա՛ ու երեւացի՛ր Աքաաբին, իսկ ես անձրեւ կը տեղացնեմ երկրի վրայ»:
18 Շատ օրեր անցնելէն ետքը՝ Տէրոջը խօսքը երրորդ տարուան մէջ Եղիային եղաւ՝ ըսելով. «Գնա՛, Աքաաբին երեւցի՛ր ու երկրի վրայ անձրեւ պիտի տամ»։
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18:118:1 По прошествии многих дней было слово Господне к Илии в третий год: пойди и покажись Ахаву, и Я дам дождь на землю.
18:1 καὶ και and; even ἐγένετο γινομαι happen; become μεθ᾿ μετα with; amid ἡμέρας ημερα day πολλὰς πολυς much; many καὶ και and; even ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master ἐγένετο γινομαι happen; become πρὸς προς to; toward Ηλιου ηλιου in τῷ ο the ἐνιαυτῷ ενιαυτος cycle; period τῷ ο the τρίτῳ τριτος third λέγων λεγω tell; declare πορεύθητι πορευομαι travel; go καὶ και and; even ὄφθητι οραω view; see τῷ ο the Αχααβ αχααβ and; even δώσω διδωμι give; deposit ὑετὸν υετος rain ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of τῆς ο the γῆς γη earth; land
18:1 וַ wa וְ and יְהִי֙ yᵊhˌî היה be יָמִ֣ים yāmˈîm יֹום day רַבִּ֔ים rabbˈîm רַב much וּ û וְ and דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH הָיָה֙ hāyˌā היה be אֶל־ ʔel- אֶל to אֵ֣לִיָּ֔הוּ ʔˈēliyyˈāhû אֵלִיָּהוּ Elijah בַּ ba בְּ in † הַ the שָּׁנָ֥ה ššānˌā שָׁנָה year הַ ha הַ the שְּׁלִישִׁ֖ית ššᵊlîšˌîṯ שְׁלִישִׁי third לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say לֵ֚ךְ ˈlēḵ הלך walk הֵרָאֵ֣ה hērāʔˈē ראה see אֶל־ ʔel- אֶל to אַחְאָ֔ב ʔaḥʔˈāv אַחְאָב Ahab וְ wᵊ וְ and אֶתְּנָ֥ה ʔettᵊnˌā נתן give מָטָ֖ר māṭˌār מָטָר rain עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face הָ hā הַ the אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
18:1. post dies multos verbum Domini factum est ad Heliam in anno tertio dicens vade et ostende te Ahab ut dem pluviam super faciem terraeAfter many days, the word of the Lord came to Elias, in the third year, saying: Go, and shew thyself to Achab, that I may give rain upon the face of the earth.
1. And it came to pass after many days, that the word of the LORD came to Elijah, in the third year, saying, Go, shew thyself unto Ahab; and I will send rain upon the earth.
18:1. After many days, the word of the Lord came to Elijah, in the third year, saying, “Go and show yourself to Ahab, so that I may grant rain upon the face of the earth.”
18:1. And it came to pass [after] many days, that the word of the LORD came to Elijah in the third year, saying, Go, shew thyself unto Ahab; and I will send rain upon the earth.
And it came to pass [after] many days, that the word of the LORD came to Elijah in the third year, saying, Go, shew thyself unto Ahab; and I will send rain upon the earth:

18:1 По прошествии многих дней было слово Господне к Илии в третий год: пойди и покажись Ахаву, и Я дам дождь на землю.
18:1
καὶ και and; even
ἐγένετο γινομαι happen; become
μεθ᾿ μετα with; amid
ἡμέρας ημερα day
πολλὰς πολυς much; many
καὶ και and; even
ῥῆμα ρημα statement; phrase
κυρίου κυριος lord; master
ἐγένετο γινομαι happen; become
πρὸς προς to; toward
Ηλιου ηλιου in
τῷ ο the
ἐνιαυτῷ ενιαυτος cycle; period
τῷ ο the
τρίτῳ τριτος third
λέγων λεγω tell; declare
πορεύθητι πορευομαι travel; go
καὶ και and; even
ὄφθητι οραω view; see
τῷ ο the
Αχααβ αχααβ and; even
δώσω διδωμι give; deposit
ὑετὸν υετος rain
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
τῆς ο the
γῆς γη earth; land
18:1
וַ wa וְ and
יְהִי֙ yᵊhˌî היה be
יָמִ֣ים yāmˈîm יֹום day
רַבִּ֔ים rabbˈîm רַב much
וּ û וְ and
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
הָיָה֙ hāyˌā היה be
אֶל־ ʔel- אֶל to
אֵ֣לִיָּ֔הוּ ʔˈēliyyˈāhû אֵלִיָּהוּ Elijah
בַּ ba בְּ in
הַ the
שָּׁנָ֥ה ššānˌā שָׁנָה year
הַ ha הַ the
שְּׁלִישִׁ֖ית ššᵊlîšˌîṯ שְׁלִישִׁי third
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
לֵ֚ךְ ˈlēḵ הלך walk
הֵרָאֵ֣ה hērāʔˈē ראה see
אֶל־ ʔel- אֶל to
אַחְאָ֔ב ʔaḥʔˈāv אַחְאָב Ahab
וְ wᵊ וְ and
אֶתְּנָ֥ה ʔettᵊnˌā נתן give
מָטָ֖ר māṭˌār מָטָר rain
עַל־ ʕal- עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
הָ הַ the
אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
18:1. post dies multos verbum Domini factum est ad Heliam in anno tertio dicens vade et ostende te Ahab ut dem pluviam super faciem terrae
After many days, the word of the Lord came to Elias, in the third year, saying: Go, and shew thyself to Achab, that I may give rain upon the face of the earth.
18:1. After many days, the word of the Lord came to Elijah, in the third year, saying, “Go and show yourself to Ahab, so that I may grant rain upon the face of the earth.”
18:1. And it came to pass [after] many days, that the word of the LORD came to Elijah in the third year, saying, Go, shew thyself unto Ahab; and I will send rain upon the earth.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: "В третий год": дата эта не представляет противоречия с новозаветными показаниями - 3: года и 6: месяцев (Лк. IV:25; Иак. V:17), так как последние более точно обозначают всю продолжительность действия пророческого слова Илии, а данное место 3: Цар. указывает лишь фактическую продолжительность бедствия засухи и голода (в первое время жители могли питаться запасами предыдущего года).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Character of Obadiah; Elijah's Interview with Obadiah. B. C. 906.

1 And it came to pass after many days, that the word of the LORD came to Elijah in the third year, saying, Go, show thyself unto Ahab; and I will send rain upon the earth. 2 And Elijah went to show himself unto Ahab. And there was a sore famine in Samaria. 3 And Ahab called Obadiah, which was the governor of his house. (Now Obadiah feared the LORD greatly: 4 For it was so, when Jezebel cut off the prophets of the LORD, that Obadiah took a hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.) 5 And Ahab said unto Obadiah, Go into the land, unto all fountains of water, and unto all brooks: peradventure we may find grass to save the horses and mules alive, that we lose not all the beasts. 6 So they divided the land between them to pass throughout it: Ahab went one way by himself, and Obadiah went another way by himself. 7 And as Obadiah was in the way, behold, Elijah met him: and he knew him, and fell on his face, and said, Art thou that my lord Elijah? 8 And he answered him, I am: go, tell thy lord, Behold, Elijah is here. 9 And he said, What have I sinned, that thou wouldest deliver thy servant into the hand of Ahab, to slay me? 10 As the LORD thy God liveth, there is no nation or kingdom, whither my lord hath not sent to seek thee: and when they said, He is not there; he took an oath of the kingdom and nation, that they found thee not. 11 And now thou sayest, Go, tell thy lord, Behold, Elijah is here. 12 And it shall come to pass, as soon as I am gone from thee, that the Spirit of the LORD shall carry thee whither I know not; and so when I come and tell Ahab, and he cannot find thee, he shall slay me: but I thy servant fear the LORD from my youth. 13 Was it not told my lord what I did when Jezebel slew the prophets of the LORD, how I hid a hundred men of the LORD's prophets by fifty in a cave, and fed them with bread and water? 14 And now thou sayest, Go, tell thy lord, Behold, Elijah is here: and he shall slay me. 15 And Elijah said, As the LORD of hosts liveth, before whom I stand, I will surely show myself unto him to day. 16 So Obadiah went to meet Ahab, and told him: and Ahab went to meet Elijah.
In these verses we find,
I. The sad state of Israel at this time, upon two accounts:--
1. Jezebel cut off the prophets of the Lord (v. 4), slew them, v. 13. Being an idolater, she was a persecutor, and made Ahab one. Even in those bad times, when the calves were worshipped and the temple at Jerusalem deserted, yet there were some good people that feared God and served him, and some good prophets that instructed them in the knowledge of him and assisted them in their devotions. The priests and the Levites had all gone to Judah and Jerusalem (2 Chron. xi. 13, 14), but, instead of them, God raised up these prophets, who read and expounded the law in private meetings, or in the families that retained their integrity, for we read not of any synagogues at this time; they had not the spirit of prophecy as Elijah, nor did they offer sacrifice, or burn incense, but taught people to live well, and keep close to the God of Israel. These Jezebel aimed to extirpate, and put many of them to death, which was as much a public calamity as a public iniquity, and threatened the utter ruin of religion's poor remains in Israel. Those few that escaped the sword were forced to abscond, and hide themselves in caves, where they were buried alive and cut off, though not from life, yet from usefulness, which is the end and comfort of life; and, when the prophets were persecuted and driven into corners, no doubt their friends, those few good people that were in the land, were treated in like manner. Yet, bad as things were,
(1.) There was one very good man, who was a great man at court, Obadiah, who answered his name--a servant of the Lord, one who feared God and was faithful to him, and yet was steward of the household to Ahab. Observe his character: He feared the Lord greatly (v. 3), was not only a good man, but zealously and eminently good; his great place put a lustre upon his goodness, and gave him great opportunities of doing good; and he feared the Lord from his youth (v. 12), he began betimes to be religious and had continued long. Note, Early piety, it is to be hoped, will be eminent piety; those that are good betimes are likely to be very good; he that feared God from his youth came to fear him greatly. He that will thrive must rise betimes. But it is strange to find such an eminently good man governor of Ahab's house, an office of great honour, power, and trust. [1.] It was strange that so wicked a man as Ahab would prefer him to it and continue him in it; certainly it was because he was a man of celebrated honesty, industry, and ingenuity, and one in whom he could repose a confidence, whose eyes he could trust as much as his own, as appears here, v. 5. Joseph and Daniel were preferred because there were none so fit as they for the places they were preferred to. Note, Those who profess religion should study to recommend themselves to the esteem even of those that are without by their integrity, fidelity, and application to business. [2.] It was strange that so good a man as Obadiah would accept of preferment in a court so addicted to idolatry and all manner of wickedness. We may be sure it was not made necessary to qualify him for preferment that he should be of the king's religion, that he should conform to the statues of Omri, or the law of the house of Ahab. Obadiah would not have accepted the place if he could not have had it without bowing the knee to Baal, nor was Ahab so impolitic as to exclude those from offices that were fit to serve him, merely because they would not join with him in his devotions. That man that is true to his God will be faithful to his prince. Obadiah therefore could with a good conscience enjoy the place, and therefore would not decline it, nor give it up, though he foresaw he could not do the good he desired to do in it. Those that fear God need not go out of the world, bad as it is. [3.] It was strange that either he did not reform Ahab or Ahab corrupt him; but it seems they were both fixed; he that was filthy would be filthy still, and he that was holy would be holy still. Those fear God greatly that keep up the fear of him in bad times and places; thus Obadiah did. God has his remnant among all sorts, high and low; there were saints in Nero's household, and in Ahab's.
(2.) This great good man used his power for the protection of God's prophets. He hid 100 of them in two caves, when the persecution was hot, and fed them with bread and water, v. 4. He did not think it enough to fear God himself, but, having wealth and power wherewith to do it, he thought himself obliged to assist and countenance others that feared God; nor did he think his being kind to them would excuse him from being good himself, but he did both, he both feared God greatly himself and patronised those that feared him likewise. See how wonderfully God raises up friends for his ministers and people, for their shelter in difficult times, even where one would least expect them. Bread and water were now scarce commodities, yet Obadiah will find a competence of both for God's prophets, to keep them alive for service hereafter, though now they were laid aside.
2. When Jezebel cut off God's prophets God cut off the necessary provisions by the extremity of the drought. Perhaps Jezebel persecuted God's prophets under pretence that they were the cause of the judgment, because Elijah had foretold it. Christianos ad leones--Away with Christians to the lions. But God made them know the contrary, for the famine continued till Baal's prophets were sacrificed, and so great a scarcity of water there was that the king himself and Obadiah went in person throughout the land to seek for grass for the cattle, v. 5, 6. Providence ordered it so, that Ahab might, with his own eyes, see how bad the consequences of this judgment were, that so he might be the better inclined to hearken to Elijah, who would direct him into the only way to put an end to it. Ahab's care was not to lose all the beasts, many being already lost; but he took no care about his soul, not to lose that; he took a deal of pains to seek grass, but none to seek the favour of God, fencing against the effect, but not enquiring how to remove the cause. The land of Judah lay close to the land of Israel, yet we find no complaint there of the want of rain; for Judah yet ruled with God, and was faithful with the saints and prophets (Hos. xi. 12), by which distinction Israel might plainly have seen the ground of God's controversy, when God caused it to rain upon one city and not upon another (Amos iv. 7, 8); but they blinded their eyes, and hardened their hearts, and would not see.
II. The steps taken towards redressing the grievance, by Elijah's appearing again upon the stage, to act as a Tishbite, a converter or reformer of Israel, for so (some think) that title of his signifies. Turn them again to the Lord God of hosts, from whom they have revolted, and all will be well quickly; this must be Elijah's doing. See Luke i. 16, 17.
1. Ahab had made diligent search for him (v. 10), had offered rewards to any one that would discover him, sent spies into every tribe and lordship of his own dominions, as some understand it, or, as others, into all the neighbouring nations and kingdoms that were in alliance with him; and, when they denied that they knew any thing of him, he would not believe them unless they swore it, and, as should seem, promised likewise upon oath that, if ever they found him among them, they would discover him and deliver him up. It should seem, he made this diligent search for him, not so much that he might punish him for what he had done in denouncing the judgment as that he might oblige him to undo it again, by recalling the sentence, because he had said it should be according to his word, having such an opinion of him as men foolishly conceive of witches (that, if they can but compel them to bless that which they have bewitched, it will be well again), or such as the king of Moab had of Balaam. I incline to this because we find, when they came together, Elijah, knowing what Ahab wanted him for, appointed him to meet him on Mount Carmel, and Ahab complied with the appointment, though Elijah took such a way to revoke the sentence and bless the land as perhaps he little thought of.
2. God, at length, ordered Elijah to present himself to Ahab, because the time had now come when he would send rain upon the earth (v. 1), or rather upon the land. Above two years he had lain hid with the widow at Zarephath, after he had been concealed one year by the brook Cherith; so that the third year of his sojourning there, here spoken of (v. 1), was the fourth of the famine, which lasted in all three years and six months, as we find, Luke iv. 25; James v. 17. Such was Elijah's zeal, no doubt, against the idolatry of Baal, and such his compassion to his people, that he thought it long to be thus confined to a corner; yet he appeared not till God bade him: "Go and show thyself to Ahab, for now thy hour has come, even the time to favour Israel." Note, It bodes well to any people when God calls his ministers out of their corners, and bids them show themselves--a sign that he will give rain on the earth; at least we may the better be content with the bread of affliction while our eyes see our teachers, Isa. xxx. 20, 21.
3. Elijah first surrendered, or rather discovered, himself to Obadiah. He knew, by the Spirit, where to meet him, and we are here told what passed between them.
(1.) Obadiah saluted him with great respect, fell on his face, and humbly asked, Art thou that my lord Elijah? v. 7. As he had shown the tenderness of a father to the sons of the prophets, so he showed the reverence of a son to this father of the prophets; and by this made it appear that he did indeed fear God greatly, that he did honour to one that was his extraordinary ambassador and had a great interest in heaven.
(2.) Elijah, in answer to him, [1.] Transfers the title of honour he gave him to Ahab: "Call him thy lord, not me;" that is a fitter title for a prince than for a prophet, who seeks not honour from men. Prophets should be called seers, and shepherds, and watchmen, and ministers, rather than lords, as those that mind duty more than dominion. [2.] He bids Obadiah go and tell the king that he is there to speak with him: Tell thy lord, Behold, Elijah is forth-coming, v. 8. He would have the king know before, that it might not be a surprise to him and that he might be sure it was the prophet's own act to present himself to him.
(3.) Obadiah begs to be excused from carrying this message to Ahab, for it might prove as much as his life was worth. [1.] He tells Elijah what great search Ahab had made for him and how much his heart was upon it to find him out, v. 10. [2.] He takes it for granted that Elijah would again withdraw (v. 12): The Spirit of the Lord shall carry thee (as it is likely he had done sometimes, when Ahab thought he had been sure of him) whither I know not. See 2 Kings ii. 16. He thought Elijah was not in good earnest when he bade him tell Ahab where he was, but intended only to expose the impotency of his malice; for he knew Ahab was not worthy to receive any kindness from the prophet and it was not fit that the prophet should receive any mischief from him. [3.] He is sure Ahab would be so enraged at the disappointment that he would put him to death for making a fool of him, or for not laying hands on Elijah himself, when he had him in his reach, v. 12. Tyrants and persecutors, in their passion, are often unreasonably outrageous, even towards their friends and confidants. [4.] He pleads that he did not deserve to be thus exposed, and put in peril of his life: What have I said amiss? v. 9. Nay (v. 13), Was it not told my lord how I hid the prophets? He mentions this, not in pride or ostentation, but to convince Elijah that though he was Ahab's servant he was not in his interest, and therefore deserved not to be bantered as one of the tools of his persecution. He that had protected so many prophets, he hoped, should not have his own life hazarded by so great a prophet.
(4.) Elijah satisfied him that he might with safety deliver this message to Ahab, by assuring him, with an oath, that he would, this very day, present himself to Ahab, v. 15. Let but Obadiah know that he spoke seriously and really intended it, and he will make no scruple to carry the message to Ahab. Elijah swears by the Lord of hosts, who has all power in his hands, and is therefore able to protect his servants against all the powers of hell and earth.
(5.) Notice is hereby soon brought to Ahab that Elijah had sent him a challenge to meet him immediately at such a place, and Ahab accepts the challenge: He went to meet Elijah, v. 16. We may suppose it was a great surprise to Ahab to hear that Elijah, whom he had so long sought and not found, was now found without seeking. He went in quest of grass, and found him from whose word, at God's mouth, he must expect rain. Yet his guilty conscience gave him little reason to hope for it, but, rather, to fear some other more dreadful judgment. Had he, by his spies, surprised Elijah, he would have triumphed over him; but, now that he was thus surprised by him, we may suppose he even trembled to look him in the face, hated him, and yet feared him, as Herod did John.
Adam Clarke: Commentary on the Bible - 1831
18:1: After many days - in the third year - We learn from our Lord, Luk 4:25, that the drought which brought on the famine in Israel lasted three years and six months. St. James, Jam 5:17, gives it the same duration. Probably Elijah spent six months at the brook Cherith, and three years with the widow at Sarepta.
I will send rain upon the earth - The word האדמה haadamah should be translated the ground or the land, as it is probable that this drought did not extend beyond the land of Judea.
3 Kings (1 Kings) 18:3
Albert Barnes: Notes on the Bible - 1834
18:1: The third year - i. e., in the third year of his sojourn with the widow. The whole period of drought was three years and a half Luk 4:25; Jam 5:17 : of this, probably about one year was passed by Elijah in the torrent-course of Cherith, and two years and a half at Sarepta.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:1: am 3098, bc 906
after many days: Luk 4:25; Jam 5:17; Rev 11:2, Rev 11:6
in the third year: This form of expression, both in Hebrew and Latin, means "after the third year," i. e., some time between the third and fourth year. Kg1 17:1, Kg1 17:7, Kg1 17:15; Luk 4:25; Jam 5:17
Go: Kg1 18:2, Kg1 15-40
I will send rain: Lev 26:4; Deu 28:12; Psa 65:9-13; Isa 5:6; Jer 10:13, Jer 14:22; Joe 2:23; Amo 4:7
John Gill
And it came to pass after many days,.... When two years and more were gone from the time the drought and famine began; or rather from the time of the prophets departure to the brook Cherith, which might be six months after the famine began:
that the word of the Lord came to Elijah in the third year; of his absence from Ahab:
saying, go show thyself unto Ahab; whom he had not seen so long, and who had been seeking for him, but to no purpose:
and I will send rain upon the earth; the term of three years and six months being almost expired, see Jas 5:17.
18:218:2: Եւ չոգա՛ւ Եղիա երեւել Աքաաբու. եւ սով սաստի՛կ էր ՚ի Սամարիա։
2 Եղիան գնաց Աքաաբին ներկայանալու, իսկ Սամարիայում սաստիկ սով էր:
2 Եղիա Աքաաբին երեւնալու գնաց։ Սամարիայի մէջ սաստիկ սով կար։
Եւ չոգաւ Եղիա երեւել Աքաաբու. եւ սով սաստիկ էր ի Սամարիա:

18:2: Եւ չոգա՛ւ Եղիա երեւել Աքաաբու. եւ սով սաստի՛կ էր ՚ի Սամարիա։
2 Եղիան գնաց Աքաաբին ներկայանալու, իսկ Սամարիայում սաստիկ սով էր:
2 Եղիա Աքաաբին երեւնալու գնաց։ Սամարիայի մէջ սաստիկ սով կար։
zohrab-1805▾ eastern-1994▾ western am▾
18:218:2 И пошел Илия, чтобы показаться Ахаву. Голод же сильный был в Самарии.
18:2 καὶ και and; even ἐπορεύθη πορευομαι travel; go Ηλιου ηλιου the ὀφθῆναι οραω view; see τῷ ο the Αχααβ αχααβ and; even ἡ ο the λιμὸς λιμος famine; hunger κραταιὰ κραταιος dominant ἐν εν in Σαμαρείᾳ σαμαρεια Samareia; Samaria
18:2 וַ wa וְ and יֵּ֨לֶךְ֙ yyˈēleḵ הלך walk אֵֽלִיָּ֔הוּ ʔˈēliyyˈāhû אֵלִיָּהוּ Elijah לְ lᵊ לְ to הֵרָאֹ֖ות hērāʔˌôṯ ראה see אֶל־ ʔel- אֶל to אַחְאָ֑ב ʔaḥʔˈāv אַחְאָב Ahab וְ wᵊ וְ and הָ hā הַ the רָעָ֖ב rāʕˌāv רָעָב hunger חָזָ֥ק ḥāzˌāq חָזָק strong בְּ bᵊ בְּ in שֹׁמְרֹֽון׃ šōmᵊrˈôn שֹׁמְרֹון Samaria
18:2. ivit ergo Helias ut ostenderet se Ahab erat autem fames vehemens in SamariaAnd Elias went to shew himself to Achab, and there was a grievous famine in Samaria.
2. And Elijah went to shew himself unto Ahab. And the famine was sore in Samaria.
18:2. Therefore, Elijah went to show himself to Ahab. For there was a severe famine in Samaria.
18:2. And Elijah went to shew himself unto Ahab. And [there was] a sore famine in Samaria.
And Elijah went to shew himself unto Ahab. And [there was] a sore famine in Samaria:

18:2 И пошел Илия, чтобы показаться Ахаву. Голод же сильный был в Самарии.
18:2
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
Ηλιου ηλιου the
ὀφθῆναι οραω view; see
τῷ ο the
Αχααβ αχααβ and; even
ο the
λιμὸς λιμος famine; hunger
κραταιὰ κραταιος dominant
ἐν εν in
Σαμαρείᾳ σαμαρεια Samareia; Samaria
18:2
וַ wa וְ and
יֵּ֨לֶךְ֙ yyˈēleḵ הלך walk
אֵֽלִיָּ֔הוּ ʔˈēliyyˈāhû אֵלִיָּהוּ Elijah
לְ lᵊ לְ to
הֵרָאֹ֖ות hērāʔˌôṯ ראה see
אֶל־ ʔel- אֶל to
אַחְאָ֑ב ʔaḥʔˈāv אַחְאָב Ahab
וְ wᵊ וְ and
הָ הַ the
רָעָ֖ב rāʕˌāv רָעָב hunger
חָזָ֥ק ḥāzˌāq חָזָק strong
בְּ bᵊ בְּ in
שֹׁמְרֹֽון׃ šōmᵊrˈôn שֹׁמְרֹון Samaria
18:2. ivit ergo Helias ut ostenderet se Ahab erat autem fames vehemens in Samaria
And Elias went to shew himself to Achab, and there was a grievous famine in Samaria.
18:2. Therefore, Elijah went to show himself to Ahab. For there was a severe famine in Samaria.
18:2. And Elijah went to shew himself unto Ahab. And [there was] a sore famine in Samaria.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:2: went to show: Psa 27:1, Psa 51:4; Pro 28:1; Isa 51:12; Heb 13:5, Heb 13:6
a sore: Lev 26:26; Deu 28:23, Deu 28:24; Kg2 6:25; Jer 14:2-6, Jer 14:18; Joe 1:15-20
John Gill
And Elijah went to show himself unto Ahab,.... Which showed his cheerful and ready obedience to the will of God, and his great courage and magnanimity, to face a king enraged against him, and that sought his life:
and there was a sore famine in Samaria; the metropolis of the kingdom, where Ahab kept his court, and therefore must be sensible of it, and bore the greater indignation against the prophet who had foretold it.
John Wesley
Elijah went - Wherein he shews a strong faith, and resolute obedience, and invincible courage, that he durst at God's command run into the mouth of this raging lion.
Robert Jamieson, A. R. Fausset and David Brown
Elijah went--a marvellous proof of the natural intrepidity of this prophet, of his moral courage, and his unfaltering confidence in the protecting care of God, that he ventured to approach the presence of the raging lion.
there was a sore famine in Samaria--Elijah found that the famine was pressing with intense severity in the capital. Corn must have been obtained for the people from Egypt or the adjoining countries, else life could not have been sustained for three years; but Ahab, with the chamberlain of his royal household, is represented as giving a personal search for pasture to his cattle. On the banks of the rivulets, grass, tender shoots of grass, might naturally be expected; but the water being dried up, the verdure would disappear. In the pastoral districts of the East it would be reckoned a most suitable occupation still for a king or chief to go at the head of such an expedition. Ranging over a large tract of country, Ahab had gone through one district, Obadiah through another.
18:318:3: Եւ կոչեաց Աքաաբ զԱբդիու զհազարապետ իւր. եւ Աբդիու երկիւղա՛ծ էր ՚ի Տեառնէ յոյժ.
3 Աքաաբը կանչեց իր հազարապետ Աբդիուին: Աբդիուն սաստիկ երկիւղ էր կրում Տիրոջից.
3 Աքաաբ իր տանը տնտեսը Աբդիան կանչեց. (Աբդիան Տէրոջմէն շատ կը վախնար
Եւ կոչեաց Աքաաբ զԱբդիու զհազարապետ իւր. եւ Աբդիու երկիւղած էր ի Տեառնէ յոյժ:

18:3: Եւ կոչեաց Աքաաբ զԱբդիու զհազարապետ իւր. եւ Աբդիու երկիւղա՛ծ էր ՚ի Տեառնէ յոյժ.
3 Աքաաբը կանչեց իր հազարապետ Աբդիուին: Աբդիուն սաստիկ երկիւղ էր կրում Տիրոջից.
3 Աքաաբ իր տանը տնտեսը Աբդիան կանչեց. (Աբդիան Տէրոջմէն շատ կը վախնար
zohrab-1805▾ eastern-1994▾ western am▾
18:318:3 И призвал Ахав Авдия, начальствовавшего над дворцом. Авдий же был человек весьма богобоязненный,
18:3 καὶ και and; even ἐκάλεσεν καλεω call; invite Αχααβ αχααβ the Αβδιου αβδιου the οἰκονόμον οικονομος administrator καὶ και and; even Αβδιου αβδιου be φοβούμενος φοβεω afraid; fear τὸν ο the κύριον κυριος lord; master σφόδρα σφοδρα vehemently; tremendously
18:3 וַ wa וְ and יִּקְרָ֣א yyiqrˈā קרא call אַחְאָ֔ב ʔaḥʔˈāv אַחְאָב Ahab אֶל־ ʔel- אֶל to עֹבַדְיָ֖הוּ ʕōvaḏyˌāhû עֹבַדְיָהוּ Obadiah אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עַל־ ʕal- עַל upon הַ ha הַ the בָּ֑יִת bbˈāyiṯ בַּיִת house וְ wᵊ וְ and עֹבַדְיָ֗הוּ ʕōvaḏyˈāhû עֹבַדְיָהוּ Obadiah הָיָ֥ה hāyˌā היה be יָרֵ֛א yārˈē ירא fear אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
18:3. vocavitque Ahab Abdiam dispensatorem domus suae Abdias autem timebat Dominum valdeAnd Achab called Abdias the governor of his house: now Abdias feared the Lord very much.
3. And Ahab called Obadiah, which was over the household. ( Now Obadiah feared the LORD greatly:
18:3. And Ahab called Obadiah, the manager of his household. Now Obadiah feared the Lord greatly.
18:3. And Ahab called Obadiah, which [was] the governor of [his] house. (Now Obadiah feared the LORD greatly:
And Ahab called Obadiah, which [was] the governor of [his] house. ( Now Obadiah feared the LORD greatly:

18:3 И призвал Ахав Авдия, начальствовавшего над дворцом. Авдий же был человек весьма богобоязненный,
18:3
καὶ και and; even
ἐκάλεσεν καλεω call; invite
Αχααβ αχααβ the
Αβδιου αβδιου the
οἰκονόμον οικονομος administrator
καὶ και and; even
Αβδιου αβδιου be
φοβούμενος φοβεω afraid; fear
τὸν ο the
κύριον κυριος lord; master
σφόδρα σφοδρα vehemently; tremendously
18:3
וַ wa וְ and
יִּקְרָ֣א yyiqrˈā קרא call
אַחְאָ֔ב ʔaḥʔˈāv אַחְאָב Ahab
אֶל־ ʔel- אֶל to
עֹבַדְיָ֖הוּ ʕōvaḏyˌāhû עֹבַדְיָהוּ Obadiah
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
הַ ha הַ the
בָּ֑יִת bbˈāyiṯ בַּיִת house
וְ wᵊ וְ and
עֹבַדְיָ֗הוּ ʕōvaḏyˈāhû עֹבַדְיָהוּ Obadiah
הָיָ֥ה hāyˌā היה be
יָרֵ֛א yārˈē ירא fear
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
18:3. vocavitque Ahab Abdiam dispensatorem domus suae Abdias autem timebat Dominum valde
And Achab called Abdias the governor of his house: now Abdias feared the Lord very much.
18:3. And Ahab called Obadiah, the manager of his household. Now Obadiah feared the Lord greatly.
18:3. And Ahab called Obadiah, which [was] the governor of [his] house. (Now Obadiah feared the LORD greatly:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-6: Предстоящее свидание пророка Илии с Ахавом падало на время наивысшего развитии засухи и голода, и здесь указаны обстоятельства, приведшие к встрече пророка с царем. Должность начальника дворца, введенная Соломоном (IV:6), существовала и у Ахава (ст. 3), царствование которого с внешней, политической и международной стороны было, по-видимому, отражением блеска Соломонова царствования (ср. гл. XX). Тем резче выступает упадок религии в это царствование, нашедший выражение, между прочим, в преследовании и умерщвлении Иезавелью пророков (ст. 4), т. е. сынов пророческих, совершавших благочестивые религиозные упражнения под руководством какого-либо пророка (ср. 1: Цар. X:5; сл. XIX:20-24): очевидно, их было в данное время очень много в Израильском царстве (ср. 4: Цар. II:3: сл.) ; высоко поднявшее голову нечестие вызывало на борьбу с собой великую религиозно-нравственную силу обществ пророческих (неудачно называемых иногда "школами пророческими"). Авдий, начальник дворца Ахавова, по своему благочестию и усердию к религии Иеговы (ст. 3, 7, 12; ср. блаж. Феодорит, вопр. 55) скрывал и питал гонимых пророков в одной из пещер, может быть, на горе Кармиле.
Adam Clarke: Commentary on the Bible - 1831
18:3: Obadiah feared the Lord greatly - He was a sincere and zealous worshipper of the true God, and his conduct towards the persecuted prophets was the full proof both of his piety and humanity.
3 Kings (1 Kings) 18:4
Albert Barnes: Notes on the Bible - 1834
18:3: Obadiah's name, "servant of Yahweh," indicates his religious character. It corresponds to the modern Arabic name Abdallah. Ahab could scarcely have been ignorant of Obadiah's faithfulness to Yahweh; and it tells in favor of the monarch's tolerance that he should have maintained an adherent of the old religion in so important an office. There seems to be no doubt that the worst deeds of Ahab's reign sprang less from his own free will and natural disposition than from the evil counsels, or rather perhaps the imperious requirements, of his wife.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:3: Obadiah: Heb. Obadiahu
the governor of his house: Heb. over his house. Gen 24:2, Gen 24:10, Gen 39:4, Gen 39:5, Gen 39:9, Gen 41:40
feared the Lord: Kg1 18:12; Gen 22:12, Gen 42:18; Kg2 4:1; Neh 5:15, Neh 7:2; Pro 14:26; Mal 3:16; Mat 10:28; Act 10:2, Act 10:35
Geneva 1599
And Ahab called Obadiah, which [was] the governor of [his] house. (Now Obadiah (b) feared the LORD greatly:
(b) God had begun to work his fear in his heart, but had not yet brought him to the knowledge which is also required of the godly: that is, to profess his Name openly.
John Gill
And Ahab called Obadiah, which was the governor of his house,.... Perhaps his steward: the Jews (m) take him to be Obadiah the prophet, who wrote the small prophecy that goes by his name:
(now Obadiah feared the Lord greatly:) who, though he did not go up to Jerusalem to worship, which ceremonial service was dispensed with in him, yet he did not worship the calves, nor Baal, but served the Lord in a spiritual manner.
(m) T. Bab. Sanhedrin, fol. 39. 2.
John Wesley
Obadiah - Being valued by Ahab for his great prudence and fidelity, and therefore indulged as to the worship of the calves and Baal. But how could he and some other Israelites be said to fear the Lord, when they did not go up to Jerusalem to worship, as God had commanded? Although they seem not to be wholly excusable in this neglect, yet because they worshipped God in spirit and truth, and performed all moral duties to God and their brethren, and abstained from idolatry, being kept from Jerusalem by violence, God bares with their infirmity herein.
Robert Jamieson, A. R. Fausset and David Brown
Obadiah feared the Lord greatly--Although he did not follow the course taken by the Levites and the majority of pious Israelites at that time of emigration into Judah (2Chron 11:13-16), he was a secret and sincere worshipper. He probably considered the violent character of the government, and his power of doing some good to the persecuted people of God as a sufficient excuse for his not going to worship in Jerusalem.
18:418:4: եւ եղեւ ՚ի կոտորել Յեզաբելայ զմարգարէսն Տեառն, եւ ա՛ռ Աբդիու հարի՛ւր այր մարգարէ, եւ թաքո՛յց զնոսա յիսուն յիսուն յայրի՝ եւ կերակրեաց զնոսա հացիւ եւ ջրով[3673]։ [3673] Ոմանք. ՚Ի կոտորել Յեզաբելի... ա՛ռ Աբդիու։
4 երբ Յեզաբէլը կոտորում էր Տիրոջ մարգարէներին, Աբդիուն հարիւր մարգարէի տարաւ եւ նրանց յիսուն-յիսուն թաքցրեց քարայրներում եւ կերակրեց նրանց հացով ու ջրով:
4 Ու երբ Յեզաբէլ Տէրոջը մարգարէները ջարդեց, Աբդիա հարիւր մարգարէ առաւ ու զանոնք, յիսուն յիսուն, քարայրներու մէջ պահեց ու զանոնք հացով ու ջրով կերակրեց։)
եւ եղեւ ի կոտորել Յեզաբելայ զմարգարէսն Տեառն, ա՛ռ Աբդիու հարեւր այր մարգարէ, եւ թաքոյց զնոսա յիսուն յիսուն յայրի, եւ կերակրեաց զնոսա հացիւ եւ ջրով:

18:4: եւ եղեւ ՚ի կոտորել Յեզաբելայ զմարգարէսն Տեառն, եւ ա՛ռ Աբդիու հարի՛ւր այր մարգարէ, եւ թաքո՛յց զնոսա յիսուն յիսուն յայրի՝ եւ կերակրեաց զնոսա հացիւ եւ ջրով[3673]։
[3673] Ոմանք. ՚Ի կոտորել Յեզաբելի... ա՛ռ Աբդիու։
4 երբ Յեզաբէլը կոտորում էր Տիրոջ մարգարէներին, Աբդիուն հարիւր մարգարէի տարաւ եւ նրանց յիսուն-յիսուն թաքցրեց քարայրներում եւ կերակրեց նրանց հացով ու ջրով:
4 Ու երբ Յեզաբէլ Տէրոջը մարգարէները ջարդեց, Աբդիա հարիւր մարգարէ առաւ ու զանոնք, յիսուն յիսուն, քարայրներու մէջ պահեց ու զանոնք հացով ու ջրով կերակրեց։)
zohrab-1805▾ eastern-1994▾ western am▾
18:418:4 и когда Иезавель истребляла пророков Господних, Авдий взял сто пророков, и скрывал их, по пятидесяти человек, в пещерах, и питал их хлебом и водою.
18:4 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the τύπτειν τυπτω strike; beat τὴν ο the Ιεζαβελ ιεζαβηλ Iezabēl; Iezavil τοὺς ο the προφήτας προφητης prophet κυρίου κυριος lord; master καὶ και and; even ἔλαβεν λαμβανω take; get Αβδιου αβδιου hundred ἄνδρας ανηρ man; husband προφήτας προφητης prophet καὶ και and; even ἔκρυψεν κρυπτω hide αὐτοὺς αυτος he; him κατὰ κατα down; by πεντήκοντα πεντηκοντα fifty ἐν εν in σπηλαίῳ σπηλαιον cave καὶ και and; even διέτρεφεν διατρεφω he; him ἐν εν in ἄρτῳ αρτος bread; loaves καὶ και and; even ὕδατι υδωρ water
18:4 וַ wa וְ and יְהִי֙ yᵊhˌî היה be בְּ bᵊ בְּ in הַכְרִ֣ית haḵrˈîṯ כרת cut אִיזֶ֔בֶל ʔîzˈevel אִיזֶבֶל Jezebel אֵ֖ת ʔˌēṯ אֵת [object marker] נְבִיאֵ֣י nᵊvîʔˈê נָבִיא prophet יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יִּקַּ֨ח yyiqqˌaḥ לקח take עֹבַדְיָ֜הוּ ʕōvaḏyˈāhû עֹבַדְיָהוּ Obadiah מֵאָ֣ה mēʔˈā מֵאָה hundred נְבִאִ֗ים nᵊviʔˈîm נָבִיא prophet וַֽ wˈa וְ and יַּחְבִּיאֵ֞ם yyaḥbîʔˈēm חבא hide חֲמִשִּׁ֥ים ḥᵃmiššˌîm חָמֵשׁ five אִישׁ֙ ʔîš אִישׁ man בַּ ba בְּ in † הַ the מְּעָרָ֔ה mmᵊʕārˈā מְעָרָה cave וְ wᵊ וְ and כִלְכְּלָ֖ם ḵilkᵊlˌām כול comprehend לֶ֥חֶם lˌeḥem לֶחֶם bread וָ wā וְ and מָֽיִם׃ mˈāyim מַיִם water
18:4. nam cum interficeret Hiezabel prophetas Domini tulit ille centum prophetas et abscondit eos quinquagenos in speluncis et pavit eos pane et aquaFor when Jezabel killed the prophets of the Lord, he took a hundred prophets, and hid them by fifty and fifty in caves, and fed them with bread and water.
4. for it was so, when Jezebel cut off prophets of the LORD, that Obadiah took an hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.)
18:4. For when Jezebel was killing the prophets of the Lord, he took one hundred prophets, and concealed them, fifty and fifty, in caves. And he fed them with bread and water.
18:4. For it was [so], when Jezebel cut off the prophets of the LORD, that Obadiah took an hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.)
For it was [so], when Jezebel cut off the prophets of the LORD, that Obadiah took an hundred prophets, and hid them by fifty in a cave, and fed them with bread and water:

18:4 и когда Иезавель истребляла пророков Господних, Авдий взял сто пророков, и скрывал их, по пятидесяти человек, в пещерах, и питал их хлебом и водою.
18:4
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
τύπτειν τυπτω strike; beat
τὴν ο the
Ιεζαβελ ιεζαβηλ Iezabēl; Iezavil
τοὺς ο the
προφήτας προφητης prophet
κυρίου κυριος lord; master
καὶ και and; even
ἔλαβεν λαμβανω take; get
Αβδιου αβδιου hundred
ἄνδρας ανηρ man; husband
προφήτας προφητης prophet
καὶ και and; even
ἔκρυψεν κρυπτω hide
αὐτοὺς αυτος he; him
κατὰ κατα down; by
πεντήκοντα πεντηκοντα fifty
ἐν εν in
σπηλαίῳ σπηλαιον cave
καὶ και and; even
διέτρεφεν διατρεφω he; him
ἐν εν in
ἄρτῳ αρτος bread; loaves
καὶ και and; even
ὕδατι υδωρ water
18:4
וַ wa וְ and
יְהִי֙ yᵊhˌî היה be
בְּ bᵊ בְּ in
הַכְרִ֣ית haḵrˈîṯ כרת cut
אִיזֶ֔בֶל ʔîzˈevel אִיזֶבֶל Jezebel
אֵ֖ת ʔˌēṯ אֵת [object marker]
נְבִיאֵ֣י nᵊvîʔˈê נָבִיא prophet
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יִּקַּ֨ח yyiqqˌaḥ לקח take
עֹבַדְיָ֜הוּ ʕōvaḏyˈāhû עֹבַדְיָהוּ Obadiah
מֵאָ֣ה mēʔˈā מֵאָה hundred
נְבִאִ֗ים nᵊviʔˈîm נָבִיא prophet
וַֽ wˈa וְ and
יַּחְבִּיאֵ֞ם yyaḥbîʔˈēm חבא hide
חֲמִשִּׁ֥ים ḥᵃmiššˌîm חָמֵשׁ five
אִישׁ֙ ʔîš אִישׁ man
בַּ ba בְּ in
הַ the
מְּעָרָ֔ה mmᵊʕārˈā מְעָרָה cave
וְ wᵊ וְ and
כִלְכְּלָ֖ם ḵilkᵊlˌām כול comprehend
לֶ֥חֶם lˌeḥem לֶחֶם bread
וָ וְ and
מָֽיִם׃ mˈāyim מַיִם water
18:4. nam cum interficeret Hiezabel prophetas Domini tulit ille centum prophetas et abscondit eos quinquagenos in speluncis et pavit eos pane et aqua
For when Jezabel killed the prophets of the Lord, he took a hundred prophets, and hid them by fifty and fifty in caves, and fed them with bread and water.
18:4. For when Jezebel was killing the prophets of the Lord, he took one hundred prophets, and concealed them, fifty and fifty, in caves. And he fed them with bread and water.
18:4. For it was [so], when Jezebel cut off the prophets of the LORD, that Obadiah took an hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.)
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Adam Clarke: Commentary on the Bible - 1831
18:4: Fed them with bread and water - By these are signified the necessaries of life, of whatsoever kind.
3 Kings (1 Kings) 18:5
Albert Barnes: Notes on the Bible - 1834
18:4: We have no details of Jezebel's deed of blood. Some have conjectured that it was the answer of Jezebel to Elijah's threat, and that the command given him to hide in Cherith alone saved him from being one of the victims. This view receives some support from Obadiah's act and words Kg1 18:13.
Fifty in a cave - The limestone formation of Judaea and Samaria abounds with large natural caverns, the size of which is easily increased by art. These "caves" play an important part in the history of the country, serving especially as refuges for political offenders and other fugitives Jdg 6:2; Sa1 13:6; Heb 11:38.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:4: Jezebel: Heb. Izabel
cut off the prophets: Neh 9:26; Mat 21:35; Rev 17:4-6
in a cave: Heb 11:38
fed them: Kg1 18:13; Kg2 6:22, Kg2 6:23; Mat 10:40-42, Mat 25:35, Mat 25:40
bread and water: Kg1 13:8, Kg1 13:9, Kg1 13:16
John Gill
For it was so, when Jezebel cut off the prophets of the Lord,.... Or slew them, as the Targum; put them to death some way or another; such as were brought up in the schools of the prophets, trained up in religious exercises, and instructed others therein:
that Obadiah took one hundred prophets, and hid them by fifty in a cave; fifty in one cave and fifty in another; for there were large caves in the land of Israel capable of holding such a number, and many more, see 1Kings 22:1 and fed them with bread and water; which in this time of famine were very acceptable; though these may be put for all the necessaries of life.
John Wesley
Prophets - This name is not only given to such as are endowed with an extraordinary spirit of prophecy, but to such ministers as devoted themselves to the service of God in preaching, praying, and praising God. And fed - With the hazard of his own life, and against the king's command; as wisely considering, that no command of an earthly prince could over - rule the command of the king of kings. Bread and water - With meat and drink. See how wonderfully God raises up friends for his ministers and people where one would least expect them!
Robert Jamieson, A. R. Fausset and David Brown
an hundred prophets--not men endowed with the extraordinary gifts of the prophetic office, but who were devoted to the service of God, preaching, praying, praising, &c. (1Kings 10:10-12).
fed them with bread and water--These articles are often used to include sustenance of any kind. As this succor must have been given them at the hazard, not only of his place, but his life, it was a strong proof of his attachment to the true religion.
18:518:5: Եւ ասէ արքայ ցԱբդիու. Ե՛կ շրջեսցուք ընդ երկիրդ առ ամենայն աղբերբք ջրոց եւ առ հեղեղատօք, թերեւս գտցո՛ւք խոտ եւ ապրեցուսցուք զձիս եւ զջորիս, եւ ո՛չ սատակեսցին յանասնոց։
5 Արքան ասաց Աբդիուին. «Ե՛կ շրջենք այս երկրում, փնտռենք ու գտնենք բոլոր աղբիւրներն ու հեղեղատները, թերեւս խոտ գտնենք ու կերակրենք ձիերին ու ջորիներին, որպէսզի անասունները չսատկեն»:
5 Եւ Աքաաբ ըսաւ Աբդիային. «Եկո՛ւր, այս երկրին մէջ եղած բոլոր ջուրի աղբիւրներուն ու բոլոր հեղեղատներուն քովերը պտըտինք. կարելի է խոտ գտնենք եւ ձիերն ու ջորիները ապրեցնենք ու բոլոր անասունները չկորսնցնենք»։
Եւ ասէ արքայ ցԱբդիու. Եկ շրջեսցուք ընդ երկիրդ առ ամենայն աղբերբք ջրոց եւ առ հեղեղատօք, թերեւս գտցուք խոտ եւ ապրեցուսցուք զձիս եւ զջորիս, եւ ոչ սատակեսցին յանասնոց:

18:5: Եւ ասէ արքայ ցԱբդիու. Ե՛կ շրջեսցուք ընդ երկիրդ առ ամենայն աղբերբք ջրոց եւ առ հեղեղատօք, թերեւս գտցո՛ւք խոտ եւ ապրեցուսցուք զձիս եւ զջորիս, եւ ո՛չ սատակեսցին յանասնոց։
5 Արքան ասաց Աբդիուին. «Ե՛կ շրջենք այս երկրում, փնտռենք ու գտնենք բոլոր աղբիւրներն ու հեղեղատները, թերեւս խոտ գտնենք ու կերակրենք ձիերին ու ջորիներին, որպէսզի անասունները չսատկեն»:
5 Եւ Աքաաբ ըսաւ Աբդիային. «Եկո՛ւր, այս երկրին մէջ եղած բոլոր ջուրի աղբիւրներուն ու բոլոր հեղեղատներուն քովերը պտըտինք. կարելի է խոտ գտնենք եւ ձիերն ու ջորիները ապրեցնենք ու բոլոր անասունները չկորսնցնենք»։
zohrab-1805▾ eastern-1994▾ western am▾
18:518:5 И сказал Ахав Авдию: пойди по земле ко всем источникам водным и ко всем потокам на земле, не найдем ли где травы, чтобы нам прокормить коней и лошаков и не лишиться скота.
18:5 καὶ και and; even εἶπεν επω say; speak Αχααβ αχααβ to; toward Αβδιου αβδιου come on; this point καὶ και and; even διέλθωμεν διερχομαι pass through; spread ἐπὶ επι in; on τὴν ο the γῆν γη earth; land ἐπὶ επι in; on πηγὰς πηγη well; fountain τῶν ο the ὑδάτων υδωρ water καὶ και and; even ἐπὶ επι in; on χειμάρρους χειμαρρους and if; unless πως πως.1 how εὕρωμεν ευρισκω find βοτάνην βοτανη pasturage; pasture καὶ και and; even περιποιησώμεθα περιποιεω preserve; acquire ἵππους ιππος horse καὶ και and; even ἡμιόνους ημιονος and; even οὐκ ου not ἐξολοθρευθήσονται εξολοθρευω utterly ruin ἀπὸ απο from; away τῶν ο the κτηνῶν κτηνος livestock; animal
18:5 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אַחְאָב֙ ʔaḥʔˌāv אַחְאָב Ahab אֶל־ ʔel- אֶל to עֹ֣בַדְיָ֔הוּ ʕˈōvaḏyˈāhû עֹבַדְיָהוּ Obadiah לֵ֤ךְ lˈēḵ הלך walk בָּ bā בְּ in † הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole מַעְיְנֵ֣י maʕyᵊnˈê מַעְיָן well הַ ha הַ the מַּ֔יִם mmˈayim מַיִם water וְ wᵊ וְ and אֶ֖ל ʔˌel אֶל to כָּל־ kol- כֹּל whole הַ ha הַ the נְּחָלִ֑ים nnᵊḥālˈîm נַחַל wadi אוּלַ֣י׀ ʔûlˈay אוּלַי perhaps נִמְצָ֣א nimṣˈā מצא find חָצִ֗יר ḥāṣˈîr חָצִיר grass וּ û וְ and נְחַיֶּה֙ nᵊḥayyˌeh חיה be alive ס֣וּס sˈûs סוּס horse וָ wā וְ and פֶ֔רֶד fˈereḏ פֶּרֶד mule וְ wᵊ וְ and לֹ֥וא lˌô לֹא not נַכְרִ֖ית naḵrˌîṯ כרת cut מֵ mē מִן from הַ ha הַ the בְּהֵמָֽה׃ bbᵊhēmˈā בְּהֵמָה cattle
18:5. dixit ergo Ahab ad Abdiam vade in terram ad universos fontes aquarum et in cunctas valles si forte invenire possimus herbam et salvare equos et mulos et non penitus iumenta intereantAnd Achab said to Abdias: Go into the land unto all fountains of waters, and into all valleys, to see if we can find grass, and save the horses and mules, that the beasts may not utterly perish.
5. And Ahab said unto Obadiah, Go through the land, unto all the fountains of water, and unto all the brooks: peradventure we may find grass and save the horses and mules alive, that we lose not all the beasts.
18:5. Then Ahab said to Obadiah, “Go into the land, to all fountains of water, and to all the valleys, for perhaps we will be able to find plants, and save the horses and mules, so that the beasts of burden may not perish entirely.”
18:5. And Ahab said unto Obadiah, Go into the land, unto all fountains of water, and unto all brooks: peradventure we may find grass to save the horses and mules alive, that we lose not all the beasts.
And Ahab said unto Obadiah, Go into the land, unto all fountains of water, and unto all brooks: peradventure we may find grass to save the horses and mules alive, that we lose not all the beasts:

18:5 И сказал Ахав Авдию: пойди по земле ко всем источникам водным и ко всем потокам на земле, не найдем ли где травы, чтобы нам прокормить коней и лошаков и не лишиться скота.
18:5
καὶ και and; even
εἶπεν επω say; speak
Αχααβ αχααβ to; toward
Αβδιου αβδιου come on; this point
καὶ και and; even
διέλθωμεν διερχομαι pass through; spread
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
ἐπὶ επι in; on
πηγὰς πηγη well; fountain
τῶν ο the
ὑδάτων υδωρ water
καὶ και and; even
ἐπὶ επι in; on
χειμάρρους χειμαρρους and if; unless
πως πως.1 how
εὕρωμεν ευρισκω find
βοτάνην βοτανη pasturage; pasture
καὶ και and; even
περιποιησώμεθα περιποιεω preserve; acquire
ἵππους ιππος horse
καὶ και and; even
ἡμιόνους ημιονος and; even
οὐκ ου not
ἐξολοθρευθήσονται εξολοθρευω utterly ruin
ἀπὸ απο from; away
τῶν ο the
κτηνῶν κτηνος livestock; animal
18:5
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אַחְאָב֙ ʔaḥʔˌāv אַחְאָב Ahab
אֶל־ ʔel- אֶל to
עֹ֣בַדְיָ֔הוּ ʕˈōvaḏyˈāhû עֹבַדְיָהוּ Obadiah
לֵ֤ךְ lˈēḵ הלך walk
בָּ בְּ in
הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
מַעְיְנֵ֣י maʕyᵊnˈê מַעְיָן well
הַ ha הַ the
מַּ֔יִם mmˈayim מַיִם water
וְ wᵊ וְ and
אֶ֖ל ʔˌel אֶל to
כָּל־ kol- כֹּל whole
הַ ha הַ the
נְּחָלִ֑ים nnᵊḥālˈîm נַחַל wadi
אוּלַ֣י׀ ʔûlˈay אוּלַי perhaps
נִמְצָ֣א nimṣˈā מצא find
חָצִ֗יר ḥāṣˈîr חָצִיר grass
וּ û וְ and
נְחַיֶּה֙ nᵊḥayyˌeh חיה be alive
ס֣וּס sˈûs סוּס horse
וָ וְ and
פֶ֔רֶד fˈereḏ פֶּרֶד mule
וְ wᵊ וְ and
לֹ֥וא lˌô לֹא not
נַכְרִ֖ית naḵrˌîṯ כרת cut
מֵ מִן from
הַ ha הַ the
בְּהֵמָֽה׃ bbᵊhēmˈā בְּהֵמָה cattle
18:5. dixit ergo Ahab ad Abdiam vade in terram ad universos fontes aquarum et in cunctas valles si forte invenire possimus herbam et salvare equos et mulos et non penitus iumenta intereant
And Achab said to Abdias: Go into the land unto all fountains of waters, and into all valleys, to see if we can find grass, and save the horses and mules, that the beasts may not utterly perish.
18:5. Then Ahab said to Obadiah, “Go into the land, to all fountains of water, and to all the valleys, for perhaps we will be able to find plants, and save the horses and mules, so that the beasts of burden may not perish entirely.”
18:5. And Ahab said unto Obadiah, Go into the land, unto all fountains of water, and unto all brooks: peradventure we may find grass to save the horses and mules alive, that we lose not all the beasts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:5: Unto all fountains of water - All marshy or well-watered districts, where grass was most likely to be preserved.
3 Kings (1 Kings) 18:10
Albert Barnes: Notes on the Bible - 1834
18:5: Unto all fountains of water and unto all brooks - Rather, "to all springs of water and to all torrent-courses." The former are the perennial streams; the latter are the torrent-courses which become dry in an ordinary summer.
All the beasts - Rather, some, or, "a portion of our beasts."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:5: grass: Psa 104:14; Jer 14:5, Jer 14:6; Joe 1:18, Joe 2:22; Hab 3:17; Rom 8:20-22
we lose not all the beasts: Heb. we cut not off ourselves from the beasts
John Gill
And Ahab said unto Obadiah, go into the land, unto all fountains of water, and unto all brooks,.... To observe in what condition they were, and the places adjoining to them, the meadows and valleys:
peradventure we may find grass to save the horses and mules alive; particularly those which belonged to the king's stables, to find provisions for which it was found difficult:
that we lose not all the beasts; many of them, doubtless, were lost through the drought already, and there was great danger of the rest, and so, in time, of there being none to procreate and preserve their species, and to prevent which Ahab proposed to take this method.
18:618:6: Եւ բաժանեաց իւրեանց զճանապարհն շրջել. Աքաաբ գնաց ընդ մի ճանապարհ միայն, եւ Աբդիու գնաց ընդ ա՛յլ ճանապարհ միայն[3674]։ [3674] Ոսկան. Եւ Աքաաբ գնաց ընդ ճա՛՛։
6 Նրանք իրենց միջեւ բաժանեցին շրջելու ենթակայ տեղերը: Աքաաբը մի ճանապարհով գնաց առանձին, իսկ Աբդիուն մի այլ ճանապարհով՝ առանձին:
6 Անոնք երկիրը իրենց մէջ բաժնեցին պտըտելու համար. Աքաաբ մէկ ճամբայէ մինակ գնաց ու Աբդիա ուրիշ ճամբայէ մինակ գնաց։
Եւ [397]բաժանեաց իւրեանց զճանապարհն շրջել``. Աքաաբ գնաց ընդ մի ճանապարհ միայն, եւ Աբդիու գնաց ընդ այլ ճանապարհ միայն:

18:6: Եւ բաժանեաց իւրեանց զճանապարհն շրջել. Աքաաբ գնաց ընդ մի ճանապարհ միայն, եւ Աբդիու գնաց ընդ ա՛յլ ճանապարհ միայն[3674]։
[3674] Ոսկան. Եւ Աքաաբ գնաց ընդ ճա՛՛։
6 Նրանք իրենց միջեւ բաժանեցին շրջելու ենթակայ տեղերը: Աքաաբը մի ճանապարհով գնաց առանձին, իսկ Աբդիուն մի այլ ճանապարհով՝ առանձին:
6 Անոնք երկիրը իրենց մէջ բաժնեցին պտըտելու համար. Աքաաբ մէկ ճամբայէ մինակ գնաց ու Աբդիա ուրիշ ճամբայէ մինակ գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
18:618:6 И разделили они между собою землю, чтобы обойти ее: Ахав особо пошел одною дорогою, и Авдий особо пошел другою дорогою.
18:6 καὶ και and; even ἐμέρισαν μεριζω apportion; allocate ἑαυτοῖς εαυτου of himself; his own τὴν ο the ὁδὸν οδος way; journey τοῦ ο the διελθεῖν διερχομαι pass through; spread αὐτήν αυτος he; him Αχααβ αχααβ travel; go ἐν εν in ὁδῷ οδος way; journey μιᾷ εις.1 one; unit μόνος μονος only; alone καὶ και and; even Αβδιου αβδιου travel; go ἐν εν in ὁδῷ οδος way; journey ἄλλῃ αλλος another; else μόνος μονος only; alone
18:6 וַֽ wˈa וְ and יְחַלְּק֥וּ yᵊḥallᵊqˌû חלק divide לָהֶ֛ם lāhˈem לְ to אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth לַֽ lˈa לְ to עֲבָר־ ʕᵃvor- עבר pass בָּ֑הּ bˈāh בְּ in אַחְאָ֞ב ʔaḥʔˈāv אַחְאָב Ahab הָלַ֨ךְ hālˌaḵ הלך walk בְּ bᵊ בְּ in דֶ֤רֶךְ ḏˈereḵ דֶּרֶךְ way אֶחָד֙ ʔeḥˌāḏ אֶחָד one לְ lᵊ לְ to בַדֹּ֔ו vaddˈô בַּד linen, part, stave וְ wᵊ וְ and עֹֽבַדְיָ֛הוּ ʕˈōvaḏyˈāhû עֹבַדְיָהוּ Obadiah הָלַ֥ךְ hālˌaḵ הלך walk בְּ bᵊ בְּ in דֶרֶךְ־ ḏereḵ- דֶּרֶךְ way אֶחָ֖ד ʔeḥˌāḏ אֶחָד one לְ lᵊ לְ to בַדֹּֽו׃ vaddˈô בַּד linen, part, stave
18:6. diviseruntque sibi regiones ut circuirent eas Ahab ibat per viam unam et Abdias per viam alteram seorsumAnd they divided the countries between them, that they might go round about them: Achab went one way, and Abdias another way by himself.
6. So they divided the land between them to pass throughout it: Ahab went one way by himself, and Obadiah went another way by himself.
18:6. And they divided the regions among themselves, so that they might travel through them. Ahab went one way alone, and Obadiah went another way by himself.
18:6. So they divided the land between them to pass throughout it: Ahab went one way by himself, and Obadiah went another way by himself.
So they divided the land between them to pass throughout it: Ahab went one way by himself, and Obadiah went another way by himself:

18:6 И разделили они между собою землю, чтобы обойти ее: Ахав особо пошел одною дорогою, и Авдий особо пошел другою дорогою.
18:6
καὶ και and; even
ἐμέρισαν μεριζω apportion; allocate
ἑαυτοῖς εαυτου of himself; his own
τὴν ο the
ὁδὸν οδος way; journey
τοῦ ο the
διελθεῖν διερχομαι pass through; spread
αὐτήν αυτος he; him
Αχααβ αχααβ travel; go
ἐν εν in
ὁδῷ οδος way; journey
μιᾷ εις.1 one; unit
μόνος μονος only; alone
καὶ και and; even
Αβδιου αβδιου travel; go
ἐν εν in
ὁδῷ οδος way; journey
ἄλλῃ αλλος another; else
μόνος μονος only; alone
18:6
וַֽ wˈa וְ and
יְחַלְּק֥וּ yᵊḥallᵊqˌû חלק divide
לָהֶ֛ם lāhˈem לְ to
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
לַֽ lˈa לְ to
עֲבָר־ ʕᵃvor- עבר pass
בָּ֑הּ bˈāh בְּ in
אַחְאָ֞ב ʔaḥʔˈāv אַחְאָב Ahab
הָלַ֨ךְ hālˌaḵ הלך walk
בְּ bᵊ בְּ in
דֶ֤רֶךְ ḏˈereḵ דֶּרֶךְ way
אֶחָד֙ ʔeḥˌāḏ אֶחָד one
לְ lᵊ לְ to
בַדֹּ֔ו vaddˈô בַּד linen, part, stave
וְ wᵊ וְ and
עֹֽבַדְיָ֛הוּ ʕˈōvaḏyˈāhû עֹבַדְיָהוּ Obadiah
הָלַ֥ךְ hālˌaḵ הלך walk
בְּ bᵊ בְּ in
דֶרֶךְ־ ḏereḵ- דֶּרֶךְ way
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
לְ lᵊ לְ to
בַדֹּֽו׃ vaddˈô בַּד linen, part, stave
18:6. diviseruntque sibi regiones ut circuirent eas Ahab ibat per viam unam et Abdias per viam alteram seorsum
And they divided the countries between them, that they might go round about them: Achab went one way, and Abdias another way by himself.
18:6. And they divided the regions among themselves, so that they might travel through them. Ahab went one way alone, and Obadiah went another way by himself.
18:6. So they divided the land between them to pass throughout it: Ahab went one way by himself, and Obadiah went another way by himself.
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jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:6: Ahab went: Jer 14:3
John Gill
So they divided the land between them, to pass through it,.... And one took one part, and the other the other part:
Ahab went one way by himself, and Obadiah went another way by himself; Ahab not caring to trust any but Obadiah, who he knew was a faithful man, lest they should be bribed by those that had grass not to discover it.
18:718:7: Եւ է՛ր Աբդիու ՚ի ճանապարհին. եւ եկն ել Եղիա ընդ առաջ նորա միայն, եւ աճապարեաց Աբդիու, անկաւ ՚ի վերայ երեսաց իւրոց՝ եւ ասէ. Եթէ դո՞ւ իցես տէ՛ր իմ Եղիա։
7 Երբ Աբդիուն ճանապարհին էր, Եղիան նրան ընդառաջ ելաւ միայնակ: Աբդիուն անմիջապէս ընկաւ երեսի վրայ ու ասաց. «Մի՞թէ դու ես, տէ՛ր իմ Եղիա»:
7 Երբ Աբդիա ճամբուն մէջ էր, ահա Եղիան անոր դէմ ելաւ։ Աբդիա զանիկա ճանչցածին պէս իր երեսին վրայ ինկաւ ու ըսաւ. «Արդեօք իմ տէրս՝ Եղիան՝ դո՞ւն ես»։
Եւ էր Աբդիու ի ճանապարհին, եւ եկն ել Եղիա ընդ առաջ նորա [398]միայն, եւ աճապարեաց Աբդիու անկաւ ի վերայ երեսաց իւրոց եւ ասէ. Եթէ դո՞ւ իցես տէր իմ Եղիա:

18:7: Եւ է՛ր Աբդիու ՚ի ճանապարհին. եւ եկն ել Եղիա ընդ առաջ նորա միայն, եւ աճապարեաց Աբդիու, անկաւ ՚ի վերայ երեսաց իւրոց՝ եւ ասէ. Եթէ դո՞ւ իցես տէ՛ր իմ Եղիա։
7 Երբ Աբդիուն ճանապարհին էր, Եղիան նրան ընդառաջ ելաւ միայնակ: Աբդիուն անմիջապէս ընկաւ երեսի վրայ ու ասաց. «Մի՞թէ դու ես, տէ՛ր իմ Եղիա»:
7 Երբ Աբդիա ճամբուն մէջ էր, ահա Եղիան անոր դէմ ելաւ։ Աբդիա զանիկա ճանչցածին պէս իր երեսին վրայ ինկաւ ու ըսաւ. «Արդեօք իմ տէրս՝ Եղիան՝ դո՞ւն ես»։
zohrab-1805▾ eastern-1994▾ western am▾
18:718:7 Когда Авдий шел дорогою, вот, навстречу ему идет Илия. Он узнал его и пал на лице свое и сказал: ты ли это, господин мой Илия?
18:7 καὶ και and; even ἦν ειμι be Αβδιου αβδιου in τῇ ο the ὁδῷ οδος way; journey μόνος μονος only; alone καὶ και and; even ἦλθεν ερχομαι come; go Ηλιου ηλιου into; for συνάντησιν συναντησις meeting αὐτοῦ αυτος he; him μόνος μονος only; alone καὶ και and; even Αβδιου αβδιου hurry καὶ και and; even ἔπεσεν πιπτω fall ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak εἰ ει if; whether σὺ συ you εἶ ειμι be αὐτός αυτος he; him κύριέ κυριος lord; master μου μου of me; mine Ηλιου ηλιου Ēliou; Iliu
18:7 וַ wa וְ and יְהִ֤י yᵊhˈî היה be עֹבַדְיָ֨הוּ֙ ʕōvaḏyˈāhû עֹבַדְיָהוּ Obadiah בַּ ba בְּ in † הַ the דֶּ֔רֶךְ ddˈereḵ דֶּרֶךְ way וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold אֵלִיָּ֖הוּ ʔēliyyˌāhû אֵלִיָּהוּ Elijah לִ li לְ to קְרָאתֹ֑ו qᵊrāṯˈô קרא encounter וַ wa וְ and יַּכִּרֵ֨הוּ֙ yyakkirˈēhû נכר recognise וַ wa וְ and יִּפֹּ֣ל yyippˈōl נפל fall עַל־ ʕal- עַל upon פָּנָ֔יו pānˈāʸw פָּנֶה face וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say הַ ha הֲ [interrogative] אַתָּ֥ה ʔattˌā אַתָּה you זֶ֖ה zˌeh זֶה this אֲדֹנִ֥י ʔᵃḏōnˌî אָדֹון lord אֵלִיָּֽהוּ׃ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
18:7. cumque esset Abdias in via Helias occurrit ei qui cum cognovisset eum cecidit super faciem suam et ait num tu es domine mi HeliasAnd as Abdias was in the way, Elias met him: and he knew him, and fell on his face, and said: Art thou my lord Elias?
7. And as Obadiah was in the way, behold, Elijah met him: and he knew him, and fell on his face, and said, Is it thou, my lord Elijah?
18:7. And while Obadiah was on the way, Elijah met him. And when he had recognized him, he fell on his face, and he said, “Are you not my lord Elijah?”
18:7. And as Obadiah was in the way, behold, Elijah met him: and he knew him, and fell on his face, and said, [Art] thou that my lord Elijah?
And as Obadiah was in the way, behold, Elijah met him: and he knew him, and fell on his face, and said, [Art] thou that my lord Elijah:

18:7 Когда Авдий шел дорогою, вот, навстречу ему идет Илия. Он узнал его и пал на лице свое и сказал: ты ли это, господин мой Илия?
18:7
καὶ και and; even
ἦν ειμι be
Αβδιου αβδιου in
τῇ ο the
ὁδῷ οδος way; journey
μόνος μονος only; alone
καὶ και and; even
ἦλθεν ερχομαι come; go
Ηλιου ηλιου into; for
συνάντησιν συναντησις meeting
αὐτοῦ αυτος he; him
μόνος μονος only; alone
καὶ και and; even
Αβδιου αβδιου hurry
καὶ και and; even
ἔπεσεν πιπτω fall
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
εἰ ει if; whether
σὺ συ you
εἶ ειμι be
αὐτός αυτος he; him
κύριέ κυριος lord; master
μου μου of me; mine
Ηλιου ηλιου Ēliou; Iliu
18:7
וַ wa וְ and
יְהִ֤י yᵊhˈî היה be
עֹבַדְיָ֨הוּ֙ ʕōvaḏyˈāhû עֹבַדְיָהוּ Obadiah
בַּ ba בְּ in
הַ the
דֶּ֔רֶךְ ddˈereḵ דֶּרֶךְ way
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
אֵלִיָּ֖הוּ ʔēliyyˌāhû אֵלִיָּהוּ Elijah
לִ li לְ to
קְרָאתֹ֑ו qᵊrāṯˈô קרא encounter
וַ wa וְ and
יַּכִּרֵ֨הוּ֙ yyakkirˈēhû נכר recognise
וַ wa וְ and
יִּפֹּ֣ל yyippˈōl נפל fall
עַל־ ʕal- עַל upon
פָּנָ֔יו pānˈāʸw פָּנֶה face
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
הַ ha הֲ [interrogative]
אַתָּ֥ה ʔattˌā אַתָּה you
זֶ֖ה zˌeh זֶה this
אֲדֹנִ֥י ʔᵃḏōnˌî אָדֹון lord
אֵלִיָּֽהוּ׃ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
18:7. cumque esset Abdias in via Helias occurrit ei qui cum cognovisset eum cecidit super faciem suam et ait num tu es domine mi Helias
And as Abdias was in the way, Elias met him: and he knew him, and fell on his face, and said: Art thou my lord Elias?
18:7. And while Obadiah was on the way, Elijah met him. And when he had recognized him, he fell on his face, and he said, “Are you not my lord Elijah?”
18:7. And as Obadiah was in the way, behold, Elijah met him: and he knew him, and fell on his face, and said, [Art] thou that my lord Elijah?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-16: Авдий легко мог узнать (слав.: потщася, LXX: έσπευσε) пророка Илию (ст. 7) по его своеобразной внешности: "человек тот весь в волосах и кожаным поясом подпоясан по чреслам своим" (4: Цар. I:8), - по этим признакам узнавали пророка. В беседе Авдия с пророком характерно, кроме глубокого почтения его к пророку (ст. 7, 9, 13), еще воззрение, что Дух Иеговы во всякий момент может унести пророка неведомо куда (ст. 12; ср. ст. 46; Иез. III:12; VIII:3; XI:1; XLIII:5), как это и произошло при конце жизни пророка (4: Цар. II:11). Из этой же беседы узнаем, какие напряженные усилия употреблял Ахав к отысканию Илии - "того, кто устами своими заключил облака, чтобы сделать одно из двух, или убедить пророка, чтобы отверз облака, или погубить его, если не убедится" (блаж. Феодорит, вопр. 55). Только клятвенное заверение пророка (ст. 15) в намерении своем предстать пред Ахава убеждает Авдия сообщить Ахаву о прибытии пророка (ст. 16). Имя Божие "Господь Саваоф" (евр. Иегова - Цебаот) или полнее "Господь Бог Саваоф" (Иегова - Елогей - Цебаот) употребляется почти исключительно у пророков (встречается особенно у Исаии, Амоса, Аггея, Захарии, Малахии, в псалмах и в книгах Царств и Паралипоменон) и означает Бога: 1) как небесного Вождя воинств Израилевых; 2) как Владыку светил небесных и преимущественно 3) как Господа ангельских воинств (см. у А. Глаголева, Ветхозаветное библейское учение об ангелах... с. 238-256).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:7: was in the way: Kg1 11:29
he knew: Kg2 1:6-8; Mat 3:4, Mat 11:8
fell on: Gen 18:2, Gen 50:18; Sa1 20:41; Sa2 19:18; Isa 60:14
my lord Elijah: Gen 18:12, Gen 44:16, Gen 44:20, Gen 44:33; Num 12:11
Geneva 1599
And as Obadiah was in the way, behold, Elijah (c) met him: and he knew him, and fell on his face, and said, [Art] thou that my lord Elijah?
(c) God often pities the wicked for the sake of the godly, and causes Elijah to meet with Obadiah, that the blessing might be known to be granted for the sake of God's children.
John Gill
And as Obadiah was in the way,.... In his district, making his observations:
behold, Elijah met him: where is not said; but he was, no doubt, upon the road from Zarephath to Samaria:
and he knew him that is, Obadiah knew Elijah, having seen him at Ahab's court before he absconded:
and fell on his face, and said, art thou that my lord Elijah? thus doing him honour and reverence both by words and gesture, as being an extraordinary prophet of the Lord.
John Wesley
And fell - By this profound reverence, shewing his great respect and love to him.
Robert Jamieson, A. R. Fausset and David Brown
Obadiah was in the way . . . Elijah met him--Deeming it imprudent to rush without previous intimation into Ahab's presence, the prophet solicited Obadiah to announce his return to Ahab. The commission, with a delicate allusion to the perils he had already encountered in securing others of God's servants, was, in very touching terms, declined, as unkind and peculiarly hazardous. But Elijah having dispelled all the apprehensions entertained about the Spirit's carrying him away, Obadiah undertook to convey the prophet's message to Ahab and solicit an interview. But Ahab, bent on revenge, or impatient for the appearance of rain, went himself to meet Elijah.
18:818:8: Եւ ասէ Եղիա. Ե՛ս եմ. ե՛րթ ասա՛ ցտէր քո՝ թէ ահա՛ւասիկ Եղիա։
8 Եղիան ասաց. «Ես եմ: Գնա ասա՛ քո տիրոջը. “Ահա Եղիան”»:
8 Եղիա անոր ըսաւ. «Ես եմ. գնա՛ քու տիրոջդ ըսէ, թէ ‘Ահա Եղիան կու գայ’»։
Եւ ասէ Եղիա. Ես եմ. երթ ասա ցտէր քո եթէ` Ահաւասիկ Եղիա:

18:8: Եւ ասէ Եղիա. Ե՛ս եմ. ե՛րթ ասա՛ ցտէր քո՝ թէ ահա՛ւասիկ Եղիա։
8 Եղիան ասաց. «Ես եմ: Գնա ասա՛ քո տիրոջը. “Ահա Եղիան”»:
8 Եղիա անոր ըսաւ. «Ես եմ. գնա՛ քու տիրոջդ ըսէ, թէ ‘Ահա Եղիան կու գայ’»։
zohrab-1805▾ eastern-1994▾ western am▾
18:818:8 Тот сказал ему: я; пойди, скажи господину твоему: >.
18:8 καὶ και and; even εἶπεν επω say; speak Ηλιου ηλιου he; him ἐγώ εγω I πορεύου πορευομαι travel; go λέγε λεγω tell; declare τῷ ο the κυρίῳ κυριος lord; master σου σου of you; your ἰδοὺ ιδου see!; here I am Ηλιου ηλιου Ēliou; Iliu
18:8 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say לֹ֖ו lˌô לְ to אָ֑נִי ʔˈānî אֲנִי i לֵ֛ךְ lˈēḵ הלך walk אֱמֹ֥ר ʔᵉmˌōr אמר say לַ la לְ to אדֹנֶ֖יךָ ʔḏōnˌeʸḵā אָדֹון lord הִנֵּ֥ה hinnˌē הִנֵּה behold אֵלִיָּֽהוּ׃ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
18:8. cui ille respondit ego vade dic domino tuo adest HeliasAnd he answered: I am. Go, and tell thy master: Elias is here.
8. And he answered him, It is I: go, tell thy lord, Behold, Elijah .
18:8. And he responded to him: “I am. Go and tell your lord that Elijah is here.”
18:8. And he answered him, I [am]: go, tell thy lord, Behold, Elijah [is here].
And he answered him, I [am]: go, tell thy lord, Behold, Elijah:

18:8 Тот сказал ему: я; пойди, скажи господину твоему: <<Илия здесь>>.
18:8
καὶ και and; even
εἶπεν επω say; speak
Ηλιου ηλιου he; him
ἐγώ εγω I
πορεύου πορευομαι travel; go
λέγε λεγω tell; declare
τῷ ο the
κυρίῳ κυριος lord; master
σου σου of you; your
ἰδοὺ ιδου see!; here I am
Ηλιου ηλιου Ēliou; Iliu
18:8
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
לֹ֖ו lˌô לְ to
אָ֑נִי ʔˈānî אֲנִי i
לֵ֛ךְ lˈēḵ הלך walk
אֱמֹ֥ר ʔᵉmˌōr אמר say
לַ la לְ to
אדֹנֶ֖יךָ ʔḏōnˌeʸḵā אָדֹון lord
הִנֵּ֥ה hinnˌē הִנֵּה behold
אֵלִיָּֽהוּ׃ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
18:8. cui ille respondit ego vade dic domino tuo adest Helias
And he answered: I am. Go, and tell thy master: Elias is here.
8. And he answered him, It is I: go, tell thy lord, Behold, Elijah .
18:8. And he responded to him: “I am. Go and tell your lord that Elijah is here.”
18:8. And he answered him, I [am]: go, tell thy lord, Behold, Elijah [is here].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:8: thy lord: Kg1 18:3; Rom 13:7; Pe1 2:17, Pe1 2:18
John Gill
And he answered him, I am,.... He did not desire to be concealed, his orders were to show and make himself known to Ahab, and Obadiah was one of his domestic servants:
go tell thy lord, behold, Elijah is here; in such a place, ready to face him at any time. Elijah, by calling Ahab the lord of Obadiah, as he tacitly reproves him for calling him lord, shows reverence to Ahab as a king, and yet that he was fearless of him, as he was the prophet and ambassador of the Lord of hosts to him.
John Wesley
Thy lord - Ahab: whom, though a very wicked man, he owns for Obadiah's Lord and king; thereby instructing us, that the wickedness of kings doth not exempt their subjects from obedience to their lawful commands.
18:918:9: Եւ ասէ Աբդիու. Զի՞նչ մեղայ, զի մատնես զծառայս քո ՚ի ձեռս Աքաաբու սպանանե՛լ զիս[3675]. [3675] Ոմանք. Զծառայ քո... սպանանել զնա։
9 Աբդիուն ասաց. «Ի՞նչ մեղք եմ գործել, որ քո ծառային մատնում ես Աքաաբի ձեռքը, որպէսզի սպանի ինձ:
9 Անիկա ըսաւ. «Ես ի՞նչ մեղք գործեր եմ, որ դուն քու ծառադ Աքաաբին ձեռքը կը մատնես, որպէս զի զիս մեռցնէ։
Եւ ասէ Աբդիու. Զի՞նչ մեղայ, զի մատնես զծառայ քո ի ձեռս Աքաաբու սպանանել զիս:

18:9: Եւ ասէ Աբդիու. Զի՞նչ մեղայ, զի մատնես զծառայս քո ՚ի ձեռս Աքաաբու սպանանե՛լ զիս[3675].
[3675] Ոմանք. Զծառայ քո... սպանանել զնա։
9 Աբդիուն ասաց. «Ի՞նչ մեղք եմ գործել, որ քո ծառային մատնում ես Աքաաբի ձեռքը, որպէսզի սպանի ինձ:
9 Անիկա ըսաւ. «Ես ի՞նչ մեղք գործեր եմ, որ դուն քու ծառադ Աքաաբին ձեռքը կը մատնես, որպէս զի զիս մեռցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
18:918:9 Он сказал: чем я провинился, что ты предаешь раба твоего в руки Ахава, чтоб умертвить меня?
18:9 καὶ και and; even εἶπεν επω say; speak Αβδιου αβδιου who?; what? ἡμάρτηκα αμαρτανω sin ὅτι οτι since; that δίδως διδωμι give; deposit τὸν ο the δοῦλόν δουλος subject σου σου of you; your εἰς εις into; for χεῖρα χειρ hand Αχααβ αχααβ the θανατῶσαί θανατοω put to death με με me
18:9 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say מֶ֣ה mˈeh מָה what חָטָ֑אתִי ḥāṭˈāṯî חטא miss כִּֽי־ kˈî- כִּי that אַתָּ֞ה ʔattˈā אַתָּה you נֹתֵ֧ן nōṯˈēn נתן give אֶֽת־ ʔˈeṯ- אֵת [object marker] עַבְדְּךָ֛ ʕavdᵊḵˈā עֶבֶד servant בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand אַחְאָ֖ב ʔaḥʔˌāv אַחְאָב Ahab לַ la לְ to הֲמִיתֵֽנִי׃ hᵃmîṯˈēnî מות die
18:9. et ille quid peccavi inquit quoniam trades me servum tuum in manu Ahab ut interficiat meAnd he said: What have I sinned, that thou wouldst deliver me, thy servant, into the hand of Achab, that he should kill me?
9. And he said, Wherein have I sinned, that thou wouldest deliver thy servant into the hand of Ahab, to slay me?
18:9. And he said: “How have I sinned that you would deliver me, your servant, into the hand of Ahab, so that he would put me to death?
18:9. And he said, What have I sinned, that thou wouldest deliver thy servant into the hand of Ahab, to slay me?
And he said, What have I sinned, that thou wouldest deliver thy servant into the hand of Ahab, to slay me:

18:9 Он сказал: чем я провинился, что ты предаешь раба твоего в руки Ахава, чтоб умертвить меня?
18:9
καὶ και and; even
εἶπεν επω say; speak
Αβδιου αβδιου who?; what?
ἡμάρτηκα αμαρτανω sin
ὅτι οτι since; that
δίδως διδωμι give; deposit
τὸν ο the
δοῦλόν δουλος subject
σου σου of you; your
εἰς εις into; for
χεῖρα χειρ hand
Αχααβ αχααβ the
θανατῶσαί θανατοω put to death
με με me
18:9
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
מֶ֣ה mˈeh מָה what
חָטָ֑אתִי ḥāṭˈāṯî חטא miss
כִּֽי־ kˈî- כִּי that
אַתָּ֞ה ʔattˈā אַתָּה you
נֹתֵ֧ן nōṯˈēn נתן give
אֶֽת־ ʔˈeṯ- אֵת [object marker]
עַבְדְּךָ֛ ʕavdᵊḵˈā עֶבֶד servant
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
אַחְאָ֖ב ʔaḥʔˌāv אַחְאָב Ahab
לַ la לְ to
הֲמִיתֵֽנִי׃ hᵃmîṯˈēnî מות die
18:9. et ille quid peccavi inquit quoniam trades me servum tuum in manu Ahab ut interficiat me
And he said: What have I sinned, that thou wouldst deliver me, thy servant, into the hand of Achab, that he should kill me?
18:9. And he said: “How have I sinned that you would deliver me, your servant, into the hand of Ahab, so that he would put me to death?
18:9. And he said, What have I sinned, that thou wouldest deliver thy servant into the hand of Ahab, to slay me?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
18:9: Obadiah thinks that to execute this commission will be fatal to him Kg1 18:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:9: What have I sinned: Kg1 18:12, Kg1 17:18; Exo 5:21
John Gill
And he said, what have I sinned,.... Or in what have I offended God or his prophet, that revenge should be taken on me in this way:
that thou wouldest deliver thy servant into the hand of Ahab to slay me? for that he supposed would be the consequence of it, as he argues and more plainly expresses his sense in the following words.
John Wesley
He said - Wherein have I offended God, and thee, that thou shouldest expose me to certain ruin.
18:1018:10: կենդանի՛ է Տէր Աստուած քո, եթէ իցէ ազգ կամ թագաւորութի՛ւն ուր ո՛չ առաքեաց Տէր իմ խնդրել զքեզ. եւ ասեն թէ չէ՛ ուրեք. եւ այրեաց զթագաւորութիւնն եւ զաշխարհ նորա զի ո՛չ եգիտ զքեզ։
10 Կենդանի է քո Տէր Աստուածը. չկայ ազգ կամ թագաւորութիւն, ուր իմ տէրը մարդ ուղարկած չլինի քեզ որոնելու, սակայն երբ ասում էին, թէ՝ “Չկայ”, նա այրել էր տալիս այն թագաւորութիւնը կամ այն երկիրը, որտեղ քեզ չէր գտնում:
10 Քու Տէր Աստուածդ կենդանի է, որ ազգ մը կամ թագաւորութիւն մը չմնաց, ուր իմ տէրս քեզ փնտռելու համար մարդ ղրկած չըլլայ ու երբ ‘Չկայ’ ըսին, այն թագաւորութեան կամ այն ազգին երդում ընել տուաւ՝ որ քեզ գտած չեն։
Կենդանի է Տէր Աստուած քո, եթէ իցէ ազգ կամ թագաւորութիւն ուր ոչ առաքեաց Տէր իմ խնդրել զքեզ. եւ ասեն թէ` չէ ուրեք. եւ [399]այրեաց զթագաւորութիւնն եւ զաշխարհ նորա`` զի ոչ եգիտ զքեզ:

18:10: կենդանի՛ է Տէր Աստուած քո, եթէ իցէ ազգ կամ թագաւորութի՛ւն ուր ո՛չ առաքեաց Տէր իմ խնդրել զքեզ. եւ ասեն թէ չէ՛ ուրեք. եւ այրեաց զթագաւորութիւնն եւ զաշխարհ նորա զի ո՛չ եգիտ զքեզ։
10 Կենդանի է քո Տէր Աստուածը. չկայ ազգ կամ թագաւորութիւն, ուր իմ տէրը մարդ ուղարկած չլինի քեզ որոնելու, սակայն երբ ասում էին, թէ՝ “Չկայ”, նա այրել էր տալիս այն թագաւորութիւնը կամ այն երկիրը, որտեղ քեզ չէր գտնում:
10 Քու Տէր Աստուածդ կենդանի է, որ ազգ մը կամ թագաւորութիւն մը չմնաց, ուր իմ տէրս քեզ փնտռելու համար մարդ ղրկած չըլլայ ու երբ ‘Չկայ’ ըսին, այն թագաւորութեան կամ այն ազգին երդում ընել տուաւ՝ որ քեզ գտած չեն։
zohrab-1805▾ eastern-1994▾ western am▾
18:1018:10 Жив Господь Бог твой! нет ни одного народа и царства, куда бы не посылал государь мой искать тебя; и когда ему говорили, {что тебя} нет, он брал клятву с того царства и народа, что не могли отыскать тебя;
18:10 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 ἔθνος εθνος nation; caste ἢ η or; than βασιλεία βασιλεια realm; kingdom οὗ ος who; what οὐκ ου not ἀπέσταλκεν αποστελλω send off / away ὁ ο the κύριός κυριος lord; master μου μου of me; mine ζητεῖν ζητεω seek; desire σε σε.1 you καὶ και and; even εἶπον επω say; speak οὐκ ου not ἔστιν ειμι be καὶ και and; even ἐνέπρησεν εμπρηθω blow up τὴν ο the βασιλείαν βασιλεια realm; kingdom καὶ και and; even τὰς ο the χώρας χωρα territory; estate αὐτῆς αυτος he; him ὅτι οτι since; that οὐχ ου not εὕρηκέν ευρισκω find σε σε.1 you
18:10 חַ֣י׀ ḥˈay חַי alive יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֗יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) אִם־ ʔim- אִם if יֶשׁ־ yeš- יֵשׁ existence גֹּ֤וי gˈôy גֹּוי people וּ û וְ and מַמְלָכָה֙ mamlāḵˌā מַמְלָכָה kingdom אֲ֠שֶׁר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not שָׁלַ֨ח šālˌaḥ שׁלח send אֲדֹנִ֥י ʔᵃḏōnˌî אָדֹון lord שָׁם֙ šˌām שָׁם there לְ lᵊ לְ to בַקֶּשְׁךָ֔ vaqqešᵊḵˈā בקשׁ seek וְ wᵊ וְ and אָמְר֖וּ ʔāmᵊrˌû אמר say אָ֑יִן ʔˈāyin אַיִן [NEG] וְ wᵊ וְ and הִשְׁבִּ֤יעַ hišbˈîₐʕ שׁבע swear אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּמְלָכָה֙ mmamlāḵˌā מַמְלָכָה kingdom וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גֹּ֔וי ggˈôy גֹּוי people כִּ֖י kˌî כִּי that לֹ֥א lˌō לֹא not יִמְצָאֶֽכָּה׃ yimṣāʔˈekkā מצא find
18:10. vivit Dominus Deus tuus non est gens aut regnum quo non miserit dominus meus te requirens et respondentibus cunctis non est hic adiuravit regna singula et gentes eo quod minime repperirerisAs the Lord thy God liveth, there is no nation or kingdom, whither my lord hath not sent to seek thee: and when all answered: He is not here: he took an oath of every kingdom and nation, because thou wast not found.
10. As the LORD thy God liveth, there is no nation or kingdom, whither my lord hath not sent to seek thee: and when they said, He is not here, he took an oath of the kingdom and nation, that they found thee not.
18:10. As the Lord your God lives, there is no nation or kingdom to which my lord has not sent, seeking you. And when all responded, ‘He is not here,’ he swore each kingdom and nation to an oath, because you were not found at all.
18:10. [As] the LORD thy God liveth, there is no nation or kingdom, whither my lord hath not sent to seek thee: and when they said, [He is] not [there]; he took an oath of the kingdom and nation, that they found thee not.
As the LORD thy God liveth, there is no nation or kingdom, whither my lord hath not sent to seek thee: and when they said, [He is] not [there]; he took an oath of the kingdom and nation, that they found thee not:

18:10 Жив Господь Бог твой! нет ни одного народа и царства, куда бы не посылал государь мой искать тебя; и когда ему говорили, {что тебя} нет, он брал клятву с того царства и народа, что не могли отыскать тебя;
18:10
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
ἔθνος εθνος nation; caste
η or; than
βασιλεία βασιλεια realm; kingdom
οὗ ος who; what
οὐκ ου not
ἀπέσταλκεν αποστελλω send off / away
ο the
κύριός κυριος lord; master
μου μου of me; mine
ζητεῖν ζητεω seek; desire
σε σε.1 you
καὶ και and; even
εἶπον επω say; speak
οὐκ ου not
ἔστιν ειμι be
καὶ και and; even
ἐνέπρησεν εμπρηθω blow up
τὴν ο the
βασιλείαν βασιλεια realm; kingdom
καὶ και and; even
τὰς ο the
χώρας χωρα territory; estate
αὐτῆς αυτος he; him
ὅτι οτι since; that
οὐχ ου not
εὕρηκέν ευρισκω find
σε σε.1 you
18:10
חַ֣י׀ ḥˈay חַי alive
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֗יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
אִם־ ʔim- אִם if
יֶשׁ־ yeš- יֵשׁ existence
גֹּ֤וי gˈôy גֹּוי people
וּ û וְ and
מַמְלָכָה֙ mamlāḵˌā מַמְלָכָה kingdom
אֲ֠שֶׁר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
שָׁלַ֨ח šālˌaḥ שׁלח send
אֲדֹנִ֥י ʔᵃḏōnˌî אָדֹון lord
שָׁם֙ šˌām שָׁם there
לְ lᵊ לְ to
בַקֶּשְׁךָ֔ vaqqešᵊḵˈā בקשׁ seek
וְ wᵊ וְ and
אָמְר֖וּ ʔāmᵊrˌû אמר say
אָ֑יִן ʔˈāyin אַיִן [NEG]
וְ wᵊ וְ and
הִשְׁבִּ֤יעַ hišbˈîₐʕ שׁבע swear
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּמְלָכָה֙ mmamlāḵˌā מַמְלָכָה kingdom
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
גֹּ֔וי ggˈôy גֹּוי people
כִּ֖י kˌî כִּי that
לֹ֥א lˌō לֹא not
יִמְצָאֶֽכָּה׃ yimṣāʔˈekkā מצא find
18:10. vivit Dominus Deus tuus non est gens aut regnum quo non miserit dominus meus te requirens et respondentibus cunctis non est hic adiuravit regna singula et gentes eo quod minime repperireris
As the Lord thy God liveth, there is no nation or kingdom, whither my lord hath not sent to seek thee: and when all answered: He is not here: he took an oath of every kingdom and nation, because thou wast not found.
18:10. As the Lord your God lives, there is no nation or kingdom to which my lord has not sent, seeking you. And when all responded, ‘He is not here,’ he swore each kingdom and nation to an oath, because you were not found at all.
18:10. [As] the LORD thy God liveth, there is no nation or kingdom, whither my lord hath not sent to seek thee: and when they said, [He is] not [there]; he took an oath of the kingdom and nation, that they found thee not.
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
18:10: There is no nation or kingdom - He had sent through all his own states and to the neighboring governments to find out the prophet, as he knew, from his own declaration, that both rain and drought were to be the effect of his prayers. Had he found him, he no doubt intended to oblige him to procure rain, or punish him for having brought on this drought.
He took an oath - Ahab must have had considerable power and authority among the neighboring nations to require and exact this, and Elijah must have kept himself very secret to have shunned such an extensive and minute search.
3 Kings (1 Kings) 18:12
Albert Barnes: Notes on the Bible - 1834
18:10: There is no nation ... - This is expressed in the style of Oriental hyperbole. What Obadiah means is: "there is no nation nor kingdom, of those over which he has influence, whither the king has not sent." He could scarcely, for example, have exacted an oath from such countries as Egypt or Syria of Damascus. But Ahab may have been powerful enough to expect an oath from the neighboring Hittite, Moabite, and Edomite tribes, perhaps even from Ethbaal his father-in-law, and the kings of Hamath and Arpad.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:10: the Lord: Kg1 18:15, Kg1 1:29, Kg1 2:24, Kg1 17:1, Kg1 17:12; Sa1 29:6
whither my lord: Psa 10:2; Jer 26:20-23
they found thee not: Kg1 17:5, Kg1 17:9; Psa 12:7, Psa 12:8, Psa 31:20, Psa 91:1; Jer 36:26; Joh 8:59
John Gill
As the Lord thy God liveth,.... Which is the form of an oath he thought fit to make, to ascertain the truth of what he was about to say:
there is no nation or kingdom, whither my lord hath not sent to seek thee; which is either an hyperbolical expression, signifying he had sought for him in many places, and in every place he could think of; or it must be understood either of the ten tribes, which were as so many nations and kingdoms as they had been; or were more in the times of the Canaanites; or of the nations round about, that were in alliance with or tributary to the king of Israel:
and when they said, he is not there, he took an oath of the kingdom and nation that they found thee not; which he might exact of his own subjects, but could not of other nations, unless they were free to it of themselves; or he might take it of their ambassadors or merchants that came into his land, of whom he inquired, and adjured them to tell him the truth.
John Wesley
No nation - Near his own, where he could in reason think that Elijah had hid himself. It does not appear, that Ahab sought him, in order to put him to death: but rather in hopes of prevailing upon him, to pray for the removal of the drought.
18:1118:11: Եւ արդ դու ասես, թէ ե՛րթ եւ պատմեա՛ տեառն քում թէ ահաւասիկ Եղիա.
11 Արդ, ինձ ասում ես, թէ՝ “Գնա՛ ու պատմի՛ր քո տիրոջը, թէ՝ ՛՛Ահա այստեղ է Եղիան՛՛”:
11 Եւ հիմա դուն կ’ըսես. ‘Գնա՛ քու տիրոջդ ըսէ թէ «Ահա Եղիան կու գայ»’
Եւ արդ դու ասես, թէ` Երթ եւ պատմեա տեառն քում թէ` Ահաւասիկ Եղիա:

18:11: Եւ արդ դու ասես, թէ ե՛րթ եւ պատմեա՛ տեառն քում թէ ահաւասիկ Եղիա.
11 Արդ, ինձ ասում ես, թէ՝ “Գնա՛ ու պատմի՛ր քո տիրոջը, թէ՝ ՛՛Ահա այստեղ է Եղիան՛՛”:
11 Եւ հիմա դուն կ’ըսես. ‘Գնա՛ քու տիրոջդ ըսէ թէ «Ահա Եղիան կու գայ»’
zohrab-1805▾ eastern-1994▾ western am▾
18:1118:11 а ты теперь говоришь: >.
18:11 καὶ και and; even νῦν νυν now; present σὺ συ you λέγεις λεγω tell; declare πορεύου πορευομαι travel; go ἀνάγγελλε αναγγελλω announce τῷ ο the κυρίῳ κυριος lord; master σου σου of you; your ἰδοὺ ιδου see!; here I am Ηλιου ηλιου Ēliou; Iliu
18:11 וְ wᵊ וְ and עַתָּ֖ה ʕattˌā עַתָּה now אַתָּ֣ה ʔattˈā אַתָּה you אֹמֵ֑ר ʔōmˈēr אמר say לֵ֛ךְ lˈēḵ הלך walk אֱמֹ֥ר ʔᵉmˌōr אמר say לַ la לְ to אדֹנֶ֖יךָ ʔḏōnˌeʸḵā אָדֹון lord הִנֵּ֥ה hinnˌē הִנֵּה behold אֵלִיָּֽהוּ׃ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
18:11. et nunc dicis mihi vade et dic domino tuo adest HeliasAnd now thou sayest to me: Go and tell thy master: Elias is here.
11. And now thou sayest, Go, tell thy lord, Behold, Elijah .
18:11. And now, you say to me, ‘Go and tell your lord that Elijah is here.’
18:11. And now thou sayest, Go, tell thy lord, Behold, Elijah [is here].
And now thou sayest, Go, tell thy lord, Behold, Elijah:

18:11 а ты теперь говоришь: <<пойди, скажи господину твоему: Илия здесь>>.
18:11
καὶ και and; even
νῦν νυν now; present
σὺ συ you
λέγεις λεγω tell; declare
πορεύου πορευομαι travel; go
ἀνάγγελλε αναγγελλω announce
τῷ ο the
κυρίῳ κυριος lord; master
σου σου of you; your
ἰδοὺ ιδου see!; here I am
Ηλιου ηλιου Ēliou; Iliu
18:11
וְ wᵊ וְ and
עַתָּ֖ה ʕattˌā עַתָּה now
אַתָּ֣ה ʔattˈā אַתָּה you
אֹמֵ֑ר ʔōmˈēr אמר say
לֵ֛ךְ lˈēḵ הלך walk
אֱמֹ֥ר ʔᵉmˌōr אמר say
לַ la לְ to
אדֹנֶ֖יךָ ʔḏōnˌeʸḵā אָדֹון lord
הִנֵּ֥ה hinnˌē הִנֵּה behold
אֵלִיָּֽהוּ׃ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
18:11. et nunc dicis mihi vade et dic domino tuo adest Helias
And now thou sayest to me: Go and tell thy master: Elias is here.
11. And now thou sayest, Go, tell thy lord, Behold, Elijah .
18:11. And now, you say to me, ‘Go and tell your lord that Elijah is here.’
18:11. And now thou sayest, Go, tell thy lord, Behold, Elijah [is here].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:11: Go: tell they lord, Kg1 18:8, Kg1 18:14
John Gill
And now thou sayest, go tell thy lord, behold, Elijah is here. Which, if I should not be able to make good, would be of fatal consequence to me; and that it is plain he feared, by what he next says.
18:1218:12: եւ եղիցի թէ ես երթայցե՛մ ՚ի քէն, եւ Հոգի՛ Տեառն առնուցու զքեզ յերկիր զոր ո՛չ գիտիցեմ, եւ մտանիցեմ պատմել Աքաաբու, եւ ո՛չ գտանիցէ զքեզ, եւ սպանանիցէ զիս. եւ ծառայ քո երկիւղա՛ծ է ՚ի մանկութենէ իւրմէ[3676]։ [3676] Բազումք. Երկիւղած է ՚ի Տեառնէ ման՛՛։
12 Եթէ ես քո մօտից գնամ, եւ Տիրոջ հոգին քեզ վերցնի տանի մի երկիր, որը չգիտեմ, իսկ ես գնամ յայտնեմ Աքաաբին, եւ նա չգտնի քեզ, ապա ինձ կը սպանի:
12 Ու կրնայ ըլլալ, որ քու քովէդ երթալէս ետքը՝ Տէրոջը հոգին քեզ անծանօթ տեղ մը փոխադրէ ու ես գացած Աքաաբին պատմած ըլլալով, երբ քեզ չգտնէ, զիս պիտի մեռցնէ, թէեւ ես՝ քու ծառադ՝ տղայութենէս ի վեր Տէրոջմէ կը վախնամ։
եւ եղիցի եթէ ես երթայցեմ ի քէն, եւ Հոգի Տեառն առնուցու զքեզ յերկիր զոր ոչ գիտիցեմ, եւ մտանիցեմ պատմել Աքաաբու, եւ ոչ գտանիցէ զքեզ, եւ սպանանիցէ զիս. եւ ծառայ քո երկիւղած է ի Տեառնէ ի մանկութենէ իւրմէ:

18:12: եւ եղիցի թէ ես երթայցե՛մ ՚ի քէն, եւ Հոգի՛ Տեառն առնուցու զքեզ յերկիր զոր ո՛չ գիտիցեմ, եւ մտանիցեմ պատմել Աքաաբու, եւ ո՛չ գտանիցէ զքեզ, եւ սպանանիցէ զիս. եւ ծառայ քո երկիւղա՛ծ է ՚ի մանկութենէ իւրմէ[3676]։
[3676] Բազումք. Երկիւղած է ՚ի Տեառնէ ման՛՛։
12 Եթէ ես քո մօտից գնամ, եւ Տիրոջ հոգին քեզ վերցնի տանի մի երկիր, որը չգիտեմ, իսկ ես գնամ յայտնեմ Աքաաբին, եւ նա չգտնի քեզ, ապա ինձ կը սպանի:
12 Ու կրնայ ըլլալ, որ քու քովէդ երթալէս ետքը՝ Տէրոջը հոգին քեզ անծանօթ տեղ մը փոխադրէ ու ես գացած Աքաաբին պատմած ըլլալով, երբ քեզ չգտնէ, զիս պիտի մեռցնէ, թէեւ ես՝ քու ծառադ՝ տղայութենէս ի վեր Տէրոջմէ կը վախնամ։
zohrab-1805▾ eastern-1994▾ western am▾
18:1218:12 Когда я пойду от тебя, тогда Дух Господень унесет тебя, не знаю, куда; и если я пойду уведомить Ахава, и он не найдет тебя, то он убьет меня; а раб твой богобоязнен от юности своей.
18:12 καὶ και and; even ἔσται ειμι be ἐὰν εαν and if; unless ἐγὼ εγω I ἀπέλθω απερχομαι go off; go away ἀπὸ απο from; away σοῦ σου of you; your καὶ και and; even πνεῦμα πνευμα spirit; wind κυρίου κυριος lord; master ἀρεῖ αιρω lift; remove σε σε.1 you εἰς εις into; for γῆν γη earth; land ἣν ος who; what οὐκ ου not οἶδα οιδα aware καὶ και and; even εἰσελεύσομαι εισερχομαι enter; go in ἀπαγγεῖλαι απαγγελλω report τῷ ο the Αχααβ αχααβ and; even ἀποκτενεῖ αποκτεινω kill με με me καὶ και and; even ὁ ο the δοῦλός δουλος subject σού σου of you; your ἐστιν ειμι be φοβούμενος φοβεω afraid; fear τὸν ο the κύριον κυριος lord; master ἐκ εκ from; out of νεότητος νεοτης youth αὐτοῦ αυτος he; him
18:12 וְ wᵊ וְ and הָיָ֞ה hāyˈā היה be אֲנִ֣י׀ ʔᵃnˈî אֲנִי i אֵלֵ֣ךְ ʔēlˈēḵ הלך walk מֵ mē מִן from אִתָּ֗ךְ ʔittˈāḵ אֵת together with וְ wᵊ וְ and ר֨וּחַ rˌûₐḥ רוּחַ wind יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH יִֽשָּׂאֲךָ֙ yˈiśśāʔᵃḵā נשׂא lift עַ֚ל ˈʕal עַל upon אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not אֵדָ֔ע ʔēḏˈāʕ ידע know וּ û וְ and בָ֨אתִי vˌāṯî בוא come לְ lᵊ לְ to הַגִּ֧יד haggˈîḏ נגד report לְ lᵊ לְ to אַחְאָ֛ב ʔaḥʔˈāv אַחְאָב Ahab וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִֽמְצָאֲךָ֖ yˈimṣāʔᵃḵˌā מצא find וַ wa וְ and הֲרָגָ֑נִי hᵃrāḡˈānî הרג kill וְ wᵊ וְ and עַבְדְּךָ֛ ʕavdᵊḵˈā עֶבֶד servant יָרֵ֥א yārˌē ירא fear אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מִ mi מִן from נְּעֻרָֽי׃ nnᵊʕurˈāy נְעוּרִים youth
18:12. cumque recessero a te spiritus Domini asportabit te in locum quem ego ignoro ingressus nuntiabo Ahab et non inveniet te et interficiet me servus autem tuus timet Dominum ab infantia suaAnd when I am gone from thee, the Spirit of the Lord will carry thee into a place that I know not: and I shall go in and tell Achab; and he, not finding thee, will kill me: but thy servant feareth the Lord from his infancy.
12. And it shall come to pass, as soon as I am gone from thee, that the spirit of the LORD shall carry thee whither I know not; and so when I come and tell Ahab, and he cannot find thee, he shall slay me: but I thy servant fear the LORD from my youth.
18:12. And when I will have departed from you, the Spirit of the Lord will transport you to a place that I do not know. And entering, I will report to Ahab. And he, not finding you, will put me to death. Yet your servant has feared the Lord from his infancy.
18:12. And it shall come to pass, [as soon as] I am gone from thee, that the Spirit of the LORD shall carry thee whither I know not; and [so] when I come and tell Ahab, and he cannot find thee, he shall slay me: but I thy servant fear the LORD from my youth.
And it shall come to pass, [as soon as] I am gone from thee, that the Spirit of the LORD shall carry thee whither I know not; and [so] when I come and tell Ahab, and he cannot find thee, he shall slay me: but I thy servant fear the LORD from my youth:

18:12 Когда я пойду от тебя, тогда Дух Господень унесет тебя, не знаю, куда; и если я пойду уведомить Ахава, и он не найдет тебя, то он убьет меня; а раб твой богобоязнен от юности своей.
18:12
καὶ και and; even
ἔσται ειμι be
ἐὰν εαν and if; unless
ἐγὼ εγω I
ἀπέλθω απερχομαι go off; go away
ἀπὸ απο from; away
σοῦ σου of you; your
καὶ και and; even
πνεῦμα πνευμα spirit; wind
κυρίου κυριος lord; master
ἀρεῖ αιρω lift; remove
σε σε.1 you
εἰς εις into; for
γῆν γη earth; land
ἣν ος who; what
οὐκ ου not
οἶδα οιδα aware
καὶ και and; even
εἰσελεύσομαι εισερχομαι enter; go in
ἀπαγγεῖλαι απαγγελλω report
τῷ ο the
Αχααβ αχααβ and; even
ἀποκτενεῖ αποκτεινω kill
με με me
καὶ και and; even
ο the
δοῦλός δουλος subject
σού σου of you; your
ἐστιν ειμι be
φοβούμενος φοβεω afraid; fear
τὸν ο the
κύριον κυριος lord; master
ἐκ εκ from; out of
νεότητος νεοτης youth
αὐτοῦ αυτος he; him
18:12
וְ wᵊ וְ and
הָיָ֞ה hāyˈā היה be
אֲנִ֣י׀ ʔᵃnˈî אֲנִי i
אֵלֵ֣ךְ ʔēlˈēḵ הלך walk
מֵ מִן from
אִתָּ֗ךְ ʔittˈāḵ אֵת together with
וְ wᵊ וְ and
ר֨וּחַ rˌûₐḥ רוּחַ wind
יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH
יִֽשָּׂאֲךָ֙ yˈiśśāʔᵃḵā נשׂא lift
עַ֚ל ˈʕal עַל upon
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
אֵדָ֔ע ʔēḏˈāʕ ידע know
וּ û וְ and
בָ֨אתִי vˌāṯî בוא come
לְ lᵊ לְ to
הַגִּ֧יד haggˈîḏ נגד report
לְ lᵊ לְ to
אַחְאָ֛ב ʔaḥʔˈāv אַחְאָב Ahab
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יִֽמְצָאֲךָ֖ yˈimṣāʔᵃḵˌā מצא find
וַ wa וְ and
הֲרָגָ֑נִי hᵃrāḡˈānî הרג kill
וְ wᵊ וְ and
עַבְדְּךָ֛ ʕavdᵊḵˈā עֶבֶד servant
יָרֵ֥א yārˌē ירא fear
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
מִ mi מִן from
נְּעֻרָֽי׃ nnᵊʕurˈāy נְעוּרִים youth
18:12. cumque recessero a te spiritus Domini asportabit te in locum quem ego ignoro ingressus nuntiabo Ahab et non inveniet te et interficiet me servus autem tuus timet Dominum ab infantia sua
And when I am gone from thee, the Spirit of the Lord will carry thee into a place that I know not: and I shall go in and tell Achab; and he, not finding thee, will kill me: but thy servant feareth the Lord from his infancy.
18:12. And when I will have departed from you, the Spirit of the Lord will transport you to a place that I do not know. And entering, I will report to Ahab. And he, not finding you, will put me to death. Yet your servant has feared the Lord from his infancy.
18:12. And it shall come to pass, [as soon as] I am gone from thee, that the Spirit of the LORD shall carry thee whither I know not; and [so] when I come and tell Ahab, and he cannot find thee, he shall slay me: but I thy servant fear the LORD from my youth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:12: The Spirit of the Lord shall carry thee - Obadiah supposed that the Spirit of the Lord had carried him to some strange country during the three years and a half of the drought; and as he had reason to think that Ahab would slay Elijah if he found him, and that the God of the prophet would not suffer his servant to fall into such murderous hands, he took for granted that as soon as he should come into danger, so soon would the Spirit of the Lord carry him away, or direct him to some hiding place.
3 Kings (1 Kings) 18:13
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:12: the Spirit of the Lord: Kg2 2:11, Kg2 2:16; Eze 3:12-14, Eze 8:3, Eze 11:24, Eze 37:1, Eze 40:1, Eze 40:2; Mat 4:1; Act 8:39; Co2 12:2, Co2 12:3
he shall slay me: Sa1 22:11-19; Dan 2:5-13; Mat 2:16; Act 12:19
from my youth: Sa1 2:18, Sa1 2:26, Sa1 3:19, Sa1 3:20; Ch2 34:3; Psa 71:17, Psa 71:18; Pro 8:13; Ecc 7:18; Isa 50:10; Luk 1:15; Ti2 3:15
Geneva 1599
And it shall come to pass, [as soon as] I am gone from thee, that the Spirit of the LORD shall carry thee whither I know not; and [so] when I come and tell Ahab, and he cannot find thee, he shall slay me: but I thy servant (d) fear the LORD from my youth.
(d) I am not of the wicked persecutors that you should procure to me such displeasure, but serve God and favour his children.
John Gill
And it shall come to pass, as soon as I am gone from thee, that the Spirit of the Lord shall carry thee whither I know not,.... This he supposed might possibly, and very probably, be the case, since small raptures might have been already, and known to Obadiah, as there were afterwards, see 4Kings 2:16, and then he should not know where he was, nor be able to direct his master where to find him:
and so when I come and tell Ahab, and he cannot find thee, he shall slay me; for telling him a lie, and deceiving and mocking him; or for not seizing on Elijah, and bringing him, when he knew he was so desirous of getting him into his hands:
but I thy servant fear the Lord from my youth; and therefore did not deserve to be treated after this manner, having been an early and conscientious worshipper of the true God.
John Wesley
Carry thee - Such transportations of the prophets having doubtless been usual before this time, as they were after it. Slay me - Either as one that hath deluded him with vain hopes: or, because I did not seize upon thee, and bring thee to him. But I, &c. - He speaks not these words, in a way of boasting; but that he might move the prophet to spare him, and not put him upon that hazardous action.
18:1318:13: Եւ ո՞չ պատմեցաւ տեառն իմում զոր ինչ արարի ես ՚ի կոտորել Յեզաբելայ զմարգարէսն Տեառն. թաքուցի ՚ի մարգարէիցն Տեառն հարիւր այր՝ յիսուն յիսուն այր յայրի՝ եւ կերակրեցի զնոսա հացիւ եւ ջրով։
13 Չէ՞ որ քո ծառան մանկութիւնից ի վեր երկիւղ է կրում Տիրոջից: Մի՞թէ չեն պատմել իմ տիրոջը, որ, երբ Յեզաբէլը կոտորում էր Տիրոջ մարգարէներին, ես Տիրոջ մարգարէներից հարիւր հոգի՝ յիսուն-յիսուն թաքցրել եմ տարբեր քարայրներում, նրանց կերակրել հացով ու ջրով:
13 Իմ ըրածս իմ տիրոջս չպատմուեցա՞ւ, թէ երբ Յեզաբէլ Տէրոջը մարգարէները սպաննեց, ես Տէրոջը մարգարէներէն հարիւր մարդ, յիսուն յիսուն, քարայրներու մէջ պահեցի ու զանոնք հացով ու ջրով կերակրեցի։
Եւ ո՞չ պատմեցաւ տեառն իմում զոր ինչ արարի ես ի կոտորել Յեզաբելայ զմարգարէսն Տեառն. թաքուցի ի մարգարէիցն Տեառն հարեւր այր` յիսուն յիսուն այր յայրի, եւ կերակրեցի զնոսա հացիւ եւ ջրով:

18:13: Եւ ո՞չ պատմեցաւ տեառն իմում զոր ինչ արարի ես ՚ի կոտորել Յեզաբելայ զմարգարէսն Տեառն. թաքուցի ՚ի մարգարէիցն Տեառն հարիւր այր՝ յիսուն յիսուն այր յայրի՝ եւ կերակրեցի զնոսա հացիւ եւ ջրով։
13 Չէ՞ որ քո ծառան մանկութիւնից ի վեր երկիւղ է կրում Տիրոջից: Մի՞թէ չեն պատմել իմ տիրոջը, որ, երբ Յեզաբէլը կոտորում էր Տիրոջ մարգարէներին, ես Տիրոջ մարգարէներից հարիւր հոգի՝ յիսուն-յիսուն թաքցրել եմ տարբեր քարայրներում, նրանց կերակրել հացով ու ջրով:
13 Իմ ըրածս իմ տիրոջս չպատմուեցա՞ւ, թէ երբ Յեզաբէլ Տէրոջը մարգարէները սպաննեց, ես Տէրոջը մարգարէներէն հարիւր մարդ, յիսուն յիսուն, քարայրներու մէջ պահեցի ու զանոնք հացով ու ջրով կերակրեցի։
zohrab-1805▾ eastern-1994▾ western am▾
18:1318:13 Разве не сказано господину моему, чт{о} я сделал, когда Иезавель убивала пророков Господних, как я скрывал сто человек пророков Господних, по пятидесяти человек, в пещерах и питал их хлебом и водою?
18:13 ἦ η or; than οὐκ ου not ἀπηγγέλη απαγγελλω report σοι σοι you τῷ ο the κυρίῳ κυριος lord; master μου μου of me; mine οἷα οιος kind that; what πεποίηκα ποιεω do; make ἐν εν in τῷ ο the ἀποκτείνειν αποκτεινω kill Ιεζαβελ ιεζαβηλ Iezabēl; Iezavil τοὺς ο the προφήτας προφητης prophet κυρίου κυριος lord; master καὶ και and; even ἔκρυψα κρυπτω hide ἀπὸ απο from; away τῶν ο the προφητῶν προφητης prophet κυρίου κυριος lord; master ἑκατὸν εκατον hundred ἄνδρας ανηρ man; husband ἀνὰ ανα.1 up; each πεντήκοντα πεντηκοντα fifty ἐν εν in σπηλαίῳ σπηλαιον cave καὶ και and; even ἔθρεψα τρεφω nurture; maintain ἐν εν in ἄρτοις αρτος bread; loaves καὶ και and; even ὕδατι υδωρ water
18:13 הֲ hᵃ הֲ [interrogative] לֹֽא־ lˈō- לֹא not הֻגַּ֤ד huggˈaḏ נגד report לַֽ lˈa לְ to אדֹנִי֙ ʔḏōnˌî אָדֹון lord אֵ֣ת ʔˈēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשִׂ֔יתִי ʕāśˈîṯî עשׂה make בַּ ba בְּ in הֲרֹ֣ג hᵃrˈōḡ הרג kill אִיזֶ֔בֶל ʔîzˈevel אִיזֶבֶל Jezebel אֵ֖ת ʔˌēṯ אֵת [object marker] נְבִיאֵ֣י nᵊvîʔˈê נָבִיא prophet יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וָ wā וְ and אַחְבִּא֩ ʔaḥbˌi חבא hide מִ mi מִן from נְּבִיאֵ֨י nnᵊvîʔˌê נָבִיא prophet יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH מֵ֣אָה mˈēʔā מֵאָה hundred אִ֗ישׁ ʔˈîš אִישׁ man חֲמִשִּׁ֨ים ḥᵃmiššˌîm חָמֵשׁ five חֲמִשִּׁ֥ים ḥᵃmiššˌîm חָמֵשׁ five אִישׁ֙ ʔîš אִישׁ man בַּ ba בְּ in † הַ the מְּעָרָ֔ה mmᵊʕārˈā מְעָרָה cave וָ wā וְ and אֲכַלְכְּלֵ֖ם ʔᵃḵalkᵊlˌēm כול comprehend לֶ֥חֶם lˌeḥem לֶחֶם bread וָ wā וְ and מָֽיִם׃ mˈāyim מַיִם water
18:13. numquid non indicatum est tibi domino meo quid fecerim cum interficeret Hiezabel prophetas Domini quod absconderim de prophetis Domini centum viros quinquagenos et quinquagenos in speluncis et paverim eos pane et aquaHath it not been told thee, my lord, what I did when Jezabel killed the prophets of the Lord; how I hid a hundred men of the prophets of the Lord, by fifty and fifty in caves, and fed them with bread and water?
13. Was it not told my lord what I did when Jezebel slew the prophets of the LORD, how I hid an hundred men of the LORD’S prophets by fifty in a cave, and fed them with bread an water?
18:13. Has it not been revealed to you, my lord, what I did when Jezebel was killing the prophets of the Lord: how I hid one hundred men from the prophets of the Lord, fifty and fifty, in caves, and how I fed them with bread and water?
18:13. Was it not told my lord what I did when Jezebel slew the prophets of the LORD, how I hid an hundred men of the LORD’S prophets by fifty in a cave, and fed them with bread and water?
Was it not told my lord what I did when Jezebel slew the prophets of the LORD, how I hid an hundred men of the LORD' S prophets by fifty in a cave, and fed them with bread and water:

18:13 Разве не сказано господину моему, чт{о} я сделал, когда Иезавель убивала пророков Господних, как я скрывал сто человек пророков Господних, по пятидесяти человек, в пещерах и питал их хлебом и водою?
18:13
η or; than
οὐκ ου not
ἀπηγγέλη απαγγελλω report
σοι σοι you
τῷ ο the
κυρίῳ κυριος lord; master
μου μου of me; mine
οἷα οιος kind that; what
πεποίηκα ποιεω do; make
ἐν εν in
τῷ ο the
ἀποκτείνειν αποκτεινω kill
Ιεζαβελ ιεζαβηλ Iezabēl; Iezavil
τοὺς ο the
προφήτας προφητης prophet
κυρίου κυριος lord; master
καὶ και and; even
ἔκρυψα κρυπτω hide
ἀπὸ απο from; away
τῶν ο the
προφητῶν προφητης prophet
κυρίου κυριος lord; master
ἑκατὸν εκατον hundred
ἄνδρας ανηρ man; husband
ἀνὰ ανα.1 up; each
πεντήκοντα πεντηκοντα fifty
ἐν εν in
σπηλαίῳ σπηλαιον cave
καὶ και and; even
ἔθρεψα τρεφω nurture; maintain
ἐν εν in
ἄρτοις αρτος bread; loaves
καὶ και and; even
ὕδατι υδωρ water
18:13
הֲ hᵃ הֲ [interrogative]
לֹֽא־ lˈō- לֹא not
הֻגַּ֤ד huggˈaḏ נגד report
לַֽ lˈa לְ to
אדֹנִי֙ ʔḏōnˌî אָדֹון lord
אֵ֣ת ʔˈēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשִׂ֔יתִי ʕāśˈîṯî עשׂה make
בַּ ba בְּ in
הֲרֹ֣ג hᵃrˈōḡ הרג kill
אִיזֶ֔בֶל ʔîzˈevel אִיזֶבֶל Jezebel
אֵ֖ת ʔˌēṯ אֵת [object marker]
נְבִיאֵ֣י nᵊvîʔˈê נָבִיא prophet
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וָ וְ and
אַחְבִּא֩ ʔaḥbˌi חבא hide
מִ mi מִן from
נְּבִיאֵ֨י nnᵊvîʔˌê נָבִיא prophet
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
מֵ֣אָה mˈēʔā מֵאָה hundred
אִ֗ישׁ ʔˈîš אִישׁ man
חֲמִשִּׁ֨ים ḥᵃmiššˌîm חָמֵשׁ five
חֲמִשִּׁ֥ים ḥᵃmiššˌîm חָמֵשׁ five
אִישׁ֙ ʔîš אִישׁ man
בַּ ba בְּ in
הַ the
מְּעָרָ֔ה mmᵊʕārˈā מְעָרָה cave
וָ וְ and
אֲכַלְכְּלֵ֖ם ʔᵃḵalkᵊlˌēm כול comprehend
לֶ֥חֶם lˌeḥem לֶחֶם bread
וָ וְ and
מָֽיִם׃ mˈāyim מַיִם water
18:13. numquid non indicatum est tibi domino meo quid fecerim cum interficeret Hiezabel prophetas Domini quod absconderim de prophetis Domini centum viros quinquagenos et quinquagenos in speluncis et paverim eos pane et aqua
Hath it not been told thee, my lord, what I did when Jezabel killed the prophets of the Lord; how I hid a hundred men of the prophets of the Lord, by fifty and fifty in caves, and fed them with bread and water?
18:13. Has it not been revealed to you, my lord, what I did when Jezebel was killing the prophets of the Lord: how I hid one hundred men from the prophets of the Lord, fifty and fifty, in caves, and how I fed them with bread and water?
18:13. Was it not told my lord what I did when Jezebel slew the prophets of the LORD, how I hid an hundred men of the LORD’S prophets by fifty in a cave, and fed them with bread and water?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:13: When Jezebel slew the prophets - This persecution was probably during the dearth, for as this bad woman would attribute the public calamity to Elijah, not being able to find him, she would naturally wreak her vengeance on the prophets of Jehovah who were within her reach.
3 Kings (1 Kings) 18:18
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:13: what I did: Kg1 18:4; Gen 20:4, Gen 20:5; Psa 18:21-24; Act 20:34; Th1 2:9, Th1 2:10
I hid an hundred: Mat 10:41, Mat 10:42
fed them: Mat 25:35
John Gill
Was it not told my lord what I did when Jezebel slew the prophets of the Lord? how I hid one hundred men of the Lord's prophets by fifty in a cave, and fed them with bread and water? See Gill on 3Kings 18:4, this he said not in a way of ostentation, but to show that it would be very ungenerous and ungrateful, as well as impolitic, to sacrifice such a friend at court to the Lord's prophets as he had been, and might still continue to be.
18:1418:14: Եւ արդ՝ դու ասե՛ս ցիս. Ե՛րթ եւ ասա՛ տեառն քում թէ ահա՛ւասիկ Եղիա, եւ սպանանիցէ զիս[3677]։ [3677] Ոմանք. Ասես ցիս թէ երթ, եւ ա՛՛։
14 Եւ հիմա ասում ես ինձ՝ “Գնա ասա՛ քո տիրոջը, թէ՝ ՛՛Ահա այստեղ է Եղիան՛՛”, որ նա էլ ինձ սպանի»:
14 Եւ հիմա դուն կ’ըսես՝ ‘Գնա՛ ու տիրոջդ ըսէ՛, թէ «Ահա Եղիան կու գայ»’ ու անիկա զիս պիտի մեռցնէ»։
Եւ արդ դու ասես ցիս. Երթ եւ ասա տեառն քում թէ` Ահաւասիկ Եղիա, եւ սպանանիցէ զիս:

18:14: Եւ արդ՝ դու ասե՛ս ցիս. Ե՛րթ եւ ասա՛ տեառն քում թէ ահա՛ւասիկ Եղիա, եւ սպանանիցէ զիս[3677]։
[3677] Ոմանք. Ասես ցիս թէ երթ, եւ ա՛՛։
14 Եւ հիմա ասում ես ինձ՝ “Գնա ասա՛ քո տիրոջը, թէ՝ ՛՛Ահա այստեղ է Եղիան՛՛”, որ նա էլ ինձ սպանի»:
14 Եւ հիմա դուն կ’ըսես՝ ‘Գնա՛ ու տիրոջդ ըսէ՛, թէ «Ահա Եղիան կու գայ»’ ու անիկա զիս պիտի մեռցնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:1418:14 А ты теперь говоришь: >; он убьет меня.
18:14 καὶ και and; even νῦν νυν now; present σὺ συ you λέγεις λεγω tell; declare μοι μοι me πορεύου πορευομαι travel; go λέγε λεγω tell; declare τῷ ο the κυρίῳ κυριος lord; master σου σου of you; your ἰδοὺ ιδου see!; here I am Ηλιου ηλιου and; even ἀποκτενεῖ αποκτεινω kill με με me
18:14 וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now אַתָּ֣ה ʔattˈā אַתָּה you אֹמֵ֔ר ʔōmˈēr אמר say לֵ֛ךְ lˈēḵ הלך walk אֱמֹ֥ר ʔᵉmˌōr אמר say לַֽ lˈa לְ to אדֹנֶ֖יךָ ʔḏōnˌeʸḵā אָדֹון lord הִנֵּ֣ה hinnˈē הִנֵּה behold אֵלִיָּ֑הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah וַ wa וְ and הֲרָגָֽנִי׃ ס hᵃrāḡˈānî . s הרג kill
18:14. et nunc tu dicis vade et dic domino tuo adest Helias ut interficiat meAnd now thou sayest: Go and tell thy master: Elias is here: that he may kill me.
14. And now thou sayest, Go, tell thy lord, Behold, Elijah: : and he shall slay me.
18:14. And now you say: ‘Go and tell your lord that Elijah is here,’ so that he may kill me!”
18:14. And now thou sayest, Go, tell thy lord, Behold, Elijah [is here]: and he shall slay me.
And now thou sayest, Go, tell thy lord, Behold, Elijah [is here]: and he shall slay me:

18:14 А ты теперь говоришь: <<пойди, скажи господину твоему: Илия здесь>>; он убьет меня.
18:14
καὶ και and; even
νῦν νυν now; present
σὺ συ you
λέγεις λεγω tell; declare
μοι μοι me
πορεύου πορευομαι travel; go
λέγε λεγω tell; declare
τῷ ο the
κυρίῳ κυριος lord; master
σου σου of you; your
ἰδοὺ ιδου see!; here I am
Ηλιου ηλιου and; even
ἀποκτενεῖ αποκτεινω kill
με με me
18:14
וְ wᵊ וְ and
עַתָּה֙ ʕattˌā עַתָּה now
אַתָּ֣ה ʔattˈā אַתָּה you
אֹמֵ֔ר ʔōmˈēr אמר say
לֵ֛ךְ lˈēḵ הלך walk
אֱמֹ֥ר ʔᵉmˌōr אמר say
לַֽ lˈa לְ to
אדֹנֶ֖יךָ ʔḏōnˌeʸḵā אָדֹון lord
הִנֵּ֣ה hinnˈē הִנֵּה behold
אֵלִיָּ֑הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
וַ wa וְ and
הֲרָגָֽנִי׃ ס hᵃrāḡˈānî . s הרג kill
18:14. et nunc tu dicis vade et dic domino tuo adest Helias ut interficiat me
And now thou sayest: Go and tell thy master: Elias is here: that he may kill me.
14. And now thou sayest, Go, tell thy lord, Behold, Elijah: : and he shall slay me.
18:14. And now you say: ‘Go and tell your lord that Elijah is here,’ so that he may kill me!”
18:14. And now thou sayest, Go, tell thy lord, Behold, Elijah [is here]: and he shall slay me.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:14: and he shall slay me: Mat 10:28
John Gill
And now thou sayest, go tell my lord, behold, Elijah is here: and he shall slay me. That is, should he carry such a message to him, and Elijah should be removed elsewhere, and not to be found.
18:1518:15: Եւ ասէ Եղիա. Կենդանի՛ է Տէր զօրութեանց, որոյ կացի առաջի նորա. զի այսօր երեւեցայց նմա։
15 Եղիան, սակայն, ասաց. «Կենդանի է զօրութիւնների Տէրը, որի առջեւ կանգնած եմ. ես այսօր երեւալու եմ Աքաաբին»:
15 Ու Եղիա ըսաւ. «Զօրութեան Տէրը, որուն առջեւ կը կենամ, կենդանի է, որ այսօր անոր պիտի երեւնամ»։
Եւ ասէ Եղիա. Կենդանի է Տէր զօրութեանց, որոյ կացի առաջի նորա, զի այսօր երեւեցայց նմա:

18:15: Եւ ասէ Եղիա. Կենդանի՛ է Տէր զօրութեանց, որոյ կացի առաջի նորա. զի այսօր երեւեցայց նմա։
15 Եղիան, սակայն, ասաց. «Կենդանի է զօրութիւնների Տէրը, որի առջեւ կանգնած եմ. ես այսօր երեւալու եմ Աքաաբին»:
15 Ու Եղիա ըսաւ. «Զօրութեան Տէրը, որուն առջեւ կը կենամ, կենդանի է, որ այսօր անոր պիտի երեւնամ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:1518:15 И сказал Илия: жив Господь Саваоф, пред Которым я стою! сегодня я покажусь ему.
18:15 καὶ και and; even εἶπεν επω say; speak Ηλιου ηλιου live; alive κύριος κυριος lord; master τῶν ο the δυνάμεων δυναμις power; ability ᾧ ος who; what παρέστην παριστημι stand by; present ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him ὅτι οτι since; that σήμερον σημερον today; present ὀφθήσομαι οραω view; see αὐτῷ αυτος he; him
18:15 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אֵֽלִיָּ֔הוּ ʔˈēliyyˈāhû אֵלִיָּהוּ Elijah חַ֚י ˈḥay חַי alive יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָמַ֖דְתִּי ʕāmˌaḏtî עמד stand לְ lᵊ לְ to פָנָ֑יו fānˈāʸw פָּנֶה face כִּ֥י kˌî כִּי that הַ ha הַ the יֹּ֖ום yyˌôm יֹום day אֵרָאֶ֥ה ʔērāʔˌeh ראה see אֵלָֽיו׃ ʔēlˈāʸw אֶל to
18:15. dixit Helias vivit Dominus exercituum ante cuius vultum sto quia hodie apparebo eiAnd Elias said: As the Lord of hosts liveth, before whose face I stand, this day I will shew myself unto him.
15. And Elijah said, As the LORD of hosts liveth, before whom I stand, I will surely shew myself unto him today.
18:15. And Elijah said, “As the Lord of hosts lives, before whose face I stand, this day I will appear to him.”
18:15. And Elijah said, [As] the LORD of hosts liveth, before whom I stand, I will surely shew myself unto him to day.
And Elijah said, [As] the LORD of hosts liveth, before whom I stand, I will surely shew myself unto him to day:

18:15 И сказал Илия: жив Господь Саваоф, пред Которым я стою! сегодня я покажусь ему.
18:15
καὶ και and; even
εἶπεν επω say; speak
Ηλιου ηλιου live; alive
κύριος κυριος lord; master
τῶν ο the
δυνάμεων δυναμις power; ability
ος who; what
παρέστην παριστημι stand by; present
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
ὅτι οτι since; that
σήμερον σημερον today; present
ὀφθήσομαι οραω view; see
αὐτῷ αυτος he; him
18:15
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אֵֽלִיָּ֔הוּ ʔˈēliyyˈāhû אֵלִיָּהוּ Elijah
חַ֚י ˈḥay חַי alive
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָמַ֖דְתִּי ʕāmˌaḏtî עמד stand
לְ lᵊ לְ to
פָנָ֑יו fānˈāʸw פָּנֶה face
כִּ֥י kˌî כִּי that
הַ ha הַ the
יֹּ֖ום yyˌôm יֹום day
אֵרָאֶ֥ה ʔērāʔˌeh ראה see
אֵלָֽיו׃ ʔēlˈāʸw אֶל to
18:15. dixit Helias vivit Dominus exercituum ante cuius vultum sto quia hodie apparebo ei
And Elias said: As the Lord of hosts liveth, before whose face I stand, this day I will shew myself unto him.
18:15. And Elijah said, “As the Lord of hosts lives, before whose face I stand, this day I will appear to him.”
18:15. And Elijah said, [As] the LORD of hosts liveth, before whom I stand, I will surely shew myself unto him to day.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:15: As the Lord: Kg1 18:10; Heb 6:16, Heb 6:17
of hosts liveth: Gen 2:1; Deu 4:19; Job 25:3; Psa 24:8-10, Psa 103:21, Psa 148:2, Psa 148:3; Isa 6:3; Jer 8:2; Luk 2:13, Luk 2:14
before whom I: Kg1 17:1; Deu 1:38; Luk 1:19
I will surely: Isa 51:7, Isa 51:8
Geneva 1599
And Elijah said, [As] the LORD of hosts liveth, before whom I stand, I will surely shew (e) myself unto him to day.
(e) By my presence I will declare that you have told him the truth.
John Gill
And Elijah said, as the Lord of hosts liveth, before whom I stand,.... In whose presence he was, and whose prophet and minister he was; he takes this oath, to assure Obadiah that he would certainly be upon the spot, or to be found, and not expose him to any danger:
I will surely show myself unto him today; he was determined at all events to present himself to him that day.
18:1618:16: Եւ գնաց Աբդիու ընդ առաջ Աքաաբու՝ եւ պատմեաց նմա. եւ ընթացաւ Աքաաբ եւ գնաց ընդ առա՛ջ Եղիայի։
16 Աբդիուն գնաց Աքաաբի մօտ ու նրան պատմեց կատարուածը: Աքաաբը վեր կացաւ ու գնաց Եղիային դիմաւորելու:
16 Աբդիա Աքաաբին առջեւ ելաւ ու անոր պատմեց։ Աքաաբ Եղիան դիմաւորելու գնաց։
Եւ գնաց Աբդիու ընդ առաջ Աքաաբու եւ պատմեաց նմա. եւ ընթացաւ Աքաաբ եւ գնաց ընդ առաջ Եղիայի:

18:16: Եւ գնաց Աբդիու ընդ առաջ Աքաաբու՝ եւ պատմեաց նմա. եւ ընթացաւ Աքաաբ եւ գնաց ընդ առա՛ջ Եղիայի։
16 Աբդիուն գնաց Աքաաբի մօտ ու նրան պատմեց կատարուածը: Աքաաբը վեր կացաւ ու գնաց Եղիային դիմաւորելու:
16 Աբդիա Աքաաբին առջեւ ելաւ ու անոր պատմեց։ Աքաաբ Եղիան դիմաւորելու գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
18:1618:16 И пошел Авдий навстречу Ахаву и донес ему. И пошел Ахав навстречу Илии.
18:16 καὶ και and; even ἐπορεύθη πορευομαι travel; go Αβδιου αβδιου into; for συναντὴν συναντη the Αχααβ αχααβ and; even ἀπήγγειλεν απαγγελλω report αὐτῷ αυτος he; him καὶ και and; even ἐξέδραμεν εκτρεχω and; even ἐπορεύθη πορευομαι travel; go εἰς εις into; for συνάντησιν συναντησις meeting Ηλιου ηλιου Ēliou; Iliu
18:16 וַ wa וְ and יֵּ֧לֶךְ yyˈēleḵ הלך walk עֹבַדְיָ֛הוּ ʕōvaḏyˈāhû עֹבַדְיָהוּ Obadiah לִ li לְ to קְרַ֥את qᵊrˌaṯ קרא encounter אַחְאָ֖ב ʔaḥʔˌāv אַחְאָב Ahab וַ wa וְ and יַּגֶּד־ yyaggeḏ- נגד report לֹ֑ו lˈô לְ to וַ wa וְ and יֵּ֥לֶךְ yyˌēleḵ הלך walk אַחְאָ֖ב ʔaḥʔˌāv אַחְאָב Ahab לִ li לְ to קְרַ֥את qᵊrˌaṯ קרא encounter אֵלִיָּֽהוּ׃ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
18:16. abiit ergo Abdias in occursum Ahab et indicavit ei venitque Ahab in occursum HeliaeAbdias therefore went to meet Achab, and told him: and Achab came to meet Elias.
16. So Obadiah went to meet Ahab, and told him: and Ahab went to meet Elijah.
18:16. Therefore, Obadiah went away to meet Ahab, and he reported to him. And Ahab went to meet Elijah.
18:16. So Obadiah went to meet Ahab, and told him: and Ahab went to meet Elijah.
So Obadiah went to meet Ahab, and told him: and Ahab went to meet Elijah:

18:16 И пошел Авдий навстречу Ахаву и донес ему. И пошел Ахав навстречу Илии.
18:16
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
Αβδιου αβδιου into; for
συναντὴν συναντη the
Αχααβ αχααβ and; even
ἀπήγγειλεν απαγγελλω report
αὐτῷ αυτος he; him
καὶ και and; even
ἐξέδραμεν εκτρεχω and; even
ἐπορεύθη πορευομαι travel; go
εἰς εις into; for
συνάντησιν συναντησις meeting
Ηλιου ηλιου Ēliou; Iliu
18:16
וַ wa וְ and
יֵּ֧לֶךְ yyˈēleḵ הלך walk
עֹבַדְיָ֛הוּ ʕōvaḏyˈāhû עֹבַדְיָהוּ Obadiah
לִ li לְ to
קְרַ֥את qᵊrˌaṯ קרא encounter
אַחְאָ֖ב ʔaḥʔˌāv אַחְאָב Ahab
וַ wa וְ and
יַּגֶּד־ yyaggeḏ- נגד report
לֹ֑ו lˈô לְ to
וַ wa וְ and
יֵּ֥לֶךְ yyˌēleḵ הלך walk
אַחְאָ֖ב ʔaḥʔˌāv אַחְאָב Ahab
לִ li לְ to
קְרַ֥את qᵊrˌaṯ קרא encounter
אֵלִיָּֽהוּ׃ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
18:16. abiit ergo Abdias in occursum Ahab et indicavit ei venitque Ahab in occursum Heliae
Abdias therefore went to meet Achab, and told him: and Achab came to meet Elias.
18:16. Therefore, Obadiah went away to meet Ahab, and he reported to him. And Ahab went to meet Elijah.
18:16. So Obadiah went to meet Ahab, and told him: and Ahab went to meet Elijah.
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John Gill
So Obadiah went to meet Ahab, and told him,.... That Elijah was in such a place, and had desired him to inform him of it, and was ready to appear before him that day wherever he pleased; for upon the prophet's oath Obadiah was entirely satisfied, and was in no fear of delivering the message:
and Ahab went to meet Elijah; though perhaps the bold message of the prophet might make him fear he had something to say to him not very agreeable.
18:1718:17: Եւ եղեւ իբրեւ ետես Աքաաբ զԵղիա, ասէ Աքաաբ ցԵղիա. եթէ դո՞ւ իցես խանգարիչն Իսրայէլի։
17 Երբ Աքաաբը տեսաւ Եղիային, ասաց. «Այդ դո՞ւ ես Իսրայէլը տակնուվրայ անողը»:
17 Աքաաբ Եղիան տեսածին պէս՝ անոր ըսաւ. «Իսրայէլը նեղութեան մէջ ձգողը դո՞ւն ես»։
Եւ եղեւ իբրեւ ետես Աքաաբ զԵղիա, ասէ Աքաաբ ցԵղիա, եթէ` Դո՞ւ իցես խանգարիչն Իսրայելի:

18:17: Եւ եղեւ իբրեւ ետես Աքաաբ զԵղիա, ասէ Աքաաբ ցԵղիա. եթէ դո՞ւ իցես խանգարիչն Իսրայէլի։
17 Երբ Աքաաբը տեսաւ Եղիային, ասաց. «Այդ դո՞ւ ես Իսրայէլը տակնուվրայ անողը»:
17 Աքաաբ Եղիան տեսածին պէս՝ անոր ըսաւ. «Իսրայէլը նեղութեան մէջ ձգողը դո՞ւն ես»։
zohrab-1805▾ eastern-1994▾ western am▾
18:1718:17 Когда Ахав увидел Илию, то сказал Ахав ему: ты ли это, смущающий Израиля?
18:17 καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how εἶδεν οραω view; see Αχααβ αχααβ the Ηλιου ηλιου and; even εἶπεν επω say; speak Αχααβ αχααβ to; toward Ηλιου ηλιου if; whether σὺ συ you εἶ ειμι be αὐτὸς αυτος he; him ὁ ο the διαστρέφων διαστρεφω twist; divert τὸν ο the Ισραηλ ισραηλ.1 Israel
18:17 וַ wa וְ and יְהִ֛י yᵊhˈî היה be כִּ ki כְּ as רְאֹ֥ות rᵊʔˌôṯ ראה see אַחְאָ֖ב ʔaḥʔˌāv אַחְאָב Ahab אֶת־ ʔeṯ- אֵת [object marker] אֵלִיָּ֑הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אַחְאָב֙ ʔaḥʔˌāv אַחְאָב Ahab אֵלָ֔יו ʔēlˈāʸw אֶל to הַ ha הֲ [interrogative] אַתָּ֥ה ʔattˌā אַתָּה you זֶ֖ה zˌeh זֶה this עֹכֵ֥ר ʕōḵˌēr עכר taboo יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
18:17. et cum vidisset eum ait tune es ille qui conturbas IsrahelAnd when he had seen him, he said: Art thou he that troublest Israel?
17. And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Is it thou, thou troubler of Israel?
18:17. And when he had seen him, he said, “Are you the one who is disturbing Israel?”
18:17. And it came to pass, when Ahab saw Elijah, that Ahab said unto him, [Art] thou he that troubleth Israel?
And it came to pass, when Ahab saw Elijah, that Ahab said unto him, [Art] thou he that troubleth Israel:

18:17 Когда Ахав увидел Илию, то сказал Ахав ему: ты ли это, смущающий Израиля?
18:17
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
εἶδεν οραω view; see
Αχααβ αχααβ the
Ηλιου ηλιου and; even
εἶπεν επω say; speak
Αχααβ αχααβ to; toward
Ηλιου ηλιου if; whether
σὺ συ you
εἶ ειμι be
αὐτὸς αυτος he; him
ο the
διαστρέφων διαστρεφω twist; divert
τὸν ο the
Ισραηλ ισραηλ.1 Israel
18:17
וַ wa וְ and
יְהִ֛י yᵊhˈî היה be
כִּ ki כְּ as
רְאֹ֥ות rᵊʔˌôṯ ראה see
אַחְאָ֖ב ʔaḥʔˌāv אַחְאָב Ahab
אֶת־ ʔeṯ- אֵת [object marker]
אֵלִיָּ֑הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אַחְאָב֙ ʔaḥʔˌāv אַחְאָב Ahab
אֵלָ֔יו ʔēlˈāʸw אֶל to
הַ ha הֲ [interrogative]
אַתָּ֥ה ʔattˌā אַתָּה you
זֶ֖ה zˌeh זֶה this
עֹכֵ֥ר ʕōḵˌēr עכר taboo
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
18:17. et cum vidisset eum ait tune es ille qui conturbas Israhel
And when he had seen him, he said: Art thou he that troublest Israel?
18:17. And when he had seen him, he said, “Are you the one who is disturbing Israel?”
18:17. And it came to pass, when Ahab saw Elijah, that Ahab said unto him, [Art] thou he that troubleth Israel?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-20: Ахав суеверно видит в пророке человека, приносящего народу несчастье (евр. охер, ст. 17, ахар; ст. 18: губить, губитель, ср. Быт. XXXIV:30; Нав. VI:18; VII:25), но пророк источник гибели Израиля видит (ст. 18) в идолослужении Ваалам (Ваал, кроме общего имени, имел еще разные эпитеты и прозвания: Вааль-Вериф, Ваал-Зебув и др., в которых идолослужители видели отдельные божества) и предлагает религиозное состязание с 450: пророками Ваала и 400: пророками Ашоры-Астарты, в присутствии "всего Израиля" (т. е. народных представителей) на горе Кармил. Гора Кармил (евр. Кармел, собств. сад, Нав. XIX:26; Onomast. 602), к югу от залива Акко, составляет северное продолжение гор Ефремовых, близ потока Киссона. В древнее время г. Кармил, по Иосифу Флавию (Древн. V, 1, 22; Иуд. Война, III, 3, 1), составляла границу между Галилеею и Тирскою областью; известна была растительностью, а также обилием гротов. Пророком избрана была, вероятно, как центральное место в Израильском царстве, и притом близкое к летней резиденции Ахава (ср. ст. 46); наконец, здесь, очевидно, издавна был чтимый жертвенник Иеговы (ст. 30). Ахав немедленно исполняет предложение пророка (ст. 20), на которого только что пылал гневом (ст. 17): ясно, что личность пророка имела сильное влияние и на этого царя.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Elijah's Interview with Ahab. B. C. 906.

17 And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? 18 And he answered, I have not troubled Israel; but thou, and thy father's house, in that ye have forsaken the commandments of the LORD, and thou hast followed Baalim. 19 Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel's table. 20 So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel.
We have here the meeting between Ahab and Elijah, as bad a king as ever the world was plagued with and as good a prophet as ever the church was blessed with. 1. Ahab, like himself, basely accused Elijah. He durst not strike him, remembering that Jeroboam's hand withered when it was stretched out against a prophet, but gave him bad language, which was no less an affront to him that sent him. It was a very coarse compliment with which he accosted him at the first word: Art thou he that troubleth Israel? v. 17. How unlike was this to that with which his servant Obadiah saluted him (v. 7): Art thou that my lord Elijah? Obadiah feared God greatly; Ahab had sold himself to work wickedness; and both discovered their character by the manner of their address to the prophet. One may guess how people stand affected to God by observing how they stand affected to his people and ministers. Elijah now came to bring blessings to Israel, tidings of the return of the rain; yet he was thus affronted. Had it been true that he was the troubler of Israel, Ahab, as king, would have been bound to animadvert upon him. There are those who trouble Israel by their wickedness, whom the conservators of the public peace are concerned to enquire after. But it was utterly false concerning Elijah; so far was he from being an enemy to Israel's welfare that he as the stay of it, the chariots and horsemen of Israel. Note, It has been the lot of the best and most useful men to be called and counted the troublers of the land, and to be run down as public grievances. Even Christ and his apostles were thus misrepresented, Acts xvii. 6. 2. Elijah, like himself, boldly returned the charge upon the king, and proved it upon him, that he was the troubler of Israel, v. 18. Elijah is not the Achan: "I have not troubled Israel, have neither done them any wrong nor designed them any hurt." Those that procure God's judgments do the mischief, not he that merely foretels them and gives warning of them, that the nation may repent and prevent them. I would have healed Israel, but they would not be healed. Ahab is the Achan, the troubler, who follows Baalim, those accursed things. Nothing creates more trouble to a land than the impiety and profaneness of princes and their families. 3. As one having authority immediately from the King of kings, he ordered a convention of the states to be forthwith summoned to meet at Mount Carmel, where there had been an altar built to God, v. 30. Probably on that mountain they had an eminent high place, where formerly the pure worship of God had been kept up as well as it could be any where but at Jerusalem. Thither all Israel must come, to give Elijah the meeting; and the prophets of Baal who were dispersed all the country over, with those of the groves who were Jezebel's domestic chaplains, must there make their personal appearance. 4. Ahab issued out writs accordingly, for the convening of this great assembly (v. 20), either because he feared Elijah and durst not oppose him (Saul stood in awe of Samuel more than of God), or because he hoped Elijah would bless the land, and speak the word that they might have rain, and upon those terms they would be all at his beck. Those that slighted and hated his counsels would gladly be beholden to him for his prayers. Now God made those who said they were Jews and were not, but were of the synagogue of Satan, to come, and, in effect, to worship at his feet, and to know that God had loved him, Rev. iii. 9.
Albert Barnes: Notes on the Bible - 1834
18:17: Art thou he ... - Meaning, "Can it possibly be that thou dost venture to present thyself before me, thou that troublest Israel by means of this terrible drought?" The charge of "troubling" had never before been brought against anyone but Achan (marginal reference "e"); it was one which must have called to the prophet's recollection Achan's miserable fate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:17: he that troubleth Israel: Kg1 21:20; Jos 7:25; Jer 26:8, Jer 26:9, Jer 38:4; Amo 7:10; Act 16:20, Act 17:6, Act 24:5
John Gill
And it came to pass when Ahab saw Elijah,.... As soon as he came up to him, and knew who he was; Abarbinel thinks, because his hair was grown so long that Ahab did not know him certainly, and therefore put the following question:
that Ahab said unto him, art thou he that troubleth Israel? by opposing the religion of Baal, which prevailed among them; but chiefly rain being withheld from them according to his word, and at his prayer.
John Wesley
Ahab said - Have I at last met with thee, O thou disturber of my kingdom, the author of this famine, and all our calamities?
Robert Jamieson, A. R. Fausset and David Brown
Art thou he that troubleth Israel--A violent altercation took place. Ahab thought to awe him into submission, but the prophet boldly and undisguisedly told the king that the national calamity was traceable chiefly to his own and his family's patronage and practice of idolatry. But, while rebuking the sins, Elijah paid all due respect to the high rank of the offender. He urged the king to convene, by virtue of his royal mandate, a public assembly, in whose presence it might be solemnly decided which was the troubler of Israel. The appeal could not well be resisted, and Ahab, from whatever motives, consented to the proposal. God directed and overruled the issue.
18:1818:18: Եւ ասէ Եղիա. Ես ո՛չ խանգարեմ զԻսրայէլ, այլ դո՛ւ եւ տուն հօր քո, ՚ի թողո՛ւլ ձեր զՏէր Աստուած ձեր՝ եւ երթալ զհետ Բահաղիմա՛յցն[3678]։ [3678] Ոմանք. ՚Ի թողուլ ձեզ զՏէր Աստուած։
18 Եղիան ասաց. «Ես չեմ Իսրայէլը տակնուվրայ անողը, այլ՝ դու եւ քո հօր տունը, որ, լքելով ձեր Տէր Աստծուն, գնացել էք Բահաղիմին յարողների յետեւից:
18 Ու Եղիան ըսաւ. «Իսրայէլը ես չնեղեցի, հապա դուն ու քու հօրդ տունը. քանզի Տէրոջը պատուիրանքները թողուցիք ու Բահաղիմին ետեւէն գացիք։
Եւ ասէ Եղիա. Ես ոչ խանգարեմ զԻսրայէլ, այլ դու եւ տուն հօր քո, ի թողուլ ձեր [400]զՏէր Աստուած ձեր`` եւ երթալ զհետ Բահաղիմայցն:

18:18: Եւ ասէ Եղիա. Ես ո՛չ խանգարեմ զԻսրայէլ, այլ դո՛ւ եւ տուն հօր քո, ՚ի թողո՛ւլ ձեր զՏէր Աստուած ձեր՝ եւ երթալ զհետ Բահաղիմա՛յցն[3678]։
[3678] Ոմանք. ՚Ի թողուլ ձեզ զՏէր Աստուած։
18 Եղիան ասաց. «Ես չեմ Իսրայէլը տակնուվրայ անողը, այլ՝ դու եւ քո հօր տունը, որ, լքելով ձեր Տէր Աստծուն, գնացել էք Բահաղիմին յարողների յետեւից:
18 Ու Եղիան ըսաւ. «Իսրայէլը ես չնեղեցի, հապա դուն ու քու հօրդ տունը. քանզի Տէրոջը պատուիրանքները թողուցիք ու Բահաղիմին ետեւէն գացիք։
zohrab-1805▾ eastern-1994▾ western am▾
18:1818:18 И сказал Илия: не я смущаю Израиля, а ты и дом отца твоего, тем, что вы презрели повеления Господни и идете вслед Ваалам;
18:18 καὶ και and; even εἶπεν επω say; speak Ηλιου ηλιου not διαστρέφω διαστρεφω twist; divert τὸν ο the Ισραηλ ισραηλ.1 Israel ὅτι οτι since; that ἀλλ᾿ αλλα but ἢ η or; than σὺ συ you καὶ και and; even ὁ ο the οἶκος οικος home; household τοῦ ο the πατρός πατηρ father σου σου of you; your ἐν εν in τῷ ο the καταλιμπάνειν καταλιμπανω you τὸν ο the κύριον κυριος lord; master θεὸν θεος God ὑμῶν υμων your καὶ και and; even ἐπορεύθης πορευομαι travel; go ὀπίσω οπισω in back; after τῶν ο the Βααλιμ βααλιμ Baalim; Vaalim
18:18 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say לֹ֤א lˈō לֹא not עָכַ֨רְתִּי֙ ʕāḵˈartî עכר taboo אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel כִּ֥י kˌî כִּי that אִם־ ʔim- אִם if אַתָּ֖ה ʔattˌā אַתָּה you וּ û וְ and בֵ֣ית vˈêṯ בַּיִת house אָבִ֑יךָ ʔāvˈîḵā אָב father בַּֽ bˈa בְּ in עֲזָבְכֶם֙ ʕᵃzāvᵊḵˌem עזב leave אֶת־ ʔeṯ- אֵת [object marker] מִצְוֹ֣ת miṣwˈōṯ מִצְוָה commandment יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and תֵּ֖לֶךְ ttˌēleḵ הלך walk אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after הַ ha הַ the בְּעָלִֽים׃ bbᵊʕālˈîm בַּעַל lord, baal
18:18. et ille ait non turbavi Israhel sed tu et domus patris tui qui dereliquistis mandata Domini et secuti estis BaalimAnd he said: I have not troubled Israel, but thou and thy father's house, who have forsaken the commandments of the Lord, and have followed Baalim.
18. And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the LORD, and thou hast followed the Baalim.
18:18. And he said: “I have not troubled Israel. But it is you, and the house of your father, who have abandoned the commandments of the Lord, and have followed the Baals.
18:18. And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the LORD, and thou hast followed Baalim.
And he answered, I have not troubled Israel; but thou, and thy father' s house, in that ye have forsaken the commandments of the LORD, and thou hast followed Baalim:

18:18 И сказал Илия: не я смущаю Израиля, а ты и дом отца твоего, тем, что вы презрели повеления Господни и идете вслед Ваалам;
18:18
καὶ και and; even
εἶπεν επω say; speak
Ηλιου ηλιου not
διαστρέφω διαστρεφω twist; divert
τὸν ο the
Ισραηλ ισραηλ.1 Israel
ὅτι οτι since; that
ἀλλ᾿ αλλα but
η or; than
σὺ συ you
καὶ και and; even
ο the
οἶκος οικος home; household
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
ἐν εν in
τῷ ο the
καταλιμπάνειν καταλιμπανω you
τὸν ο the
κύριον κυριος lord; master
θεὸν θεος God
ὑμῶν υμων your
καὶ και and; even
ἐπορεύθης πορευομαι travel; go
ὀπίσω οπισω in back; after
τῶν ο the
Βααλιμ βααλιμ Baalim; Vaalim
18:18
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
לֹ֤א lˈō לֹא not
עָכַ֨רְתִּי֙ ʕāḵˈartî עכר taboo
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כִּ֥י kˌî כִּי that
אִם־ ʔim- אִם if
אַתָּ֖ה ʔattˌā אַתָּה you
וּ û וְ and
בֵ֣ית vˈêṯ בַּיִת house
אָבִ֑יךָ ʔāvˈîḵā אָב father
בַּֽ bˈa בְּ in
עֲזָבְכֶם֙ ʕᵃzāvᵊḵˌem עזב leave
אֶת־ ʔeṯ- אֵת [object marker]
מִצְוֹ֣ת miṣwˈōṯ מִצְוָה commandment
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
תֵּ֖לֶךְ ttˌēleḵ הלך walk
אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after
הַ ha הַ the
בְּעָלִֽים׃ bbᵊʕālˈîm בַּעַל lord, baal
18:18. et ille ait non turbavi Israhel sed tu et domus patris tui qui dereliquistis mandata Domini et secuti estis Baalim
And he said: I have not troubled Israel, but thou and thy father's house, who have forsaken the commandments of the Lord, and have followed Baalim.
18:18. And he said: “I have not troubled Israel. But it is you, and the house of your father, who have abandoned the commandments of the Lord, and have followed the Baals.
18:18. And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the LORD, and thou hast followed Baalim.
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Adam Clarke: Commentary on the Bible - 1831
18:18: I have not troubled Israel - Here the cause of the dearth is placed on its true ground: the king and the people had forsaken the true God, and God shut up the heavens that there was no rain. Elijah was only the minister whom God used to dispense this judgment.
3 Kings (1 Kings) 18:19
Albert Barnes: Notes on the Bible - 1834
18:18: Instead of apologies, and pleas for pardon, Elijah meets the charge with a countercharge, and makes a sudden demand. "Gather to me," etc. This boldness, this high tone, this absence of the slightest indication of alarm, seems to have completely discomfited Ahab, who ventured on no reply, made no attempt to arrest the prophet, did not even press him to remove his curse and bring the drought to an end, but simply consented to do his bidding. There is no passage of Scripture which exhibits more forcibly the ascendancy that a prophet of the Lord, armed with His spiritual powers, could, if he were firm and brave, exercise even over the most powerful and most unscrupulous of monarchs.
Baalim - i. e., the various aspects under which the god, Baal, was worshipped, Baal-shamin, Baal-zebub, Baal-Hamman, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:18: I have not: Eze 3:8; Mat 14:4; Act 24:13, Act 24:20
in that ye have: Kg1 9:9; Ch2 15:2; Pro 11:19, Pro 13:21; Isa 3:11; Jer 2:13, Jer 2:19; Rev 2:8, Rev 2:9
Geneva 1599
And he answered, I have not troubled Israel; but (f) thou, and thy father's house, in that ye have forsaken the commandments of the LORD, and thou hast followed Baalim.
(f) The true ministers of God should not only not permit falsehoods, but should boldly reprove the wicked slanderers without respect of persons.
John Gill
And he answered,.... That is, Elijah, with great boldness and undaunted courage, not fearing the face of the king, being sent to show himself to him in the name of the King of kings:
I have not troubled Israel, but thou and thy father's house; they, by their sins, were the cause of all the troubles, those sore evil and sad calamities that were upon them:
in that ye have forsaken the commandments of the Lord: to have no other gods before him, and not to make images, and worship them, which they had done:
and thou hast followed Baalim; the several Baals, the Sun, moon, and stars, the whole host of heaven, worshipped under this name; or, not content with the Phoenician Baal, or Baal of the Zidonians, followed others, see Judg 2:11.
John Wesley
He answered - These calamities are not to be imputed to me, but thine and thy father's wickedness. He answered him boldly, because he spoke in God's name, and for his honour and service. Ye - All of you have forsaken the Lord, and thou in particular, hast followed Baalim.
18:1918:19: Եւ արդ առաքեա՛ ժողովեա՛ առ իս զամենայն Իսրայէլ ՚ի լեառն Կարմելոս, եւ զմարգարէսն Բահաղու զչորեքհարիւր եւ զյիսուն, եւ զմարգարէսն ամօթոյ զչորեքհարիւր եւ զյիսուն, եւ զմարգարէսն անտառաց զչորեքհարիւր. որ ուտեն զսեղանն Յեզաբելայ։
19 Արդ, մա՛րդ ուղարկիր եւ ինձ մօտ, Կարմելոս լերան վրայ հաւաքի՛ր ամբողջ Իսրայէլին, Բահաղի չորս հարիւր յիսուն մարգարէներին եւ չորս հարիւր յիսուն ամօթի՝ Աստարտի մարգարէներին եւ մեհեանների չորս հարիւր կռապաշտ մարգարէներին, որոնք սնվում են Յեզաբէլ թագուհու սեղանից:
19 Եւ հիմա մարդ ղրկէ՛ ու բոլոր Իսրայէլը եւ Բահաղի չորս հարիւր յիսուն մարգարէներն ու Յեզաբէլին սեղանէն ուտող Աստարովթի չորս հարիւր մարգարէները Կարմեղոս լերան վրայ իմ քովս հաւաքէ՛»։
Եւ արդ առաքեա ժողովեա առ իս զամենայն Իսրայէլ ի լեառն Կարմեղոս, եւ զմարգարէսն Բահաղու զչորեքհարեւր եւ զյիսուն, [401]եւ զմարգարէսն ամօթոյ զչորեքհարեւր եւ զյիսուն,`` եւ զմարգարէսն անտառաց զչորեքհարեւր, որ ուտեն զսեղանն Յեզաբելայ:

18:19: Եւ արդ առաքեա՛ ժողովեա՛ առ իս զամենայն Իսրայէլ ՚ի լեառն Կարմելոս, եւ զմարգարէսն Բահաղու զչորեքհարիւր եւ զյիսուն, եւ զմարգարէսն ամօթոյ զչորեքհարիւր եւ զյիսուն, եւ զմարգարէսն անտառաց զչորեքհարիւր. որ ուտեն զսեղանն Յեզաբելայ։
19 Արդ, մա՛րդ ուղարկիր եւ ինձ մօտ, Կարմելոս լերան վրայ հաւաքի՛ր ամբողջ Իսրայէլին, Բահաղի չորս հարիւր յիսուն մարգարէներին եւ չորս հարիւր յիսուն ամօթի՝ Աստարտի մարգարէներին եւ մեհեանների չորս հարիւր կռապաշտ մարգարէներին, որոնք սնվում են Յեզաբէլ թագուհու սեղանից:
19 Եւ հիմա մարդ ղրկէ՛ ու բոլոր Իսրայէլը եւ Բահաղի չորս հարիւր յիսուն մարգարէներն ու Յեզաբէլին սեղանէն ուտող Աստարովթի չորս հարիւր մարգարէները Կարմեղոս լերան վրայ իմ քովս հաւաքէ՛»։
zohrab-1805▾ eastern-1994▾ western am▾
18:1918:19 теперь пошли и собери ко мне всего Израиля на гору Кармил, и четыреста пятьдесят пророков Вааловых, и четыреста пророков дубравных, питающихся от стола Иезавели.
18:19 καὶ και and; even νῦν νυν now; present ἀπόστειλον αποστελλω send off / away συνάθροισον συναθροιζω congregate; collect πρός προς to; toward με με me πάντα πας all; every Ισραηλ ισραηλ.1 Israel εἰς εις into; for ὄρος ορος mountain; mount τὸ ο the Καρμήλιον καρμηλιος and; even τοὺς ο the προφήτας προφητης prophet τῆς ο the αἰσχύνης αισχυνη shame τετρακοσίους τετρακοσιοι four hundred καὶ και and; even πεντήκοντα πεντηκοντα fifty καὶ και and; even τοὺς ο the προφήτας προφητης prophet τῶν ο the ἀλσῶν αλσος four hundred ἐσθίοντας εσθιω eat; consume τράπεζαν τραπεζα table; bank Ιεζαβελ ιεζαβηλ Iezabēl; Iezavil
18:19 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now שְׁלַ֨ח šᵊlˌaḥ שׁלח send קְבֹ֥ץ qᵊvˌōṣ קבץ collect אֵלַ֛י ʔēlˈay אֶל to אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to הַ֣ר hˈar הַר mountain הַ ha הַ the כַּרְמֶ֑ל kkarmˈel כַּרְמֶל Carmel וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] נְבִיאֵ֨י nᵊvîʔˌê נָבִיא prophet הַ ha הַ the בַּ֜עַל bbˈaʕal בַּעַל lord, baal אַרְבַּ֧ע ʔarbˈaʕ אַרְבַּע four מֵאֹ֣ות mēʔˈôṯ מֵאָה hundred וַ wa וְ and חֲמִשִּׁ֗ים ḥᵃmiššˈîm חָמֵשׁ five וּ û וְ and נְבִיאֵ֤י nᵊvîʔˈê נָבִיא prophet הָֽ hˈā הַ the אֲשֵׁרָה֙ ʔᵃšērˌā אֲשֵׁרָה asherah אַרְבַּ֣ע ʔarbˈaʕ אַרְבַּע four מֵאֹ֔ות mēʔˈôṯ מֵאָה hundred אֹכְלֵ֖י ʔōḵᵊlˌê אכל eat שֻׁלְחַ֥ן šulḥˌan שֻׁלְחָן table אִיזָֽבֶל׃ ʔîzˈāvel אִיזֶבֶל Jezebel
18:19. verumtamen nunc mitte et congrega ad me universum Israhel in monte Carmeli et prophetas Baal quadringentos quinquaginta prophetasque lucorum quadringentos qui comedunt de mensa HiezabelNevertheless send now, and gather unto me all Israel, unto Mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, who eat at Jezabel's table.
19. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the Asherah four hundred, which eat at Jezebel’s table.
18:19. Yet truly now, send and gather to me all of Israel, on Mount Carmel, with the four hundred and fifty prophets of Baal, and the four hundred prophets of the sacred groves, who eat from the table of Jezebel.”
18:19. Now therefore send, [and] gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table.
Now therefore send, [and] gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel' s table:

18:19 теперь пошли и собери ко мне всего Израиля на гору Кармил, и четыреста пятьдесят пророков Вааловых, и четыреста пророков дубравных, питающихся от стола Иезавели.
18:19
καὶ και and; even
νῦν νυν now; present
ἀπόστειλον αποστελλω send off / away
συνάθροισον συναθροιζω congregate; collect
πρός προς to; toward
με με me
πάντα πας all; every
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
ὄρος ορος mountain; mount
τὸ ο the
Καρμήλιον καρμηλιος and; even
τοὺς ο the
προφήτας προφητης prophet
τῆς ο the
αἰσχύνης αισχυνη shame
τετρακοσίους τετρακοσιοι four hundred
καὶ και and; even
πεντήκοντα πεντηκοντα fifty
καὶ και and; even
τοὺς ο the
προφήτας προφητης prophet
τῶν ο the
ἀλσῶν αλσος four hundred
ἐσθίοντας εσθιω eat; consume
τράπεζαν τραπεζα table; bank
Ιεζαβελ ιεζαβηλ Iezabēl; Iezavil
18:19
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
שְׁלַ֨ח šᵊlˌaḥ שׁלח send
קְבֹ֥ץ qᵊvˌōṣ קבץ collect
אֵלַ֛י ʔēlˈay אֶל to
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
אֶל־ ʔel- אֶל to
הַ֣ר hˈar הַר mountain
הַ ha הַ the
כַּרְמֶ֑ל kkarmˈel כַּרְמֶל Carmel
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
נְבִיאֵ֨י nᵊvîʔˌê נָבִיא prophet
הַ ha הַ the
בַּ֜עַל bbˈaʕal בַּעַל lord, baal
אַרְבַּ֧ע ʔarbˈaʕ אַרְבַּע four
מֵאֹ֣ות mēʔˈôṯ מֵאָה hundred
וַ wa וְ and
חֲמִשִּׁ֗ים ḥᵃmiššˈîm חָמֵשׁ five
וּ û וְ and
נְבִיאֵ֤י nᵊvîʔˈê נָבִיא prophet
הָֽ hˈā הַ the
אֲשֵׁרָה֙ ʔᵃšērˌā אֲשֵׁרָה asherah
אַרְבַּ֣ע ʔarbˈaʕ אַרְבַּע four
מֵאֹ֔ות mēʔˈôṯ מֵאָה hundred
אֹכְלֵ֖י ʔōḵᵊlˌê אכל eat
שֻׁלְחַ֥ן šulḥˌan שֻׁלְחָן table
אִיזָֽבֶל׃ ʔîzˈāvel אִיזֶבֶל Jezebel
18:19. verumtamen nunc mitte et congrega ad me universum Israhel in monte Carmeli et prophetas Baal quadringentos quinquaginta prophetasque lucorum quadringentos qui comedunt de mensa Hiezabel
Nevertheless send now, and gather unto me all Israel, unto Mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, who eat at Jezabel's table.
18:19. Yet truly now, send and gather to me all of Israel, on Mount Carmel, with the four hundred and fifty prophets of Baal, and the four hundred prophets of the sacred groves, who eat from the table of Jezebel.”
18:19. Now therefore send, [and] gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:19: Gather to me all Israel - The heads of tribes and families; the rulers of the people.
The prophets of Baal four hundred and fifty - the prophets of the groves four hundred - The king and queen had different religious establishments; the king and his servants worshipped Baal, the supreme lord and master of the world, the sun. For this establishment four hundred and fifty priests were maintained. The queen and her women worshipped אשרה Asherah, Astarte, or Venus; and for this establishment four hundred priests were maintained. These latter were in high honor; they ate at Jezebel's table; they made a part of her household. It appears that those eight hundred and fifty priests were the domestic chaplains of the king and queen, and probably not all the priests that belonged to the rites of Baal and Asherah in the land; and yet from the following verse we learn that Ahab had sent to all the children of Israel to collect these prophets; but Jezebel had certainly four hundred of them in her own house who were not at the assembly mentioned here. Those of Baal might have a more extensive jurisdiction than those of Asherah, the latter being constantly resident in Samaria.
3 Kings (1 Kings) 18:21
Albert Barnes: Notes on the Bible - 1834
18:19: Carmel (Jos 12:22 note) was chosen by the prophet as the scene of the gathering to which he invited, or rather summoned, Ahab. Its thick jungles of copse and numerous dwarf-oaks and olives, would furnish abundant wood for his intended sacrifice. Here was a perennial fountain; and here again an ancient "altar of the Lord" Kg1 18:30, belonging probably to the old times of non-idolatrous high-place worship - perhaps an erection of one of the patriarchs. On the one hand, there would be a view of the Mediterranean, from where the first sign of rain was likely to come, and on the other of Jezreel, the residence of the court at the time, with its royal palace and its idol-temples, so that the intended trial would take place in the sight (so to speak) of the proud queen and her minions.
The prophets of Baal - The priests of Baal are so called not so much because they claimed a power of foretelling the future, as because they were "teachers" of the false religion, and more especially because they stand here in antagonism to the "prophet of the Lord," with whom they are about to contend.
The prophets of the groves, four hundred - Rather, "of the grove" - the prophets, or priests, attached to the "grove" - אשׁרה 'ă shê rā h - which Ahab had made, probably at Jezreel (marginal reference). The number 400 seems to have been one especially affected by Ahab. We again find 400 prophets at the close of his reign Kg1 22:6. The number 40 entered largely into the religious system of the Jews Kg1 6:17; Exo 26:19; Deu 25:3; Eze 41:2.
Which eat at Jezebel's table - Rather, "which eat from Jezebel's table." Oriental etiquette would not have allowed them to eat "at" the table of the queen, which was spread in the seraglio. They were fed from the superfluity of her daily provision, which was no doubt on a sumptuous scale. Compare Kg1 4:22-23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:19: mount Carmel: Mount Carmel is situated north of Dora and south of Ptolemais or Acre, from which it is distant, according to Josephus, 120 stadia, or, according to Thevenot, 10 miles; one of its principal points advancing considerably into the Mediterranean, and forming an elevated promontory. It is described as a flattened cone, about 2, 000 feet (some say 1, 500) in height, very rocky, its sides steep and rugged, and the soil neither deep nor rich. Capt. Mangles says its is now quite barren, though at the north-eastern foot of it there are some pretty olive-grounds. Kg1 18:42, Kg1 18:43; Jos 19:26; Sa1 15:12; Kg2 2:25; Jer 46:18; Amo 1:2, Amo 9:3
the prophets of Baal: Kg1 22:6; Pe2 2:1; Rev 19:20
prophets of the groves: Kg1 15:13, Kg1 16:33; Kg2 13:6; Though ashairah certainly denotes in some place a grove, yet it is equally certain, that in others, as here, it must signify an idol; and it is thought by learned men to be the same as Ashtoreth, or Astarte the Syrian Venus.
eat at Jezebel's table: Kg1 19:1, Kg1 19:2; Kg2 9:22; Rev 2:20
John Gill
Now therefore send, and gather to me all Israel unto Mount Carmel..... No doubt but more discourse passed between Ahab and Elijah, though not recorded, before he made this motion to him; it is very probable, that after some dispute between them, who was the true God, and about idolatry, as the cause of want of rain, Elijah proposed to the king what he afterwards did to the people, to which he could not object; and being desirous of gratifying his curiosity, and especially of having rain, which the prophet might promise him in the issue of this affair, he agreed unto it; and therefore Elijah desired that all Israel might be convened, that it might be openly and publicly done, and to the conviction and reformation of them, which was what was chiefly designed; and he chose Carmel, a mountain in the tribe of Issachar, well situated for the people that came from all parts; and the rather this than Samaria, that he might meet with no obstruction from Jezebel, and from whence: he might be able to see the rain when coming, as he did. Of this mountain; see Gill on Jer 46:18, to which may be added, the description of it by Mr. Sandys (n).
"Mount Carmel stretcheth from east to west, and hath its uttermost basis washed with the sea; steepest towards the north, and of an indifferent altitude; rich in vines and olives when farmed, and abounding with several sorts of fruits and herbs, both medicinal and fragrant, though now much overgrown with woods and shrubs of sweet savour.''
From the following solemn transaction at it, it seems in later times, to have become sacred, and was very venerable with the Heathens; from this mountain, a deity with them had the name of Carmel, and was worshipped here, without an image or a temple, only had an altar erected for it, in imitation of the God of Israel, worshipped here in like manner; here Vespasian sacrificed to this deity, assisted by the priest of it, Basilides, as Tacitus (o) relates; Suetonius (p) also makes mention of this deity, and of Vespasian's consulting its oracle, which gave him hopes of obtaining the empire; and from hence, in Popish times, there were an order of friars called Carmelites, instituted in the year 1180, pretending to be the successors of the children of the prophets Elijah left there:
and the prophets of Baal four hundred and fifty; who are supposed to be dispersed in the various parts of the kingdom, to teach and practise the worship of Baal, and encourage and spread it in the nation:
and the prophets of the groves four hundred, which eat at Jezebel's table; for it seems there were now more groves than that one Ahab first made, 3Kings 16:33, for which such numbers were appointed to attend, and which, perhaps, were near Samaria, since they ate at Jezebel's table, and were a sort of domestic chaplains of her's. "Asheroth", we render "groves", the learned Selden (q) takes to be Ashtoreth, or Ashtareth, or Astarte, the goddess of the Zidonians, for whom, and so for these prophets, Jezebel might have a peculiar respect, see 3Kings 11:5.
(n) Travels, l. 3. p. 158. Ed. 5. (o) Hist. l. 2. c. 78. (p) Vit. Vespasian. c. 5. (q) De Dis Syris Syntagm. 2. c. 2. p. 232, &c.
John Wesley
Send - Messengers, that this controversy may be decided, what is the cause of these heavy judgments. All Israel - By their heads, or representatives, that they may be witnesses of all our transactions. Carmel - Not that Carmel, in Judah, but another in Issachar by the midland sea, which he chose as a convenient place being not far from the center of his kingdom, to which all the tribes might conveniently resort, and at some distance from Samaria, that Jezebel might not hinder. Prophets of Baal - Who were dispersed in all the parts of the kingdom. Of the groves - Who attended upon those Baal's or idols that were worshipped in the groves, which were near the royal city, and much frequented by the king and the queen.
Robert Jamieson, A. R. Fausset and David Brown
gather . . . the prophets of Baal . . . the prophets of the groves--From the sequel it appears that the former only came. The latter, anticipating some evil, evaded the king's command.
which eat at Jezebel's table--that is, not at the royal table where she herself dined, but they were maintained from her kitchen establishment (see on 1Kings 20:25 and 3Kings 4:22). They were the priests of Astarte, the Zidonian goddess.
18:2018:20: Եւ առաքեաց Աքաաբ ընդ ամենայն Իսրայէլ, եւ ժողովեաց զմարգարէսն ՚ի լեառնն Կարմելոս[3679]։ [3679] Ոմանք. ՚Ի լեառնն ՚ի Կարմեղոս։
20 Աքաաբը մարդ ուղարկեց Իսրայէլի չորս կողմերը եւ մարգարէներին հաւաքեց Կարմելոս լերան վրայ:
20 Աքաաբ բոլոր Իսրայէլի որդիներուն մարդ ղրկեց ու մարգարէները Կարմեղոս լեռը հաւաքեց։
Եւ առաքեաց Աքաաբ ընդ ամենայն Իսրայէլ, եւ ժողովեաց զմարգարէսն ի լեառնն Կարմեղոս:

18:20: Եւ առաքեաց Աքաաբ ընդ ամենայն Իսրայէլ, եւ ժողովեաց զմարգարէսն ՚ի լեառնն Կարմելոս[3679]։
[3679] Ոմանք. ՚Ի լեառնն ՚ի Կարմեղոս։
20 Աքաաբը մարդ ուղարկեց Իսրայէլի չորս կողմերը եւ մարգարէներին հաւաքեց Կարմելոս լերան վրայ:
20 Աքաաբ բոլոր Իսրայէլի որդիներուն մարդ ղրկեց ու մարգարէները Կարմեղոս լեռը հաւաքեց։
zohrab-1805▾ eastern-1994▾ western am▾
18:2018:20 И послал Ахав ко всем сынам Израилевым и собрал всех пророков на гору Кармил.
18:20 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Αχααβ αχααβ into; for πάντα πας all; every Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐπισυνήγαγεν επισυναγω gather together; bring in πάντας πας all; every τοὺς ο the προφήτας προφητης prophet εἰς εις into; for ὄρος ορος mountain; mount τὸ ο the Καρμήλιον καρμηλιος Karmēlios; Karmilios
18:20 וַ wa וְ and יִּשְׁלַ֥ח yyišlˌaḥ שׁלח send אַחְאָ֖ב ʔaḥʔˌāv אַחְאָב Ahab בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יִּקְבֹּ֥ץ yyiqbˌōṣ קבץ collect אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נְּבִיאִ֖ים nnᵊvîʔˌîm נָבִיא prophet אֶל־ ʔel- אֶל to הַ֥ר hˌar הַר mountain הַ ha הַ the כַּרְמֶֽל׃ kkarmˈel כַּרְמֶל Carmel
18:20. misit Ahab ad omnes filios Israhel et congregavit prophetas in monte CarmeliAchab sent to all the children of Israel, and gathered together the prophets unto mount Carmel.
20. So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel.
18:20. Ahab sent to all the sons of Israel, and he gathered together the prophets on mount Carmel.
18:20. So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel.
So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel:

18:20 И послал Ахав ко всем сынам Израилевым и собрал всех пророков на гору Кармил.
18:20
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Αχααβ αχααβ into; for
πάντα πας all; every
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐπισυνήγαγεν επισυναγω gather together; bring in
πάντας πας all; every
τοὺς ο the
προφήτας προφητης prophet
εἰς εις into; for
ὄρος ορος mountain; mount
τὸ ο the
Καρμήλιον καρμηλιος Karmēlios; Karmilios
18:20
וַ wa וְ and
יִּשְׁלַ֥ח yyišlˌaḥ שׁלח send
אַחְאָ֖ב ʔaḥʔˌāv אַחְאָב Ahab
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יִּקְבֹּ֥ץ yyiqbˌōṣ קבץ collect
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נְּבִיאִ֖ים nnᵊvîʔˌîm נָבִיא prophet
אֶל־ ʔel- אֶל to
הַ֥ר hˌar הַר mountain
הַ ha הַ the
כַּרְמֶֽל׃ kkarmˈel כַּרְמֶל Carmel
18:20. misit Ahab ad omnes filios Israhel et congregavit prophetas in monte Carmeli
Achab sent to all the children of Israel, and gathered together the prophets unto mount Carmel.
18:20. Ahab sent to all the sons of Israel, and he gathered together the prophets on mount Carmel.
18:20. So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
18:20: Local tradition places the site of Elijah's sacrifice, not on the highest point of the mountain (1, 728 ft.), but at the southeastern extremity (1, 600 ft.) of the ridge, where a shapeless ruin, composed of great hewn stones, and standing amid thick bushes of dwarf-oak, in the near vicinity of a perennial spring, is known to the Arabs as "El-Maharrakah," "the burning," or "the sacrifice." All the circumstances of the locality adapt it for the scene of the contest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:20: gathered: Kg1 22:9
Carl Friedrich Keil and Franz Delitzsch

Elijah's contest with the prophets of Baal. - Ahab sent through all Israel and gathered the prophets (of Baal) together upon Mount Carmel. According to 3Kings 18:21, 3Kings 18:22, and 3Kings 18:39, a number of the people ("all the people") had also come with them. On the other hand, not only is there no further reference in what follows to the 400 prophets of Asherah (cf. 3Kings 18:25 and 3Kings 18:40), but in 3Kings 18:22 it is very obvious that the presence of the 450 prophets of Baal alone is supposed. We must therefore assume that the Asherah prophets, foreboding nothing good, had found a way of evading the command of Ahab and securing the protection of Jezebel.
(Note: It is true that in 3Kings 18:22 the lxx have this clause, καὶ οἱ προφῆται τοῦ ἄλσους (i.e., האשׁרה) τετρακόσιοι, which Thenius regards as an original portion of the text, though without observing the character of the lxx. If the Asherah prophets had also been present, Elijah would not only have commanded the prophets of Baal to be seized and slain (3Kings 18:40), but the Asherah prophets also. From the principle a potiori fit, etc., it may be possible to explain the omission of the Asherah prophets in 3Kings 18:25, but not in 3Kings 18:40.)
King Ahab also appeared upon Carmel (cf. 3Kings 18:41), as he had no idea of Elijah's intention, which was by no means "to prove to the king that he (Ahab) and not Elijah had brought Israel into trouble" (Vat., Seb. Schm.), but to put before the eyes of the whole nation a convincing practical proof of the sole deity of Jehovah and of the nothingness of the Baals, that were regarded as gods, and by slaying the priests of Baal to give a death-blow to idolatry in Israel.
3Kings 18:21
Elijah addressed the assembled people as follows: "How long do ye limp upon both sides? Is Jehovah God, then go after Him; but if Baal be God, then go after him" - and the people answered him not a word. They wanted to combine the worship of Jehovah and Baal, and not to assume a hostile attitude towards Jehovah by the worship of Baal; and were therefore obliged to keep silence under this charge of infatuated halving, since they knew very well from the law itself that Jehovah demanded worship with a whole and undivided heart (Deut 6:4-5). This dividing of the heart between Jehovah and Baal Elijah called limping הסּעפּים שׁתּי על, "upon the two parties (of Jehovah and Baal)." For סעפּים the meaning "divided opinions, parties," is well established by the use of סעפים in Ps 119:113; and the rendering of the lxx ιγνύαι, the hollow of the knee, is only a paraphrase of the sense and not an interpretation of the word.
3Kings 18:22-25
As the people adhered to their undecided double-mindedness, Elijah proposed to let the Deity Himself decide who was the true God, Jehovah or Baal. The prophets of Baal were to offer a sacrifice to Baal, and he (Elijah) would offer one to Jehovah. And the true God should make Himself known by kindling the burnt-offering presented to Him with fire from heaven, and in this way answering the invocation of His name. This proposal was based upon the account in Lev 9. As Jehovah had there manifested Himself as the God of Israel by causing fire to fall from heaven upon the first sacrifice presented in front of the tabernacle and to consume it, Elijah hoped that in like manner Jehovah would even now reveal Himself as the living God. And the form of decision thus proposed would necessarily appear all the fairer, because Elijah, the prophet of Jehovah, stood alone in opposition to a whole crowd of Baal's prophets, numbering no less than 450 men. And for that very reason the latter could not draw back, without publicly renouncing their pretensions, whether they believed that Baal would really do what was desired, or hoped that they might be able to escape, through some accident or stratagem, from the difficult situation that had been prepared for them, or fancied that the God of Elijah would no more furnish the proof of His deity that was desired of Him than Baal would. In order, however, to cut off every subterfuge in the event of their attempt proving a failure, Elijah not only yielded the precedence to them on the occasion of this sacrifice, but gave them the choice of the two oxen brought to be offered; which made the fairness of his proposal so much the more conspicuous to every one, that the people willingly gave their consent.
3Kings 18:26-29
The prophets of Baal then proceeded to the performance of the duty required. They prepared (יעשׂוּ) the sacrifice, and called solemnly upon Baal from morning to noon: "O Baal, hear us," limping round the altar; "but there was no voice, and no one to hear (to answer), and no attention." פּסּח is a contemptuous epithet applied to the pantomimic sacrificial dance performed by these priests round about the altar,
(Note: The following is the description which Herodian (hist. v. 3), among others, gives of Heliogabalus when dancing as chief priest of the Emesinian sun-god: Ἱερουγοῦντα δὴ τοῦτον, περί τε τοῖς βωμοῖς χορεύοντα νόμῳ Βαρβάρων, ὑπό τε αὐλοῖς καὶ σύριγξι παντοδαπῶν τε ὀργάνων ἤχῳ.)
עשׂה אשׁר ("which one had made").
3Kings 18:27-29
As no answer had been received before noon, Elijah cried out to them in derision: "Call to him with a loud voice, for he is God (sc., according to your opinion), for he is meditating, or has gone aside (שׂי, secessio), or is on the journey (בּדּרך, on the way); perhaps he is sleeping, that he may wake up." The ridicule lies more especially in the הוּא אלהים כּי (for he is a god), when contrasted with the enumeration of the different possibilities which may have occasioned their obtaining no answer, and is heightened by the earnest and threefold repetition of the כּי. With regard to these possibilities we may quote the words of Clericus: "Although these things when spoken of God are the most absurd things possible, yet idolaters could believe such things, as we may see from Homer." The priests of Baal did actually begin therefore to cry louder than before, and scratched themselves with swords and lances, till the blood poured out, "according to their custom" (כּמשׁפּטם). Movers describes this as follows (Phnizier, i. pp. 682,683), from statements made by ancient authors concerning the processions of the strolling bands of the Syrian goddess: "A discordant howling opens the scene. They then rush wildly about in perfect confusion, with their heads bowed down to the ground, but always revolving in circles, so that the loosened hair drags through the mire; they then begin to bite their arms, and end with cutting themselves with the two-edged swords which they are in the habit of carrying. A new scene then opens. One of them, who surpasses all the rest in frenzy, begins to prophesy with signs and groans; he openly accuses himself of the sins which he has committed, and which he is now about to punish by chastising the flesh, takes the knotted scourge, which the Galli generally carry, lashes his back, and then cuts himself with swords till the blood trickles down from his mangled body." The climax of the Bacchantic dance in the case of the priests of Baal also was the prophesying (התנבּא), and it was for this reason, probably, that they were called prophets (נביאים). This did not begin till noon, and lasted till about the time of the evening sacrifice (לעלות עד, not עלות עד, 3Kings 18:29). המּנחה עלות, "the laying on (offering) of the meat-offering," refers to the daily evening sacrifice, which consisted of a burnt-offering and a meat-offering (Ex 29:38.; Num 28:3-8), and was then offered, according to the Rabbinical observance (see at Ex 12:6), in the closing hours of the afternoon, as is evident from the circumstances which are described in 3Kings 18:40. as having taken place on the same day and subsequently to Elijah's offering, which was presented at the time of the evening sacrifice (3Kings 18:36).
3Kings 18:30-39
Elijah's sacrifice. - As no answer came from Baal, Elijah began to prepare for his own sacrifice. 3Kings 18:30. He made the people come nearer, that he might have both eye-witnesses and ear-witnesses present at his sacrifice, and restored the altar of Jehovah which was broken down. Consequently, there was already an altar of Jehovah upon Carmel, which either dated from the times anterior to the building of the temple, when altars of Jehovah were erected in different places throughout the land (see at 3Kings 3:2), or, what is more probable, had been built by pious worshippers belonging to the ten tribes since the division of the kingdom (Hengstenberg, Dissertations on the Pentateuch, vol. i. p. 183, trans.), and judging from 3Kings 19:10, had been destroyed during the reign of Ahab, when the worship of Baal gained the upper hand.
3Kings 18:31-35
Elijah took twelve stones, "according to the number of the tribes of the sons of Jacob, to whom the word of the Lord had come (Gen 32:29; Gen 35:10), Israel shall be thy name," and built these stones into an altar. The twelve stones were a practical declaration on the part of the prophet that the division of the nation into two kingdoms was at variance with the divine calling of Israel, inasmuch as according to the will of God the twelve tribes were to form one people of Jehovah, and to have a common sacrificial altar; whilst the allusion to the fact that Jehovah had given to the forefather of the nation the name of Israel, directs attention to the wrong which the seceding ten tribes had done in claiming the name of Israel for themselves, whereas it really belonged to the whole nation. יהוה בּשׁם (in the name of Jehovah) belongs to יבנה (built), and signifies by the authority and for the glory of Jehovah. "And made a trench as the space of two seahs of seed (i.e., so large that you could sow two seahs
(Note: i.e., about two Dresden pecks (Metzen). - Thenius.)
of seed upon the ground which it covered) round about the altar." The trench must therefore have been of considerable breadth and depth, although it is impossible to determine the exact dimensions, as the kind of seed-corn is not defined. He then arranged the sacrifice upon the altar, and had four Kad (pails) of water poured three times in succession upon the burnt-offering which was laid upon the pieces of wood, so that the water flowed round about the altar, and then had the trench filled with water.
(Note: Thenius throws suspicion upon the historical character of this account, on the ground that "the author evidently forgot the terrible drought, by which the numerous sources of the Carmel and the Nachal Kishon must have been dried up;" but Van de Velde has already answered this objection, which has been raised by others also, and has completely overthrown it by pointing out the covered well of el Mohraka, in relation to which he makes the following remark: "In such springs the water remains always cool, under the shade of a vaulted roof, and with no hot atmosphere to evaporate it. While all other fountains were dried up, I can well understand that there might have been found here that superabundance of water which Elijah poured so profusely over the altar" (vol. i. p. 325, trans.). But the drying up of the Kishon is a mere conjecture, which cannot be historically proved.)
Elijah adopted this course for the purpose of precluding all suspicion of even the possibility of fraud in connection with the miraculous burning of the sacrifice. For idolaters had carried their deceptions to such a length, that they would set fire to the wood of the sacrifices from hollow spaces concealed beneath the altars, in order to make the credulous people believe that the sacrifice had been miraculously set on fire by the deity. Ephraem Syrus and Joh. Chrysostom both affirm this; the latter in his Oratio in Petrum Apost. et Eliam proph. t. ii. p. 737, ed. Montf., the genuineness of which, however, is sometimes called in question.
3Kings 18:36-37
After these preparations at the time of the evening sacrifice, Elijah drew near and prayed: "Lord God of Abraham, Isaac, and Israel (this name is used with deliberate purpose instead of Jacob: see at 3Kings 18:31), let it be known this day that Thou art God in Israel, and I am Thy servant, and do all these things through Thy word. Hear me, Jehovah, hear me, that this people may know that Thou Jehovah art God, and turnest back their hearts!" (i.e., back from idols to Thyself.) This clearly expresses not only the object of the miracle which follows, but that of miracles universally. The perfects עשׂיתי and הסבּת are used to denote not only what has already occurred, but what will still take place and is as certain as if it had taken place already. עשׂיתי refers not merely to the predicted drought and to what Elijah has just been doing (Thenius), but to the miracle which was immediately about to be performed; and הסבּת to the conversion of the people to the Lord their God, for which Elijah's coming had already prepared the way, and which was still further advanced by the following miracle.
3Kings 18:38-39
Then fire of Jehovah fell and consumed the burnt-offering and the pieces of wood, etc. יהוה אשׁ, the fire proceeding from Jehovah, was not a natural flash of lightning, which could not produce any such effect, but miraculous fire falling from heaven, as in 1Chron 21:26; 2Chron 7:1) see at Lev 9:24), the supernatural origin of which was manifested in the fact, that it not only consumed the sacrifice with the pile of wood upon the altar, but also burned up (in calcem redegit - Cler.) the stones of the altar and the earth that was thrown up to form the trench, and licked up the water in the trench. Through this miracle Jehovah not only accredited Elijah as His servant and prophet, but proved Himself to be the living God, whom Israel was to serve; so that all the people who were present fell down upon their faces in worship, as they had done once before, viz., at the consecration of the altar in Lev 9:24, and confessed "Jehovah is God:" האלהים, the true or real God.
3Kings 18:40-46
Elijah availed himself of this enthusiasm of the people for the Lord, to deal a fatal blow at the prophets of Baal, who turned away the people from the living God. He commanded the people to seize them, and had them slain at the brook Kishon, and that not so much from revenge, i.e., because it was at their instigation that queen Jezebel had murdered the prophets of the true God (3Kings 18:13), as to carry out the fundamental law of the Old Testament kingdom of God, which prohibited idolatry on pain of death, and commanded that false prophets should be destroyed (Deut 17:2-3; Deut 13:13.).
(Note: It was necessary that idolatry and temptation to the worship of idols should be punished with death, as a practical denial of Jehovah the true God and Lord of His chosen people, if the object of the divine institutions was to be secured. By putting the priests of Baal to death, therefore, Elijah only did what the law required; and inasmuch as the ordinary administrators of justice did not fulfil their obligations, he did this as an extraordinary messenger of God, whom the Lord had accredited as His prophet before all the people by the miraculous answer given to his prayer. - To infer from this act of Elijah the right to institute a bloody persecution of heretics, would not only indicate a complete oversight of the difference between heathen idolaters and Christian heretics, but the same reprehensible confounding of the evangelical standpoint of the New Testament with the legal standpoint of the Old, which Christ condemned in His own disciples in Lk 9:55-56.)
3Kings 18:41
Elijah then called upon the king, who had eaten nothing from morning till evening in his eagerness to see the result of the contest between the prophet and the priests of Baal, to come up from the brook Kishon to the place of sacrifice upon Carmel, where his wants were provided for, and to partake of meat and drink, for he (Elijah) could already hear the noise of a fall of rain. קול is without a verb, as is often the case (e.g., Is 13:4; Is 52:8, etc.); literally, it is the sound, the noise. After the occasion of the curse of drought, which had fallen upon the land, had been removed by the destruction of the idolatrous priest, the curse itself could also be removed. "But this was not to take place without the prophet's saying it, and by means of this gift proving himself afresh to be the representative of God" (O. v. Gerlach).
3Kings 18:42-43
While the king was refreshing himself with food and drink, Elijah went up to the top of Carmel to pray that the Lord would complete His work by fulfilling His promise (3Kings 18:1) in sending rain; and continued in prayer till the visible commencement of the fulfilment of his prayer was announced by his servant, who, after looking out upon the sea seven times, saw at last a small cloud ascend from the sea about the size of a man's hand.
(Note: V. de Velde has shown how admirably these circumstances (3Kings 18:43, 3Kings 18:44) also apply to the situation of el Mohraka: "on its west and north-west side the view of the sea is quite intercepted by an adjacent height. That height may be ascended, however, in a few minutes, and a full view of the sea obtained from the top" (i. p. 326).
The peculiar attitude assumed by Elijah when praying (Jas 5:18), viz., bowing down even to the earth (יגהר) and putting his face between his knees, probably the attitude of deep absorption in God, was witnessed by Shaw and Chardin in the case of certain dervishes (vid., Harmar, Beobachtungen, iii. pp. 373-4).
3Kings 18:44
As soon as the small cloud ascended from the sea, Elijah sent his servant to tell the king to set off home, that he might not be stopped by the rain. רד, go down, sc. from Carmel to his chariot, which was standing at the foot of the mountain.
(Note: "After three years' drought all herbage must have disappeared from the plain of Jezreel, and the loose clay composing its soil must have been changed into a deep layer of dust. Had time been allowed for the rain to convert that dust into a bed of mud, the chariot-wheels might have stuck fast in it." V. de Velde, i. pp. 326-7.)
3Kings 18:45
Before any provision had been made for it (עד־כּה ועד־כּה: hither and thither, i.e., while the hand is being moved to and fro, "very speedily;" cf. Ewald, 105, b.) the heaven turned black with clouds and wind, i.e., with storm-clouds (Thenius), and there came a great fall of rain, while Ahab drove along the road to Jezreel. It was quite possible for the king to reach Jezreel the same evening from that point, namely, from the foot of Carmel below el Mohraka: but only thence, for every half-hour farther west would have taken him too far from his capital for it to be possible to accomplish the distance before the rain overtook him (V. de Velde, i. p. 326). Jezreel, the present Zerin (see at Josh 19:18), was probably the summer residence of Ahab (see at Josh 21:1). The distance from el Mohraka thither is hardly 2 3/4 German geographical miles (? 14 Engl. Miles - Tr.) in a straight line.
3Kings 18:46
When Ahab drove off, the hand of the Lord came upon Elijah, so that he ran before Ahab as far as Jezreel, - not so much for the purpose of bringing the king to his residence unhurt (Seb. Schm.), as to give him a proof of his humility, and thus deepen the impression already made upon his heart, and fortify him all the more against the strong temptations of his wife, who abused his weakness to support the cause of ungodliness. This act of Elijah, whom Ahab had hitherto only known as a stern, imperious, and powerful prophet, by which he now showed himself to be his faithful subject and servant, was admirably adapted to touch the heart of the king, and produce the conviction that it was not from any personal dislike to him, but only in the service of the Lord, that the prophet was angry at his idolatry, and that he was not trying to effect his ruin, but rather his conversion and the salvation of his soul. יהוה יד, the hand (i.e., the power) of the Lord, denotes the supernatural strength with which the Lord endowed him, to accomplish superhuman feats. This formula is generally applied to the divine inspiration by which the prophets were prepared for their prophesying (cf. 4Kings 3:15; Ezek 1:3; Ezek 3:15, etc.).
John Gill
So Ahab sent unto all the children of Israel,.... By messengers, requiring their attendance at Mount Carmel at such a time, at least their chief and principal men:
and gathered the prophets together unto Mount Carmel; the four hundred and fifty prophets of Baal, but not the four hundred prophets of the groves; for of them we have no account afterwards, only of the former; it may be they were not at the command of Ahab, only of Jezebel, at whose table they ate, who would not suffer them to go.
John Wesley
Ahab sent - He complied with Elijah's motion; because the urgency of the present distress made him willing to try all means to remove it; from a curiosity of seeing some extraordinary events; and principally, because God inclined his heart.
Robert Jamieson, A. R. Fausset and David Brown
mount Carmel--is a bold, bluff promontory, which extends from the western coast of Palestine, at the bay of Acre, for many miles eastward, to the central hills of Samaria. It is a long range, presenting many summits, and intersected by a number of small ravines. The spot where the contest took place is situated at the eastern extremity, which is also the highest point of the whole ridge. It is called El-Mohhraka, "the Burning," or "the Burnt Place." No spot could have been better adapted for the thousands of Israel to have stood drawn up on those gentle slopes. The rock shoots up in an almost perpendicular wall of more than two hundred feet in height, on the side of the vale of Esdraelon. This wall made it visible over the whole plain, and from all the surrounding heights, where gazing multitudes would be stationed.
18:2118:21: Եւ մերձեցոյց Եղիա զամենայն ժողովուրդն. եւ ասէ ցնոսա Եղիա. Մինչեւ ցե՞րբ կաղայք յերկուս հետս. եթէ Տէր է Աստուած՝ երթա՛յք զհետ նորա, եւ եթէ Բահաղն իցէ՝ երթա՛յք զհետ նորա։ Եւ ո՛չ ետ ժողովուրդն նմա պատասխանի[3680]։ [3680] Յօրինակին պակասէր. Եւ ասէ ցնոսա Եղիա. Մինչեւ։
21 Եղիան մօտենալով ամբողջ ժողովրդին՝ ասաց. «Մինչեւ ե՞րբ պիտի կաղաք երկու ոտքով: Եթէ Տէրը Աստուած է, գնացէ՛ք նրա յետեւից, եւ եթէ Բահաղն է, նրա՛ յետեւից գնացէք»: Ժողովուրդը պատասխան չտուեց:
21 Եղիա բոլոր ժողովուրդին մօտեցաւ ու ըսաւ. «Դուք մինչեւ ե՞րբ երկու մտքի վրայ պիտի կաղաք. եթէ Եհովա Աստուած է՝ անոր ետեւէն գացէք, իսկ եթէ Բահաղ Աստուած է՝ անոր ետեւէն գացէք»։ Ժողովուրդը բնաւ պատասխան մը չտուաւ անոր։
Եւ [402]մերձեցոյց Եղիա զամենայն`` ժողովուրդն, եւ ասէ ցնոսա Եղիա. Մինչեւ ցե՞րբ կաղայք յերկուս հետս. եթէ Տէր է Աստուած, երթայք զհետ նորա, եւ եթէ Բահաղն իցէ, երթայք զհետ նորա: Եւ ոչ ետ ժողովուրդն նմա պատասխանի:

18:21: Եւ մերձեցոյց Եղիա զամենայն ժողովուրդն. եւ ասէ ցնոսա Եղիա. Մինչեւ ցե՞րբ կաղայք յերկուս հետս. եթէ Տէր է Աստուած՝ երթա՛յք զհետ նորա, եւ եթէ Բահաղն իցէ՝ երթա՛յք զհետ նորա։ Եւ ո՛չ ետ ժողովուրդն նմա պատասխանի[3680]։
[3680] Յօրինակին պակասէր. Եւ ասէ ցնոսա Եղիա. Մինչեւ։
21 Եղիան մօտենալով ամբողջ ժողովրդին՝ ասաց. «Մինչեւ ե՞րբ պիտի կաղաք երկու ոտքով: Եթէ Տէրը Աստուած է, գնացէ՛ք նրա յետեւից, եւ եթէ Բահաղն է, նրա՛ յետեւից գնացէք»: Ժողովուրդը պատասխան չտուեց:
21 Եղիա բոլոր ժողովուրդին մօտեցաւ ու ըսաւ. «Դուք մինչեւ ե՞րբ երկու մտքի վրայ պիտի կաղաք. եթէ Եհովա Աստուած է՝ անոր ետեւէն գացէք, իսկ եթէ Բահաղ Աստուած է՝ անոր ետեւէն գացէք»։ Ժողովուրդը բնաւ պատասխան մը չտուաւ անոր։
zohrab-1805▾ eastern-1994▾ western am▾
18:2118:21 И подошел Илия ко всему народу и сказал: долго ли вам хромать на оба колена? если Господь есть Бог, то последуйте Ему; а если Ваал, то ему последуйте. И не отвечал народ ему ни слова.
18:21 καὶ και and; even προσήγαγεν προσαγω lead toward; head toward Ηλιου ηλιου to; toward πάντας πας all; every καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him Ηλιου ηλιου till; until πότε ποτε.1 when? ὑμεῖς υμεις you χωλανεῖτε χωλαινω in; on ἀμφοτέραις αμφοτερος both ταῖς ο the ἰγνύαις ιγνυα if; whether ἔστιν ειμι be κύριος κυριος lord; master ὁ ο the θεός θεος God πορεύεσθε πορευομαι travel; go ὀπίσω οπισω in back; after αὐτοῦ αυτος he; him εἰ ει if; whether δὲ δε though; while ὁ ο the Βααλ βααλ Baal; Vaal αὐτός αυτος he; him πορεύεσθε πορευομαι travel; go ὀπίσω οπισω in back; after αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἀπεκρίθη αποκρινομαι respond ὁ ο the λαὸς λαος populace; population λόγον λογος word; log
18:21 וַ wa וְ and יִּגַּ֨שׁ yyiggˌaš נגשׁ approach אֵלִיָּ֜הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole הָ hā הַ the עָ֗ם ʕˈām עַם people וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say עַד־ ʕaḏ- עַד unto מָתַ֞י māṯˈay מָתַי when אַתֶּ֣ם ʔattˈem אַתֶּם you פֹּסְחִים֮ pōsᵊḥîm פסח be lame עַל־ ʕal- עַל upon שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two הַ ha הַ the סְּעִפִּים֒ ssᵊʕippîm סְעִפִּים crutches אִם־ ʔim- אִם if יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH הָֽ hˈā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) לְכ֣וּ lᵊḵˈû הלך walk אַחֲרָ֔יו ʔaḥᵃrˈāʸw אַחַר after וְ wᵊ וְ and אִם־ ʔim- אִם if הַ ha הַ the בַּ֖עַל bbˌaʕal בַּעַל lord, baal לְכ֣וּ lᵊḵˈû הלך walk אַחֲרָ֑יו ʔaḥᵃrˈāʸw אַחַר after וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not עָנ֥וּ ʕānˌû ענה answer הָ hā הַ the עָ֛ם ʕˈām עַם people אֹתֹ֖ו ʔōṯˌô אֵת [object marker] דָּבָֽר׃ dāvˈār דָּבָר word
18:21. accedens autem Helias ad omnem populum ait usquequo claudicatis in duas partes si Dominus est Deus sequimini eum si autem Baal sequimini illum et non respondit ei populus verbumAnd Elias coming to all the people, said: How long do you halt between two sides? If the Lord be God, follow him: but if Baal, then follow him. And the people did not answer him a word.
21. And Elijah came near unto all the people, and said, How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him. And the people answered him not a word.
18:21. Then Elijah, drawing near to all the people, said: “How long will you waver between two sides? If the Lord is God, follow him. But if Baal is, then follow him.” And the people did not respond a word to him.
18:21. And Elijah came unto all the people, and said, How long halt ye between two opinions? if the LORD [be] God, follow him: but if Baal, [then] follow him. And the people answered him not a word.
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the LORD [be] God, follow him: but if Baal, [then] follow him. And the people answered him not a word:

18:21 И подошел Илия ко всему народу и сказал: долго ли вам хромать на оба колена? если Господь есть Бог, то последуйте Ему; а если Ваал, то ему последуйте. И не отвечал народ ему ни слова.
18:21
καὶ και and; even
προσήγαγεν προσαγω lead toward; head toward
Ηλιου ηλιου to; toward
πάντας πας all; every
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
Ηλιου ηλιου till; until
πότε ποτε.1 when?
ὑμεῖς υμεις you
χωλανεῖτε χωλαινω in; on
ἀμφοτέραις αμφοτερος both
ταῖς ο the
ἰγνύαις ιγνυα if; whether
ἔστιν ειμι be
κύριος κυριος lord; master
ο the
θεός θεος God
πορεύεσθε πορευομαι travel; go
ὀπίσω οπισω in back; after
αὐτοῦ αυτος he; him
εἰ ει if; whether
δὲ δε though; while
ο the
Βααλ βααλ Baal; Vaal
αὐτός αυτος he; him
πορεύεσθε πορευομαι travel; go
ὀπίσω οπισω in back; after
αὐτοῦ αυτος he; him
καὶ και and; even
οὐκ ου not
ἀπεκρίθη αποκρινομαι respond
ο the
λαὸς λαος populace; population
λόγον λογος word; log
18:21
וַ wa וְ and
יִּגַּ֨שׁ yyiggˌaš נגשׁ approach
אֵלִיָּ֜הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֗ם ʕˈām עַם people
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
עַד־ ʕaḏ- עַד unto
מָתַ֞י māṯˈay מָתַי when
אַתֶּ֣ם ʔattˈem אַתֶּם you
פֹּסְחִים֮ pōsᵊḥîm פסח be lame
עַל־ ʕal- עַל upon
שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two
הַ ha הַ the
סְּעִפִּים֒ ssᵊʕippîm סְעִפִּים crutches
אִם־ ʔim- אִם if
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
הָֽ hˈā הַ the
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
לְכ֣וּ lᵊḵˈû הלך walk
אַחֲרָ֔יו ʔaḥᵃrˈāʸw אַחַר after
וְ wᵊ וְ and
אִם־ ʔim- אִם if
הַ ha הַ the
בַּ֖עַל bbˌaʕal בַּעַל lord, baal
לְכ֣וּ lᵊḵˈû הלך walk
אַחֲרָ֑יו ʔaḥᵃrˈāʸw אַחַר after
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
עָנ֥וּ ʕānˌû ענה answer
הָ הַ the
עָ֛ם ʕˈām עַם people
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
דָּבָֽר׃ dāvˈār דָּבָר word
18:21. accedens autem Helias ad omnem populum ait usquequo claudicatis in duas partes si Dominus est Deus sequimini eum si autem Baal sequimini illum et non respondit ei populus verbum
And Elias coming to all the people, said: How long do you halt between two sides? If the Lord be God, follow him: but if Baal, then follow him. And the people did not answer him a word.
18:21. Then Elijah, drawing near to all the people, said: “How long will you waver between two sides? If the Lord is God, follow him. But if Baal is, then follow him.” And the people did not respond a word to him.
18:21. And Elijah came unto all the people, and said, How long halt ye between two opinions? if the LORD [be] God, follow him: but if Baal, [then] follow him. And the people answered him not a word.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-25: Ввиду предстоящего испытания силы Иеговы и Ваала пророк Илия упрекает народ за допущенный им религиозный синкретизм - одновременное служение Иегове и Ваалу (ср. блаж. Феодорит, вопр. 57): выражение "долго ли вам хромать на оба колена", имеющее характер пословицы, заключает в себе ту мысль, что чистое идолослужение в некотором отношении лучше безразличного колебания между религией Истинного Бога и культом Ваала. Не получив ответа на свой упрек от народа, пророк указывает (ст. 22), что он здесь один из пророков Иеговы (в других местах Израильского царства оставались и еще пророки Иеговы, ср. ст. 4, 13; 2: Цар. II:3, 5), а пророков Ваала - 450. (LXX добавляют в ст. 22: καί οι προφη̃ται του̃ άλσους τετρακόσιοι; слав.: и пророков дубравных четыреста; добавление, видимо, заимствованное из ст. 19: жрецы Астарты-Ашеры не присутствовали на Кармиле, как видно и из ст. 25, 40). К ним и обращается пророк с предложением, ст. 23-25, принести здесь жертвы: жрецы - Ваалу, а пророк - Иегове, - при равных условиях (не подкладывая огня, ст. 23, 25), причем пророк предоставляет жрецам принести жертву прежде него (ст. 25), "чтобы постыжденные служители лжи не сказали, будто Ваал огорчился, что не ему первому воздан дар" (блаж. Феодорит, вопр. 58), а вместе и с той целью, чтобы впечатление силы и величия Иеговы, при ниспослании Им огня (ст. 24; ср. 38), более запечатлелось в сознании народа - после того как ранее будет показано ничтожество Ваала.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Elijah's Trial of the False Prophets; the Destruction of Baal's Prophets. B. C. 906.

21 And Elijah came unto all the people, and said, How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him. And the people answered him not a word. 22 Then said Elijah unto the people, I, even I only, remain a prophet of the LORD; but Baal's prophets are four hundred and fifty men. 23 Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under: 24 And call ye on the name of your gods, and I will call on the name of the LORD: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken. 25 And Elijah said unto the prophets of Baal, Choose you one bullock for yourselves, and dress it first; for ye are many; and call on the name of your gods, but put no fire under. 26 And they took the bullock which was given them, and they dressed it, and called on the name of Baal from morning even until noon, saying, O Baal, hear us. But there was no voice, nor any that answered. And they leaped upon the altar which was made. 27 And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he is a god; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked. 28 And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them. 29 And it came to pass, when midday was past, and they prophesied until the time of the offering of the evening sacrifice, that there was neither voice, nor any to answer, nor any that regarded. 30 And Elijah said unto all the people, Come near unto me. And all the people came near unto him. And he repaired the altar of the LORD that was broken down. 31 And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, unto whom the word of the LORD came, saying, Israel shall be thy name: 32 And with the stones he built an altar in the name of the LORD: and he made a trench about the altar, as great as would contain two measures of seed. 33 And he put the wood in order, and cut the bullock in pieces, and laid him on the wood, and said, Fill four barrels with water, and pour it on the burnt sacrifice, and on the wood. 34 And he said, Do it the second time. And they did it the second time. And he said, Do it the third time. And they did it the third time. 35 And the water ran round about the altar; and he filled the trench also with water. 36 And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, LORD God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 37 Hear me, O LORD, hear me, that this people may know that thou art the LORD God, and that thou hast turned their heart back again. 38 Then the fire of the LORD fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench. 39 And when all the people saw it, they fell on their faces: and they said, The LORD, he is the God; the LORD, he is the God. 40 And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there.
Ahab and the people expected that Elijah would, in this solemn assembly, bless the land, and pray for rain; but he had other work to do first. The people must be brought to repent and reform, and then they may look for the removal of the judgment, but not till then. This is the right method. God will first prepare our heart, and then cause his ear to hear, will first turn us to him, and then turn to us, Ps. x. 17; lxxx. 3. Deserters must not look for God's favour till they return to their allegiance. Elijah might have looked for rain seventy times seven times, and not have seen it, if he had not thus begun his work at the right end. Three years and a half's famine would not bring them back to God. Elijah would endeavour to convince their judgments, and no doubt it was by special warrant and direction from heaven that he put the controversy between God and Baal upon a public trial. It was great condescension in God that he would suffer so plain a case to be disputed, and would permit Baal to be a competitor with him; but thus God would have every mouth to be stopped and all flesh to become silent before him. God's cause is so incontestably just that it needs not fear to have the evidences of its equity searched into and weighed.
I. Elijah reproved the people for mixing the worship of God and the worship of Baal together. Not only some Israelites worshipped God and others Baal, but the same Israelites sometimes worshipped one and sometimes the other. This he calls (v. 21) halting between two opinions, or thoughts. They worshipped God to please the prophets, but worshipped Baal to please Jezebel and curry favour at court. They thought to trim the matter, and play on both sides, as the Samaritans, 2 Kings xvii. 33. Now Elijah shows them the absurdity of this. He does not insist upon their relation to Jehovah--"Is he not yours, and the God of your fathers, while Baal is the god of the Sidonians? And will a nation change their god?" Jer. ii. 11. No, he waives the prescription, and enters upon the merits of the cause:--"There can be but one God, but one infinite and but one supreme: there needs but one God, one omnipotent, one all-sufficient. What occasion for addition to that which is perfect? Now if, upon trial, it appears that Baal is that one infinite omnipotent Being, that one supreme Lord and all-sufficient benefactor, you ought to renounce Jehovah and cleave to Baal only: but, if Jehovah be that one God, Baal is a cheat, and you must have no more to do with him." Note, 1. It is a very bad thing to halt between God and Baal. "In reconcilable differences (says bishop Hall) nothing more safe than indifferency both of practice and opinion; but, in cases of such necessary hostility as betwixt God and Baal, he that is not with God is against him." Compare Mark ix. 38, 39, with Matt. xxi. 30. The service of God and the service of sin, the dominion of Christ and the dominion of our lusts, these are the two thoughts which it is dangerous halting between. Those halt between them that are unresolved under their convictions, unstable and unsteady in their purposes, promise fair, but do not perform, begin well, but do not hold on, that are inconsistent with themselves, or indifferent and lukewarm in that which is good. Their heart is divided (Hos. x. 2), whereas God will have all or none. 2. We are fairly put to our choice whom we will serve, Josh. xxiv. 15. If we can find one that has more right to us, or will be a better master to us, than God, we may take him at our peril. God demands no more from us than he can make out a title to. To this fair proposal of the case, which Elijah here makes, the people knew not what to say: They answered him not a word. They could say nothing to justify themselves, and they would say nothing to condemn themselves, but, as people confounded, let him say what he would.
II. He proposed to bring the matter to a fair trial; and it was so much the fairer because Baal had all the external advantages on his side. The king and court were all for Baal; so was the body of the people. The managers of Baal's cause were 450 men, fat and well fed (v. 22), besides 400 more, their supporters or seconds, v. 19. The manager of God's cause was but one man, lately a poor exile, hardly kept from starving; so that God's cause has nothing to support it but its own right. However, it is put to this experiment, "Let each side prepare a sacrifice, and pray to its God, and the God that answereth by fire, let him be God; if neither shall thus answer, let the people turn Atheists; if both, let them continue to halt between two." Elijah, doubtless, had a special commission from God to put it to this test, otherwise he would have tempted God and affronted religion; but the case was extraordinary, and the judgment upon it would be of use, not only then, but in all ages. It is an instance of the courage of Elijah that he durst stand alone in the cause of God against such powers and numbers; and the issue encourages all God's witnesses and advocates never to fear the face of man. Elijah does not say, "The God that answers by water" (though that was the thing the country needed), but "that answers by fire, let him be God;" because the atonement was to be made by sacrifice, before the judgment could be removed in mercy. The God therefore that has power to pardon sin, and to signify it by consuming the sin-offering, must needs be the God that can relieve us against the calamity. He that can give fire can give rain; see Matt. ix. 2, 6.
III. The people join issue with him: It is well spoken, v. 24. They allow the proposal to be fair and unexceptionable "God has often answered by fire; if Baal cannot do so, let him be cast out for a usurper." They were very desirous to see the experiment tried, and seemed resolved to abide by the issue, whatever it should be. Those that were firm for God doubted not but it would end to his honour; those that were indifferent were willing to be determined; and Ahab and the prophets of Baal durst not oppose for fear of the people, and hoped that either they could obtain fire from heaven (though they never had yet), and the rather because, as some think, they worshipped the sun in Baal, or that Elijah could not, because not at the temple, where God was wont thus to manifest his glory. If, in this trial, they could but bring it to a drawn battle, their other advantages would give them the victory. Let it go on therefore to a trial.
IV. The prophets of Baal try first, but in vain, with their god. They covet the precedency, not only for the honour of it, but that, if they can but in the least seem to gain their point, Elijah may not be admitted to make the trial. Elijah allows it to them (v. 25), gives them the lead for their greater confusion; only, knowing that the working of Satan is with lying wonders, he takes care to prevent a fraud: Be sure to put no fire under. Now in their experiment observe,
I. How importunate and noisy the prophets of Baal were in their applications to him. They got their sacrifices ready; and we may well imagine what a noise 450 men made, when they cried as one man, and with all their might, O Baal! hear us, O Baal! answer us; as it is in the margin: and this for some hours together, longer than Diana's worshippers made their cry, Great is Diana of the Ephesians, Acts xix. 34. How senseless, how brutish, were they in their addresses to Baal! (1.) Like fools, they leaped upon the altar, as if they would themselves become sacrifices with their bullock; or thus they expressed their great earnestness of mind. They leaped up and down, or danced about the altar (so some): they hoped, by their dancing, to please their deity, as Herodias did Herod, and so to obtain their request. (2.) Like madmen they cut themselves in pieces with knives and lancets (v. 28) for vexation that they were not answered, or in a sort of prophetic fury, hoping to obtain the favour of their god by offering to him their own blood, when they could not obtain it with the blood of their bullock. God never required his worshippers thus to honour him; but the service of the devil, though in some instances it pleases and pampers the body, yet in other things it is really cruel to it, as in envy and drunkenness. It seems, this was the manner of the worshippers of Baal. God expressly forbade his worshippers to cut themselves, Deut. xiv. 1. He insists upon it that we mortify our lusts and corruptions; but corporeal penances and severities, such as the Papists use, which have no tendency to that, are no pleasure to him. Who has required these things at your hands?
2. How sharp Elijah was upon them, v. 27. He stood by them, and patiently heard them for so many hours praying to an idol, yet with secret indignation and disdain; and at noon, when the sun was at the hottest, and they too expecting fire (then if ever), he upbraided them with their folly; and notwithstanding the gravity of his office, and the seriousness of the work he had before him, bantered them: "Cry aloud, for he is a god, a goodly god that cannot be made to hear without all this clamour. Surely you think he is talking or meditating (as the word is) or he is pursuing some deep thoughts, (in a brown study, as we say), thinking of somewhat else and not minding his own matter, when not your credit only, but all his honour lies at stake, and his interest in Israel. His new conquest will be lost if he do not look about him quickly." Note, The worship of idols is a most ridiculous thing, and it is but justice to represent it so and expose it to scorn. This will, by no means, justify those who ridicule the worshippers of God in Christ because the worship is not performed just in their way. Baal's prophets were so far from being convinced and put to shame by the just reproach Elijah cast upon them that it made them the more violent and led them to act more ridiculously. A deceived heart had turned them aside, they could not deliver their souls by saying, Is there not a lie in our right hand?
3. How deaf Baal was to them. Elijah did not interrupt them, but let them go on till they were tired, and quite despaired of success, which was not till the time of the evening sacrifice, v. 29. During all that time some of them prayed, while others of them prophesied, sang hymns, perhaps to the praise of Baal, or rather encouraged those that were praying to proceed, telling them that Baal would answer them at last; but there was no answer, nor any that regarded. Idols could do neither good nor evil. The prince of the power of the air, if God has permitted him, could have caused fire to come down from heaven on this occasion, and gladly would have done it for the support of his Baal. We find that the beast which deceived the world does it. He maketh fire come down from heaven in the sight of men and so deceiveth them, Rev. xiii. 13, 14. But God would not suffer the devil to do it now, because the trial of his title was put on that issue by consent of parties.
V. Elijah soon obtains from his God an answer by fire. The Baalites are forced to give up their cause, and now it is Elijah's turn to produce his. Let us see if he speed better.
1. He fitted up an altar. He would not make use of theirs, which had been polluted with their prayers to Baal, but, finding the ruins of an altar there, which had formerly been used in the service of the Lord, he chose to repair that (v. 30), to intimate to them that he was not about to introduce any new religion, but to revive the faith and worship of their fathers' God, and reduce them to their first love, their first works. He could not bring them to the altar at Jerusalem unless he could unite the two kingdoms again (which, for correction to both, God designed should not now be done), therefore, by his prophetic authority, he builds an altar on Mount Carmel, and so owns that which had formerly been built there. When we cannot carry a reformation so far as we would we must do what we can, and rather comply with some corruptions than not do our utmost towards the extirpation of Baal. He repaired this altar with twelve stones, according to the number of the twelve tribes, v. 31. Though ten of the tribes had revolted to Baal, he would look upon them as belonging to God still, by virtue of the ancient covenant with their fathers: and, though those ten were unhappily divided from the other two in civil interest, yet in the worship of the God of Israel they had communion with each other, and they twelve were one. Mention is made of God's calling their father Jacob by the name of Israel, a prince with God (v. 31), to shame his degenerate seed, who worshipped a god which they saw could not hear nor answer them, and to encourage the prophet who was now to wrestle with God as Jacob did; he also shall be a prince with God. Ps. xxiv. 6, Thy face, O Jacob! Hos. xii. 4. There he spoke with us.
2. Having built his altar in the name of the Lord (v. 32), by direction from him and with an eye to him, and not for his own honour, he prepared his sacrifice, v. 33. Behold the bullock and the wood; but where is the fire? Gen. xxii. 7, 8. God will provide himself fire. If we, in sincerity, offer our hearts to God, he will, by his grace, kindle a holy fire in them. Elijah was no priest, nor were his attendants Levites. Carmel had neither tabernacle nor temple; it was a great way distant from the ark of the testimony and the place God had chosen; this was not the altar that sanctified the gift; yet never was any sacrifice more acceptable to God than this. The particular Levitical institutions were so often dispensed with (as in the time of the Judges, Samuel's time, and now) that one would be tempted to think they were more designed for types to be fulfilled in the evangelical anti-types than for laws to be fulfilled in the strict observance of them. Their perishing thus is the using, as the apostle speaks of them (Col. ii. 22), was to intimate the utter abolition of them after a little while, Heb. viii. 13.
3. He ordered abundance of water to be poured upon his altar, which he had prepared a trench for the reception of (v. 32), and, some think, made the altar hollow. Twelve barrels of water (probably sea-water, for the sea was near, and so much fresh water in this time of drought was too precious for him to be so prodigal of it), thrice four, he poured upon his sacrifice, to prevent the suspicion of any fire under (for, if there had been any, this would have put it out), and to make the expected miracle the more illustrious.
4. He then solemnly addressed himself to God by prayer before his altar, humbly beseeching him to turn to ashes his burnt-offering (as the phrase is, Ps. xx. 3), and to testify his acceptance of it. His prayer was not long, for he used no vain repetitions, nor thought he should be heard for his much speaking; but it was very grave and composed, and showed his mind to be calm and sedate, and far from the heats and disorders that Baal's prophets were in, v. 36, 37. Though he was not at the place appointed, he chose the appointed time of the offering of the evening sacrifice, thereby to testify his communion with the altar at Jerusalem. Though he expected an answer by fire, yet he came near to the altar with boldness, and feared not that fire. He addressed himself to God as the God of Abraham, Isaac, and Israel, acting faith on God's ancient covenant, and reminding people too (for prayer may prevail) of their relation both to God and to the patriarchs. Two things he pleads here:-- (1.) The glory of God: "Lord, hear me, and answer me, that it may be known (for it is now by the most denied or forgotten) that thou art God in Israel, to whom alone the homage and devotion of Israel are due, and that I am thy servant, and do all that I have done, am doing, and shall do, as thy agent, at thy word, and not to gratify any humour or passion of my own. Thou employest me; Lord, make it appear that thou dost so;" see Num. xvi. 28, 29. Elijah sought not his own glory but in subserviency to God's, and for his own necessary vindication. (2.) The edification of the people: "That they may know that thou art the Lord, and may experience thy grace, turning their heart, by this miracle, as a means, back again to thee, in order to thy return in a way of mercy to them."
5. God immediately answered him by fire, v. 38. Elijah's God was neither talking nor pursuing, needed not to be either awakened or quickened; while he was yet speaking, the fire of the Lord fell, and not only, as at other times (Lev. ix. 24; 1 Chron. xxi. 26; 2 Chron. vii. 1) consumed the sacrifice and the wood, in token of God's acceptance of the offering, but licked up all the water in the trench, exhaling that, and drawing it up as a vapour, in order to the intended rain, which was to be the fruit of this sacrifice and prayer, more than the product of natural causes. Compare Ps. cxxxv. 7. He causeth vapours to ascend, and maketh lightnings for the rain; for this rain he did both. As for those who fall as victims to the fire of God's wrath, no water can shelter them from it, any more than briers or thorns, Isa. xxvii. 4, 5. But this was not all; to complete the miracle, the fire consumed the stones of the altar, and the very dust, to show that it was no ordinary fire, and perhaps to intimate that, though God accepted this occasional sacrifice from this altar, yet for the future they ought to demolish all the altars on their high places, and, for their constant sacrifices, make use of that at Jerusalem only. Moses's altar and Solomon's were consecrated by the fire from heaven; but this was destroyed, because no more to be used. We may well imagine what a terror the fire struck on guilty Ahab and all the worshippers of Baal, and how they fled from it as far and as fast as they could, saying, Lest it consume us also, alluding to Num. xvi. 34.
VI. What was the result of this fair trial. The prophets of Baal had failed in their proof, and could give no evidence at all to make out their pretensions on behalf of their god, but were perfectly non-suited Elijah had, by the most convincing and undeniable evidence, proved his claims on behalf of the God of Israel. And now, 1. The people, as the jury, gave in their verdict upon the trial, and they are all agreed in it; the case is so plain that they need not go from the bar to consider of their verdict or consult about it: They fell on their faces, and all, as one man, said, "Jehovah, he is the God, and not Baal; we are convinced and satisfied of it: Jehovah, he is the God" (v. 39), whence, one would think, they should have inferred, "If he be the God, he shall be our God, and we will serve him only," as Josh. xxiv. 24. Some, we hope, had their hearts thus turned back, but the generality of them were convinced only, not converted, yielded to the truth of God, that he is the God, but consented not to his covenant, that he should be theirs. Blessed are those that have not seen what they saw and yet have believed and been wrought upon by it more than those that saw it. Let it for ever be looked upon as a point adjudged against all pretenders (for it was carried, upon a full hearing, against one of the most daring and threatening competitors that ever the God of Israel was affronted by) that Jehovah, he is God, God alone. 2. The prophets of Baal, as criminals, are seized, condemned, and executed, according to law, v. 40. If Jehovah be the true God, Baal is a false God, to whom these Israelites had revolted, and seduced others to the worship of him; and therefore, by the express law of God, they were to be put to death, Deut. xiii. 1-11. There needed no proof of the fact; all Israel were witnesses of it: and therefore Elijah (acting still by an extraordinary commission, which is not to be drawn into a precedent) orders them all to be slain immediately as the troublers of the land, and Ahab himself is so terrified, for the present, with the fire from heaven, that he dares not oppose it. These were the 450 prophets of Baal; the 400 prophets of the groves (who, some think, were Sidonians), though summoned (v. 19), yet, as it should seem, did not attend, and so escaped this execution, which fair escape perhaps Ahab and Jezebel thought themselves happy in; but it proved they were reserved to be the instruments of Ahab's destruction, some time after, by encouraging him to go up to Ramoth-Gilead, ch. xxii. 6.
Adam Clarke: Commentary on the Bible - 1831
18:21: How long halt ye between two opinions? - Literally, "How long hop ye about upon two boughs?" This is a metaphor taken from birds hopping about from bough to bough, not knowing on which to settle. Perhaps the idea of limping through lameness should not be overlooked. They were halt, they could not walk uprightly; they dreaded Jehovah, and therefore could not totally abandon him; they feared the king and queen, and therefore thought they must embrace the religion of the state. Their conscience forbade them to do the former; their fear of man persuaded them to do the latter, but in neither were they heartily engaged; and at this juncture their minds seemed in equipoise, and they were waiting for a favorable opportunity to make their decision. Such an opportunity now, through the mercy of God, presented itself.
3 Kings (1 Kings) 18:22
Albert Barnes: Notes on the Bible - 1834
18:21: The people were mute. They could not but feel the logical force of Elijah's argument; but they were not prepared at once to act upon it. They wished to unite the worship of Yahweh with that of Baal - to avoid breaking with the past and completely rejecting the old national worship, yet at the same time to have the enjoyment of the new rites, which were certainly sensuous, and probably impure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:21: How long: Deu 4:35; Kg2 17:41; Zep 1:5; Mat 6:24; Luk 6:13; Rom 6:16-22; Co1 10:21, Co1 10:22; Co2 6:14-16; Rev 3:15, Rev 3:16
opinions: or, thoughts
if the Lord: Kg1 18:39; Exo 5:1, Exo 5:2; Jos 24:15, Jos 24:23, Jos 24:24; Sa1 7:3; Ch1 17:26; Ch2 33:13; Psa 100:3
answered: Gen 24:50, Gen 44:16; Job 40:4, Job 40:5; Mat 22:12, Mat 22:34, Mat 22:36; Rom 3:19, Rom 6:21
Geneva 1599
And Elijah came unto all the people, and said, How long (g) halt ye between two opinions? if the LORD [be] God, follow him: but if Baal, [then] follow him. And the people answered him not a word.
(g) Be consistent in religion and do not be indifferent, whether you follow God or Baal, or whether you serve God wholly or in part, (Zeph 1:5).
John Gill
And Elijah came unto all the people,.... Assembled at Mount Carmel:
and said, how long halt ye between two opinions? sometimes inclining to the one, and sometimes to the other: as a lame man in walking, his body moves sometimes to one side, and sometimes to another; or "leap ye upon two branches" (r), like a bird that leaps or hops from one branch to another, and never settles long; or rather it denotes the confusion of their thoughts, being like branches of trees twisted and implicated; thus upbraiding them with their inconstancy and fickleness; what their two opinions were, may be learnt from the next clause:
if the Lord be God, follow him: but if Baal, then follow him; for there is but one God, one infinite, immense, and incomprehensible being; one that is omnipotent, all sufficient, good, and perfect; there cannot be more, and therefore but one to be followed, served, and worshipped:
and the people answered him not a word: through conviction and confusion, his reasoning being unanswerable; or not knowing which to choose at present; or fearing they should be drawn into a snare, should they name any; either incur the displeasure of the king, who was for Baal, or of the prophet, who was for the Lord, at whose word rain was withheld, and might be given, which they were desirous of.
(r) "transilietis super duos ramoe, Malvenda; vos transilientes super ambos ramos", Piscator.
John Wesley
And said - Why do you walk so lamely and unevenly, being so unsteady in your opinions and practices, and doubting whether it is better to worship God or Baal? If the Lord - Whom you pretend to worship. Follow - Worship him, and him only, and that in such place and manner as he hath commanded you. If Baal - If Baal can prove himself to be the true God. Answered not - Being convinced of the reasonableness of his proposition.
Robert Jamieson, A. R. Fausset and David Brown
Elijah said unto all the people, How long halt ye?--They had long been attempting to conjoin the service of God with that of Baal. It was an impracticable union and the people were so struck with a sense of their own folly, or dread of the king's displeasure, that they "answered not a word." Elijah proposed to decide for them the controversy between God and Baal by an appeal, not to the authority of the law, for that would have no weight, but by a visible token from Heaven. As fire was the element over which Baal was supposed to preside, Elijah proposed that two bullocks should be slain and placed on separate altars of wood, the one for Baal, and the other for God. On whichever the fire should descend to consume it, the event should determine the true God, whom it was their duty to serve. The proposal, appearing every way reasonable, was received by the people with unanimous approval. The priests of Baal commenced the ceremony by calling on their god. In vain did they continue invoking their senseless deity from morning till noon, and from noon till evening, uttering the most piercing cries, using the most frantic gesticulations, and mingling their blood with the sacrifice. No response was heard. No fire descended. Elijah exposed their folly and imposture with the severest irony and, as the day was far advanced, commenced his operations. Inviting the people to approach and see the entire proceeding, he first repaired an old altar of God, which Jezebel had demolished. Then, having arranged the cut pieces of the bullock, he caused four barrels or jars of water to be dashed all over the altar and round in the trench. Once, twice, a third time this precaution was taken, and then, when he had offered an earnest prayer, the miraculous fire descended (Lev 9:24; Judg 6:21; Judg 13:20; 1Chron 21:26; 2Chron 7:1), and consumed not only the sacrifice, but the very stones of the altar. The impression on the minds of the people was that of admiration mingled with awe; and with one voice they acknowledged the supremacy of Jehovah as the true God. Taking advantage of their excited feelings, Elijah called on them to seize the priestly impostors, and by their blood fill the channel of the river (Kishon), which, in consequence of their idolatries, the drought had dried up--a direction, which, severe and relentless as it seems, it was his duty as God's minister to give (Deut 15:5; Deut 18:20). The natural features of the mount exactly correspond with the details of this narrative. The conspicuous summit, 1635 feet above the sea, on which the altars were placed, presents an esplanade spacious enough for the king and the priests of Baal to stand on the one side, and Elijah on the other. It is a rocky soil, on which there is abundance of loose stones, to furnish the twelve stones of which the altar was built--a bed of thick earth, in which a trench could be dug; and yet the earth not so loose that the water poured into it would be absorbed; two hundred fifty feet beneath the altar plateau, there is a perennial fountain, which, being close to the altar of the Lord, might not have been accessible to the people; and whence, therefore, even in that season of severe drought, Elijah could procure those copious supplies of water which he poured over the altar. The distance between this spring and the site of the altar is so short, as to make it perfectly possible to go thrice thither and back again, whereas it would have been impossible once in an afternoon to fetch water from the sea [VAN DE VELDE]. The summit is one thousand feet above the Kishon, which nowhere runs from the sea so close to the base of the mount as just beneath El-Mohhraka; so that the priests of Baal could, in a few minutes, be taken down to the brook (torrent), and slain there.
18:2218:22: Եւ ասէ Եղիա ցժողովուրդն. Ե՛ս մնացեալ եմ մարգարէ Տեառն միայն, եւ մարգարէքն Բահաղու չորք հարիւր եւ յիսուն, եւ մարգարէք անտառին՝ չորեքարեւր[3681]։ [3681] Այլք. Եւ մարգարէք Բահաղու արք չորեք հար՛՛։
22 Եղիան ասաց ժողովրդին. «Միայն ես եմ մնացել Տիրոջ մարգարէ, Բահաղի մարգարէները չորս հարիւր յիսուն հոգի են, մեհեանների կռապաշտ մարգարէները՝ չորս հարիւր:
22 Ու Եղիա ժողովուրդին ըսաւ. «Միայն ե՛ս մնացի Տէրոջը մարգարէ, իսկ Բահաղին մարգարէները չորս հարիւր յիսուն մարդիկ են։
Եւ ասէ Եղիա ցժողովուրդն. Ես մնացեալ եմ մարգարէ Տեառն միայն, եւ մարգարէք Բահաղու արք չորքհարեւր եւ յիսուն [403]եւ մարգարէք անտառին` չորեքհարեւր:

18:22: Եւ ասէ Եղիա ցժողովուրդն. Ե՛ս մնացեալ եմ մարգարէ Տեառն միայն, եւ մարգարէքն Բահաղու չորք հարիւր եւ յիսուն, եւ մարգարէք անտառին՝ չորեքարեւր[3681]։
[3681] Այլք. Եւ մարգարէք Բահաղու արք չորեք հար՛՛։
22 Եղիան ասաց ժողովրդին. «Միայն ես եմ մնացել Տիրոջ մարգարէ, Բահաղի մարգարէները չորս հարիւր յիսուն հոգի են, մեհեանների կռապաշտ մարգարէները՝ չորս հարիւր:
22 Ու Եղիա ժողովուրդին ըսաւ. «Միայն ե՛ս մնացի Տէրոջը մարգարէ, իսկ Բահաղին մարգարէները չորս հարիւր յիսուն մարդիկ են։
zohrab-1805▾ eastern-1994▾ western am▾
18:2218:22 И сказал Илия народу: я один остался пророк Господень, а пророков Вааловых четыреста пятьдесят человек [и четыреста пророков дубравных];
18:22 καὶ και and; even εἶπεν επω say; speak Ηλιου ηλιου to; toward τὸν ο the λαόν λαος populace; population ἐγὼ εγω I ὑπολέλειμμαι υπολειπω leave below / behind προφήτης προφητης prophet τοῦ ο the κυρίου κυριος lord; master μονώτατος μονος only; alone καὶ και and; even οἱ ο the προφῆται προφητης prophet τοῦ ο the Βααλ βααλ Baal; Vaal τετρακόσιοι τετρακοσιοι four hundred καὶ και and; even πεντήκοντα πεντηκοντα fifty ἄνδρες ανηρ man; husband καὶ και and; even οἱ ο the προφῆται προφητης prophet τοῦ ο the ἄλσους αλσος four hundred
18:22 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֵלִיָּ֨הוּ֙ ʔēliyyˈāhû אֵלִיָּהוּ Elijah אֶל־ ʔel- אֶל to הָ hā הַ the עָ֔ם ʕˈām עַם people אֲנִ֞י ʔᵃnˈî אֲנִי i נֹותַ֧רְתִּי nôṯˈartî יתר remain נָבִ֛יא nāvˈî נָבִיא prophet לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH לְ lᵊ לְ to בַדִּ֑י vaddˈî בַּד linen, part, stave וּ û וְ and נְבִיאֵ֣י nᵊvîʔˈê נָבִיא prophet הַ ha הַ the בַּ֔עַל bbˈaʕal בַּעַל lord, baal אַרְבַּע־ ʔarbaʕ- אַרְבַּע four מֵאֹ֥ות mēʔˌôṯ מֵאָה hundred וַ wa וְ and חֲמִשִּׁ֖ים ḥᵃmiššˌîm חָמֵשׁ five אִֽישׁ׃ ʔˈîš אִישׁ man
18:22. et ait rursum Helias ad populum ego remansi propheta Domini solus prophetae autem Baal quadringenti et quinquaginta viri suntAnd Elias said again to the people: I only remain a prophet of the Lord: but the prophets of Baal are four hundred and fifty men.
22. Then said Elijah unto the people, I, even I only, am left a prophet of the LORD; but Baal’s prophets are four hundred and fifty men.
18:22. And Elijah said again to the people: “I alone remain as a prophet of the Lord. But the prophets of Baal are four hundred and fifty men.
18:22. Then said Elijah unto the people, I, [even] I only, remain a prophet of the LORD; but Baal’s prophets [are] four hundred and fifty men.
Then said Elijah unto the people, I, [even] I only, remain a prophet of the LORD; but Baal' s prophets [are] four hundred and fifty men:

18:22 И сказал Илия народу: я один остался пророк Господень, а пророков Вааловых четыреста пятьдесят человек [и четыреста пророков дубравных];
18:22
καὶ και and; even
εἶπεν επω say; speak
Ηλιου ηλιου to; toward
τὸν ο the
λαόν λαος populace; population
ἐγὼ εγω I
ὑπολέλειμμαι υπολειπω leave below / behind
προφήτης προφητης prophet
τοῦ ο the
κυρίου κυριος lord; master
μονώτατος μονος only; alone
καὶ και and; even
οἱ ο the
προφῆται προφητης prophet
τοῦ ο the
Βααλ βααλ Baal; Vaal
τετρακόσιοι τετρακοσιοι four hundred
καὶ και and; even
πεντήκοντα πεντηκοντα fifty
ἄνδρες ανηρ man; husband
καὶ και and; even
οἱ ο the
προφῆται προφητης prophet
τοῦ ο the
ἄλσους αλσος four hundred
18:22
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֵלִיָּ֨הוּ֙ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
אֶל־ ʔel- אֶל to
הָ הַ the
עָ֔ם ʕˈām עַם people
אֲנִ֞י ʔᵃnˈî אֲנִי i
נֹותַ֧רְתִּי nôṯˈartî יתר remain
נָבִ֛יא nāvˈî נָבִיא prophet
לַ la לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
בַדִּ֑י vaddˈî בַּד linen, part, stave
וּ û וְ and
נְבִיאֵ֣י nᵊvîʔˈê נָבִיא prophet
הַ ha הַ the
בַּ֔עַל bbˈaʕal בַּעַל lord, baal
אַרְבַּע־ ʔarbaʕ- אַרְבַּע four
מֵאֹ֥ות mēʔˌôṯ מֵאָה hundred
וַ wa וְ and
חֲמִשִּׁ֖ים ḥᵃmiššˌîm חָמֵשׁ five
אִֽישׁ׃ ʔˈîš אִישׁ man
18:22. et ait rursum Helias ad populum ego remansi propheta Domini solus prophetae autem Baal quadringenti et quinquaginta viri sunt
And Elias said again to the people: I only remain a prophet of the Lord: but the prophets of Baal are four hundred and fifty men.
18:22. And Elijah said again to the people: “I alone remain as a prophet of the Lord. But the prophets of Baal are four hundred and fifty men.
18:22. Then said Elijah unto the people, I, [even] I only, remain a prophet of the LORD; but Baal’s prophets [are] four hundred and fifty men.
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
18:22: I only, remain a prophet of the Lord - That is, I am the only prophet of God present, and can have but the influence of an individual; while the prophets of Baal are four hundred and fifty men! It appears that the queen's prophets, amounting to four hundred, were not at this great assembly; and these are they whom we meet with Kg1 22:6, and whom the king consulted relative to the battle at Ramoth-gilead.
3 Kings (1 Kings) 18:24
Albert Barnes: Notes on the Bible - 1834
18:22: I, even I, only remain - He means, "I only remain in the exercise of the office of a prophet." The others (Compare Kg1 18:4) had been forced to fly and hide themselves in dens and caves of the earth; their voices were silenced; they had not ventured to come to Carmel. Elijah contrasts his solitary appearance on the side of Yahweh at the great gathering with the crowd of those opposed to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:22: I only: Kg1 19:10, Kg1 19:14, Kg1 20:13, Kg1 20:32, Kg1 20:35, Kg1 20:38, Kg1 22:6-8; Rom 11:3
Baal's prophets: Kg1 18:19, Kg1 18:20; Mat 7:13-15; Ti2 4:3, Ti2 4:4; Pe2 2:1-3
John Gill
Then said Elijah unto the people, I, even I only remain a prophet of the Lord,.... At least as he thought, all the rest being slain, as he supposed; however there were none present but himself:
but Baal's prophets are four hundred and fifty men; which were very great odds he had to contend with.
John Wesley
I only - Here present, to own the cause of God. As far the other prophets of the Lord, many of them were slain, others banished, or hid in caves.
18:2318:23: Տացի՛ն մեզ երկուս եզինս, եւ ընտրեսցեն իւրեանց զմին, եւ յօշեսցեն եւ դիցեն ՚ի վերայ փայտից, եւ հուր մի՛ դիցեն. եւ ես արարից զմեւս եզնն, եւ եդից ՚ի վերայ փայտից, եւ հուր ո՛չ մատուցից[3682]։ [3682] Այլք. Տացեն մեզ երկուս։
23 Արդ, թող մեզ երկու եզ տան, նրանք թող իրենց համար ընտրեն մէկին, կտրատեն այն ու դնեն փայտերի վրայ, սակայն կրակ թող չվառեն: Ես էլ նոյնն անեմ միւս եզան. դնեմ փայտերի վրայ եւ կրակ չվառեմ:
23 Ուրեմն մեզի երկու զուարակ թող տրուի։ Զուարակին մէկը անոնք իրենց համար ընտրեն ու կտոր կտոր ընեն եւ զանիկա փայտերու վրայ դնեն, բայց կրակ չդնեն։ Միւս զուարակը ես պատրաստեմ ու զանիկա փայտերու վրայ դնեմ, բայց կրակ չդնեմ։
Տացեն մեզ երկուս եզինս, եւ ընտրեսցեն իւրեանց զմին, եւ յօշեսցեն եւ դիցեն ի վերայ փայտից, եւ հուր մի՛ դիցեն. եւ ես արարից զմեւս եզնն, եւ եդից ի վերայ փայտից, եւ հուր ոչ մատուցից:

18:23: Տացի՛ն մեզ երկուս եզինս, եւ ընտրեսցեն իւրեանց զմին, եւ յօշեսցեն եւ դիցեն ՚ի վերայ փայտից, եւ հուր մի՛ դիցեն. եւ ես արարից զմեւս եզնն, եւ եդից ՚ի վերայ փայտից, եւ հուր ո՛չ մատուցից[3682]։
[3682] Այլք. Տացեն մեզ երկուս։
23 Արդ, թող մեզ երկու եզ տան, նրանք թող իրենց համար ընտրեն մէկին, կտրատեն այն ու դնեն փայտերի վրայ, սակայն կրակ թող չվառեն: Ես էլ նոյնն անեմ միւս եզան. դնեմ փայտերի վրայ եւ կրակ չվառեմ:
23 Ուրեմն մեզի երկու զուարակ թող տրուի։ Զուարակին մէկը անոնք իրենց համար ընտրեն ու կտոր կտոր ընեն եւ զանիկա փայտերու վրայ դնեն, բայց կրակ չդնեն։ Միւս զուարակը ես պատրաստեմ ու զանիկա փայտերու վրայ դնեմ, բայց կրակ չդնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
18:2318:23 пусть дадут нам двух тельцов, и пусть они выберут себе одного тельца, и рассекут его, и положат на дрова, но огня пусть не подкладывают; а я приготовлю другого тельца и положу на дрова, а огня не подложу;
18:23 δότωσαν διδωμι give; deposit ἡμῖν ημιν us δύο δυο two βόας βους ox καὶ και and; even ἐκλεξάσθωσαν εκλεγω select; choose ἑαυτοῖς εαυτου of himself; his own τὸν ο the ἕνα εις.1 one; unit καὶ και and; even μελισάτωσαν μελιζω and; even ἐπιθέτωσαν επιτιθημι put on; put another ἐπὶ επι in; on τῶν ο the ξύλων ξυλον wood; timber καὶ και and; even πῦρ πυρ fire μὴ μη not ἐπιθέτωσαν επιτιθημι put on; put another καὶ και and; even ἐγὼ εγω I ποιήσω ποιεω do; make τὸν ο the βοῦν βους ox τὸν ο the ἄλλον αλλος another; else καὶ και and; even πῦρ πυρ fire οὐ ου not μὴ μη not ἐπιθῶ επιτιθημι put on; put another
18:23 וְ wᵊ וְ and יִתְּנוּ־ yittᵊnû- נתן give לָ֜נוּ lˈānû לְ to שְׁנַ֣יִם šᵊnˈayim שְׁנַיִם two פָּרִ֗ים pārˈîm פַּר young bull וְ wᵊ וְ and יִבְחֲר֣וּ yivḥᵃrˈû בחר examine לָהֶם֩ lāhˌem לְ to הַ ha הַ the פָּ֨ר ppˌār פַּר young bull הָ hā הַ the אֶחָ֜ד ʔeḥˈāḏ אֶחָד one וִֽ wˈi וְ and ינַתְּחֻ֗הוּ ynattᵊḥˈuhû נתח cut וְ wᵊ וְ and יָשִׂ֨ימוּ֙ yāśˈîmû שׂים put עַל־ ʕal- עַל upon הָ֣ hˈā הַ the עֵצִ֔ים ʕēṣˈîm עֵץ tree וְ wᵊ וְ and אֵ֖שׁ ʔˌēš אֵשׁ fire לֹ֣א lˈō לֹא not יָשִׂ֑ימוּ yāśˈîmû שׂים put וַ wa וְ and אֲנִ֞י ʔᵃnˈî אֲנִי i אֶעֱשֶׂ֣ה׀ ʔeʕᵉśˈeh עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the פָּ֣ר ppˈār פַּר young bull הָ hā הַ the אֶחָ֗ד ʔeḥˈāḏ אֶחָד one וְ wᵊ וְ and נָֽתַתִּי֙ nˈāṯattî נתן give עַל־ ʕal- עַל upon הָ֣ hˈā הַ the עֵצִ֔ים ʕēṣˈîm עֵץ tree וְ wᵊ וְ and אֵ֖שׁ ʔˌēš אֵשׁ fire לֹ֥א lˌō לֹא not אָשִֽׂים׃ ʔāśˈîm שׂים put
18:23. dentur nobis duo boves et illi eligant bovem unum et in frusta caedentes ponant super ligna ignem autem non subponant et ego faciam bovem alterum et inponam super ligna ignemque non subponamLet two bullocks be given us, and let them choose one bullock for themselves, and cut it in pieces, and lay it upon wood, but put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under it.
23. Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on the wood, and put no fire under: and I will dress the other bullock, and lay it on the wood, and put no fire under.
18:23. Let two oxen be given to us. And let them choose one ox for themselves, and, cutting it into pieces, let them set it on the wood. But they may not place fire under it. And I will prepare the other ox, and set it on the wood. But I will not place fire under it.
18:23. Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay [it] on wood, and put no fire [under]: and I will dress the other bullock, and lay [it] on wood, and put no fire [under]:
Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay [it] on wood, and put no fire [under]: and I will dress the other bullock, and lay [it] on wood, and put no fire:

18:23 пусть дадут нам двух тельцов, и пусть они выберут себе одного тельца, и рассекут его, и положат на дрова, но огня пусть не подкладывают; а я приготовлю другого тельца и положу на дрова, а огня не подложу;
18:23
δότωσαν διδωμι give; deposit
ἡμῖν ημιν us
δύο δυο two
βόας βους ox
καὶ και and; even
ἐκλεξάσθωσαν εκλεγω select; choose
ἑαυτοῖς εαυτου of himself; his own
τὸν ο the
ἕνα εις.1 one; unit
καὶ και and; even
μελισάτωσαν μελιζω and; even
ἐπιθέτωσαν επιτιθημι put on; put another
ἐπὶ επι in; on
τῶν ο the
ξύλων ξυλον wood; timber
καὶ και and; even
πῦρ πυρ fire
μὴ μη not
ἐπιθέτωσαν επιτιθημι put on; put another
καὶ και and; even
ἐγὼ εγω I
ποιήσω ποιεω do; make
τὸν ο the
βοῦν βους ox
τὸν ο the
ἄλλον αλλος another; else
καὶ και and; even
πῦρ πυρ fire
οὐ ου not
μὴ μη not
ἐπιθῶ επιτιθημι put on; put another
18:23
וְ wᵊ וְ and
יִתְּנוּ־ yittᵊnû- נתן give
לָ֜נוּ lˈānû לְ to
שְׁנַ֣יִם šᵊnˈayim שְׁנַיִם two
פָּרִ֗ים pārˈîm פַּר young bull
וְ wᵊ וְ and
יִבְחֲר֣וּ yivḥᵃrˈû בחר examine
לָהֶם֩ lāhˌem לְ to
הַ ha הַ the
פָּ֨ר ppˌār פַּר young bull
הָ הַ the
אֶחָ֜ד ʔeḥˈāḏ אֶחָד one
וִֽ wˈi וְ and
ינַתְּחֻ֗הוּ ynattᵊḥˈuhû נתח cut
וְ wᵊ וְ and
יָשִׂ֨ימוּ֙ yāśˈîmû שׂים put
עַל־ ʕal- עַל upon
הָ֣ hˈā הַ the
עֵצִ֔ים ʕēṣˈîm עֵץ tree
וְ wᵊ וְ and
אֵ֖שׁ ʔˌēš אֵשׁ fire
לֹ֣א lˈō לֹא not
יָשִׂ֑ימוּ yāśˈîmû שׂים put
וַ wa וְ and
אֲנִ֞י ʔᵃnˈî אֲנִי i
אֶעֱשֶׂ֣ה׀ ʔeʕᵉśˈeh עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
פָּ֣ר ppˈār פַּר young bull
הָ הַ the
אֶחָ֗ד ʔeḥˈāḏ אֶחָד one
וְ wᵊ וְ and
נָֽתַתִּי֙ nˈāṯattî נתן give
עַל־ ʕal- עַל upon
הָ֣ hˈā הַ the
עֵצִ֔ים ʕēṣˈîm עֵץ tree
וְ wᵊ וְ and
אֵ֖שׁ ʔˌēš אֵשׁ fire
לֹ֥א lˌō לֹא not
אָשִֽׂים׃ ʔāśˈîm שׂים put
18:23. dentur nobis duo boves et illi eligant bovem unum et in frusta caedentes ponant super ligna ignem autem non subponant et ego faciam bovem alterum et inponam super ligna ignemque non subponam
Let two bullocks be given us, and let them choose one bullock for themselves, and cut it in pieces, and lay it upon wood, but put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under it.
18:23. Let two oxen be given to us. And let them choose one ox for themselves, and, cutting it into pieces, let them set it on the wood. But they may not place fire under it. And I will prepare the other ox, and set it on the wood. But I will not place fire under it.
18:23. Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay [it] on wood, and put no fire [under]: and I will dress the other bullock, and lay [it] on wood, and put no fire [under]:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ all ▾
John Gill
Let them therefore give us two bullocks,.... Who, being so many, were better able to be at the expense of them, and having the king on their party too; though perhaps no more is meant than that two bullocks should be brought thither, and presented before them:
and let them choose one bullock for themselves; which of the two they would, if they thought one was any ways preferable to the other, it was at their option to take it:
and cut it in pieces, and lay it on wood; as sacrifices usually were:
and put no fire under; which was wont to be done for burnt offerings, as this was designed to be:
and I will dress the other bullock; by slaying and cutting it in pieces;
and lay it on wood: as for a burnt offering:
and put no fire under; to consume it.
John Wesley
Let then, &c. - To put this controversy to a short issue.
18:2418:24: Եւ կարդասջի՛ք զանուն աստուածոցն ձերոց, եւ ես կոչեցից զանուն Տեառն Աստուծոյ իմոյ. եւ եղիցի աստուած՝ որ լուիցէ հրով՝ նա՛ է Աստուած։ Պատասխանի ետուն ամենայն ժողովուրդն՝ եւ ասեն. Բարի՛ է բանդ զոր խօսեցար։
24 Դրանից յետոյ դուք դիմեցէ՛ք ձեր աստուածներին, իսկ ես՝ իմ Տէր Աստծուն: Այն աստուածը, որ հրով կը պատասխանի, նա՛ է Աստուածը»: Ամբողջ ժողովուրդը պատասխանեց՝ ասելով. «Ճիշտ խօսք ասացիր»:
24 Դուք ձեր Աստուծոյն անունը կանչեցէք, ես ալ Եհովային անունը կանչեմ։ Այն Աստուածը, որ կրակով պատասխան տայ, ա՛ն է Աստուածը»։ Բոլոր ժողովուրդը պատասխան տուին ու ըսին. «Այս խօսքը բարի է»։
Եւ կարդասջիք զանուն աստուածոցն ձերոց, եւ ես կոչեցից զանուն Տեառն [404]Աստուծոյ իմոյ``. եւ եղիցի աստուած որ լուիցէ հրով` նա է Աստուած: Պատասխանի ետուն ամենայն ժողովուրդն եւ ասեն. Բարի է բանդ [405]զոր խօսեցար:

18:24: Եւ կարդասջի՛ք զանուն աստուածոցն ձերոց, եւ ես կոչեցից զանուն Տեառն Աստուծոյ իմոյ. եւ եղիցի աստուած՝ որ լուիցէ հրով՝ նա՛ է Աստուած։ Պատասխանի ետուն ամենայն ժողովուրդն՝ եւ ասեն. Բարի՛ է բանդ զոր խօսեցար։
24 Դրանից յետոյ դուք դիմեցէ՛ք ձեր աստուածներին, իսկ ես՝ իմ Տէր Աստծուն: Այն աստուածը, որ հրով կը պատասխանի, նա՛ է Աստուածը»: Ամբողջ ժողովուրդը պատասխանեց՝ ասելով. «Ճիշտ խօսք ասացիր»:
24 Դուք ձեր Աստուծոյն անունը կանչեցէք, ես ալ Եհովային անունը կանչեմ։ Այն Աստուածը, որ կրակով պատասխան տայ, ա՛ն է Աստուածը»։ Բոլոր ժողովուրդը պատասխան տուին ու ըսին. «Այս խօսքը բարի է»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2418:24 и призовите вы имя бога вашего, а я призову имя Господа Бога моего. Тот Бог, Который даст ответ посредством огня, есть Бог. И отвечал весь народ и сказал: хорошо, [пусть будет так].
18:24 καὶ και and; even βοᾶτε βοαω scream; shout ἐν εν in ὀνόματι ονομα name; notable θεῶν θεος God ὑμῶν υμων your καὶ και and; even ἐγὼ εγω I ἐπικαλέσομαι επικαλεω invoke; nickname ἐν εν in ὀνόματι ονομα name; notable κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God μου μου of me; mine καὶ και and; even ἔσται ειμι be ὁ ο the θεός θεος God ὃς ος who; what ἐὰν εαν and if; unless ἐπακούσῃ επακουω hear from ἐν εν in πυρί πυρ fire οὗτος ουτος this; he θεός θεος God καὶ και and; even ἀπεκρίθησαν αποκρινομαι respond πᾶς πας all; every ὁ ο the λαὸς λαος populace; population καὶ και and; even εἶπον επω say; speak καλὸν καλος fine; fair τὸ ο the ῥῆμα ρημα statement; phrase ὃ ος who; what ἐλάλησας λαλεω talk; speak
18:24 וּ û וְ and קְרָאתֶ֞ם qᵊrāṯˈem קרא call בְּ bᵊ בְּ in שֵׁ֣ם šˈēm שֵׁם name אֱלֹֽהֵיכֶ֗ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s) וַֽ wˈa וְ and אֲנִי֙ ʔᵃnˌî אֲנִי i אֶקְרָ֣א ʔeqrˈā קרא call בְ vᵊ בְּ in שֵׁם־ šēm- שֵׁם name יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הָיָ֧ה hāyˈā היה be הָ hā הַ the אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יַעֲנֶ֥ה yaʕᵃnˌeh ענה answer בָ vā בְּ in † הַ the אֵ֖שׁ ʔˌēš אֵשׁ fire ה֣וּא hˈû הוּא he הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יַּ֧עַן yyˈaʕan ענה answer כָּל־ kol- כֹּל whole הָ hā הַ the עָ֛ם ʕˈām עַם people וַ wa וְ and יֹּאמְר֖וּ yyōmᵊrˌû אמר say טֹ֥וב ṭˌôv טֹוב good הַ ha הַ the דָּבָֽר׃ ddāvˈār דָּבָר word
18:24. invocate nomina deorum vestrorum et ego invocabo nomen Domini et deus qui exaudierit per ignem ipse sit Deus respondens omnis populus ait optima propositioCall ye on the names of your gods, and I will call on the name of my Lord: and the God that shall answer by fire, let him be God. And all the people answering, said: A very good proposal.
24. And call ye on the name of your god, and I will call on the name of the LORD: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken.
18:24. Call upon the names of your gods. And I will call on the name of my Lord. And the God who will have heeded with fire, let him be God.” And in response, all the people said, “Excellent proposition.”
18:24. And call ye on the name of your gods, and I will call on the name of the LORD: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken.
And call ye on the name of your gods, and I will call on the name of the LORD: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken:

18:24 и призовите вы имя бога вашего, а я призову имя Господа Бога моего. Тот Бог, Который даст ответ посредством огня, есть Бог. И отвечал весь народ и сказал: хорошо, [пусть будет так].
18:24
καὶ και and; even
βοᾶτε βοαω scream; shout
ἐν εν in
ὀνόματι ονομα name; notable
θεῶν θεος God
ὑμῶν υμων your
καὶ και and; even
ἐγὼ εγω I
ἐπικαλέσομαι επικαλεω invoke; nickname
ἐν εν in
ὀνόματι ονομα name; notable
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
μου μου of me; mine
καὶ και and; even
ἔσται ειμι be
ο the
θεός θεος God
ὃς ος who; what
ἐὰν εαν and if; unless
ἐπακούσῃ επακουω hear from
ἐν εν in
πυρί πυρ fire
οὗτος ουτος this; he
θεός θεος God
καὶ και and; even
ἀπεκρίθησαν αποκρινομαι respond
πᾶς πας all; every
ο the
λαὸς λαος populace; population
καὶ και and; even
εἶπον επω say; speak
καλὸν καλος fine; fair
τὸ ο the
ῥῆμα ρημα statement; phrase
ος who; what
ἐλάλησας λαλεω talk; speak
18:24
וּ û וְ and
קְרָאתֶ֞ם qᵊrāṯˈem קרא call
בְּ bᵊ בְּ in
שֵׁ֣ם šˈēm שֵׁם name
אֱלֹֽהֵיכֶ֗ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s)
וַֽ wˈa וְ and
אֲנִי֙ ʔᵃnˌî אֲנִי i
אֶקְרָ֣א ʔeqrˈā קרא call
בְ vᵊ בְּ in
שֵׁם־ šēm- שֵׁם name
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הָיָ֧ה hāyˈā היה be
הָ הַ the
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יַעֲנֶ֥ה yaʕᵃnˌeh ענה answer
בָ בְּ in
הַ the
אֵ֖שׁ ʔˌēš אֵשׁ fire
ה֣וּא hˈû הוּא he
הָ הַ the
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וַ wa וְ and
יַּ֧עַן yyˈaʕan ענה answer
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֛ם ʕˈām עַם people
וַ wa וְ and
יֹּאמְר֖וּ yyōmᵊrˌû אמר say
טֹ֥וב ṭˌôv טֹוב good
הַ ha הַ the
דָּבָֽר׃ ddāvˈār דָּבָר word
18:24. invocate nomina deorum vestrorum et ego invocabo nomen Domini et deus qui exaudierit per ignem ipse sit Deus respondens omnis populus ait optima propositio
Call ye on the names of your gods, and I will call on the name of my Lord: and the God that shall answer by fire, let him be God. And all the people answering, said: A very good proposal.
18:24. Call upon the names of your gods. And I will call on the name of my Lord. And the God who will have heeded with fire, let him be God.” And in response, all the people said, “Excellent proposition.”
18:24. And call ye on the name of your gods, and I will call on the name of the LORD: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken.
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
18:24: The God that answereth by fire - Elijah gave them every advantage when he granted that the God who answered by fire should be acknowledged as the true God; for as the Baal who was worshipped here was incontestably Apollo, or the sun, he was therefore the god of fire, and had only to work in his own element.
3 Kings (1 Kings) 18:25
Albert Barnes: Notes on the Bible - 1834
18:24: The God that answereth by fire - God had frequently before consumed offerings with supernatural fire Lev 9:24; Jdg 6:21. The Baal-worshippers were no doubt in the habit of attributing thunder and lightning to their gods - the great Nature-power - and thus had no excuse for declining Elijah's challenge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:24: answereth by fire: Kg1 18:38; Lev 9:24; Jdg 6:21; Ch1 21:26; Ch2 7:1, Ch2 7:3
and said: Sa2 14:19
It is well spoken: Heb. the word is good, Isa 39:8
Geneva 1599
And call ye on the name of your gods, and I will call on the name of the LORD: and the God that answereth (h) by fire, let him be God. And all the people answered and said, It is well spoken.
(h) By sending down fire from heaven to burn the sacrifice.
John Gill
And call ye on the name of your gods,.... The Baalim, the many lords and gods they served:
and I will call on the name of the Lord; the one true Jehovah and God of Israel, whom I serve:
and the God that answereth by fire; by causing fire to come down upon the sacrifice, and consume it:
let him be God; accounted, owned, and acknowledged as the true God, and so afterwards worshipped as such:
and all the people answered and said, it is well spoken; they thought it a very reasonable proposal, a very good method to determine the controversy, and come at the truth, and know who was the true God, and who not.
John Wesley
By Fire - That shall consume the sacrifice by fire sent from heaven; which the people knew the true God used to do. It was a great condescension in God, that he would permit Baal to be a competitor with him. But thus God would have every mouth to be stopped, and all flesh become silent before him. And Elijah doubtless had a special commission from God, or he durst not have put it to this issue. But the case was extraordinary, and the judgment upon it would be of use not only then, but in all ages. Elijah does not say, The God that answers by water, tho' that was the thing the country needed, but that answers by fire, let him be God; because the atonement was to be made, before the judgment could be removed. The God therefore that has power to pardon sin, and to signify that by consuming the sin - offering, must needs be the God that can relieve us against the calamity.
18:2518:25: Եւ ասէ Եղիա ցմարգարէսն ամօթոյ. Ընտրեցէ՛ք դուք ձեզ զուարակ մի, եւ արարէ՛ք յառաջագոյն, քանզի դուք բազում էք. եւ կարդացէ՛ք զանուն աստուածոցն ձերոց, եւ հուր՝ մի՛ դնէք ՚ի վերայ։
25 Եղիան ասաց ամօթի՝ Աստարտի մարգարէներին. «Ընտրեցէ՛ք ձեզ համար մի զուարակ եւ առաջինը դուք սկսեցէ՛ք, քանի որ բազմամարդ էք: Տուէ՛ք ձեր աստուածների անունը, սակայն կրակ մի՛ վառէք»:
25 Եղիա Բահաղին մարգարէներուն ըսաւ. «Ձեզի զուարակներէն մէկը ընտրեցէք ու առաջ դուք ըրէք, վասն զի դուք շատուոր էք ու ձեր աստուծոյն անունը կանչեցէք, բայց կրակ մի՛ դնէք»։
Եւ ասէ Եղիա ցմարգարէսն [406]ամօթոյ. Ընտրեցէք դուք ձեզ զուարակ մի, եւ արարէք յառաջագոյն, քանզի դուք բազում էք. եւ կարդացէք զանուն աստուածոցն ձերոց. եւ հուր մի՛ դնէք ի վերայ:

18:25: Եւ ասէ Եղիա ցմարգարէսն ամօթոյ. Ընտրեցէ՛ք դուք ձեզ զուարակ մի, եւ արարէ՛ք յառաջագոյն, քանզի դուք բազում էք. եւ կարդացէ՛ք զանուն աստուածոցն ձերոց, եւ հուր՝ մի՛ դնէք ՚ի վերայ։
25 Եղիան ասաց ամօթի՝ Աստարտի մարգարէներին. «Ընտրեցէ՛ք ձեզ համար մի զուարակ եւ առաջինը դուք սկսեցէ՛ք, քանի որ բազմամարդ էք: Տուէ՛ք ձեր աստուածների անունը, սակայն կրակ մի՛ վառէք»:
25 Եղիա Բահաղին մարգարէներուն ըսաւ. «Ձեզի զուարակներէն մէկը ընտրեցէք ու առաջ դուք ըրէք, վասն զի դուք շատուոր էք ու ձեր աստուծոյն անունը կանչեցէք, բայց կրակ մի՛ դնէք»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2518:25 И сказал Илия пророкам Вааловым: выберите себе одного тельца и приготовьте вы прежде, ибо вас много; и призовите имя бога вашего, но огня не подкладывайте.
18:25 καὶ και and; even εἶπεν επω say; speak Ηλιου ηλιου the προφήταις προφητης prophet τῆς ο the αἰσχύνης αισχυνη shame ἐκλέξασθε εκλεγω select; choose ἑαυτοῖς εαυτου of himself; his own τὸν ο the μόσχον μοσχος calf τὸν ο the ἕνα εις.1 one; unit καὶ και and; even ποιήσατε ποιεω do; make πρῶτοι πρωτος first; foremost ὅτι οτι since; that πολλοὶ πολυς much; many ὑμεῖς υμεις you καὶ και and; even ἐπικαλέσασθε επικαλεω invoke; nickname ἐν εν in ὀνόματι ονομα name; notable θεοῦ θεος God ὑμῶν υμων your καὶ και and; even πῦρ πυρ fire μὴ μη not ἐπιθῆτε επιτιθημι put on; put another
18:25 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֵלִיָּ֜הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah לִ li לְ to נְבִיאֵ֣י nᵊvîʔˈê נָבִיא prophet הַ ha הַ the בַּ֗עַל bbˈaʕal בַּעַל lord, baal בַּחֲר֨וּ baḥᵃrˌû בחר examine לָכֶ֜ם lāḵˈem לְ to הַ ha הַ the פָּ֤ר ppˈār פַּר young bull הָֽ hˈā הַ the אֶחָד֙ ʔeḥˌāḏ אֶחָד one וַ wa וְ and עֲשׂ֣וּ ʕᵃśˈû עשׂה make רִאשֹׁנָ֔ה rišōnˈā רִאשֹׁון first כִּ֥י kˌî כִּי that אַתֶּ֖ם ʔattˌem אַתֶּם you הָ hā הַ the רַבִּ֑ים rabbˈîm רַב much וְ wᵊ וְ and קִרְאוּ֙ qirʔˌû קרא call בְּ bᵊ בְּ in שֵׁ֣ם šˈēm שֵׁם name אֱלֹהֵיכֶ֔ם ʔᵉlōhêḵˈem אֱלֹהִים god(s) וְ wᵊ וְ and אֵ֖שׁ ʔˌēš אֵשׁ fire לֹ֥א lˌō לֹא not תָשִֽׂימוּ׃ ṯāśˈîmû שׂים put
18:25. dixit ergo Helias prophetis Baal eligite vobis bovem unum et facite primi quia vos plures estis et invocate nomina deorum vestrorum ignemque non subponatisThen Elias said to the prophets of Baal: Choose you one bullock and dress it first, because you are many: and call on the names of your gods; but put no fire under.
25. And Elijah said unto the prophets of Baal, Choose you one bullock for yourselves, and dress it first; for ye are many; and call on the name of your god, but put no fire under.
18:25. Then Elijah said to the prophets of Baal: “Choose for yourselves one ox, and prepare it first. For you are many. And call on the names of your gods, but do not place fire under it.”
18:25. And Elijah said unto the prophets of Baal, Choose you one bullock for yourselves, and dress [it] first; for ye [are] many; and call on the name of your gods, but put no fire [under].
And Elijah said unto the prophets of Baal, Choose you one bullock for yourselves, and dress [it] first; for ye [are] many; and call on the name of your gods, but put no fire:

18:25 И сказал Илия пророкам Вааловым: выберите себе одного тельца и приготовьте вы прежде, ибо вас много; и призовите имя бога вашего, но огня не подкладывайте.
18:25
καὶ και and; even
εἶπεν επω say; speak
Ηλιου ηλιου the
προφήταις προφητης prophet
τῆς ο the
αἰσχύνης αισχυνη shame
ἐκλέξασθε εκλεγω select; choose
ἑαυτοῖς εαυτου of himself; his own
τὸν ο the
μόσχον μοσχος calf
τὸν ο the
ἕνα εις.1 one; unit
καὶ και and; even
ποιήσατε ποιεω do; make
πρῶτοι πρωτος first; foremost
ὅτι οτι since; that
πολλοὶ πολυς much; many
ὑμεῖς υμεις you
καὶ και and; even
ἐπικαλέσασθε επικαλεω invoke; nickname
ἐν εν in
ὀνόματι ονομα name; notable
θεοῦ θεος God
ὑμῶν υμων your
καὶ και and; even
πῦρ πυρ fire
μὴ μη not
ἐπιθῆτε επιτιθημι put on; put another
18:25
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֵלִיָּ֜הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
לִ li לְ to
נְבִיאֵ֣י nᵊvîʔˈê נָבִיא prophet
הַ ha הַ the
בַּ֗עַל bbˈaʕal בַּעַל lord, baal
בַּחֲר֨וּ baḥᵃrˌû בחר examine
לָכֶ֜ם lāḵˈem לְ to
הַ ha הַ the
פָּ֤ר ppˈār פַּר young bull
הָֽ hˈā הַ the
אֶחָד֙ ʔeḥˌāḏ אֶחָד one
וַ wa וְ and
עֲשׂ֣וּ ʕᵃśˈû עשׂה make
רִאשֹׁנָ֔ה rišōnˈā רִאשֹׁון first
כִּ֥י kˌî כִּי that
אַתֶּ֖ם ʔattˌem אַתֶּם you
הָ הַ the
רַבִּ֑ים rabbˈîm רַב much
וְ wᵊ וְ and
קִרְאוּ֙ qirʔˌû קרא call
בְּ bᵊ בְּ in
שֵׁ֣ם šˈēm שֵׁם name
אֱלֹהֵיכֶ֔ם ʔᵉlōhêḵˈem אֱלֹהִים god(s)
וְ wᵊ וְ and
אֵ֖שׁ ʔˌēš אֵשׁ fire
לֹ֥א lˌō לֹא not
תָשִֽׂימוּ׃ ṯāśˈîmû שׂים put
18:25. dixit ergo Helias prophetis Baal eligite vobis bovem unum et facite primi quia vos plures estis et invocate nomina deorum vestrorum ignemque non subponatis
Then Elias said to the prophets of Baal: Choose you one bullock and dress it first, because you are many: and call on the names of your gods; but put no fire under.
18:25. Then Elijah said to the prophets of Baal: “Choose for yourselves one ox, and prepare it first. For you are many. And call on the names of your gods, but do not place fire under it.”
18:25. And Elijah said unto the prophets of Baal, Choose you one bullock for yourselves, and dress [it] first; for ye [are] many; and call on the name of your gods, but put no fire [under].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:25: For ye are many - And therefore shall have the preference, and the advantage of being first in your application to the deity.
3 Kings (1 Kings) 18:26
Albert Barnes: Notes on the Bible - 1834
18:25: Elijah gives precedence in everything to the Baal-priests, to take away all ground for cavil in case of failure. It is his object to make an impression on king and people; and he feels rightly that the impression will depend greatly on the contrast between their inability and the power given to him.
John Gill
And Elijah said unto the prophets of Baal,.... Who agreed to this proposal, though not expressed; or they signified it by their silence. Ben Gersom thinks they agreed to it, because that, according to their belief, Baal was Mars, and in the sign of Aries, one of the fiery planets, and therefore fancied he could send down fire on their sacrifice; but Abarbinel is of opinion that it was the sun they worshipped, under the name of Baal, the great luminary which presides over the element of fire, and therefore had power to cause it to descend; and if not, they agreed to it, he thinks, for three reasons; one was necessity, they could not refuse, after the people had approved of it, lest they should rise upon them, and stone them; and another was, that Elijah proposed to offer without the temple, contrary to the law of his God, and therefore concluded he would not answer him by fire, and so they should be upon a par with him; and the third was, that they thought they should offer their bullocks together, so that, if fire descended, it would come upon them both, and then the dispute would be, whether his God, or their god, sent it; and so no proof could be made who was God, nor the matter in controversy decided:
choose you one bullock for yourselves, and dress it first; for ye are many; therefore in civility to them gave the choice of the bullock and the altar first, he being one and they many:
and call on the name of your gods, but put no fire under; under the wood on which was the sacrifice cut in pieces; and when they had so done, then they were to call on their gods to cause fire to descend upon it.
John Wesley
Dress it first - And I am willing to give you the precedency. This he did, because if he had first offered, and God had answered by fire, Baal's priests would have desisted from making the trial on their part; and because the disappointment of the priests of Baal, of which he was well assured, would prepare the way for the people's attention to his words, and cause them to entertain his success with more affection; and this coming last would leave the greater impression upon their hearts. And this they accepted, because they might think, that if Baal answered them first, which they presumed he would, the people would be so confirmed and heightened in their opinion of Baal, that they might murder Elijah before he came to his experiment.
18:2618:26: Եւ առին զզուարակն զոր ետ նոցա, եւ արարին. եւ կարդացին զանուն Բահաղու՝ յայգուէ մինչեւ ցհասարակ օր. եւ ասէին. Լո՛ւր մեզ Բահաղ՝ լո՛ւր մեզ։ Եւ ո՛չ գոյր բարբառ՝ եւ ո՛չ ունկնդրութիւն. եւ ընթանային շուրջ զսեղանովն զոր արարին[3683]։ [3683] Ոսկան. Եւ արարին զանուն Բահաղու։ Ոմանք. Եւ ո՛չ գոյր բարբառ եւ ունկնդրութիւն։
26 Նրանք առան իրենց տրուած զուարակը եւ այդպէս արեցին. նրանք առաւօտից մինչեւ կէսօր դիմելով Բահաղին՝ ասում էին. «Լսի՛ր մեզ, Բահա՜ղ, լսի՛ր մեզ»: Բայց ո՛չ ձայն կար, ո՛չ պատասխան: Նրանք ցատկոտում էին իրենց կառուցած զոհասեղանի շուրջը:
26 Անոնք իրենց տրուած զուարակը առին ու պատրաստեցին եւ առաւօտէն մինչեւ կէսօր Բահաղին անունը կանչեցին ու ըսին. «Ո՛վ Բահաղ, մեզի պատասխան տուր». բայց ձայն չկար։ Պատասխան տուող չկար։ Անոնք իրենց շինած սեղանին քով* կը ցատկռտէին։
Եւ առին զզուարակն զոր ետ նոցա, եւ արարին. եւ կարդացին զանուն Բահաղու յայգուէ մինչեւ ցհասարակ օր. եւ ասէին. Լուր մեզ, Բահաղ, [407]լուր մեզ:`` Եւ ոչ գոյր բարբառ եւ ոչ ունկնդրութիւն. եւ ընթանային շուրջ զսեղանովն զոր արարին:

18:26: Եւ առին զզուարակն զոր ետ նոցա, եւ արարին. եւ կարդացին զանուն Բահաղու՝ յայգուէ մինչեւ ցհասարակ օր. եւ ասէին. Լո՛ւր մեզ Բահաղ՝ լո՛ւր մեզ։ Եւ ո՛չ գոյր բարբառ՝ եւ ո՛չ ունկնդրութիւն. եւ ընթանային շուրջ զսեղանովն զոր արարին[3683]։
[3683] Ոսկան. Եւ արարին զանուն Բահաղու։ Ոմանք. Եւ ո՛չ գոյր բարբառ եւ ունկնդրութիւն։
26 Նրանք առան իրենց տրուած զուարակը եւ այդպէս արեցին. նրանք առաւօտից մինչեւ կէսօր դիմելով Բահաղին՝ ասում էին. «Լսի՛ր մեզ, Բահա՜ղ, լսի՛ր մեզ»: Բայց ո՛չ ձայն կար, ո՛չ պատասխան: Նրանք ցատկոտում էին իրենց կառուցած զոհասեղանի շուրջը:
26 Անոնք իրենց տրուած զուարակը առին ու պատրաստեցին եւ առաւօտէն մինչեւ կէսօր Բահաղին անունը կանչեցին ու ըսին. «Ո՛վ Բահաղ, մեզի պատասխան տուր». բայց ձայն չկար։ Պատասխան տուող չկար։ Անոնք իրենց շինած սեղանին քով* կը ցատկռտէին։
zohrab-1805▾ eastern-1994▾ western am▾
18:2618:26 И взяли они тельца, который дан был им, и приготовили, и призывали имя Ваала от утра до полудня, говоря: Ваале, услышь нас! Но не было ни голоса, ни ответа. И скакали они у жертвенника, который сделали.
18:26 καὶ και and; even ἔλαβον λαμβανω take; get τὸν ο the μόσχον μοσχος calf καὶ και and; even ἐποίησαν ποιεω do; make καὶ και and; even ἐπεκαλοῦντο επικαλεω invoke; nickname ἐν εν in ὀνόματι ονομα name; notable τοῦ ο the Βααλ βααλ Baal; Vaal ἐκ εκ from; out of πρωίθεν πρωιθεν till; until μεσημβρίας μεσημβρια midday καὶ και and; even εἶπον επω say; speak ἐπάκουσον επακουω hear from ἡμῶν ημων our ὁ ο the Βααλ βααλ Baal; Vaal ἐπάκουσον επακουω hear from ἡμῶν ημων our καὶ και and; even οὐκ ου not ἦν ειμι be φωνὴ φωνη voice; sound καὶ και and; even οὐκ ου not ἦν ειμι be ἀκρόασις ακροασις and; even διέτρεχον διατρεχω in; on τοῦ ο the θυσιαστηρίου θυσιαστηριον altar οὗ ος who; what ἐποίησαν ποιεω do; make
18:26 וַ֠ wa וְ and יִּקְחוּ yyiqḥˌû לקח take אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the פָּ֨ר ppˌār פַּר young bull אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָתַ֣ן nāṯˈan נתן give לָהֶם֮ lāhem לְ to וַֽ wˈa וְ and יַּעֲשׂוּ֒ yyaʕᵃśˌû עשׂה make וַ wa וְ and יִּקְרְא֣וּ yyiqrᵊʔˈû קרא call בְ vᵊ בְּ in שֵׁם־ šēm- שֵׁם name הַ֠ ha הַ the בַּעַל bbaʕˌal בַּעַל lord, baal מֵ mē מִן from הַ ha הַ the בֹּ֨קֶר bbˌōqer בֹּקֶר morning וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto הַ ha הַ the צָּהֳרַ֤יִם ṣṣohᵒrˈayim צָהֳרַיִם noon לֵ lē לְ to אמֹר֙ ʔmˌōr אמר say הַ ha הַ the בַּ֣עַל bbˈaʕal בַּעַל lord, baal עֲנֵ֔נוּ ʕᵃnˈēnû ענה answer וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] קֹ֖ול qˌôl קֹול sound וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] עֹנֶ֑ה ʕōnˈeh ענה answer וַֽ wˈa וְ and יְפַסְּח֔וּ yᵊfassᵊḥˈû פסח be lame עַל־ ʕal- עַל upon הַ ha הַ the מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשָֽׂה׃ ʕāśˈā עשׂה make
18:26. qui cum tulissent bovem quem dederat eis fecerunt et invocabant nomen Baal de mane usque ad meridiem dicentes Baal exaudi nos et non erat vox nec qui responderet transiliebantque altare quod fecerantAnd they took the bullock, which he gave them, and dressed it: and they called on the name of Baal from morning even until noon, saying: O Baal, hear us. But there was no voice, nor any that answered: and they leaped over the altar that they had made.
26. And they took the bullock which was given them, and they dressed it, and called on the name of Baal from morning even until noon, saying, O Baal, hear us. But there was no voice, nor any that answered. And they leaped about the altar which was made.
18:26. And when they had taken an ox, which he had given to them, they prepared it. And they called on the name of Baal, from morning even until midday, saying, “O Baal, heed us.” And there was no voice, nor did anyone respond. And so they leaped upon the altar that they had made.
18:26. And they took the bullock which was given them, and they dressed [it], and called on the name of Baal from morning even until noon, saying, O Baal, hear us. But [there was] no voice, nor any that answered. And they leaped upon the altar which was made.
And they took the bullock which was given them, and they dressed [it], and called on the name of Baal from morning even until noon, saying, O Baal, hear us. But [there was] no voice, nor any that answered. And they leaped upon the altar which was made:

18:26 И взяли они тельца, который дан был им, и приготовили, и призывали имя Ваала от утра до полудня, говоря: Ваале, услышь нас! Но не было ни голоса, ни ответа. И скакали они у жертвенника, который сделали.
18:26
καὶ και and; even
ἔλαβον λαμβανω take; get
τὸν ο the
μόσχον μοσχος calf
καὶ και and; even
ἐποίησαν ποιεω do; make
καὶ και and; even
ἐπεκαλοῦντο επικαλεω invoke; nickname
ἐν εν in
ὀνόματι ονομα name; notable
τοῦ ο the
Βααλ βααλ Baal; Vaal
ἐκ εκ from; out of
πρωίθεν πρωιθεν till; until
μεσημβρίας μεσημβρια midday
καὶ και and; even
εἶπον επω say; speak
ἐπάκουσον επακουω hear from
ἡμῶν ημων our
ο the
Βααλ βααλ Baal; Vaal
ἐπάκουσον επακουω hear from
ἡμῶν ημων our
καὶ και and; even
οὐκ ου not
ἦν ειμι be
φωνὴ φωνη voice; sound
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ἀκρόασις ακροασις and; even
διέτρεχον διατρεχω in; on
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
οὗ ος who; what
ἐποίησαν ποιεω do; make
18:26
וַ֠ wa וְ and
יִּקְחוּ yyiqḥˌû לקח take
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
פָּ֨ר ppˌār פַּר young bull
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נָתַ֣ן nāṯˈan נתן give
לָהֶם֮ lāhem לְ to
וַֽ wˈa וְ and
יַּעֲשׂוּ֒ yyaʕᵃśˌû עשׂה make
וַ wa וְ and
יִּקְרְא֣וּ yyiqrᵊʔˈû קרא call
בְ vᵊ בְּ in
שֵׁם־ šēm- שֵׁם name
הַ֠ ha הַ the
בַּעַל bbaʕˌal בַּעַל lord, baal
מֵ מִן from
הַ ha הַ the
בֹּ֨קֶר bbˌōqer בֹּקֶר morning
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
צָּהֳרַ֤יִם ṣṣohᵒrˈayim צָהֳרַיִם noon
לֵ לְ to
אמֹר֙ ʔmˌōr אמר say
הַ ha הַ the
בַּ֣עַל bbˈaʕal בַּעַל lord, baal
עֲנֵ֔נוּ ʕᵃnˈēnû ענה answer
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
קֹ֖ול qˌôl קֹול sound
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
עֹנֶ֑ה ʕōnˈeh ענה answer
וַֽ wˈa וְ and
יְפַסְּח֔וּ yᵊfassᵊḥˈû פסח be lame
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשָֽׂה׃ ʕāśˈā עשׂה make
18:26. qui cum tulissent bovem quem dederat eis fecerunt et invocabant nomen Baal de mane usque ad meridiem dicentes Baal exaudi nos et non erat vox nec qui responderet transiliebantque altare quod fecerant
And they took the bullock, which he gave them, and dressed it: and they called on the name of Baal from morning even until noon, saying: O Baal, hear us. But there was no voice, nor any that answered: and they leaped over the altar that they had made.
18:26. And when they had taken an ox, which he had given to them, they prepared it. And they called on the name of Baal, from morning even until midday, saying, “O Baal, heed us.” And there was no voice, nor did anyone respond. And so they leaped upon the altar that they had made.
18:26. And they took the bullock which was given them, and they dressed [it], and called on the name of Baal from morning even until noon, saying, O Baal, hear us. But [there was] no voice, nor any that answered. And they leaped upon the altar which was made.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-29: Xарактерно изображение молитвы и богослужебных действий жрецов культа Ваала, очень типичное для языческих культов древности вообще. Кроме молитвенных воплей с утра до вечера (26, 27, 29: ст,) , жрецы скакали (евр. пасах - прыгать хромая; LXX: διετρεχον; Vulg.: transsiliebant, слав. ристаху, ст. 26) вокруг жертвенника; затем это кругообразное движение жрецов принимало более и более характер религиозной оргии: вооруженные мечами и копьями, в своей дикой пляске жрецы наносили друг другу порезы и раны, от которых истекали кровью (ст. 28) - суеверие, весьма распространенное у народов древности: филистимлян, моавитян, вавилонян, скифов, римлян, см. W. Nowack. Hebraische Archaologie, I, s. 194, вытекавшее из представления, что кровь, и особенно жреческая, сильна умилостивлять божество; евреям строго воспрещено было делать себе подобные нарезы на теле (Втор. XIV:1); наконец, все указанное: дикие жесты при вращательном движении, лязг оружия, потоки крови - доводили жрецов до высшего экзальтированного состояния, обозначаемого евр. гл. гитнаббе (ст. 29), одного корня с наби - пророк; LXX и передают этот термин (ст. 29) επροφήτευον; слав.: прорицаху; Vulg ilIis profetantilus: в таком смысле названный евр. термин нередко прилагается к пророкам (1: Цар. X:5-6, 10, 13; Иез. XXXVII:10: и др.) , но по отношению к языческим исступленным пророкам, какими в данном рассказе являются жрецы Ваала, может приложимо и другое значение названного термина: "бесновались" (русск. синод. перев.) , греч.: μαίνομαι, с которым родственно μάντις, "прорицатель"; в смысле "безумствовать, бесноваться", термин этот употреблен, напр., о болезни Саула (1: Цар. XVIII:10; сн. Иер. XXIX:26) В ст. 27: ироническая речь пророка рисует крайне антропоморфическое представление язычников о божестве. Молитвы и религиозно-экзальтированные действия жрецов продолжались до времени вечерней жертвы - минуса (бескровной, мучной жертвы, Чис. XXVIII:4; Исх. XXIX:39-41; ср. 4: Цар. III:20; Дан IX:21), т. е. до времени от 3: до 5: часа пополудни (по библ. евр. счислению: между 9: и 11: часами дня).

Далее текст LXX имеет в ст. 29: прибавку (поставленные в русском синодальном переводе в скобки слова); по сравнению со ст. 30: прибавка эта не дает ничего особенного.
Adam Clarke: Commentary on the Bible - 1831
18:26: From morning even until noon - It seems that the priests of Baal employed the whole day in their desperate rites. The time is divided into two periods:
1. From morning until noon; this was employed in preparing and offering the sacrifice, and in earnest supplication for the celestial fire. Still there was no answer, and at noon Elijah began to mock and ridicule them, and this excited them to commence anew. And,
2. They continued from noon till the time of offering the evening sacrifice, dancing up and down, cutting themselves with knives, mingling their own blood with their sacrifice, praying, supplicating, and acting in the most frantic manner.
And they leaped upon the altar - Perhaps it will be more correct to read with the margin, they leaped up and down at the altar; they danced round it with strange and hideous cries and gesticulations, tossing their heads to and fro, with a great variety of bodily contortions.
A heathen priest, a high priest of Budhoo, has been just showing me the manner in which they dance and jump up and down, and from side to side, twisting their bodies in all manner of ways, when making their offerings to their demon gods; a person all the while beating furiously on a tom-tom, or drum, to excite and sustain those frantic attitudes; at the same time imploring the succor of their god, frequently in some such language as this: "O loving brother devil, hear me, and receive my offering!" To perform these sacrificial attitudes they have persons who are taught to practice them from their earliest years, according to directions laid down in religious books; and to make the joints and body pliant, much anointing of the parts and mechanical management are used; and they have masters, whose business it is to teach these attitudes and contortions according to the rules laid down in those books. It seems therefore that this was a very general practice of idolatry, as indeed are the others mentioned in this chapter.
3 Kings (1 Kings) 18:27
Albert Barnes: Notes on the Bible - 1834
18:26: And called on the name of Baal from morning even until noon - Compare the parallel in the conduct of the Greeks of Ephesus. Act 19:34. The words "O Baal, hear us," probably floated on the air as the refrain of a long and varied hymn of supplication.
They leaped upon the altar which was made - The marginal rendering is preferable to this. Wild dancing has always been a devotional exercise in the East, and remains so to this day; witness the dancing dervishes. It was practiced especially in the worship of Nature-powers, like the Dea Phrygia (Cybele), the Dea Syra (Astarte?), and the like.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:26: from morning: Mat 6:7
hear: or, answer
no voice: Kg1 18:24; Psa 115:4-8, Psa 135:15-20; Isa 37:38, Isa 44:17, Isa 45:20; Jer 10:5; Dan 5:23; Hab 2:18; Co1 8:4, Co1 10:19, Co1 10:20, Co1 12:2
answered: or, heard
leaped upon the altar: or, leaped up and down at the altar, Zep 1:9
Geneva 1599
And they took the bullock which was given them, and they dressed [it], and called on the name of Baal from morning even until noon, saying, O Baal, hear us. But [there was] no voice, nor any that answered. And they (i) leaped upon the altar which was made.
(i) As men possessed by some strange spirit.
John Gill
And they took the bullock which was given them,.... By such of them as made the choice:
and they dressed it; slew it, and cut it in pieces, and laid it on the wood, but put no fire under it:
and called on the name of Baal, from morning even until noon, saying, O Baal, hear us; and send fire down on the sacrifice; and if the sun was their Baal, they might hope, as the heat he gradually diffused was at its height at noon, that some flashes of fire would proceed from it to consume their sacrifice; but after, their hope was turned into despair, they became and acted like madmen:
but there was no voice, nor any that answered; by word, or by sending down fire as they desired:
and they leapt upon the altar which was made; not by Elijah, but by themselves, either now or heretofore, and where they had formerly sacrificed; and they danced about it, and leaped on it, either according to a custom used by them; such as the Salii, the priests of Mars, used, so called from their leaping, because they did their sacred things leaping, and went about their altars capering and leaping (s); or rather they were mad on it, as the Targum renders it, and acted like madmen, as if they were agitated by a prophetic fury and frenzy.
(s) Servius in Virgil. Aeneid. l. 8. "tum Salii ad cantus", &c. Vid. Gutberleth. de Salii, c. 2. p. 9.
John Wesley
Dressed - Cut it in pieces, and laid the parts upon the wood. From morning - From the time of the morning sacrifice; which advantage Elijah suffered them to take. They leapt upon - Or, beside the altar: or, before it. They used some superstitious and disorderly gestures, either pretending to be acted by the spirit of their god, and to be in a kind of religious extasy; or, in way of devotion to their god.
18:2718:27: Եւ եղեւ ՚ի մէջօրէին՝ եւ այպանեաց զնոսա Եղիա Թեզբացի եւ ասէ. Մեծաձա՛յն կարդացէք զի աստուա՛ծ է՝ թերեւս զբօսանք ինչ իցեն նմա, եւ միանգամայն թերեւս առնիցէ հրաման, կամ թէ ՚ի քո՛ւն իցէ՝ եւ յառնիցէ։
27 Երբ կէսօր եղաւ, թեզբացի Եղիան ծաղրեց նրանց՝ ասելով. «Բարձրաձա՛յն կանչեցէք, չէ՞ որ աստուած է, թերեւս զբաղուած է, կամ գործ է կատարում, կամ գուցէ քնած է եւ զարթնի»:
27 Երբ կէսօր եղաւ, Եղիա զանոնք ծաղր ընելով ըսաւ. «Բա՛րձր ձայնով կանչեցէք, քանզի անիկա աստուած է. թերեւս խօսակցութիւն* մը ունի կամ զբաղած է, կամ ճամբորդութիւն կ’ընէ, կամ թերեւս քնացած է ու պէտք է որ արթննայ»։
Եւ եղեւ ի մէջօրէին եւ այպանեաց զնոսա Եղիա [408]Թեզբացի եւ ասէ. Մեծաձայն կարդացէք, զի աստուած [409]է, թերեւս զբօսանք ինչ իցեն նմա, եւ միանգամայն թերեւս առնիցէ հրաման``, կամ թէ ի քուն իցէ եւ յառնիցէ:

18:27: Եւ եղեւ ՚ի մէջօրէին՝ եւ այպանեաց զնոսա Եղիա Թեզբացի եւ ասէ. Մեծաձա՛յն կարդացէք զի աստուա՛ծ է՝ թերեւս զբօսանք ինչ իցեն նմա, եւ միանգամայն թերեւս առնիցէ հրաման, կամ թէ ՚ի քո՛ւն իցէ՝ եւ յառնիցէ։
27 Երբ կէսօր եղաւ, թեզբացի Եղիան ծաղրեց նրանց՝ ասելով. «Բարձրաձա՛յն կանչեցէք, չէ՞ որ աստուած է, թերեւս զբաղուած է, կամ գործ է կատարում, կամ գուցէ քնած է եւ զարթնի»:
27 Երբ կէսօր եղաւ, Եղիա զանոնք ծաղր ընելով ըսաւ. «Բա՛րձր ձայնով կանչեցէք, քանզի անիկա աստուած է. թերեւս խօսակցութիւն* մը ունի կամ զբաղած է, կամ ճամբորդութիւն կ’ընէ, կամ թերեւս քնացած է ու պէտք է որ արթննայ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2718:27 В полдень Илия стал смеяться над ними и говорил: кричите громким голосом, ибо он бог; может быть, он задумался, или занят чем-либо, или в дороге, а может быть, и спит, так он проснется!
18:27 καὶ και and; even ἐγένετο γινομαι happen; become μεσημβρίᾳ μεσημβρια midday καὶ και and; even ἐμυκτήρισεν μυκτηριζω mock αὐτοὺς αυτος he; him Ηλιου ηλιου the Θεσβίτης θεσβιτης and; even εἶπεν επω say; speak ἐπικαλεῖσθε επικαλεω invoke; nickname ἐν εν in φωνῇ φωνη voice; sound μεγάλῃ μεγας great; loud ὅτι οτι since; that θεός θεος God ἐστιν ειμι be ὅτι οτι since; that ἀδολεσχία αδολεσχια he; him ἐστιν ειμι be καὶ και and; even ἅμα αμα at once; together μήποτε μηποτε lest; unless χρηματίζει χρηματιζω deal with; called αὐτός αυτος he; him ἢ η or; than μήποτε μηποτε lest; unless καθεύδει καθευδω asleep; sleep αὐτός αυτος he; him καὶ και and; even ἐξαναστήσεται εξανιστημι resurrect out; stand up from
18:27 וַ wa וְ and יְהִ֨י yᵊhˌî היה be בַֽ vˈa בְּ in † הַ the צָּהֳרַ֜יִם ṣṣohᵒrˈayim צָהֳרַיִם noon וַ wa וְ and יְהַתֵּ֧ל yᵊhattˈēl התל mock בָּהֶ֣ם bāhˈem בְּ in אֵלִיָּ֗הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say קִרְא֤וּ qirʔˈû קרא call בְ vᵊ בְּ in קֹול־ qôl- קֹול sound גָּדֹול֙ gāḏôl גָּדֹול great כִּֽי־ kˈî- כִּי that אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) ה֔וּא hˈû הוּא he כִּ֣י kˈî כִּי that שִׂ֧יחַ śˈîₐḥ שִׂיחַ concern וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that שִׂ֛יג śˈîḡ שִׂיג excrement לֹ֖ו lˌô לְ to וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way לֹ֑ו lˈô לְ to אוּלַ֛י ʔûlˈay אוּלַי perhaps יָשֵׁ֥ן yāšˌēn יָשֵׁן sleeping ה֖וּא hˌû הוּא he וְ wᵊ וְ and יִקָֽץ׃ yiqˈāṣ יקץ awake
18:27. cumque esset iam meridies inludebat eis Helias dicens clamate voce maiore deus enim est et forsitan loquitur aut in diversorio est aut in itinere aut certe dormit ut exciteturAnd when it was now noon, Elias jested at them, saying: Cry with a louder voice: for he is a god; and perhaps he is talking, or is in an inn, or on a journey; or perhaps he is asleep, and must be awaked.
27. And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he is a god; either he is musing, or he is gone aside, or he is in a journey, or peradventure he sleepeth, and must be awaked.
18:27. And when it was now midday, Elijah ridiculed them, saying: “Cry out with a louder voice. For he is a god, and perhaps he is talking, or at an inn, or on a journey, or certainly he may be asleep, and must be awakened.”
18:27. And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he [is] a god; either he is talking, or he is pursuing, or he is in a journey, [or] peradventure he sleepeth, and must be awaked.
And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he [is] a god; either he is talking, or he is pursuing, or he is in a journey, [or] peradventure he sleepeth, and must be awaked:

18:27 В полдень Илия стал смеяться над ними и говорил: кричите громким голосом, ибо он бог; может быть, он задумался, или занят чем-либо, или в дороге, а может быть, и спит, так он проснется!
18:27
καὶ και and; even
ἐγένετο γινομαι happen; become
μεσημβρίᾳ μεσημβρια midday
καὶ και and; even
ἐμυκτήρισεν μυκτηριζω mock
αὐτοὺς αυτος he; him
Ηλιου ηλιου the
Θεσβίτης θεσβιτης and; even
εἶπεν επω say; speak
ἐπικαλεῖσθε επικαλεω invoke; nickname
ἐν εν in
φωνῇ φωνη voice; sound
μεγάλῃ μεγας great; loud
ὅτι οτι since; that
θεός θεος God
ἐστιν ειμι be
ὅτι οτι since; that
ἀδολεσχία αδολεσχια he; him
ἐστιν ειμι be
καὶ και and; even
ἅμα αμα at once; together
μήποτε μηποτε lest; unless
χρηματίζει χρηματιζω deal with; called
αὐτός αυτος he; him
η or; than
μήποτε μηποτε lest; unless
καθεύδει καθευδω asleep; sleep
αὐτός αυτος he; him
καὶ και and; even
ἐξαναστήσεται εξανιστημι resurrect out; stand up from
18:27
וַ wa וְ and
יְהִ֨י yᵊhˌî היה be
בַֽ vˈa בְּ in
הַ the
צָּהֳרַ֜יִם ṣṣohᵒrˈayim צָהֳרַיִם noon
וַ wa וְ and
יְהַתֵּ֧ל yᵊhattˈēl התל mock
בָּהֶ֣ם bāhˈem בְּ in
אֵלִיָּ֗הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
קִרְא֤וּ qirʔˈû קרא call
בְ vᵊ בְּ in
קֹול־ qôl- קֹול sound
גָּדֹול֙ gāḏôl גָּדֹול great
כִּֽי־ kˈî- כִּי that
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
ה֔וּא hˈû הוּא he
כִּ֣י kˈî כִּי that
שִׂ֧יחַ śˈîₐḥ שִׂיחַ concern
וְ wᵊ וְ and
כִֽי־ ḵˈî- כִּי that
שִׂ֛יג śˈîḡ שִׂיג excrement
לֹ֖ו lˌô לְ to
וְ wᵊ וְ and
כִֽי־ ḵˈî- כִּי that
דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way
לֹ֑ו lˈô לְ to
אוּלַ֛י ʔûlˈay אוּלַי perhaps
יָשֵׁ֥ן yāšˌēn יָשֵׁן sleeping
ה֖וּא hˌû הוּא he
וְ wᵊ וְ and
יִקָֽץ׃ yiqˈāṣ יקץ awake
18:27. cumque esset iam meridies inludebat eis Helias dicens clamate voce maiore deus enim est et forsitan loquitur aut in diversorio est aut in itinere aut certe dormit ut excitetur
And when it was now noon, Elias jested at them, saying: Cry with a louder voice: for he is a god; and perhaps he is talking, or is in an inn, or on a journey; or perhaps he is asleep, and must be awaked.
18:27. And when it was now midday, Elijah ridiculed them, saying: “Cry out with a louder voice. For he is a god, and perhaps he is talking, or at an inn, or on a journey, or certainly he may be asleep, and must be awakened.”
18:27. And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he [is] a god; either he is talking, or he is pursuing, or he is in a journey, [or] peradventure he sleepeth, and must be awaked.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
18:27: At noon - Elijah mocked them - Had not Elijah been conscious of the Divine protection, he certainly would not have used such freedom of speech while encompassed by his enemies.
Cry aloud - Make a great noise; oblige him by your vociferations to attend to your suit.
For he is a god - כי אלהים הוא ki Elohim hu, he is the supreme God, you worship him as such, he must needs be such, and no doubt jealous of his own honor and the credit of his votaries! A strong irony.
He is talking - He may be giving audience to some others; let him know that he has other worshippers, and must not give too much of his attention to one. Perhaps the word שיח siach should be interpreted as in the margin, he meditateth; he is in a profound revery; he is making some god-like projects; he is considering how he may best keep up his credit in the nation. Shout! let him know that all is now at stake.
He is pursuing - He may be taking his pleasure in hunting, and may continue to pursue the game in heaven, till he have lost all his credit and reverence on earth. The original words, שיג לו sig lo, are variously translated; He is in a hotel, in diversorio, Vulgate. Perhaps he is delivering oracles, μη ποτε χρηματιζει αυτος, Septuagint. Or, he is on some special business. Therefore, cry aloud!
He is in a journey - He has left his audience chamber, and is making some excursions; call aloud to bring him back, as his all is at stake.
Peradventure he sleepeth - Rab. S. Jarchi gives this the most degrading meaning; I will give it in Latin, because it is too coarse to be put in English; Fortassis ad locum secretum abiit, ut ventrem ibi exomeret; "Perhaps he is gone to the _____." This certainly reduces Baal to the lowest degree of contempt, and with it the ridicule and sarcasm are complete.
Among Asiatic idolaters their gods have different functions to fulfill, and require sleep and rest. Vishnoo sleeps four months in the year. Budhoo is represented in his temple as sleep, though his eyes are open. Vayoo manages the winds; Varoona, the waters; Indra, the clouds, etc.; and according to many fables in the Pooranas, the gods are often out on journeys, expeditions, etc.
3 Kings (1 Kings) 18:28
Albert Barnes: Notes on the Bible - 1834
18:27: The object of Elijah's irony was two-fold;
(1) to stimulate the priests to greater exertions, and so to make their failure more complete, and
(2) to suggest to the people that such failure would prove absolutely that Baal was no God.
The force of the expressions seems to be, "Cry on, only cry louder, and then you will make him hear, for surely he is a god; surely you are not mistaken in so regarding him." He is "talking," or "meditating;" the word used has both senses, for the Hebrews regarded "meditation" as "talking with oneself;" "or he is pursuing;" rather, perhaps, "he hath a withdrawing," i. e., "he hath withdrawn himself into privacy for awhile," as a king does upon occasions. The drift of the whole passage is scornful ridicule of the anthropomorphic notions of God entertained by the Baal-priests and their followers (compare Psa 50:21). The pagan gods, as we know from the Greek and Latin classics, ate and drank, went on journeys, slept, conversed, quarrelled, fought. The explanations of many of these absurdities were unknown to the ordinary worshipper, and probably even the most enlightened, if his religion was not a mere vague Pantheism, had notions of the gods which were largely tainted with a false anthropomorphism.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:27: Elijah: Kg1 22:15; Ch2 25:8; Ecc 11:9; Isa 8:9, Isa 8:10, Isa 44:15-17; Eze 20:39; Amo 4:4, Amo 4:5; Mat 26:45; Mar 7:9, Mar 14:41
aloud: Heb. with a great voice
for he is a god: Isa 41:23
either: Such were the absurd and degrading notions which the heathens entertained of their gods. "Vishnoo sleeps four months in the year; and to each of the gods some particular business is assigned. Vayoo manages the winds; Vuroonu the waters, etc. According to a number of fables in the pooranus, the gods are often out on journeys or expeditions." Ward's Views of the Hindoos, vol. ii. p. 324.
he is talking: or, he meditateth
is pursuing: Heb. hath a pursuit
must be awaked: Psa 44:23, Psa 78:65, Psa 78:66, Psa 121:4; Isa 51:9; Mar 4:38, Mar 4:39
Geneva 1599
And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he [is] a god; either he is talking, or he is pursuing, or he is in a journey, [or] peradventure he sleepeth, and must be (l) awaked.
(l) He mocks their beastly madness, who think that by any instance or suit, the dead and vile idols can help their worshippers in their necessity.
John Gill
And it came to pass at noon,.... When they had been from the time of the morning sacrifice until now invoking their deity to no purpose:
that Elijah mocked them; he jeered and bantered them:
and said, cry aloud; your god does not hear you; perhaps, if you raise your voice higher, he may;
for he is a god; according to your esteem of him, and, if so, he surely may hear you: unless
either he is talking; with others about matters of moment and importance, who are waiting on him with their applications to him; or he is in meditation; in a deep study upon some things difficult to be resolved:
or he is pursuing; his studies, or his pleasures, or his enemies, to overtake them; or he is employed on business (t):
or he is in a journey; gone to visit his friends, or some parts of his dominions; so Homer (u) represents Jupiter gone to pay a visit to the Ethiopians, and as yesterday gone to a feast, and all the gods following him, from whence he would not return until twelve days; and in like manner Lucian (w) speaks of the gods, mocking at them:
or, peradventure he sleepeth, and must be awaked; with a loud crying to him: it being now noon, Abarbinel thinks this refers to a custom of sleeping after dinner; Homer (x) also speaks of the sleep of the gods, and which used to be at noon; and therefore the worshippers of Baal ceased then to call upon him; and it is said (y), the Heathens feared to go into the temples of their gods at noon, lest they should disturb them; but such is not the true God, the God of Israel, he neither slumbers nor sleeps, Ps 121:4.
(t) David de Pomis Lexic. fol. 211. 1. (u) Iliad. ver. 1. 423. (w) Jupiter Tragoedus. (x) Ut supra, (Iliad. ver. 1. 423.) in fine, & Iliad. 2. ver. 1, 2. (y) Meurs. Auctuar. Philol. c. 6. apud Quistorp. in loc.
John Wesley
Mocked them - Derided them and their gods, which had now proved themselves to be ridiculous and contemptible things.
18:2818:28: Եւ կարդային մեծաձայն, եւ ցտէին ըստ օրինի իւրեանց սրով եւ գեղարդեամբք մինչեւ ցհեղուլ արեան ՚ի վերայ նոցա[3684]։ [3684] Ոսկան. Ցհեղուլ արեան ՚ի վերայ նորա։
28 Նրանք բարձրաձայն կանչում էին եւ, ըստ իրենց օրէնքի, սրերով ու գեղարդներով իրենք իրենց կտրատում էին, մինչեւ որ արիւն հոսեց նրանց մարմնից:
28 Անոնք բարձր ձայնով կը պոռային ու իրենց սովորութեանը պէս դանակներով ու գեղարդներով իրենց մարմինները կը կտրտէին, մինչեւ որ իրենց վրայէն արիւն սկսաւ վազել։
Եւ կարդային մեծաձայն, եւ ցտէին ըստ օրինի իւրեանց սրով եւ գեղարդեամբք մինչեւ ցհեղուլ արեան ի վերայ նոցա:

18:28: Եւ կարդային մեծաձայն, եւ ցտէին ըստ օրինի իւրեանց սրով եւ գեղարդեամբք մինչեւ ցհեղուլ արեան ՚ի վերայ նոցա[3684]։
[3684] Ոսկան. Ցհեղուլ արեան ՚ի վերայ նորա։
28 Նրանք բարձրաձայն կանչում էին եւ, ըստ իրենց օրէնքի, սրերով ու գեղարդներով իրենք իրենց կտրատում էին, մինչեւ որ արիւն հոսեց նրանց մարմնից:
28 Անոնք բարձր ձայնով կը պոռային ու իրենց սովորութեանը պէս դանակներով ու գեղարդներով իրենց մարմինները կը կտրտէին, մինչեւ որ իրենց վրայէն արիւն սկսաւ վազել։
zohrab-1805▾ eastern-1994▾ western am▾
18:2818:28 И стали они кричать громким голосом, и кололи себя по своему обыкновению ножами и копьями, так что кровь лилась по ним.
18:28 καὶ και and; even ἐπεκαλοῦντο επικαλεω invoke; nickname ἐν εν in φωνῇ φωνη voice; sound μεγάλῃ μεγας great; loud καὶ και and; even κατετέμνοντο κατατεμνω down; by τὸν ο the ἐθισμὸν εθισμος he; him ἐν εν in μαχαίραις μαχαιρα short sword καὶ και and; even σειρομάσταις σειρομαστης till; until ἐκχύσεως εκχυσις blood; bloodstreams ἐπ᾿ επι in; on αὐτούς αυτος he; him
18:28 וַֽ wˈa וְ and יִּקְרְאוּ֙ yyiqrᵊʔˌû קרא call בְּ bᵊ בְּ in קֹ֣ול qˈôl קֹול sound גָּדֹ֔ול gāḏˈôl גָּדֹול great וַ wa וְ and יִּתְגֹּֽדְדוּ֙ yyiṯgˈōḏᵊḏû גדד gather כְּ kᵊ כְּ as מִשְׁפָּטָ֔ם mišpāṭˈām מִשְׁפָּט justice בַּ ba בְּ in † הַ the חֲרָבֹ֖ות ḥᵃrāvˌôṯ חֶרֶב dagger וּ û וְ and בָֽ vˈā בְּ in † הַ the רְמָחִ֑ים rᵊmāḥˈîm רֹמַח lance עַד־ ʕaḏ- עַד unto שְׁפָךְ־ šᵊfāḵ- שׁפך pour דָּ֖ם dˌām דָּם blood עֲלֵיהֶֽם׃ ʕᵃlêhˈem עַל upon
18:28. clamabant ergo voce magna et incidebant se iuxta ritum suum cultris et lanceolis donec perfunderentur sanguineSo they cried with a loud voice, and cut themselves after their manner with knives and lancets, till they were all covered with blood.
28. And they cried aloud, and cut themselves after their manner with knives and lances, till the blood gushed out upon them.
18:28. Then they cried out with a loud voice, and they cut themselves, in accord with their ritual, with knives and lancets, until they were entirely covered in blood.
18:28. And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them.
And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them:

18:28 И стали они кричать громким голосом, и кололи себя по своему обыкновению ножами и копьями, так что кровь лилась по ним.
18:28
καὶ και and; even
ἐπεκαλοῦντο επικαλεω invoke; nickname
ἐν εν in
φωνῇ φωνη voice; sound
μεγάλῃ μεγας great; loud
καὶ και and; even
κατετέμνοντο κατατεμνω down; by
τὸν ο the
ἐθισμὸν εθισμος he; him
ἐν εν in
μαχαίραις μαχαιρα short sword
καὶ και and; even
σειρομάσταις σειρομαστης till; until
ἐκχύσεως εκχυσις blood; bloodstreams
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
18:28
וַֽ wˈa וְ and
יִּקְרְאוּ֙ yyiqrᵊʔˌû קרא call
בְּ bᵊ בְּ in
קֹ֣ול qˈôl קֹול sound
גָּדֹ֔ול gāḏˈôl גָּדֹול great
וַ wa וְ and
יִּתְגֹּֽדְדוּ֙ yyiṯgˈōḏᵊḏû גדד gather
כְּ kᵊ כְּ as
מִשְׁפָּטָ֔ם mišpāṭˈām מִשְׁפָּט justice
בַּ ba בְּ in
הַ the
חֲרָבֹ֖ות ḥᵃrāvˌôṯ חֶרֶב dagger
וּ û וְ and
בָֽ vˈā בְּ in
הַ the
רְמָחִ֑ים rᵊmāḥˈîm רֹמַח lance
עַד־ ʕaḏ- עַד unto
שְׁפָךְ־ šᵊfāḵ- שׁפך pour
דָּ֖ם dˌām דָּם blood
עֲלֵיהֶֽם׃ ʕᵃlêhˈem עַל upon
18:28. clamabant ergo voce magna et incidebant se iuxta ritum suum cultris et lanceolis donec perfunderentur sanguine
So they cried with a loud voice, and cut themselves after their manner with knives and lancets, till they were all covered with blood.
18:28. Then they cried out with a loud voice, and they cut themselves, in accord with their ritual, with knives and lancets, until they were entirely covered in blood.
18:28. And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them.
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
18:28: They cried aloud - The poor fools acted as they were bidden.
And cut themselves after their manner - This was done according to the rites of that barbarous religion; if the blood of the bullock would not move him they thought their own blood might; and with it they smeared themselves and their sacrifice. This was not only the custom of the idolatrous Israelites, but of the Syrians, Persians, Greeks, Indians, and in short of all the heathen world.
3 Kings (1 Kings) 18:29
Albert Barnes: Notes on the Bible - 1834
18:28: Elijah's scorn roused the Baal-priests to greater exertions. At length, when the frenzy had reached its height, knives were drawn, and the blood spirted forth from hundreds of self-inflicted wounds, while an ecstasy of enthusiasm seized many, and they poured forth incoherent phrases, or perhaps an unintelligible jargon, which was believed to come from divine inspiration, and constituted one of their modes of prophecy.
The practice of inflicting gashes on their limbs, in their religious exercises, was common among the Carians, the Syrians, and the Phrygians. We may regard it as a modification of the idea of human sacrifice. The gods were supposed to be pleased with the shedding of human blood.
Lancets - Lancets, in our modern sense of the word, can scarcely have been intended by our translators. The Hebrew word is elsewhere always translated "spears," or "lances;" and this is probably its meaning here.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:28: cut themselves: Lev 19:28; Deu 14:1; Mic 6:7; Mar 5:5, Mar 9:22
the blood gushed out upon them: Heb. they poured out blood upon them
John Gill
And they cried aloud,.... Trying to make him hear, if possible:
and cut themselves after their manner with knives and lancets, till the blood gushed out upon them; so the priests of Heathen deities used to slash themselves on their shoulders, arms, and thighs, in their devotions to them, as many writers observe (z), fancying their gods were delighted with human blood; particularly the priests of Bellona (a), and the worshippers of the Syrian goddess (b), and of the Egyptian Isis (c).
(z) Vid. Kipping. Antiqu. Roman. l. 1. c. 10. p. 202. (a) Tertul Apolog. c. 9. Lactant. Institut. l. 1. c. 21. (b) Apulei Metamorph. l. 8. (c) Herodot. Euterpe, c. 61. Manetho. Apotelesm. l. 1. ver. 243, 244. Seneca de vita beata, c. 27.
John Wesley
Cut themselves - Mingling their own blood with their sacrifices; as knowing by experience, that nothing was more acceptable to their Baal (who was indeed the devil) than human blood; and hoping thereby to move their god to help them. And this indeed was the practice of divers Heathens in the worship of their false gods.
18:2918:29: Եւ եղեւ իբրեւ մերձեցան յընդերեկսն, եւ մարգարէանային մինչեւ ցժամանակ մատուցանելոյ զոհին. եւ ո՛չ գոյր ձայն։ Եւ խօսեցաւ Եղիա Թեզբացի ընդ մարգարէս գարշելեացն՝ եւ ասէ. ՚Ի բա՛ց կացէք, արդ՝ ես արարից զողջակէզն իմ։ Եւ ՚ի բաց կացին՝ եւ գնացին։
29 Երբ երեկոն մօտենում էր, նրանք դեռ ոգեկոչում էին մինչեւ զոհ մատուցելու ժամանակը, սակայն ոչ մի ձայն չկար: Այն ժամանակ խօսեց թեզբացի Եղիան գարշելի կուռքերի մարգարէների հետ՝ ասելով. «Հեռո՛ւ կանգնեցէք, հիմա ես եմ իմ ողջակէզն անելու»: Նրանք գնացին հեռացան:
29 Երբ կէսօրը անցաւ, մինչեւ իրիկուան զոհին ատենը մարգարէութիւն ըրին ու ձայն չկար ու պատասխան տուող չկար ու մտիկ ընող չկար։
Եւ եղեւ իբրեւ մերձեցան յընդերեկսն, եւ մարգարէանային մինչեւ ցժամանակ մատուցանելոյ զոհին, եւ ոչ գոյր [410]ձայն. եւ խօսեցաւ Եղիա Թեզբացի ընդ մարգարէս գարշելեացն եւ ասէ. Ի բաց կացէք, արդ ես արարից զողջակէզն իմ: Եւ ի բաց կացին եւ գնացին:

18:29: Եւ եղեւ իբրեւ մերձեցան յընդերեկսն, եւ մարգարէանային մինչեւ ցժամանակ մատուցանելոյ զոհին. եւ ո՛չ գոյր ձայն։ Եւ խօսեցաւ Եղիա Թեզբացի ընդ մարգարէս գարշելեացն՝ եւ ասէ. ՚Ի բա՛ց կացէք, արդ՝ ես արարից զողջակէզն իմ։ Եւ ՚ի բաց կացին՝ եւ գնացին։
29 Երբ երեկոն մօտենում էր, նրանք դեռ ոգեկոչում էին մինչեւ զոհ մատուցելու ժամանակը, սակայն ոչ մի ձայն չկար: Այն ժամանակ խօսեց թեզբացի Եղիան գարշելի կուռքերի մարգարէների հետ՝ ասելով. «Հեռո՛ւ կանգնեցէք, հիմա ես եմ իմ ողջակէզն անելու»: Նրանք գնացին հեռացան:
29 Երբ կէսօրը անցաւ, մինչեւ իրիկուան զոհին ատենը մարգարէութիւն ըրին ու ձայն չկար ու պատասխան տուող չկար ու մտիկ ընող չկար։
zohrab-1805▾ eastern-1994▾ western am▾
18:2918:29 Прошел полдень, а они всё еще бесновались до самого времени вечернего жертвоприношения; но не было ни голоса, ни ответа, ни слуха. [И сказал Илия Фесвитянин пророкам Вааловым: теперь отойдите, чтоб и я совершил мое жертвоприношение. Они отошли и умолкли.]
18:29 καὶ και and; even ἐπροφήτευον προφητευω prophesy ἕως εως till; until οὗ ος who; what παρῆλθεν παρερχομαι pass; transgress τὸ ο the δειλινόν δειλινος and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how ὁ ο the καιρὸς καιρος season; opportunity τοῦ ο the ἀναβῆναι αναβαινω step up; ascend τὴν ο the θυσίαν θυσια immolation; sacrifice καὶ και and; even οὐκ ου not ἦν ειμι be φωνή φωνη voice; sound καὶ και and; even ἐλάλησεν λαλεω talk; speak Ηλιου ηλιου the Θεσβίτης θεσβιτης to; toward τοὺς ο the προφήτας προφητης prophet τῶν ο the προσοχθισμάτων προσοχθισμα tell; declare μετάστητε μεθιστημι stand aside; remove ἀπὸ απο from; away τοῦ ο the νῦν νυν now; present καὶ και and; even ἐγὼ εγω I ποιήσω ποιεω do; make τὸ ο the ὁλοκαύτωμά ολοκαυτωμα whole offering μου μου of me; mine καὶ και and; even μετέστησαν μεθιστημι stand aside; remove καὶ και and; even ἀπῆλθον απερχομαι go off; go away
18:29 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be כַּ ka כְּ as עֲבֹ֣ר ʕᵃvˈōr עבר pass הַֽ hˈa הַ the צָּהֳרַ֔יִם ṣṣohᵒrˈayim צָהֳרַיִם noon וַ wa וְ and יִּֽתְנַבְּא֔וּ yyˈiṯnabbᵊʔˈû נבא speak as prophet עַ֖ד ʕˌaḏ עַד unto לַ la לְ to עֲלֹ֣ות ʕᵃlˈôṯ עלה ascend הַ ha הַ the מִּנְחָ֑ה mminḥˈā מִנְחָה present וְ wᵊ וְ and אֵֽין־ ʔˈên- אַיִן [NEG] קֹ֥ול qˌôl קֹול sound וְ wᵊ וְ and אֵין־ ʔên- אַיִן [NEG] עֹנֶ֖ה ʕōnˌeh ענה answer וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] קָֽשֶׁב׃ qˈāšev קֶשֶׁב attentiveness
18:29. postquam autem transiit meridies et illis prophetantibus venerat tempus quo sacrificium offerri solet nec audiebatur vox neque aliquis respondebat nec adtendebat orantesAnd after midday was past, and while they were prophesying, the time was come of offering sacrifice, and there was no voice heard, nor did any one answer, nor regard them as they prayed.
29. And it was so, when midday was past, that they prophesied until the time of the offering of the oblation; but there was neither voice, nor any to answer, nor any that regarded.
18:29. Then, after midday had passed, and they were prophesying, the time had arrived when the sacrifice is usually offered. And there was no voice heard, neither did anyone heed or respond to the praying.
18:29. And it came to pass, when midday was past, and they prophesied until the [time] of the offering of the [evening] sacrifice, that [there was] neither voice, nor any to answer, nor any that regarded.
And it came to pass, when midday was past, and they prophesied until the [time] of the offering of the [evening] sacrifice, that [there was] neither voice, nor any to answer, nor any that regarded:

18:29 Прошел полдень, а они всё еще бесновались до самого времени вечернего жертвоприношения; но не было ни голоса, ни ответа, ни слуха. [И сказал Илия Фесвитянин пророкам Вааловым: теперь отойдите, чтоб и я совершил мое жертвоприношение. Они отошли и умолкли.]
18:29
καὶ και and; even
ἐπροφήτευον προφητευω prophesy
ἕως εως till; until
οὗ ος who; what
παρῆλθεν παρερχομαι pass; transgress
τὸ ο the
δειλινόν δειλινος and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
ο the
καιρὸς καιρος season; opportunity
τοῦ ο the
ἀναβῆναι αναβαινω step up; ascend
τὴν ο the
θυσίαν θυσια immolation; sacrifice
καὶ και and; even
οὐκ ου not
ἦν ειμι be
φωνή φωνη voice; sound
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
Ηλιου ηλιου the
Θεσβίτης θεσβιτης to; toward
τοὺς ο the
προφήτας προφητης prophet
τῶν ο the
προσοχθισμάτων προσοχθισμα tell; declare
μετάστητε μεθιστημι stand aside; remove
ἀπὸ απο from; away
τοῦ ο the
νῦν νυν now; present
καὶ και and; even
ἐγὼ εγω I
ποιήσω ποιεω do; make
τὸ ο the
ὁλοκαύτωμά ολοκαυτωμα whole offering
μου μου of me; mine
καὶ και and; even
μετέστησαν μεθιστημι stand aside; remove
καὶ και and; even
ἀπῆλθον απερχομαι go off; go away
18:29
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
כַּ ka כְּ as
עֲבֹ֣ר ʕᵃvˈōr עבר pass
הַֽ hˈa הַ the
צָּהֳרַ֔יִם ṣṣohᵒrˈayim צָהֳרַיִם noon
וַ wa וְ and
יִּֽתְנַבְּא֔וּ yyˈiṯnabbᵊʔˈû נבא speak as prophet
עַ֖ד ʕˌaḏ עַד unto
לַ la לְ to
עֲלֹ֣ות ʕᵃlˈôṯ עלה ascend
הַ ha הַ the
מִּנְחָ֑ה mminḥˈā מִנְחָה present
וְ wᵊ וְ and
אֵֽין־ ʔˈên- אַיִן [NEG]
קֹ֥ול qˌôl קֹול sound
וְ wᵊ וְ and
אֵין־ ʔên- אַיִן [NEG]
עֹנֶ֖ה ʕōnˌeh ענה answer
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
קָֽשֶׁב׃ qˈāšev קֶשֶׁב attentiveness
18:29. postquam autem transiit meridies et illis prophetantibus venerat tempus quo sacrificium offerri solet nec audiebatur vox neque aliquis respondebat nec adtendebat orantes
And after midday was past, and while they were prophesying, the time was come of offering sacrifice, and there was no voice heard, nor did any one answer, nor regard them as they prayed.
18:29. Then, after midday had passed, and they were prophesying, the time had arrived when the sacrifice is usually offered. And there was no voice heard, neither did anyone heed or respond to the praying.
18:29. And it came to pass, when midday was past, and they prophesied until the [time] of the offering of the [evening] sacrifice, that [there was] neither voice, nor any to answer, nor any that regarded.
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
18:29: They prophesied - They made incessant prayer and supplication; a farther proof that to pray or supplicate is the proper ideal meaning of the word נבא naba, which we constantly translate to prophesy, when even all the circumstances of the time and place are against such a meaning. See what is said on the case of Saul among the prophets, in the note on Sa1 10:5 (note).
3 Kings (1 Kings) 18:30
Albert Barnes: Notes on the Bible - 1834
18:29: And they prophesied - Compare Kg1 22:12. The expression seems to be used of any case where there was an utterance of words by persons in a state of religious ecstasy.
Until the time of the offering etc - Rather, "Until toward the time." Elijah had built his altar by the actual time of the offering Kg1 18:36.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:29: prophesied: Kg1 22:10, Kg1 22:12; Sa1 18:10; Jer 28:6-9; Act 16:16, Act 16:17; Co1 11:4, Co1 11:5
offering: Heb. ascending, Kg1 18:36
voice: Kg1 18:26; Gal 4:8; Ti2 3:8, Ti2 3:9
that regarded: Heb. attention
John Gill
And it came to pass when midday was past,.... And nothing done, no fire descended:
and they prophesied until the time of the offering of the evening sacrifice; continued praying to Baal, and singing his praises, but all to no purpose; or they behaved like madmen, as the Targum; thus they went on until it was time to offer the evening sacrifice; so that they had no interruption in their service, and had all the time they could desire to have to importune their god to do the favour for them they requested:
that there was neither voice, nor any to answer, nor any that regarded; no voice was heard that returned them any answer; nor was any answer made by fire, nor any regard shown to their mad gestures, and barbarous actions; and very likely the people also, by this time, paid no regard unto them, perceiving they were not able, by all their cries and methods they took, to obtain an answer.
John Wesley
Prophesied - That is, prayed to, and worshipped their god.
18:3018:30: Եւ ասէ Եղիա ցժողովուրդն. Մատերո՛ւք առ իս։ Եւ մատեա՛ն ամենայն ժողովուրդն առ նա. եւ ողջացոյց զսեղանն Տեառն զկործանեալ։
30 Եղիան ասաց ժողովրդին. «Մօտեցէ՛ք ինձ»: Ամբողջ ժողովուրդը մօտեցաւ նրան:
30 Այն ատեն Եղիա բոլոր ժողովուրդին ըսաւ. «Ինծի մօտեցէ՛ք»։ Բոլոր ժողովուրդը անոր մօտեցաւ։ Անիկա Տէրոջը փլած սեղանը նորոգեց։
Եւ ասէ Եղիա ցժողովուրդն. Մատերուք առ իս: Եւ մատեան ամենայն ժողովուրդն առ նա. եւ ողջացոյց զսեղանն Տեառն զկործանեալ:

18:30: Եւ ասէ Եղիա ցժողովուրդն. Մատերո՛ւք առ իս։ Եւ մատեա՛ն ամենայն ժողովուրդն առ նա. եւ ողջացոյց զսեղանն Տեառն զկործանեալ։
30 Եղիան ասաց ժողովրդին. «Մօտեցէ՛ք ինձ»: Ամբողջ ժողովուրդը մօտեցաւ նրան:
30 Այն ատեն Եղիա բոլոր ժողովուրդին ըսաւ. «Ինծի մօտեցէ՛ք»։ Բոլոր ժողովուրդը անոր մօտեցաւ։ Անիկա Տէրոջը փլած սեղանը նորոգեց։
zohrab-1805▾ eastern-1994▾ western am▾
18:3018:30 Тогда Илия сказал всему народу: подойдите ко мне. И подошел весь народ к нему. Он восстановил разрушенный жертвенник Господень.
18:30 καὶ και and; even εἶπεν επω say; speak Ηλιου ηλιου to; toward τὸν ο the λαόν λαος populace; population προσαγάγετε προσαγω lead toward; head toward πρός προς to; toward με με me καὶ και and; even προσήγαγεν προσαγω lead toward; head toward πᾶς πας all; every ὁ ο the λαὸς λαος populace; population πρὸς προς to; toward αὐτόν αυτος he; him
18:30 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֵלִיָּ֤הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הָ hā הַ the עָם֙ ʕˌām עַם people גְּשׁ֣וּ gᵊšˈû נגשׁ approach אֵלַ֔י ʔēlˈay אֶל to וַ wa וְ and יִּגְּשׁ֥וּ yyiggᵊšˌû נגשׁ approach כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people אֵלָ֑יו ʔēlˈāʸw אֶל to וַ wa וְ and יְרַפֵּ֛א yᵊrappˈē רפא heal אֶת־ ʔeṯ- אֵת [object marker] מִזְבַּ֥ח mizbˌaḥ מִזְבֵּחַ altar יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH הֶ he הַ the הָרֽוּס׃ hārˈûs הרס tear down
18:30. dixit Helias omni populo venite ad me et accedente ad se populo curavit altare Domini quod destructum fueratElias said to all the people: Come ye unto me. And the people coming near unto him, he repaired the altar of the Lord, that was broken down:
30. And Elijah said unto all the people, Come near unto me; and all the people came near unto him. And he repaired the altar of the LORD that was thrown down.
18:30. Elijah said to all the people, “Draw near to me.” And as the people were drawing near to him, he repaired the altar of the Lord, which had been torn down.
18:30. And Elijah said unto all the people, Come near unto me. And all the people came near unto him. And he repaired the altar of the LORD [that was] broken down.
And Elijah said unto all the people, Come near unto me. And all the people came near unto him. And he repaired the altar of the LORD [that was] broken down:

18:30 Тогда Илия сказал всему народу: подойдите ко мне. И подошел весь народ к нему. Он восстановил разрушенный жертвенник Господень.
18:30
καὶ και and; even
εἶπεν επω say; speak
Ηλιου ηλιου to; toward
τὸν ο the
λαόν λαος populace; population
προσαγάγετε προσαγω lead toward; head toward
πρός προς to; toward
με με me
καὶ και and; even
προσήγαγεν προσαγω lead toward; head toward
πᾶς πας all; every
ο the
λαὸς λαος populace; population
πρὸς προς to; toward
αὐτόν αυτος he; him
18:30
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֵלִיָּ֤הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
הָ הַ the
עָם֙ ʕˌām עַם people
גְּשׁ֣וּ gᵊšˈû נגשׁ approach
אֵלַ֔י ʔēlˈay אֶל to
וַ wa וְ and
יִּגְּשׁ֥וּ yyiggᵊšˌû נגשׁ approach
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
אֵלָ֑יו ʔēlˈāʸw אֶל to
וַ wa וְ and
יְרַפֵּ֛א yᵊrappˈē רפא heal
אֶת־ ʔeṯ- אֵת [object marker]
מִזְבַּ֥ח mizbˌaḥ מִזְבֵּחַ altar
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
הֶ he הַ the
הָרֽוּס׃ hārˈûs הרס tear down
18:30. dixit Helias omni populo venite ad me et accedente ad se populo curavit altare Domini quod destructum fuerat
Elias said to all the people: Come ye unto me. And the people coming near unto him, he repaired the altar of the Lord, that was broken down:
18:30. Elijah said to all the people, “Draw near to me.” And as the people were drawing near to him, he repaired the altar of the Lord, which had been torn down.
18:30. And Elijah said unto all the people, Come near unto me. And all the people came near unto him. And he repaired the altar of the LORD [that was] broken down.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30-32а

Приступая к жертвоприношению, пророк приглашает народ к вниманию, и прежде всего возобновляет разрушенный давний жертвенник на Кармиле; это означало вместе и восстановление нарушенного народом завета с Богом (ср. XIX:10), выражая идею этого возобновления древнего завета, Илия, подобно Моисею (Исх. XXIV:4), берет 12: камней по числу 12: колен Израилевых и строит из них один жертвенник во имя Иеговы: фактическое свидетельство, что 12: колен лишь временно и случайно разделились, но по идее составляют одно целое, что объединяющим началом для них служит вера в Иегову и служение Ему; причем племенное единство всех 12: колен подчеркивается происхождением их всех от Иакова, а религиозное единство и чистота культа внушается им через напоминание другого имени патриарха: Израиль (Быт. XXXII:28), и ревности Иакова-Израиля об удалении из рода его богов иных (Быт. XXXV:1, 10). На возникающей же вопрос: как мог пророк созидать жертвенник на Кармиле при законе о единстве места богослужения (Втор. XII:5: сл.) , блаж. Феодорит дает следующий ответ (вопр. 56): "праведнику закон не лежит (1: Тим I:9)... Израильтянам, по легкомыслию их, узаконил Бог совершать богослужение в одном месте, чтобы, получив позволение совершать везде, не стали поклоняться и богам лжеименным. Пророк же хотел показать как бессилие обольщающих народы демонов, так и всемогущество Бога всяческих. Вести израильтян в иерусалимский храм было невозможно по причине разделения царства; посему и привел их на Кармил, где имел частое пребывание".
Adam Clarke: Commentary on the Bible - 1831
18:30: He repaired the altar of the Lord - There had been an altar of Jehovah in that place, called, even among the heathens, the altar of Carmel, probably built in the time of the judges, or, as the rabbins imagine, by Saul. Tacitus and Suetonius mention an altar on Mount Carmel, which Vespasian went to consult; there was no temple nor statue, but simply an altar that was respectable for its antiquity. "Est Judaeam inter Syriamque Carmelus; ita vocant montem Deumque: nec simulachrum Deo, aut templum situm tradidere majores: aram tantum, et reverentiam." - Tacit. Hist. lib. ii., c. 78. A priest named Basilides officiated at that altar, and assured Vespasian that all his projects would be crowned with success.
Suetonius speaks to this purpose: "Apud Judaeam Carmeli Dei oraculum consulentem ita confirmavere sortes, ut quicquid cogitaret volveretque animo quamlibet magnum, id esse proventurum pollicerentur." Suet. in Vespas. cap. 5. The mount, the absence of a temple, no image, but a simple altar, very ancient, and which was held in reverence on account of the true answers which had been given there, prove that this was originally the altar of Jehovah: though in the time of Vespasian it seems to have been occupied by a heathen priest, and devoted to lying vanities.
3 Kings (1 Kings) 18:31
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:30: he repaired: Kg1 19:10, Kg1 19:14; Ch2 33:16; Rom 11:3
the altar of the Lord: This altar of Jehovah was probably built in the time of the judges; and it was even known among the heathen by the name of the altar of Carmel. Both Tacitus and Suetonius mention an altar on mount Carmel, which Vespasian went to consult: there was no temple nor statue, but simply an altar, venerable for its antiquity.
John Gill
And Elijah said unto all the people, come near unto me,.... And observe what I do, and what will be done at my request:
and all the people came near unto him; left the prophets of Baal to themselves, and took no more notice of them, but attended to what the prophet should say and do:
and he repaired the altar of the Lord that was broken down; which had been set up when high places and altars were allowed of, while the tabernacle was unsettled, and the temple not built; this is supposed to have been erected in the times of the judges; though, according to a tradition of the Jews (d), it was built by Saul, see 1Kings 15:12 but had been thrown down by the idolatrous Israelites, who demolished such as were erected to the name of the Lord everywhere, and built new ones for their idols, 3Kings 19:10. Benjamin of Tudela (e) says, that on the top of Mount Carmel is now to be seen the place of the altar Elijah repaired, which is four cubits round.
(d) Jarchi & Kimchi in loc. (e) ltinerar. p. 37.
John Wesley
The altar - This had been built by some of their ancestors for the offering of sacrifice to the God of Israel, which was frequently done in high places. Broken down - By some of the Baalites, out of their enmity to the true God, whose temple, because they could not reach, they shewed their malignity in destroying his altars.
18:3118:31: Եւ ա՛ռ Եղիա երկոտասան քար՝ ըստ թուոյ ցեղիցն Իսրայէլի, որպէս խօսեցաւ Տէր ընդ նմա եւ ասէ. Իսրայէլ եղիցի անուն քո։
31 Նա նորոգեց Տիրոջ կործանուած զոհասեղանը, առաւ տասներկու քար ըստ Իսրայէլի ցեղերի թուի, ինչպէս Տէրն ասել էր նրան՝ «Իսրայէ՛լ թող լինի քո անունը»:
31 Եղիա տասներկու քար առաւ Յակոբի որդիներուն ցեղերուն թիւովը, որուն՝ Տէրոջը խօսքը եղաւ՝ ըսելով. «Քու անունդ Իսրայէլ ըլլայ»։
Եւ ա՛ռ Եղիա երկոտասան քար ըստ թուոյ ցեղիցն [411]Իսրայելի, որպէս խօսեցաւ Տէր ընդ նմա եւ ասէ. Իսրայէլ եղիցի անուն քո:

18:31: Եւ ա՛ռ Եղիա երկոտասան քար՝ ըստ թուոյ ցեղիցն Իսրայէլի, որպէս խօսեցաւ Տէր ընդ նմա եւ ասէ. Իսրայէլ եղիցի անուն քո։
31 Նա նորոգեց Տիրոջ կործանուած զոհասեղանը, առաւ տասներկու քար ըստ Իսրայէլի ցեղերի թուի, ինչպէս Տէրն ասել էր նրան՝ «Իսրայէ՛լ թող լինի քո անունը»:
31 Եղիա տասներկու քար առաւ Յակոբի որդիներուն ցեղերուն թիւովը, որուն՝ Տէրոջը խօսքը եղաւ՝ ըսելով. «Քու անունդ Իսրայէլ ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:3118:31 И взял Илия двенадцать камней, по числу колен сынов Иакова, которому Господь сказал так: Израиль будет имя твое.
18:31 καὶ και and; even ἔλαβεν λαμβανω take; get Ηλιου ηλιου twelve λίθους λιθος stone κατ᾿ κατα down; by ἀριθμὸν αριθμος number φυλῶν φυλη tribe τοῦ ο the Ισραηλ ισραηλ.1 Israel ὡς ως.1 as; how ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward αὐτὸν αυτος he; him λέγων λεγω tell; declare Ισραηλ ισραηλ.1 Israel ἔσται ειμι be τὸ ο the ὄνομά ονομα name; notable σου σου of you; your
18:31 וַ wa וְ and יִּקַּ֣ח yyiqqˈaḥ לקח take אֵלִיָּ֗הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah שְׁתֵּ֤ים šᵊttˈêm שְׁנַיִם two עֶשְׂרֵה֙ ʕeśrˌē עֶשְׂרֵה -teen אֲבָנִ֔ים ʔᵃvānˈîm אֶבֶן stone כְּ kᵊ כְּ as מִסְפַּ֖ר mispˌar מִסְפָּר number שִׁבְטֵ֣י šivṭˈê שֵׁבֶט rod בְנֵֽי־ vᵊnˈê- בֵּן son יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] הָיָ֨ה hāyˌā היה be דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֵלָיו֙ ʔēlāʸw אֶל to לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel יִהְיֶ֥ה yihyˌeh היה be שְׁמֶֽךָ׃ šᵊmˈeḵā שֵׁם name
18:31. et tulit duodecim lapides iuxta numerum tribuum filiorum Iacob ad quem factus est sermo Domini dicens Israhel erit nomen tuumAnd he took twelve stones, according to the number of the tribes of the sons of Jacob to whom the word of the Lord came, saying: Israel shall be thy name.
31. And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, unto whom the word of the LORD came, saying, Israel shall be thy name.
18:31. And he took twelve stones, in accord with the number of the tribes of the sons of Jacob, to whom the word of the Lord came, saying, “Israel shall be your name.”
18:31. And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, unto whom the word of the LORD came, saying, Israel shall be thy name:
And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, unto whom the word of the LORD came, saying, Israel shall be thy name:

18:31 И взял Илия двенадцать камней, по числу колен сынов Иакова, которому Господь сказал так: Израиль будет имя твое.
18:31
καὶ και and; even
ἔλαβεν λαμβανω take; get
Ηλιου ηλιου twelve
λίθους λιθος stone
κατ᾿ κατα down; by
ἀριθμὸν αριθμος number
φυλῶν φυλη tribe
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ὡς ως.1 as; how
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
αὐτὸν αυτος he; him
λέγων λεγω tell; declare
Ισραηλ ισραηλ.1 Israel
ἔσται ειμι be
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
18:31
וַ wa וְ and
יִּקַּ֣ח yyiqqˈaḥ לקח take
אֵלִיָּ֗הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
שְׁתֵּ֤ים šᵊttˈêm שְׁנַיִם two
עֶשְׂרֵה֙ ʕeśrˌē עֶשְׂרֵה -teen
אֲבָנִ֔ים ʔᵃvānˈîm אֶבֶן stone
כְּ kᵊ כְּ as
מִסְפַּ֖ר mispˌar מִסְפָּר number
שִׁבְטֵ֣י šivṭˈê שֵׁבֶט rod
בְנֵֽי־ vᵊnˈê- בֵּן son
יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
הָיָ֨ה hāyˌā היה be
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֵלָיו֙ ʔēlāʸw אֶל to
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
יִהְיֶ֥ה yihyˌeh היה be
שְׁמֶֽךָ׃ šᵊmˈeḵā שֵׁם name
18:31. et tulit duodecim lapides iuxta numerum tribuum filiorum Iacob ad quem factus est sermo Domini dicens Israhel erit nomen tuum
And he took twelve stones, according to the number of the tribes of the sons of Jacob to whom the word of the Lord came, saying: Israel shall be thy name.
18:31. And he took twelve stones, in accord with the number of the tribes of the sons of Jacob, to whom the word of the Lord came, saying, “Israel shall be your name.”
18:31. And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, unto whom the word of the LORD came, saying, Israel shall be thy name:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:31: Took twelve stones - He did this to show that all the twelve tribes of Israel should be joined in the worship of Jehovah.
3 Kings (1 Kings) 18:32
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:31: twelve stones: Exo 24:4; Jos 4:3, Jos 4:4, Jos 4:20; Ezr 6:17; Jer 31:1; Eze 37:16-22, Eze 47:13; Eph 2:20, Eph 4:4-6; Rev 7:4-8, Rev 21:12
saying: Gen 32:28, Gen 33:20, Gen 35:10; Kg2 17:34; Isa 48:1
John Gill
And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob,.... Which he might very easily come at from the mountain:
unto whom the word of the Lord came, saying, Israel shall be thy name, which signifies one that has power with God, as Jacob had, when the word came to him to make a change in his name at Penuel, Gen 32:28, and as Elijah hoped and believed he should have at this time, being a prophet, and a worshipper of Israel's God.
John Wesley
Twelve stones - This he did, to renew the covenant between God and all the tribes, as Moses did, Ex 24:4, to shew, that he prayed and acted in the name, and for the service of the God of all the Patriarchs, and of all the tribes of Israel, and for their good: and, to teach the people, that though the tribes were divided as to their civil government, they ought all to be united in the worship of the same God. Israel - Jacob was graciously answered by God when he prayed to him, and was honoured with the glorious title of Israel, which noted his prevalency with God and men. And I, calling upon the same God, doubt not of a like gracious answer; and if ever you mean to have your prayers granted, you must seek to the God of Jacob.
18:3218:32: Եւ շինեաց զքարինսն յանուն Տեառն, եւ արար ծով՝ որ տանէր երկուց գրուաց սերմն շուրջ զսեղանով։
32 Նա քարերից Տիրոջ անունով զոհասեղան շինեց, նրա շուրջը փոս փորեց, որ կարող էր երկու գրիւ սերմ տանել,
32 Այն քարերով Տէրոջը անուանը սեղան շինեց ու սեղանին բոլորտիքը փոս մը փորեց, որ երկու գրիւի չափ հունտ կ’առնէր։
Եւ շինեաց [412]զքարինսն յանուն Տեառն, եւ արար [413]ծով որ տանէր երկուց գրուաց սերմն շուրջ զսեղանովն:

18:32: Եւ շինեաց զքարինսն յանուն Տեառն, եւ արար ծով՝ որ տանէր երկուց գրուաց սերմն շուրջ զսեղանով։
32 Նա քարերից Տիրոջ անունով զոհասեղան շինեց, նրա շուրջը փոս փորեց, որ կարող էր երկու գրիւ սերմ տանել,
32 Այն քարերով Տէրոջը անուանը սեղան շինեց ու սեղանին բոլորտիքը փոս մը փորեց, որ երկու գրիւի չափ հունտ կ’առնէր։
zohrab-1805▾ eastern-1994▾ western am▾
18:3218:32 И построил из сих камней жертвенник во имя Господа, и сделал вокруг жертвенника ров, вместимостью в две саты зерен,
18:32 καὶ και and; even ᾠκοδόμησεν οικοδομεω build τοὺς ο the λίθους λιθος stone ἐν εν in ὀνόματι ονομα name; notable κυρίου κυριος lord; master καὶ και and; even ἰάσατο ιαομαι heal τὸ ο the θυσιαστήριον θυσιαστηριον altar τὸ ο the κατεσκαμμένον κατασκαπτω undermine καὶ και and; even ἐποίησεν ποιεω do; make θααλα θααλα have / make room; hold δύο δυο two μετρητὰς μετρητης 10 gallons σπέρματος σπερμα seed κυκλόθεν κυκλοθεν circling; from all around τοῦ ο the θυσιαστηρίου θυσιαστηριον altar
18:32 וַ wa וְ and יִּבְנֶ֧ה yyivnˈeh בנה build אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֲבָנִ֛ים ʔᵃvānˈîm אֶבֶן stone מִזְבֵּ֖חַ mizbˌēₐḥ מִזְבֵּחַ altar בְּ bᵊ בְּ in שֵׁ֣ם šˈēm שֵׁם name יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יַּ֣עַשׂ yyˈaʕaś עשׂה make תְּעָלָ֗ה tᵊʕālˈā תְּעָלָה channel כְּ kᵊ כְּ as בֵית֙ vêṯ בַּיִת house סָאתַ֣יִם sāṯˈayim סְאָה seah זֶ֔רַע zˈeraʕ זֶרַע seed סָבִ֖יב sāvˌîv סָבִיב surrounding לַ la לְ to † הַ the מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
18:32. et aedificavit lapidibus altare in nomine Domini fecitque aquaeductum quasi per duas aratiunculas in circuitu altarisAnd he built with the stones an altar to the name of the Lord: and he made a trench for water, of the breadth of two furrows, round about the altar.
32. And with the stones he built an altar in the name of the LORD; and he made a trench about the altar, as great as would contain two measures of seed.
18:32. And he built from the stones an altar to the name of the Lord. And he made a trench for water, like two furrows of plowed land, all around the altar.
18:32. And with the stones he built an altar in the name of the LORD: and he made a trench about the altar, as great as would contain two measures of seed.
And with the stones he built an altar in the name of the LORD: and he made a trench about the altar, as great as would contain two measures of seed:

18:32 И построил из сих камней жертвенник во имя Господа, и сделал вокруг жертвенника ров, вместимостью в две саты зерен,
18:32
καὶ και and; even
ᾠκοδόμησεν οικοδομεω build
τοὺς ο the
λίθους λιθος stone
ἐν εν in
ὀνόματι ονομα name; notable
κυρίου κυριος lord; master
καὶ και and; even
ἰάσατο ιαομαι heal
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
τὸ ο the
κατεσκαμμένον κατασκαπτω undermine
καὶ και and; even
ἐποίησεν ποιεω do; make
θααλα θααλα have / make room; hold
δύο δυο two
μετρητὰς μετρητης 10 gallons
σπέρματος σπερμα seed
κυκλόθεν κυκλοθεν circling; from all around
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
18:32
וַ wa וְ and
יִּבְנֶ֧ה yyivnˈeh בנה build
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֲבָנִ֛ים ʔᵃvānˈîm אֶבֶן stone
מִזְבֵּ֖חַ mizbˌēₐḥ מִזְבֵּחַ altar
בְּ bᵊ בְּ in
שֵׁ֣ם šˈēm שֵׁם name
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יַּ֣עַשׂ yyˈaʕaś עשׂה make
תְּעָלָ֗ה tᵊʕālˈā תְּעָלָה channel
כְּ kᵊ כְּ as
בֵית֙ vêṯ בַּיִת house
סָאתַ֣יִם sāṯˈayim סְאָה seah
זֶ֔רַע zˈeraʕ זֶרַע seed
סָבִ֖יב sāvˌîv סָבִיב surrounding
לַ la לְ to
הַ the
מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
18:32. et aedificavit lapidibus altare in nomine Domini fecitque aquaeductum quasi per duas aratiunculas in circuitu altaris
And he built with the stones an altar to the name of the Lord: and he made a trench for water, of the breadth of two furrows, round about the altar.
18:32. And he built from the stones an altar to the name of the Lord. And he made a trench for water, like two furrows of plowed land, all around the altar.
18:32. And with the stones he built an altar in the name of the LORD: and he made a trench about the altar, as great as would contain two measures of seed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32б-35: Ожидая ниспослания с неба чудесного огня на жертву, пророк делает все, чтобы устранить возможность какого-либо подозрения в искусственном подложении огня; для этого служит и канал вокруг жертвенника (в 2: саты глубины - ок. 1/2: четверика), весь наполнившийся водой после того, как обильно полили водою и жертву, и дрова; при этом число ведер воды (4x3) = 12: может иметь то же символическое значение, как и число камней жертвенника (31: ст.): троекратное же число возлияний указывать может на таинство Троицы (блаж. Феодорит, 58: вопр.) . При приготовлении жертвы пророк действует как священник, по мнению Г. Гроция, "jure prophetico, minoribus legibus exsolutus, utmajores servaret".
Adam Clarke: Commentary on the Bible - 1831
18:32: He made a trench - This was to detain the water that might fall down from the altar when the barrels should be poured upon it, Kg1 18:35.
3 Kings (1 Kings) 18:33
Albert Barnes: Notes on the Bible - 1834
18:32: He built an altar in the name of the Lord - i. e., calling, as he built it, on the name of Yahweh, and so dedicating it to His service.
Two measures of seed - literally, "two seahs of seed." The seah contained about three gallons.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:32: And with: Exo 20:24, Exo 20:25; Jdg 6:26, Jdg 21:4; Sa1 7:9, Sa1 7:17
in the name: Co1 10:31; Col 3:17
John Gill
And with the stones he built an altar in the same of the Lord,.... Whom the twelve tribes had formerly worshipped; and though now divided in their civil state, yet ought to be united in the worship of God:
and he made a trench about the altar, as great as would contain two measures of seed; or two seahs, one of which was the third part of an ephah, and two of them were more than half a bushel; and this trench or ditch round the altar was as broad as such a measure of seed would sow.
18:3318:33: Եւ էդէզ զշերտսն ՚ի վերայ սեղանոյն զոր արար, եւ յօշեաց զողջակէզն, եւ էդէզ ՚ի վերայ շերտիցն, եւ էդէզ ՚ի վերայ սեղանոյն.
33 ապա փայտ դիզեց զոհասեղանի վրայ, կտրատեց զուարակը, դրա կտրատուած մասերը դասաւորեց զոհասեղանին դրուած փայտերի վրայ:
33 Փայտերը շարեց ու զուարակը կտոր կտոր ըրաւ եւ փայտերուն վրայ դրաւ
Եւ եդէզ զշերտսն [414]ի վերայ սեղանոյն զոր արար``, եւ յօշեաց զողջակէզն եւ եդէզ ի վերայ շերտիցն [415]եւ եդէզ ի վերայ սեղանոյն:

18:33: Եւ էդէզ զշերտսն ՚ի վերայ սեղանոյն զոր արար, եւ յօշեաց զողջակէզն, եւ էդէզ ՚ի վերայ շերտիցն, եւ էդէզ ՚ի վերայ սեղանոյն.
33 ապա փայտ դիզեց զոհասեղանի վրայ, կտրատեց զուարակը, դրա կտրատուած մասերը դասաւորեց զոհասեղանին դրուած փայտերի վրայ:
33 Փայտերը շարեց ու զուարակը կտոր կտոր ըրաւ եւ փայտերուն վրայ դրաւ
zohrab-1805▾ eastern-1994▾ western am▾
18:3318:33 и положил дрова [на жертвенник], и рассек тельца, и возложил его на дрова,
18:33 καὶ και and; even ἐστοίβασεν στοιβαζω the σχίδακας σχιδαξ in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar ὃ ος who; what ἐποίησεν ποιεω do; make καὶ και and; even ἐμέλισεν μελιζω the ὁλοκαύτωμα ολοκαυτωμα whole offering καὶ και and; even ἐπέθηκεν επιτιθημι put on; put another ἐπὶ επι in; on τὰς ο the σχίδακας σχιδαξ and; even ἐστοίβασεν στοιβαζω in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar
18:33 וַֽ wˈa וְ and יַּעֲרֹ֖ךְ yyaʕᵃrˌōḵ ערך arrange אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the עֵצִ֑ים ʕēṣˈîm עֵץ tree וַ wa וְ and יְנַתַּח֙ yᵊnattˌaḥ נתח cut אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the פָּ֔ר ppˈār פַּר young bull וַ wa וְ and יָּ֖שֶׂם yyˌāśem שׂים put עַל־ ʕal- עַל upon הָ hā הַ the עֵצִֽים׃ ʕēṣˈîm עֵץ tree
18:33. et conposuit ligna divisitque per membra bovem et posuit super lignaAnd he laid the wood in order, and cut the bullock in pieces, and laid it upon the wood.
33. And he put the wood in order, and cut the bullock in pieces, and laid it on the wood. And he said, Fill four barrels with water, and pour it on the burnt offering, and on the wood.
18:33. And he arranged the wood, and he cut the ox into pieces, and he placed it on the wood.
18:33. And he put the wood in order, and cut the bullock in pieces, and laid [him] on the wood, and said, Fill four barrels with water, and pour [it] on the burnt sacrifice, and on the wood.
And he put the wood in order, and cut the bullock in pieces, and laid [him] on the wood, and said, Fill four barrels with water, and pour [it] on the burnt sacrifice, and on the wood:

18:33 и положил дрова [на жертвенник], и рассек тельца, и возложил его на дрова,
18:33
καὶ και and; even
ἐστοίβασεν στοιβαζω the
σχίδακας σχιδαξ in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
ος who; what
ἐποίησεν ποιεω do; make
καὶ και and; even
ἐμέλισεν μελιζω the
ὁλοκαύτωμα ολοκαυτωμα whole offering
καὶ και and; even
ἐπέθηκεν επιτιθημι put on; put another
ἐπὶ επι in; on
τὰς ο the
σχίδακας σχιδαξ and; even
ἐστοίβασεν στοιβαζω in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
18:33
וַֽ wˈa וְ and
יַּעֲרֹ֖ךְ yyaʕᵃrˌōḵ ערך arrange
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
עֵצִ֑ים ʕēṣˈîm עֵץ tree
וַ wa וְ and
יְנַתַּח֙ yᵊnattˌaḥ נתח cut
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
פָּ֔ר ppˈār פַּר young bull
וַ wa וְ and
יָּ֖שֶׂם yyˌāśem שׂים put
עַל־ ʕal- עַל upon
הָ הַ the
עֵצִֽים׃ ʕēṣˈîm עֵץ tree
18:33. et conposuit ligna divisitque per membra bovem et posuit super ligna
And he laid the wood in order, and cut the bullock in pieces, and laid it upon the wood.
18:33. And he arranged the wood, and he cut the ox into pieces, and he placed it on the wood.
18:33. And he put the wood in order, and cut the bullock in pieces, and laid [him] on the wood, and said, Fill four barrels with water, and pour [it] on the burnt sacrifice, and on the wood.
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
18:33: Fill four barrels - This was done to prevent any kind of suspicion that there was fire concealed under the altar. An ancient writer under the name of Chrysostom, quoted by Calmet, says that he had seen under the altars of the heathens, holes dug in the earth with funnels proceeding from them, and communicating with openings on the tops of the altars. In the former the priests concealed fire, which, communicating through the funnels with the holes, set fire to the wood and consumed the sacrifice; and thus the simple people were led to believe that the sacrifice was consumed by a miraculous fire. Elijah showed that no such knavery could be practiced in the present case. Had there been a concealed fire under the altar, as in the case mentioned above, the water that was thrown on the altar must have extinguished it most effectually. This very precaution has for ever put this miracle beyond the reach of suspicion.
3 Kings (1 Kings) 18:36
Albert Barnes: Notes on the Bible - 1834
18:33: And he put the wood in order ... - He obeyed, that is, all the injunctions of the Law with respect to the offering of a burned sacrifice (marginal reference). He thus publicly taught that the ordinances of the Law were binding upon the kingdom of Israel.
Barrels - Rather, "pitchers" or "water-jars," such as the maidens used to carry on their heads (Gen 24:14-20. Compare Jdg 7:16, Jdg 7:19). The flooding the sacrifice and the trench with water would at once do away with any suspicion of fraud, and greatly enhance in the eyes of the people the marvelousness of the miracle. The unfailing spring at the eastern end of Carmel Kg1 18:19, was capable of furnishing as much water as he needed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:33: he put: Gen 22:9; Lev 1:6-8
Fill four: Dan 3:19, Dan 3:25; Joh 11:39, Joh 11:40, Joh 19:33, Joh 19:34
pour it: Jdg 6:20
John Gill
And he put the wood in order, and cut the bullock in pieces, and laid him on the wood,.... Just in such manner as sacrifices usually were:
and said, fill four barrels with water; either from the brook Kishon, or, if that was dried up, from the sea; for both were near this mountain, and so to be had, though a time of drought:
and pour it on the burnt sacrifice; that which was intended to be one:
and upon the wood: wherewith it was to be burnt, and so made unfit for it; and which would make the miracle appear the greater, when fire came down and consumed it.
John Wesley
With water - This they could quickly fetch, either from the river Kishon; or, if that was dried up, from the sea; both were at the foot of the mountain. This he did to make the miracle more glorious, and more unquestionable.
18:3418:34: եւ ասէ. Առէք ինձ չորս սափորս ջրոյ, եւ հեղէ՛ք ՚ի վերայ ողջակիզիդ եւ ՚ի վերայ շերտիցդ։ Եւ ասէ. Կրկնեցէ՛ք։ Եւ կրկնեցին։ Եւ ասէ. Երեքկնեցէ՛ք։ Եւ երեքկնեցին։
34 Նա ասաց. «Չորս սափոր ջո՛ւր բերէք եւ թափեցէ՛ք ողջակէզի ու ջարդուած փայտերի վրայ»: Ապա ասաց. «Դարձեա՛լ արէք»: Նրանք նոյն բանը կրկին արեցին: Եղիան ասաց. «Երրո՛րդ անգամ էլ արէք»: Նրանք երրորդ անգամ էլ արեցին:
34 Ու ըսաւ. «Չորս սափոր լեցուն ջուր բերէք եւ ողջակէզին վրայ ու փայտերուն վրայ թափեցէք»։ Ու ըսաւ. «Երկրորդ անգամ այնպէս ըրէք» ու երկրորդ անգամ այնպէս ըրին ու ըսաւ. «Երրորդ անգամ այնպէս ըրէք» ու երրորդ անգամ այնպէս ըրին։
եւ ասէ. Առէք ինձ չորս սափորս ջրոյ, եւ հեղէք ի վերայ ողջակիզիդ եւ ի վերայ շերտիցդ: Եւ ասէ. Կրկնեցէք: Եւ կրկնեցին: Եւ ասէ. Երեքկնեցէք: Եւ երեքկնեցին:

18:34: եւ ասէ. Առէք ինձ չորս սափորս ջրոյ, եւ հեղէ՛ք ՚ի վերայ ողջակիզիդ եւ ՚ի վերայ շերտիցդ։ Եւ ասէ. Կրկնեցէ՛ք։ Եւ կրկնեցին։ Եւ ասէ. Երեքկնեցէ՛ք։ Եւ երեքկնեցին։
34 Նա ասաց. «Չորս սափոր ջո՛ւր բերէք եւ թափեցէ՛ք ողջակէզի ու ջարդուած փայտերի վրայ»: Ապա ասաց. «Դարձեա՛լ արէք»: Նրանք նոյն բանը կրկին արեցին: Եղիան ասաց. «Երրո՛րդ անգամ էլ արէք»: Նրանք երրորդ անգամ էլ արեցին:
34 Ու ըսաւ. «Չորս սափոր լեցուն ջուր բերէք եւ ողջակէզին վրայ ու փայտերուն վրայ թափեցէք»։ Ու ըսաւ. «Երկրորդ անգամ այնպէս ըրէք» ու երկրորդ անգամ այնպէս ըրին ու ըսաւ. «Երրորդ անգամ այնպէս ըրէք» ու երրորդ անգամ այնպէս ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
18:3418:34 и сказал: наполните четыре ведра воды и выливайте на всесожигаемую жертву и на дрова. [И сделали так.] Потом сказал: повторите. И они повторили. И сказал: сделайте {то же} в третий раз. И сделали в третий раз,
18:34 καὶ και and; even εἶπεν επω say; speak λάβετέ λαμβανω take; get μοι μοι me τέσσαρας τεσσαρες four ὑδρίας υδρια water jar ὕδατος υδωρ water καὶ και and; even ἐπιχέετε επιχεω pour on ἐπὶ επι in; on τὸ ο the ὁλοκαύτωμα ολοκαυτωμα whole offering καὶ και and; even ἐπὶ επι in; on τὰς ο the σχίδακας σχιδαξ and; even ἐποίησαν ποιεω do; make οὕτως ουτως so; this way καὶ και and; even εἶπεν επω say; speak δευτερώσατε δευτεροω and; even ἐδευτέρωσαν δευτεροω and; even εἶπεν επω say; speak τρισσώσατε τρισσοω and; even ἐτρίσσευσαν τρισσευω do for the third time
18:34 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say מִלְא֨וּ milʔˌû מלא be full אַרְבָּעָ֤ה ʔarbāʕˈā אַרְבַּע four כַדִּים֙ ḵaddîm כַּד pitcher מַ֔יִם mˈayim מַיִם water וְ wᵊ וְ and יִֽצְק֥וּ yˈiṣqˌû יצק pour עַל־ ʕal- עַל upon הָ hā הַ the עֹלָ֖ה ʕōlˌā עֹלָה burnt-offering וְ wᵊ וְ and עַל־ ʕal- עַל upon הָ hā הַ the עֵצִ֑ים ʕēṣˈîm עֵץ tree וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say שְׁנוּ֙ šᵊnˌû שׁנה change וַ wa וְ and יִּשְׁנ֔וּ yyišnˈû שׁנה change וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say שַׁלֵּ֖שׁוּ šallˌēšû שׁלשׁ be three וַ wa וְ and יְשַׁלֵּֽשׁוּ׃ yᵊšallˈēšû שׁלשׁ be three
18:34. et ait implete quattuor hydrias aqua et fundite super holocaustum et super ligna rursumque dixit etiam secundo hoc facite qui cum fecissent et secundo ait etiam tertio id ipsum facite feceruntque et tertioAnd he said: Fill four buckets with water, and pour it upon the burnt offering, and upon the wood. And again he said: Do the same the second time. And when they had done it the second time, he said: Do the same also the third time. And they did so the third time.
34. And he said, Do it the second time; and they did it the second time. And he said, Do it the third time; and they did it the third time.
18:34. And he said, “Fill four containers with water, and pour it over the holocaust, and over the wood.” And again, he said, “Do this a second time.” And when they had done it a second time, he said, “Do it also a third time.” And they did so a third time.
18:34. And he said, Do [it] the second time. And they did [it] the second time. And he said, Do [it] the third time. And they did [it] the third time.
And he said, Do [it] the second time. And they did [it] the second time. And he said, Do [it] the third time. And they did [it] the third time:

18:34 и сказал: наполните четыре ведра воды и выливайте на всесожигаемую жертву и на дрова. [И сделали так.] Потом сказал: повторите. И они повторили. И сказал: сделайте {то же} в третий раз. И сделали в третий раз,
18:34
καὶ και and; even
εἶπεν επω say; speak
λάβετέ λαμβανω take; get
μοι μοι me
τέσσαρας τεσσαρες four
ὑδρίας υδρια water jar
ὕδατος υδωρ water
καὶ και and; even
ἐπιχέετε επιχεω pour on
ἐπὶ επι in; on
τὸ ο the
ὁλοκαύτωμα ολοκαυτωμα whole offering
καὶ και and; even
ἐπὶ επι in; on
τὰς ο the
σχίδακας σχιδαξ and; even
ἐποίησαν ποιεω do; make
οὕτως ουτως so; this way
καὶ και and; even
εἶπεν επω say; speak
δευτερώσατε δευτεροω and; even
ἐδευτέρωσαν δευτεροω and; even
εἶπεν επω say; speak
τρισσώσατε τρισσοω and; even
ἐτρίσσευσαν τρισσευω do for the third time
18:34
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
מִלְא֨וּ milʔˌû מלא be full
אַרְבָּעָ֤ה ʔarbāʕˈā אַרְבַּע four
כַדִּים֙ ḵaddîm כַּד pitcher
מַ֔יִם mˈayim מַיִם water
וְ wᵊ וְ and
יִֽצְק֥וּ yˈiṣqˌû יצק pour
עַל־ ʕal- עַל upon
הָ הַ the
עֹלָ֖ה ʕōlˌā עֹלָה burnt-offering
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הָ הַ the
עֵצִ֑ים ʕēṣˈîm עֵץ tree
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
שְׁנוּ֙ šᵊnˌû שׁנה change
וַ wa וְ and
יִּשְׁנ֔וּ yyišnˈû שׁנה change
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
שַׁלֵּ֖שׁוּ šallˌēšû שׁלשׁ be three
וַ wa וְ and
יְשַׁלֵּֽשׁוּ׃ yᵊšallˈēšû שׁלשׁ be three
18:34. et ait implete quattuor hydrias aqua et fundite super holocaustum et super ligna rursumque dixit etiam secundo hoc facite qui cum fecissent et secundo ait etiam tertio id ipsum facite feceruntque et tertio
And he said: Fill four buckets with water, and pour it upon the burnt offering, and upon the wood. And again he said: Do the same the second time. And when they had done it the second time, he said: Do the same also the third time. And they did so the third time.
18:34. And he said, “Fill four containers with water, and pour it over the holocaust, and over the wood.” And again, he said, “Do this a second time.” And when they had done it a second time, he said, “Do it also a third time.” And they did so a third time.
18:34. And he said, Do [it] the second time. And they did [it] the second time. And he said, Do [it] the third time. And they did [it] the third time.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:34: Do it the second: Co2 4:2, Co2 8:21
John Gill
And he said, do it the second time, and they did it the second time,.... That is, poured four barrels of water more upon the wood:
and he said, do it the third time, and they did it the third time; so that there were in all twelve barrels of water poured on the wood, agreeably to the number of the twelve stones the altar was built with, and may have respect to the same as they.
18:3518:35: Եւ գնայր ջուրն շուրջ զսեղանովն, եւ զծովն լցին ջրով։
35 Ջուրը հոսում էր զոհասեղանի շուրջը, եւ փոսը լցուեց ջրով:
35 Եւ ջուրը սեղանին բոլորտիքը քալեց ու փոսն ալ ջրով լեցուեցաւ։
Եւ գնայր ջուրն շուրջ զսեղանովն, եւ [416]զծովն լցին ջրով:

18:35: Եւ գնայր ջուրն շուրջ զսեղանովն, եւ զծովն լցին ջրով։
35 Ջուրը հոսում էր զոհասեղանի շուրջը, եւ փոսը լցուեց ջրով:
35 Եւ ջուրը սեղանին բոլորտիքը քալեց ու փոսն ալ ջրով լեցուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
18:3518:35 и вода полилась вокруг жертвенника, и ров наполнился водою.
18:35 καὶ και and; even διεπορεύετο διαπορευομαι travel through τὸ ο the ὕδωρ υδωρ water κύκλῳ κυκλω circling; in a circle τοῦ ο the θυσιαστηρίου θυσιαστηριον altar καὶ και and; even τὴν ο the θααλα θααλα fill; fulfill ὕδατος υδωρ water
18:35 וַ wa וְ and יֵּלְכ֣וּ yyēlᵊḵˈû הלך walk הַ ha הַ the מַּ֔יִם mmˈayim מַיִם water סָבִ֖יב sāvˌîv סָבִיב surrounding לַ la לְ to † הַ the מִּזְבֵּ֑חַ mmizbˈēₐḥ מִזְבֵּחַ altar וְ wᵊ וְ and גַ֥ם ḡˌam גַּם even אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תְּעָלָ֖ה ttᵊʕālˌā תְּעָלָה channel מִלֵּא־ millē- מלא be full מָֽיִם׃ mˈāyim מַיִם water
18:35. et currebant aquae circa altare et fossa aquaeductus repleta estAnd the water run round about the altar, and the trench was filled with water.
35. And the water ran round about the altar; and he filled the trench also with water.
18:35. And the water was running down around the altar, and the pit of the trench was filled with water.
18:35. And the water ran round about the altar; and he filled the trench also with water.
And the water ran round about the altar; and he filled the trench also with water:

18:35 и вода полилась вокруг жертвенника, и ров наполнился водою.
18:35
καὶ και and; even
διεπορεύετο διαπορευομαι travel through
τὸ ο the
ὕδωρ υδωρ water
κύκλῳ κυκλω circling; in a circle
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
καὶ και and; even
τὴν ο the
θααλα θααλα fill; fulfill
ὕδατος υδωρ water
18:35
וַ wa וְ and
יֵּלְכ֣וּ yyēlᵊḵˈû הלך walk
הַ ha הַ the
מַּ֔יִם mmˈayim מַיִם water
סָבִ֖יב sāvˌîv סָבִיב surrounding
לַ la לְ to
הַ the
מִּזְבֵּ֑חַ mmizbˈēₐḥ מִזְבֵּחַ altar
וְ wᵊ וְ and
גַ֥ם ḡˌam גַּם even
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
תְּעָלָ֖ה ttᵊʕālˌā תְּעָלָה channel
מִלֵּא־ millē- מלא be full
מָֽיִם׃ mˈāyim מַיִם water
18:35. et currebant aquae circa altare et fossa aquaeductus repleta est
And the water run round about the altar, and the trench was filled with water.
18:35. And the water was running down around the altar, and the pit of the trench was filled with water.
18:35. And the water ran round about the altar; and he filled the trench also with water.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:35: ran: Heb. went
the trench: Kg1 18:32, Kg1 18:38
Geneva 1599
And the water ran round about the altar; and he (m) filled the trench also with water.
(m) By this he declared the excellent power of God, who contrary to nature could make the fire burn even in the water, so that they should have no opportunity to doubt that he is the only God.
John Gill
And the water ran round about the altar,.... There being such a large effusion of it on it;
and he filled the trench also with water; which surrounded the altar, so that it seemed impracticable that any fire should kindle upon it; and this gave full proof and demonstration there could be no collusion in this matter.
18:3618:36: Եւ եղեւ ՚ի ժամու մատուցանելոյ պատարագին աղաղակեա՛ց Եղիա յերկինս, եւ ասէ. Տէ՛ր Աստուած Աբրահամու եւ Սահակայ եւ Իսրայէլի. ա՛յսօր ծանիցեն եթէ դո՛ւ ես Տէր Աստուած Իսրայէլի, եւ ես ծառա՛յ քո. եւ ե՛ս արարի զգործս զայսոսիկ.
36 Զոհի մատուցման ժամին Եղիան երկինք աղաղակելով՝ ասաց. «Աբրահամի, Իսահակի ու Իսրայէլի Տէ՛ր Աստուած, թող այսօր համոզուեն, թէ դու ես Իսրայէլի Տէր Աստուածը, եւ ես քո ծառան եմ: Ես արեցի այս գործերը:
36 Եւ իրիկուան զոհ մատուցանելու ատենը Եղիա մարգարէն մօտեցաւ ու ըսաւ. «Ո՛վ Եհովա Աստուած Աբրահամի, Իսահակի եւ Իսրայէլի, այսօր թող գիտցուի թէ Իսրայէլի մէջ դո՛ւն ես Աստուած ու ես քու ծառադ եմ եւ այս բոլոր բաները քու խօսքովդ ըրի։
Եւ եղեւ ի ժամու մատուցանելոյ պատարագին աղաղակեաց Եղիա յերկինս, եւ ասէ. Տէր Աստուած Աբրահամու եւ Իսահակայ եւ Իսրայելի, այսօր ծանիցեն եթէ դու ես Տէր Աստուած Իսրայելի, եւ ես ծառայ քո. եւ [417]ես արարի`` զգործս զայսոսիկ:

18:36: Եւ եղեւ ՚ի ժամու մատուցանելոյ պատարագին աղաղակեա՛ց Եղիա յերկինս, եւ ասէ. Տէ՛ր Աստուած Աբրահամու եւ Սահակայ եւ Իսրայէլի. ա՛յսօր ծանիցեն եթէ դո՛ւ ես Տէր Աստուած Իսրայէլի, եւ ես ծառա՛յ քո. եւ ե՛ս արարի զգործս զայսոսիկ.
36 Զոհի մատուցման ժամին Եղիան երկինք աղաղակելով՝ ասաց. «Աբրահամի, Իսահակի ու Իսրայէլի Տէ՛ր Աստուած, թող այսօր համոզուեն, թէ դու ես Իսրայէլի Տէր Աստուածը, եւ ես քո ծառան եմ: Ես արեցի այս գործերը:
36 Եւ իրիկուան զոհ մատուցանելու ատենը Եղիա մարգարէն մօտեցաւ ու ըսաւ. «Ո՛վ Եհովա Աստուած Աբրահամի, Իսահակի եւ Իսրայէլի, այսօր թող գիտցուի թէ Իսրայէլի մէջ դո՛ւն ես Աստուած ու ես քու ծառադ եմ եւ այս բոլոր բաները քու խօսքովդ ըրի։
zohrab-1805▾ eastern-1994▾ western am▾
18:3618:36 Во время приношения вечерней жертвы подошел Илия пророк [и воззвал на небо] и сказал: Господи, Боже Авраамов, Исааков и Израилев! [Услышь меня, Господи, услышь меня ныне в огне!] Да познают в сей день [люди сии], что Ты один Бог в Израиле, и что я раб Твой и сделал всё по слову Твоему.
18:36 καὶ και and; even ἀνεβόησεν αναβοαω scream out Ηλιου ηλιου into; for τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even εἶπεν επω say; speak κύριε κυριος lord; master ὁ ο the θεὸς θεος God Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even Ισαακ ισαακ Isaak καὶ και and; even Ισραηλ ισραηλ.1 Israel ἐπάκουσόν επακουω hear from μου μου of me; mine κύριε κυριος lord; master ἐπάκουσόν επακουω hear from μου μου of me; mine σήμερον σημερον today; present ἐν εν in πυρί πυρ fire καὶ και and; even γνώτωσαν γινωσκω know πᾶς πας all; every ὁ ο the λαὸς λαος populace; population οὗτος ουτος this; he ὅτι οτι since; that σὺ συ you εἶ ειμι be κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel κἀγὼ καγω and I δοῦλός δουλος subject σου σου of you; your καὶ και and; even διὰ δια through; because of σὲ σε.1 you πεποίηκα ποιεω do; make τὰ ο the ἔργα εργον work ταῦτα ουτος this; he
18:36 וַ wa וְ and יְהִ֣י׀ yᵊhˈî היה be בַּ ba בְּ in עֲלֹ֣ות ʕᵃlˈôṯ עלה ascend הַ ha הַ the מִּנְחָ֗ה mminḥˈā מִנְחָה present וַ wa וְ and יִּגַּ֞שׁ yyiggˈaš נגשׁ approach אֵלִיָּ֣הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah הַ ha הַ the נָּבִיא֮ nnāvî נָבִיא prophet וַ wa וְ and יֹּאמַר֒ yyōmˌar אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵי֙ ʔᵉlōhˌê אֱלֹהִים god(s) אַבְרָהָם֙ ʔavrāhˌām אַבְרָהָם Abraham יִצְחָ֣ק yiṣḥˈāq יִצְחָק Isaac וְ wᵊ וְ and יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel הַ ha הַ the יֹּ֣ום yyˈôm יֹום day יִוָּדַ֗ע yiwwāḏˈaʕ ידע know כִּֽי־ kˈî- כִּי that אַתָּ֧ה ʔattˈā אַתָּה you אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) בְּ bᵊ בְּ in יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel וַ wa וְ and אֲנִ֣י ʔᵃnˈî אֲנִי i עַבְדֶּ֑ךָ ʕavdˈeḵā עֶבֶד servant וּו *û וְ and בִב *vi בְּ in דְבָרְךָ֣דבריך *ḏᵊvārᵊḵˈā דָּבָר word עָשִׂ֔יתִי ʕāśˈîṯî עשׂה make אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word הָ hā הַ the אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
18:36. cumque iam tempus esset ut offerretur holocaustum accedens Helias propheta ait Domine Deus Abraham Isaac et Israhel hodie ostende quia tu es Deus Israhel et ego servus tuus et iuxta praeceptum tuum feci omnia verba haecAnd when it was now time to offer the holocaust, Elias, the prophet, came near and said: O Lord God of Abraham, and Isaac, and Israel, shew this day that thou art the God of Israel, and I thy servant, and that according to thy commandment I have done all these things.
36. And it came to pass at the time of the offering of the oblation, that Elijah the prophet came near, and said, O LORD, the God of Abraham, of Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word.
18:36. And when it was now time for the holocaust to be offered, the prophet Elijah, drawing near, said: “O Lord, God of Abraham, and Isaac, and Israel, reveal this day that you are the God of Israel, and that I am your servant, and that I have acted, in all these things, in accord with your precept.
18:36. And it came to pass at [the time of] the offering of the [evening] sacrifice, that Elijah the prophet came near, and said, LORD God of Abraham, Isaac, and of Israel, let it be known this day that thou [art] God in Israel, and [that] I [am] thy servant, and [that] I have done all these things at thy word.
And it came to pass at [the time of] the offering of the [evening] sacrifice, that Elijah the prophet came near, and said, LORD God of Abraham, Isaac, and of Israel, let it be known this day that thou [art] God in Israel, and [that] I [am] thy servant, and [that] I have done all these things at thy word:

18:36 Во время приношения вечерней жертвы подошел Илия пророк [и воззвал на небо] и сказал: Господи, Боже Авраамов, Исааков и Израилев! [Услышь меня, Господи, услышь меня ныне в огне!] Да познают в сей день [люди сии], что Ты один Бог в Израиле, и что я раб Твой и сделал всё по слову Твоему.
18:36
καὶ και and; even
ἀνεβόησεν αναβοαω scream out
Ηλιου ηλιου into; for
τὸν ο the
οὐρανὸν ουρανος sky; heaven
καὶ και and; even
εἶπεν επω say; speak
κύριε κυριος lord; master
ο the
θεὸς θεος God
Αβρααμ αβρααμ Abraam; Avraam
καὶ και and; even
Ισαακ ισαακ Isaak
καὶ και and; even
Ισραηλ ισραηλ.1 Israel
ἐπάκουσόν επακουω hear from
μου μου of me; mine
κύριε κυριος lord; master
ἐπάκουσόν επακουω hear from
μου μου of me; mine
σήμερον σημερον today; present
ἐν εν in
πυρί πυρ fire
καὶ και and; even
γνώτωσαν γινωσκω know
πᾶς πας all; every
ο the
λαὸς λαος populace; population
οὗτος ουτος this; he
ὅτι οτι since; that
σὺ συ you
εἶ ειμι be
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
κἀγὼ καγω and I
δοῦλός δουλος subject
σου σου of you; your
καὶ και and; even
διὰ δια through; because of
σὲ σε.1 you
πεποίηκα ποιεω do; make
τὰ ο the
ἔργα εργον work
ταῦτα ουτος this; he
18:36
וַ wa וְ and
יְהִ֣י׀ yᵊhˈî היה be
בַּ ba בְּ in
עֲלֹ֣ות ʕᵃlˈôṯ עלה ascend
הַ ha הַ the
מִּנְחָ֗ה mminḥˈā מִנְחָה present
וַ wa וְ and
יִּגַּ֞שׁ yyiggˈaš נגשׁ approach
אֵלִיָּ֣הוּ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
הַ ha הַ the
נָּבִיא֮ nnāvî נָבִיא prophet
וַ wa וְ and
יֹּאמַר֒ yyōmˌar אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵי֙ ʔᵉlōhˌê אֱלֹהִים god(s)
אַבְרָהָם֙ ʔavrāhˌām אַבְרָהָם Abraham
יִצְחָ֣ק yiṣḥˈāq יִצְחָק Isaac
וְ wᵊ וְ and
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
יִוָּדַ֗ע yiwwāḏˈaʕ ידע know
כִּֽי־ kˈî- כִּי that
אַתָּ֧ה ʔattˈā אַתָּה you
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
בְּ bᵊ בְּ in
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
וַ wa וְ and
אֲנִ֣י ʔᵃnˈî אֲנִי i
עַבְדֶּ֑ךָ ʕavdˈeḵā עֶבֶד servant
וּו
וְ and
בִב
*vi בְּ in
דְבָרְךָ֣דבריך
*ḏᵊvārᵊḵˈā דָּבָר word
עָשִׂ֔יתִי ʕāśˈîṯî עשׂה make
אֵ֥ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word
הָ הַ the
אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
18:36. cumque iam tempus esset ut offerretur holocaustum accedens Helias propheta ait Domine Deus Abraham Isaac et Israhel hodie ostende quia tu es Deus Israhel et ego servus tuus et iuxta praeceptum tuum feci omnia verba haec
And when it was now time to offer the holocaust, Elias, the prophet, came near and said: O Lord God of Abraham, and Isaac, and Israel, shew this day that thou art the God of Israel, and I thy servant, and that according to thy commandment I have done all these things.
18:36. And when it was now time for the holocaust to be offered, the prophet Elijah, drawing near, said: “O Lord, God of Abraham, and Isaac, and Israel, reveal this day that you are the God of Israel, and that I am your servant, and that I have acted, in all these things, in accord with your precept.
18:36. And it came to pass at [the time of] the offering of the [evening] sacrifice, that Elijah the prophet came near, and said, LORD God of Abraham, Isaac, and of Israel, let it be known this day that thou [art] God in Israel, and [that] I [am] thy servant, and [that] I have done all these things at thy word.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36-38: В молитве своей к Иегове пророк именует Его уже не своим только Богом, как при воскрешении сына вдовы сарептской (XVII:20), а Богом Авраама, Исаака и Иакова, возводя мысль свою и других к откровению Бога завета Моисею (Исх. III:15). Цель жертвы и молитвы пророка - совершенное обращение Израиля к Иегове (Слова "услышь меня, Господи, услышь меня ныне в огне!" - вставка, которую, однако, греч. т. имеет без вариантов). Ответом на молитву пророка было чудесное ниспадение с неба огня, показывавшее милостивое принятие Богом жертвы и молитвы пророка (ср. Лев. IX:24; Суд. VI:20-21). И этот небесный огонь попалил и не только дрова и жертву, но и персть, и воду, и камни, чтобы Божий алтарь не был поруган, когда нечестивые станут приносить на нем жертвы демонам" (блаж. Феодорит, вопр. 58).
Adam Clarke: Commentary on the Bible - 1831
18:36: Lord God of Abraham - He thus addressed the Supreme Being, that they might know when the answer was given, that it was the same God whom the patriarchs and their fathers worshipped, and thus have their hearts turned back again to the true religion of their ancestors.
3 Kings (1 Kings) 18:38
Albert Barnes: Notes on the Bible - 1834
18:36: At the time of the offering of the evening sacrifice - i. e., probably "the ninth hour," or three o'clock. Thus there might still remain about five hours of light, during which the other events of the day were accomplished.
Lord God of Abraham, Isaac, and of Israel - This solemn address would carry back the thoughts of the pious to the burning bush of Horeb, and the words there spoken (marginal references), for there only had this mysterious formula been used before. Its use now was calculated to stir their faith and prepare them in some degree for God's answering "by fire."
That I have done all these things at thy word - i. e., "That I have been divinely directed in all that I have done publicly as a prophet, in proclaiming the drought, in gathering this assembly, and in proposing this trial; that I have not done them of my own mind" (marginal reference).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:36: at the time: Kg1 18:29; Exo 29:39-41; Ezr 9:4, Ezr 9:5; Psa 141:2; Dan 8:13, Dan 9:21, Dan 12:11; Act 3:1; Act 10:30
Lord God: Kg1 18:21; Gen 26:24, Gen 31:53, Gen 32:9, Gen 46:3; Exo 3:6, Exo 3:15, Exo 3:16; Ch1 29:18; Ch2 20:6, Ch2 20:7; Eph 1:17, Eph 3:14
let it: Kg1 8:43; Sa1 17:46, Sa1 17:47; Kg2 1:3, Kg2 1:6, Kg2 5:15, Kg2 19:19; Psa 67:1, Psa 67:2, Psa 83:18; Eze 36:23, Eze 39:7
and that I have: Kg1 22:28; Num 16:28-30; Joh 11:42
John Gill
And it came to pass, at the time of the offering of the evening sacrifice,.... Which the people of God at Jerusalem were now attending to:
that Elijah the prophet came near; to the altar he had built, and on which he had laid the sacrifice:
and said; in prayer to God:
Lord God of Abraham, Isaac, and Jacob; the covenant God of the ancestors of his people, though they had now so fully departed from him:
let it be known this day that thou art God in Israel; and that there is no other:
and that I am thy servant; a true worshipper of him, and his faithful prophet and minister:
and that I have done all these things at thy word; restrained rain from the earth for some years past, and now had convened Israel, and the false prophets, together, that by a visible sign from heaven it might be known who was the true God; all which he did not of himself, but by the impulse, direction, and, commandment of the Lord.
John Wesley
The evening sacrifice - This time he chose, that he might unite his prayers with the prayers of the godly Jews at Jerusalem, who at that time assembled together to pray. Lord God of, &c. - Hereby he shews faith in God's ancient covenant, and also reminds the people, of their relation both to God and to the patriarchs. Done these things - Brought this famine, gathered the people hither, and done what I have done, or am doing here; not in compliance with my own passions, but in obedience to thy command.
18:3718:37: լո՛ւր ինձ Տէր, լո՛ւր ինձ հրով. եւ ծանիցէ ժողովուրդս՝ թէ դո՛ւ ես Տէր Աստուած, եւ դո՛ւ դարձուցեր զսիրտ ժողովրդեանս այսորիկ յետս։
37 Լսի՛ր ինձ, Տէ՜ր, պատասխանի՛ր ինձ հրով, որ այս ժողովուրդը գիտենայ, թէ դու ես Տէր Աստուածը, եւ դու յետ դարձրիր այս ժողովրդի սիրտը»:
37 Ինծի պատասխան տուր, ո՛վ Տէր, ինծի պատասխան տուր ու այս ժողովուրդը թող գիտնայ թէ դո՛ւն ես Աստուած, ո՛վ Տէր եւ թէ անոնց սիրտը ետ դարձնողը դո՛ւն ես»։
լուր ինձ, Տէր, լուր ինձ [418]հրով. եւ ծանիցէ ժողովուրդս թէ դու ես Տէր Աստուած, եւ դու դարձուցեր զսիրտ ժողովրդեանս այսորիկ յետս:

18:37: լո՛ւր ինձ Տէր, լո՛ւր ինձ հրով. եւ ծանիցէ ժողովուրդս՝ թէ դո՛ւ ես Տէր Աստուած, եւ դո՛ւ դարձուցեր զսիրտ ժողովրդեանս այսորիկ յետս։
37 Լսի՛ր ինձ, Տէ՜ր, պատասխանի՛ր ինձ հրով, որ այս ժողովուրդը գիտենայ, թէ դու ես Տէր Աստուածը, եւ դու յետ դարձրիր այս ժողովրդի սիրտը»:
37 Ինծի պատասխան տուր, ո՛վ Տէր, ինծի պատասխան տուր ու այս ժողովուրդը թող գիտնայ թէ դո՛ւն ես Աստուած, ո՛վ Տէր եւ թէ անոնց սիրտը ետ դարձնողը դո՛ւն ես»։
zohrab-1805▾ eastern-1994▾ western am▾
18:3718:37 Услышь меня, Господи, услышь меня! Да познает народ сей, что Ты, Господи, Бог, и Ты обратишь сердце их [к Тебе].
18:37 ἐπάκουσόν επακουω hear from μου μου of me; mine κύριε κυριος lord; master ἐπάκουσόν επακουω hear from μου μου of me; mine ἐν εν in πυρί πυρ fire καὶ και and; even γνώτω γινωσκω know ὁ ο the λαὸς λαος populace; population οὗτος ουτος this; he ὅτι οτι since; that σὺ συ you εἶ ειμι be κύριος κυριος lord; master ὁ ο the θεὸς θεος God καὶ και and; even σὺ συ you ἔστρεψας στρεφω turn; turned around τὴν ο the καρδίαν καρδια heart τοῦ ο the λαοῦ λαος populace; population τούτου ουτος this; he ὀπίσω οπισω in back; after
18:37 עֲנֵ֤נִי ʕᵃnˈēnî ענה answer יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH עֲנֵ֔נִי ʕᵃnˈēnî ענה answer וְ wᵊ וְ and יֵֽדְעוּ֙ yˈēḏᵊʕû ידע know הָ hā הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the זֶּ֔ה zzˈeh זֶה this כִּֽי־ kˈî- כִּי that אַתָּ֥ה ʔattˌā אַתָּה you יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and אַתָּ֛ה ʔattˈā אַתָּה you הֲסִבֹּ֥תָ hᵃsibbˌōṯā סבב turn אֶת־ ʔeṯ- אֵת [object marker] לִבָּ֖ם libbˌām לֵב heart אֲחֹרַנִּֽית׃ ʔᵃḥōrannˈîṯ אֲחֹרַנִּית backwards
18:37. exaudi me Domine exaudi me ut discat populus iste quia tu es Dominus Deus et tu convertisti cor eorum iterumDear me, O Lord, hear me: that this people may learn that thou art the Lord God, and that thou hast turned their heart again.
37. Hear me, O LORD, hear me, that this people may know that thou, LORD, art God, and thou hast turned their heart back again.
18:37. Heed me, O Lord, heed me, so that this people may learn that you are the Lord God, and that you have converted their heart again.”
18:37. Hear me, O LORD, hear me, that this people may know that thou [art] the LORD God, and [that] thou hast turned their heart back again.
Hear me, O LORD, hear me, that this people may know that thou [art] the LORD God, and [that] thou hast turned their heart back again:

18:37 Услышь меня, Господи, услышь меня! Да познает народ сей, что Ты, Господи, Бог, и Ты обратишь сердце их [к Тебе].
18:37
ἐπάκουσόν επακουω hear from
μου μου of me; mine
κύριε κυριος lord; master
ἐπάκουσόν επακουω hear from
μου μου of me; mine
ἐν εν in
πυρί πυρ fire
καὶ και and; even
γνώτω γινωσκω know
ο the
λαὸς λαος populace; population
οὗτος ουτος this; he
ὅτι οτι since; that
σὺ συ you
εἶ ειμι be
κύριος κυριος lord; master
ο the
θεὸς θεος God
καὶ και and; even
σὺ συ you
ἔστρεψας στρεφω turn; turned around
τὴν ο the
καρδίαν καρδια heart
τοῦ ο the
λαοῦ λαος populace; population
τούτου ουτος this; he
ὀπίσω οπισω in back; after
18:37
עֲנֵ֤נִי ʕᵃnˈēnî ענה answer
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
עֲנֵ֔נִי ʕᵃnˈēnî ענה answer
וְ wᵊ וְ and
יֵֽדְעוּ֙ yˈēḏᵊʕû ידע know
הָ הַ the
עָ֣ם ʕˈām עַם people
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
כִּֽי־ kˈî- כִּי that
אַתָּ֥ה ʔattˌā אַתָּה you
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
הָ הַ the
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
אַתָּ֛ה ʔattˈā אַתָּה you
הֲסִבֹּ֥תָ hᵃsibbˌōṯā סבב turn
אֶת־ ʔeṯ- אֵת [object marker]
לִבָּ֖ם libbˌām לֵב heart
אֲחֹרַנִּֽית׃ ʔᵃḥōrannˈîṯ אֲחֹרַנִּית backwards
18:37. exaudi me Domine exaudi me ut discat populus iste quia tu es Dominus Deus et tu convertisti cor eorum iterum
Dear me, O Lord, hear me: that this people may learn that thou art the Lord God, and that thou hast turned their heart again.
18:37. Heed me, O Lord, heed me, so that this people may learn that you are the Lord God, and that you have converted their heart again.”
18:37. Hear me, O LORD, hear me, that this people may know that thou [art] the LORD God, and [that] thou hast turned their heart back again.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
18:37: That thou hast turned their heart - The hearts of the people were turning. Elijah speaks of them as already turned, anticipating the coming change, and helping it on.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:37: Hear me: Kg1 18:24, Kg1 18:29, Kg1 18:36; Gen 32:24, Gen 32:26, Gen 32:28; Ch2 14:11, Ch2 32:19, Ch2 32:20; Isa 37:17-20; Dan 9:17-19; Luk 11:8; Jam 5:16, Jam 5:17
thou hast turned: Jer 31:18, Jer 31:19; Eze 36:25-27; Mal 4:5, Mal 4:6; Luk 1:16, Luk 1:17
Geneva 1599
Hear me, O LORD, hear me, that this people may know that thou [art] the LORD God, and [that] thou hast turned their heart back (n) again.
(n) Though God permits his to run in blindness and error for a time, yet eventually he calls them home to him by some notorious sign and work.
John Gill
Hear me, O Lord, hear me;.... Which repetition is made to express his importunity, and the vehement earnest desire of his soul to be heard in such a case, which so much concerned the glory of God; the Targum is,
"receive my prayer, O Lord, concerning the fire, receive my prayer concerning the rain;''
as if the one respected the sending down the fire on the sacrifice, and the other sending rain on the earth; and which sense is followed by other Jewish writers:
that this people may know that thou art the Lord God; and not Baal, or any other idol:
and that thou hast turned their heart back again; from idolatry, to the worship of the true God; though some understand this of God's giving them up to a spirit of error, and suffering them to fall into idolatry, and hardening their hearts, as he did Pharaoh's; but the former sense is best.
John Wesley
Hast turned - Let them feel so powerful a change in their hearts, that they may know it is thy work. Back again - Unto thee, from whom they have revolted.
18:3818:38: Եւ անկաւ հո՛ւր ՚ի Տեառնէ յերկնից, եւ եկեր զողջակէզսն եւ զշերտսն, եւ զհողն եւ զջուրն որ ՚ի ծովուն լափեա՛ց հուրն[3685]։ [3685] Յայլս պակասի. Հուր ՚ի Տեառնէ յերկնից։
38 Եւ երկնքից կրակ ընկաւ Տիրոջից, լափեց ողջակէզն ու փայտերը, կլանեց փոսի հողն ու ջուրը:
38 Այն ատեն Տէրոջմէ կրակ իջաւ եւ ողջակէզն ու փայտերը եւ քարերն ու հողը այրեց ու փոսին մէջի ջուրն ալ լափեց։
Եւ անկաւ հուր ի Տեառնէ [419]յերկնից, եւ եկեր զողջակէզսն եւ զշերտսն, եւ [420]զհողն եւ զջուրն որ [421]ի ծովուն լափեաց հուրն:

18:38: Եւ անկաւ հո՛ւր ՚ի Տեառնէ յերկնից, եւ եկեր զողջակէզսն եւ զշերտսն, եւ զհողն եւ զջուրն որ ՚ի ծովուն լափեա՛ց հուրն[3685]։
[3685] Յայլս պակասի. Հուր ՚ի Տեառնէ յերկնից։
38 Եւ երկնքից կրակ ընկաւ Տիրոջից, լափեց ողջակէզն ու փայտերը, կլանեց փոսի հողն ու ջուրը:
38 Այն ատեն Տէրոջմէ կրակ իջաւ եւ ողջակէզն ու փայտերը եւ քարերն ու հողը այրեց ու փոսին մէջի ջուրն ալ լափեց։
zohrab-1805▾ eastern-1994▾ western am▾
18:3818:38 И ниспал огонь Господень и пожрал всесожжение, и дрова, и камни, и прах, и поглотил воду, которая во рве.
18:38 καὶ και and; even ἔπεσεν πιπτω fall πῦρ πυρ fire παρὰ παρα from; by κυρίου κυριος lord; master ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even κατέφαγεν κατεσθιω consume; eat up τὸ ο the ὁλοκαύτωμα ολοκαυτωμα whole offering καὶ και and; even τὰς ο the σχίδακας σχιδαξ and; even τὸ ο the ὕδωρ υδωρ water τὸ ο the ἐν εν in τῇ ο the θααλα θααλα and; even τοὺς ο the λίθους λιθος stone καὶ και and; even τὸν ο the χοῦν χους.1 dust ἐξέλιξεν εκλειχω the πῦρ πυρ fire
18:38 וַ wa וְ and תִּפֹּ֣ל ttippˈōl נפל fall אֵשׁ־ ʔēš- אֵשׁ fire יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and תֹּ֤אכַל ttˈōḵal אכל eat אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the עֹלָה֙ ʕōlˌā עֹלָה burnt-offering וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the עֵצִ֔ים ʕēṣˈîm עֵץ tree וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֲבָנִ֖ים ʔᵃvānˌîm אֶבֶן stone וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הֶ he הַ the עָפָ֑ר ʕāfˈār עָפָר dust וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּ֥יִם mmˌayim מַיִם water אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בַּ ba בְּ in † הַ the תְּעָלָ֖ה ttᵊʕālˌā תְּעָלָה channel לִחֵֽכָה׃ liḥˈēḵā לחך eat
18:38. cecidit autem ignis Domini et voravit holocaustum et ligna et lapides pulverem quoque et aquam quae erat in aquaeductu lambensThen the fire of the Lord fell, and consumed the holocaust, and the wood, and the stones, and the dust, and licked up the water that was in the trench.
38. Then the fire of the LORD fell, and consumed the burnt offering, and the wood, and the stones, and the dust, and licked up the water that was in the trench.
18:38. Then the fire of the Lord fell down and devoured the holocaust, and the wood, and the stones, and even the dust, and it absorbed the water that was in the trench.
18:38. Then the fire of the LORD fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that [was] in the trench.
Then the fire of the LORD fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that [was] in the trench:

18:38 И ниспал огонь Господень и пожрал всесожжение, и дрова, и камни, и прах, и поглотил воду, которая во рве.
18:38
καὶ και and; even
ἔπεσεν πιπτω fall
πῦρ πυρ fire
παρὰ παρα from; by
κυρίου κυριος lord; master
ἐκ εκ from; out of
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
κατέφαγεν κατεσθιω consume; eat up
τὸ ο the
ὁλοκαύτωμα ολοκαυτωμα whole offering
καὶ και and; even
τὰς ο the
σχίδακας σχιδαξ and; even
τὸ ο the
ὕδωρ υδωρ water
τὸ ο the
ἐν εν in
τῇ ο the
θααλα θααλα and; even
τοὺς ο the
λίθους λιθος stone
καὶ και and; even
τὸν ο the
χοῦν χους.1 dust
ἐξέλιξεν εκλειχω the
πῦρ πυρ fire
18:38
וַ wa וְ and
תִּפֹּ֣ל ttippˈōl נפל fall
אֵשׁ־ ʔēš- אֵשׁ fire
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
תֹּ֤אכַל ttˈōḵal אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
עֹלָה֙ ʕōlˌā עֹלָה burnt-offering
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ֣ hˈā הַ the
עֵצִ֔ים ʕēṣˈîm עֵץ tree
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֲבָנִ֖ים ʔᵃvānˌîm אֶבֶן stone
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הֶ he הַ the
עָפָ֑ר ʕāfˈār עָפָר dust
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּ֥יִם mmˌayim מַיִם water
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
תְּעָלָ֖ה ttᵊʕālˌā תְּעָלָה channel
לִחֵֽכָה׃ liḥˈēḵā לחך eat
18:38. cecidit autem ignis Domini et voravit holocaustum et ligna et lapides pulverem quoque et aquam quae erat in aquaeductu lambens
Then the fire of the Lord fell, and consumed the holocaust, and the wood, and the stones, and the dust, and licked up the water that was in the trench.
18:38. Then the fire of the Lord fell down and devoured the holocaust, and the wood, and the stones, and even the dust, and it absorbed the water that was in the trench.
18:38. Then the fire of the LORD fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that [was] in the trench.
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
18:38: Then the fire of the Lord fell - It did not burst out from the altar; this might still, notwithstanding the water, have afforded some ground for suspicion that fire had been concealed, after the manner of the heathens, under the altar.
Pindar's account of the Rhodians' settling is the isle of Rhodes, and their first sacrifice there, bears a near affinity to the account here given: the shower of gold descending on the sacrifice offered up without fire, to show the approbation of their god, is little more than a poetic account of the above transactions.
Καιτοι γαρ αιθουσας εχοντες
Σπερμ' ανεβαν φλογος ου
Τευξαν δ' απυροις ἱεροις
Αλσος εν ακροπολει· κεινοισι μεν ξαν -
θαν αγαγων νεφελαι·
Πολυν ὑσε χρυσον
Pind. Olymp. Od. 7, ver. 86.
The Rhodians, mindful of their sire's behest,
Straight in the citadel an altar reared;
But with imperfect rites the Power addressed,
And without fire their sacrifice prepared;
Yet Jove, approving, o'er the assembly spread
A yellow cloud, that dropped with golden dews.
West.
Consumed the burnt-sacrifice - The process of this consumption is very remarkable, and all calculated to remove the possibility of a suspicion that there was any concealed fire.
1. The fire came down from heaven.
2. The pieces of the sacrifice were first consumed.
3. The wood next, to show that it was not even by means of the wood that the flesh was burned.
4. The twelve stones were also consumed, to show that it was no common fire, but one whose agency nothing could resist.
5. The dust, the earth of which the altar was constructed, was burned up.
6. The water that was in the trench was, by the action of this fire, entirely evaporated.
7. The action of this fire was in every case downward, contrary to the nature of all earthly and material fire. Nothing can be more simple and artless than this description, yet how amazingly full and satisfactory is the whole account!
3 Kings (1 Kings) 18:39
Albert Barnes: Notes on the Bible - 1834
18:38: The fire of the Lord fell - This cannot have been a flash of lightning. It was altogether, in its nature as well as in its opportuneness, miraculous. Compare the marginal references for the conduct of the people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:38: Then the: Gen 15:17; Lev 9:24; Jdg 6:21; Ch1 21:26; Ch2 7:1
fire: Kg1 18:24; Lev 10:2; Kg2 1:12; Job 1:16; Isa 31:9
John Gill
Then the fire of the Lord fell,.... An extraordinary fire from God out of heaven, as the effects of it show:
and consumed the burnt sacrifice; as it had done in former instances, Lev 9:24, and besides this, which is still more extraordinary,
and the wood, and the stones, and the dust; of the altar, thereby signifying that even such were not to be used any more:
and licked up the water that was in the trench; around the altar, see 3Kings 18:32.
John Wesley
Consumed - Solomon's altar was consecrated by fire from heaven; but this was destroyed, because no more to be used.
18:3918:39: Իբրեւ ետես ամենայն ժողովուրդն՝ անկա՛ն ՚ի վերայ երեսաց իւրեանց եւ ասեն. Արդարեւ Տէր՝ նա՛ է Աստուած, Տէր նա՛ է Աստուած[3686]։ [3686] Ոմանք. Անկանէին ՚ի վերայ երեսաց։
39 Երբ ամբողջ ժողովուրդը տեսաւ դա, ընկաւ երեսնիվայր եւ ասաց. «Արդարեւ, Տէրն Աստուած է, Տէրն Աստուած է»:
39 Բոլոր ժողովուրդը այս բանը տեսնելով՝ երեսի վրայ ինկան ու ըսին. «Եհովան է Աստուած, Եհովան է Աստուած»։
Իբրեւ ետես ամենայն ժողովուրդն, անկան ի վերայ երեսաց իւրեանց եւ ասեն. Արդարեւ Տէր, նա է Աստուած, Տէր, նա է Աստուած:

18:39: Իբրեւ ետես ամենայն ժողովուրդն՝ անկա՛ն ՚ի վերայ երեսաց իւրեանց եւ ասեն. Արդարեւ Տէր՝ նա՛ է Աստուած, Տէր նա՛ է Աստուած[3686]։
[3686] Ոմանք. Անկանէին ՚ի վերայ երեսաց։
39 Երբ ամբողջ ժողովուրդը տեսաւ դա, ընկաւ երեսնիվայր եւ ասաց. «Արդարեւ, Տէրն Աստուած է, Տէրն Աստուած է»:
39 Բոլոր ժողովուրդը այս բանը տեսնելով՝ երեսի վրայ ինկան ու ըսին. «Եհովան է Աստուած, Եհովան է Աստուած»։
zohrab-1805▾ eastern-1994▾ western am▾
18:3918:39 Увидев {это}, весь народ пал на лице свое и сказал: Господь есть Бог, Господь есть Бог!
18:39 καὶ και and; even ἔπεσεν πιπτω fall πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of αὐτῶν αυτος he; him καὶ και and; even εἶπον επω say; speak ἀληθῶς αληθως truly κύριός κυριος lord; master ἐστιν ειμι be ὁ ο the θεός θεος God αὐτὸς αυτος he; him ὁ ο the θεός θεος God
18:39 וַ wa וְ and יַּרְא֙ yyar ראה see כָּל־ kol- כֹּל whole הָ hā הַ the עָ֔ם ʕˈām עַם people וַֽ wˈa וְ and יִּפְּל֖וּ yyippᵊlˌû נפל fall עַל־ ʕal- עַל upon פְּנֵיהֶ֑ם pᵊnêhˈem פָּנֶה face וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH ה֣וּא hˈû הוּא he הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH ה֥וּא hˌû הוּא he הָ hā הַ the אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
18:39. quod cum vidisset omnis populus cecidit in faciem suam et ait Dominus ipse est Deus Dominus ipse est DeusAnd when all the people saw this, they fell on their faces, and they said: The Lord, he is God; the Lord, he is God.
39. And when all the people saw it, they fell on their faces: and they said, The LORD, he is God; the LORD, he is God.
18:39. And when all the people had seen it, they fell upon their face, and they said: “The Lord himself is God! The Lord himself is God!”
18:39. And when all the people saw [it], they fell on their faces: and they said, The LORD, he [is] the God; the LORD, he [is] the God.
And when all the people saw [it], they fell on their faces: and they said, The LORD, he [is] the God; the LORD, he [is] the God:

18:39 Увидев {это}, весь народ пал на лице свое и сказал: Господь есть Бог, Господь есть Бог!
18:39
καὶ και and; even
ἔπεσεν πιπτω fall
πᾶς πας all; every
ο the
λαὸς λαος populace; population
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
αὐτῶν αυτος he; him
καὶ και and; even
εἶπον επω say; speak
ἀληθῶς αληθως truly
κύριός κυριος lord; master
ἐστιν ειμι be
ο the
θεός θεος God
αὐτὸς αυτος he; him
ο the
θεός θεος God
18:39
וַ wa וְ and
יַּרְא֙ yyar ראה see
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֔ם ʕˈām עַם people
וַֽ wˈa וְ and
יִּפְּל֖וּ yyippᵊlˌû נפל fall
עַל־ ʕal- עַל upon
פְּנֵיהֶ֑ם pᵊnêhˈem פָּנֶה face
וַ wa וְ and
יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
ה֣וּא hˈû הוּא he
הָ הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
ה֥וּא hˌû הוּא he
הָ הַ the
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
18:39. quod cum vidisset omnis populus cecidit in faciem suam et ait Dominus ipse est Deus Dominus ipse est Deus
And when all the people saw this, they fell on their faces, and they said: The Lord, he is God; the Lord, he is God.
18:39. And when all the people had seen it, they fell upon their face, and they said: “The Lord himself is God! The Lord himself is God!”
18:39. And when all the people saw [it], they fell on their faces: and they said, The LORD, he [is] the God; the LORD, he [is] the God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39-40: Впечатление величия и всемогущества Иеговы - в ниспослании огня с неба и попалении жертвы (обильно облитой водой) и само по себе и по контрасту с проявившимся ранее бессилием Ваала - было невыразимо сильно и подавляюще; исполненный глубокого благоговения к Иегове, веры в Него, народ вместе почувствовал неудержимое негодование на жрецов Ваала. При таком народном настроении "Ахав, если бы и хотел, не мог защитить лжепророков и жрецов идольских". По одному мановению пророка, выражавшего согласно закону (Втор. XIII:9-10), что идолослужители и развратители народа должны быть убиты, народ схватил жрецов и повлек их к потоку Киссону, где они и были убиты, причем трупы и кровь их стремительный поток унес в море. Кисши, LXX: Κισω̃ν; Vulg.: Cison, слав.: Кисон, поток Киссов, - поток близ Кармила и Фавора (Суд. IV:7, 13; Onomast, 618), протекающий в северо-западном направлении через равнину Ездрилонскую или Изреельскую, берет начало у Дженина и впадает в Средиземное море у Кайфы; теперь "нахр-эл-Мутата" (Robinson. Palästina, III, 474). Таким образом, "по совершении чуда Илия повелел умертвить художников зла, и тогда уже разрешил облака от болезней рождения" (блаж. Феодорит, вопр. 58).
Adam Clarke: Commentary on the Bible - 1831
18:39: Fell on their faces - Struck with awe and reverence at the sight of this incontestable miracle.
And they said - We should translate the words thus: Jehovah, He is the God! Jehovah, He is the God! Baal is not the God; Jehovah alone is the God of Israel.
As our term Lord is very equivocal, we should every where insert the original word יהוה, which we should write Yeve or Yeheveh, or Yahvah or Yehueh, or, according to the points, Yehovah.
3 Kings (1 Kings) 18:40
Albert Barnes: Notes on the Bible - 1834
18:39: The Lord, he is the God - The people thus pronounced the matter to be clearly and certainly decided. Baal was overthrown; he was proved to be no god at all. The Lord Yahweh, He, and He alone, is God. Him would they henceforth acknowledge, and no other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:39: they fell: Jdg 13:20; Ch1 21:16; Ch2 7:3
The Lord: Kg1 18:21, Kg1 18:24; Joh 5:35; Act 2:37, Act 4:16
John Gill
And when all the people saw it, they fell on their faces,.... In reverence of God, astonished at the miracle wrought, ashamed of themselves and their sins, particularly their idolatry, that they should turn their backs on the true God, and follow idols:
and they said, the Lord, he is the God, the Lord, he is the God; which acknowledgment of God, as the true God, in opposition to Baal, is repeated, to show their firm belief and strong assurance of it.
John Wesley
They fell - In acknowledgment of the true God. He is God - He alone; and Baal is a senseless idol. And they double the words, to note their abundant satisfaction and assurance of the truth of their assertion.
18:4018:40: Եւ ասէ Եղիա ցժողովուրդն. Կալարո՛ւք զմարգարէսն Բահաղու, եւ մի՛ ոք ապրեսցի ՚ի նոցանէ։ Եւ կալան զնոսա. եւ իջո՛յց զնոսա Եղիա ՚ի հեղեղա՛տն Կիսոնի եւ կոտորեա՛ց զնոսա անդ[3687]։[3687] Յօրինակին պակասէր. Եւ իջոյց զնոսա Եղիա ՚ի հեղե՛՛։
40 Եղիան ասաց ժողովրդին. «Բռնեցէ՛ք Բահաղի մարգարէներին, որ նրանցից ոչ ոք չփախչի»: Բռնեցին նրանց: Եղիան ամենքին իջեցրեց Կիսոնի հեղեղատն ու այնտեղ կոտորեց նրանց:
40 Ու Եղիա անոնց ըսաւ. «Բահաղին մարգարէները բռնեցէք ու անոնցմէ մարդ մը թող չազատի»։ Զանոնք բռնեցին ու Եղիա զանոնք Կիսոն հեղեղատը իջեցուց եւ հոն զանոնք մեռցուց։
Եւ ասէ Եղիա ցժողովուրդն. Կալարուք զմարգարէսն Բահաղու, եւ մի՛ ոք ապրեսցի ի նոցանէ: Եւ կալան զնոսա. եւ իջոյց զնոսա Եղիա ի հեղեղատն Կիսոնի եւ կոտորեաց զնոսա անդ:

18:40: Եւ ասէ Եղիա ցժողովուրդն. Կալարո՛ւք զմարգարէսն Բահաղու, եւ մի՛ ոք ապրեսցի ՚ի նոցանէ։ Եւ կալան զնոսա. եւ իջո՛յց զնոսա Եղիա ՚ի հեղեղա՛տն Կիսոնի եւ կոտորեա՛ց զնոսա անդ[3687]։
[3687] Յօրինակին պակասէր. Եւ իջոյց զնոսա Եղիա ՚ի հեղե՛՛։
40 Եղիան ասաց ժողովրդին. «Բռնեցէ՛ք Բահաղի մարգարէներին, որ նրանցից ոչ ոք չփախչի»: Բռնեցին նրանց: Եղիան ամենքին իջեցրեց Կիսոնի հեղեղատն ու այնտեղ կոտորեց նրանց:
40 Ու Եղիա անոնց ըսաւ. «Բահաղին մարգարէները բռնեցէք ու անոնցմէ մարդ մը թող չազատի»։ Զանոնք բռնեցին ու Եղիա զանոնք Կիսոն հեղեղատը իջեցուց եւ հոն զանոնք մեռցուց։
zohrab-1805▾ eastern-1994▾ western am▾
18:4018:40 И сказал им Илия: схватите пророков Вааловых, чтобы ни один из них не укрылся. И схватили их, и отвел их Илия к потоку Киссону и заколол их там.
18:40 καὶ και and; even εἶπεν επω say; speak Ηλιου ηλιου to; toward τὸν ο the λαόν λαος populace; population συλλάβετε συλλαμβανω take hold of; conceive τοὺς ο the προφήτας προφητης prophet τοῦ ο the Βααλ βααλ Baal; Vaal μηθεὶς μηδεις not even one; no one σωθήτω σωζω save ἐξ εκ from; out of αὐτῶν αυτος he; him καὶ και and; even συνέλαβον συλλαμβανω take hold of; conceive αὐτούς αυτος he; him καὶ και and; even κατάγει καταγω lead down; draw up αὐτοὺς αυτος he; him Ηλιου ηλιου into; for τὸν ο the χειμάρρουν χειμαρρους and; even ἔσφαξεν σφαζω slaughter αὐτοὺς αυτος he; him ἐκεῖ εκει there
18:40 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say אֵלִיָּ֨הוּ ʔēliyyˌāhû אֵלִיָּהוּ Elijah לָהֶ֜ם lāhˈem לְ to תִּפְשׂ֣וּ׀ tifśˈû תפשׂ seize אֶת־ ʔeṯ- אֵת [object marker] נְבִיאֵ֣י nᵊvîʔˈê נָבִיא prophet הַ ha הַ the בַּ֗עַל bbˈaʕal בַּעַל lord, baal אִ֛ישׁ ʔˈîš אִישׁ man אַל־ ʔal- אַל not יִמָּלֵ֥ט yimmālˌēṭ מלט escape מֵהֶ֖ם mēhˌem מִן from וַֽ wˈa וְ and יִּתְפְּשׂ֑וּם yyiṯpᵊśˈûm תפשׂ seize וַ wa וְ and יֹּורִדֵ֤ם yyôriḏˈēm ירד descend אֵלִיָּ֨הוּ֙ ʔēliyyˈāhû אֵלִיָּהוּ Elijah אֶל־ ʔel- אֶל to נַ֣חַל nˈaḥal נַחַל wadi קִישֹׁ֔ון qîšˈôn קִישֹׁון Kishon וַ wa וְ and יִּשְׁחָטֵ֖ם yyišḥāṭˌēm שׁחט slaughter שָֽׁם׃ šˈām שָׁם there
18:40. dixitque Helias ad eos adprehendite prophetas Baal et ne unus quidem fugiat ex eis quos cum conprehendissent duxit eos Helias ad torrentem Cison et interfecit eos ibiAnd Elias said to them: Take the prophets of Baal, and let not one of them escape. And when they had taken them, Elias brought them down to the torrent Cison, and killed them there.
40. and Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there.
18:40. And Elijah said to them, “Apprehend the prophets of Baal, and do not let even one of them escape.” And when they had apprehended them, Elijah led them down to the torrent Kishon, and he put them to death there.
18:40. And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there.
And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there:

18:40 И сказал им Илия: схватите пророков Вааловых, чтобы ни один из них не укрылся. И схватили их, и отвел их Илия к потоку Киссону и заколол их там.
18:40
καὶ και and; even
εἶπεν επω say; speak
Ηλιου ηλιου to; toward
τὸν ο the
λαόν λαος populace; population
συλλάβετε συλλαμβανω take hold of; conceive
τοὺς ο the
προφήτας προφητης prophet
τοῦ ο the
Βααλ βααλ Baal; Vaal
μηθεὶς μηδεις not even one; no one
σωθήτω σωζω save
ἐξ εκ from; out of
αὐτῶν αυτος he; him
καὶ και and; even
συνέλαβον συλλαμβανω take hold of; conceive
αὐτούς αυτος he; him
καὶ και and; even
κατάγει καταγω lead down; draw up
αὐτοὺς αυτος he; him
Ηλιου ηλιου into; for
τὸν ο the
χειμάρρουν χειμαρρους and; even
ἔσφαξεν σφαζω slaughter
αὐτοὺς αυτος he; him
ἐκεῖ εκει there
18:40
וַ wa וְ and
יֹּאמֶר֩ yyōmˌer אמר say
אֵלִיָּ֨הוּ ʔēliyyˌāhû אֵלִיָּהוּ Elijah
לָהֶ֜ם lāhˈem לְ to
תִּפְשׂ֣וּ׀ tifśˈû תפשׂ seize
אֶת־ ʔeṯ- אֵת [object marker]
נְבִיאֵ֣י nᵊvîʔˈê נָבִיא prophet
הַ ha הַ the
בַּ֗עַל bbˈaʕal בַּעַל lord, baal
אִ֛ישׁ ʔˈîš אִישׁ man
אַל־ ʔal- אַל not
יִמָּלֵ֥ט yimmālˌēṭ מלט escape
מֵהֶ֖ם mēhˌem מִן from
וַֽ wˈa וְ and
יִּתְפְּשׂ֑וּם yyiṯpᵊśˈûm תפשׂ seize
וַ wa וְ and
יֹּורִדֵ֤ם yyôriḏˈēm ירד descend
אֵלִיָּ֨הוּ֙ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
אֶל־ ʔel- אֶל to
נַ֣חַל nˈaḥal נַחַל wadi
קִישֹׁ֔ון qîšˈôn קִישֹׁון Kishon
וַ wa וְ and
יִּשְׁחָטֵ֖ם yyišḥāṭˌēm שׁחט slaughter
שָֽׁם׃ šˈām שָׁם there
18:40. dixitque Helias ad eos adprehendite prophetas Baal et ne unus quidem fugiat ex eis quos cum conprehendissent duxit eos Helias ad torrentem Cison et interfecit eos ibi
And Elias said to them: Take the prophets of Baal, and let not one of them escape. And when they had taken them, Elias brought them down to the torrent Cison, and killed them there.
18:40. And Elijah said to them, “Apprehend the prophets of Baal, and do not let even one of them escape.” And when they had apprehended them, Elijah led them down to the torrent Kishon, and he put them to death there.
18:40. And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there.
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
18:40: Let not one of them escape - They had committed the highest crime against the state and the people by introducing idolatry, and bringing down God's judgments upon the land; therefore their lives were forfeited to that law which had ordered every idolater to be slain. It seems also that Ahab, who was present, consented to this act of impartial justice.
3 Kings (1 Kings) 18:41
Albert Barnes: Notes on the Bible - 1834
18:40: Elijah required the people to show their conviction by acts - acts which might expose them to the anger of king or queen, but which once committed would cause them to break with Baal and his worshippers foRev_er.
Elijah is said to have slain the "prophets of Baal," because the people killed them by his orders. Why they were brought down to the torrent-bed of Kishon to be killed, is difficult to explain. Perhaps the object of Elijah was to leave the bodies in a place where they would not be found, since the coming rain would, he knew, send a flood down the Kishon ravine, and bear off the corpses to the sea. Elijah's act is to be justified by the express command of the Law, that idolatrous Israelites were to be put to death, and by the right of a prophet under the theocracy to step in and execute the Law when the king failed in his duty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:40: Take: or, Apprehend, Kg2 10:25
Kishon: Jdg 5:21
slew them there: Deu 13:5, Deu 18:20; Jer 48:10; Zac 13:2, Zac 13:3; Rev 19:20, Rev 20:10
Geneva 1599
And Elijah said unto them, Take the prophets of Baal; let not (o) one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there.
(o) He commanded them that as they were truly persuaded to confess the only God: so they should serve him with all their power, and destroy the idolaters his enemies.
John Gill
And Elijah said unto them, take the prophets of Baal,.... The four hundred and fifty that were upon the spot; for the number of the people of Israel, now gathered together, were equal to it; nor was it in Ahab's power to hinder it, and he might himself be so far surprised and convicted as not in the least to object to it:
let not one of them escape: that there might be none of them left to seduce the people any more:
and they took them; laid hold on them, everyone of them:
and Elijah brought them down to the brook Kishon; which ran by the side, and at the bottom of Mount Carmel, into the sea; See Gill on Judg 4:7, Judg 5:21.
and slew them there; intimating, that it was owing to the idolatry they led the people into that rain had been withheld, and the brooks were dried up, as this might be; or, as Ben Gersom thinks, that the land might not be defiled with their blood, but be carried down the river after it: these he slew not with his own hand, but by others he gave orders to do it; and this not as a private person, but as an extraordinary minister of God, to execute justice according to his law, Deut 13:1 by which law such false prophets were to die; and the rather he was raised up and spirited for this service, as the supreme magistrate was addicted to idolatry himself.
John Wesley
Elijah said - He takes the opportunity, whilst the peoples hearts were warm with the fresh sense of this great miracle. The brook Kishon - That their blood might be poured into that river, and thence conveyed into the sea, and might not defile the holy land. Slew them - As these idolatrous priests were manifestly under a sentence of death, passed upon such by the sovereign Lord of life and death, so Elijah had authority to execute it, being a prophet, and an extraordinary minister of God's vengeance. The four hundred prophets of the groves, it seems, did not attend, and so escaped, which perhaps Ahab rejoiced in. But it proved, they were reserved to be the instruments of his destruction, by encouraging him to go up to Ramoth - Gilead.
18:4118:41: Եւ ասէ Եղիա ցԱքաաբ. Ե՛լ կե՛ր եւ ա՛րբ, զի ոտնաձայն անձրեւի է։
41 Եղիան ասաց Աքաաբին. «Ելի՛ր, կե՛ր ու խմի՛ր, որովհետեւ անձրեւի ձայն է լսւում»:
41 Եղիա Աքաաբին ըսաւ. «Վե՛ր ելիր, կեր ու խմէ՛, վասն զի անձրեւի ոտնաձայն* կայ»։
Եւ ասէ Եղիա ցԱքաաբ. Ել, կեր եւ արբ, զի ոտնաձայն [422]անձրեւի է:

18:41: Եւ ասէ Եղիա ցԱքաաբ. Ե՛լ կե՛ր եւ ա՛րբ, զի ոտնաձայն անձրեւի է։
41 Եղիան ասաց Աքաաբին. «Ելի՛ր, կե՛ր ու խմի՛ր, որովհետեւ անձրեւի ձայն է լսւում»:
41 Եղիա Աքաաբին ըսաւ. «Վե՛ր ելիր, կեր ու խմէ՛, վասն զի անձրեւի ոտնաձայն* կայ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:4118:41 И сказал Илия Ахаву: пойди, ешь и пей, ибо слышен шум дождя.
18:41 καὶ και and; even εἶπεν επω say; speak Ηλιου ηλιου the Αχααβ αχααβ step up; ascend καὶ και and; even φάγε φαγω swallow; eat καὶ και and; even πίε πινω drink ὅτι οτι since; that φωνὴ φωνη voice; sound τῶν ο the ποδῶν πους foot; pace τοῦ ο the ὑετοῦ υετος rain
18:41 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֵלִיָּ֨הוּ֙ ʔēliyyˈāhû אֵלִיָּהוּ Elijah לְ lᵊ לְ to אַחְאָ֔ב ʔaḥʔˈāv אַחְאָב Ahab עֲלֵ֖ה ʕᵃlˌē עלה ascend אֱכֹ֣ל ʔᵉḵˈōl אכל eat וּ û וְ and שְׁתֵ֑ה šᵊṯˈē שׁתה drink כִּי־ kî- כִּי that קֹ֖ול qˌôl קֹול sound הֲמֹ֥ון hᵃmˌôn הָמֹון commotion הַ ha הַ the גָּֽשֶׁם׃ ggˈāšem גֶּשֶׁם rain
18:41. et ait Helias ad Ahab ascende comede et bibe quia sonus multae pluviae estAnd Elias said to Achab: Go up, eat and drink: for there is a sound of abundance of rain.
41. And Elijah said unto Ahab, Get thee up, eat and drink; for there is the sound of abundance of rain.
18:41. And Elijah said to Ahab “Ascend; eat and drink. For there is the sound of an abundance of rain.”
18:41. And Elijah said unto Ahab, Get thee up, eat and drink; for [there is] a sound of abundance of rain.
And Elijah said unto Ahab, Get thee up, eat and drink; for [there is] a sound of abundance of rain:

18:41 И сказал Илия Ахаву: пойди, ешь и пей, ибо слышен шум дождя.
18:41
καὶ και and; even
εἶπεν επω say; speak
Ηλιου ηλιου the
Αχααβ αχααβ step up; ascend
καὶ και and; even
φάγε φαγω swallow; eat
καὶ και and; even
πίε πινω drink
ὅτι οτι since; that
φωνὴ φωνη voice; sound
τῶν ο the
ποδῶν πους foot; pace
τοῦ ο the
ὑετοῦ υετος rain
18:41
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֵלִיָּ֨הוּ֙ ʔēliyyˈāhû אֵלִיָּהוּ Elijah
לְ lᵊ לְ to
אַחְאָ֔ב ʔaḥʔˈāv אַחְאָב Ahab
עֲלֵ֖ה ʕᵃlˌē עלה ascend
אֱכֹ֣ל ʔᵉḵˈōl אכל eat
וּ û וְ and
שְׁתֵ֑ה šᵊṯˈē שׁתה drink
כִּי־ kî- כִּי that
קֹ֖ול qˌôl קֹול sound
הֲמֹ֥ון hᵃmˌôn הָמֹון commotion
הַ ha הַ the
גָּֽשֶׁם׃ ggˈāšem גֶּשֶׁם rain
18:41. et ait Helias ad Ahab ascende comede et bibe quia sonus multae pluviae est
And Elias said to Achab: Go up, eat and drink: for there is a sound of abundance of rain.
18:41. And Elijah said to Ahab “Ascend; eat and drink. For there is the sound of an abundance of rain.”
18:41. And Elijah said unto Ahab, Get thee up, eat and drink; for [there is] a sound of abundance of rain.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41-46: По прекращении бедствия засухи по слову пророка (XVII:1), Ахаву, присутствовавшему при избиении жрецов, пророк советует "есть и пить", т. е. успокоиться и подкрепиться (ср. Исх. XXIV:11; Лк. XII:19), так как народ возвращен к Богу и должна начаться нормальная жизнь, с чем вместе прекратится и народное бедствие. В предчувствии дождя пророк погружается в молитвенное состояние: наверху Кармила он "наклонился к земле, и положил лице свое между коленами" (ст. 42) - обычное на Востоке (напр., в Индии, Персии) положение человека, погруженного в молитву и созерцание. После непродолжительного ожидания малое облачко c моря (нередко, по описаниям морских путешествий, предвещающее начало обильного дождя) возвестило пророку наступление обильного дождя, что и последовало. Ахав, потрясенный и умиленный всем происшедшим (у LXXи и в славянском тексте в ст. 45: имеется добавочное слово об Ахаве: καί έκχαιε; слав.: и плакася), спешно поехал в резиденцию свою в Изрееле (евр. Изреел, LXX: Ιεζραέλ Ιεζραήλ ср. XXI:1; 4: Цар. IX:25; - позже: равнина Ездрилон, Иудифь I:8, теперь Зерын, Onomast. 545, см. замеч. к IV:12); пророк же, желая утвердить в душе Ахава это спасительное настроение, пробегает, укрепляемый силой Божьею (ст. 46: ср. 4: Цар. III:15), все немалое пространство от Кармила до Изрееля (ок. 240: стадий или 46: верст) пред колесницею Ахава. Из следующей (XIX) главы видно, как неглубоко было преобразующее влияние кармильского события на душу Ахава.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Rain Sent on the Land. B. C. 906.

41 And Elijah said unto Ahab, Get thee up, eat and drink; for there is a sound of abundance of rain. 42 So Ahab went up to eat and to drink. And Elijah went up to the top of Carmel; and he cast himself down upon the earth, and put his face between his knees, 43 And said to his servant, Go up now, look toward the sea. And he went up, and looked, and said, There is nothing. And he said, Go again seven times. 44 And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man's hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not. 45 And it came to pass in the mean while, that the heaven was black with clouds and wind, and there was a great rain. And Ahab rode, and went to Jezreel. 46 And the hand of the LORD was on Elijah; and he girded up his loins, and ran before Ahab to the entrance of Jezreel.
Israel being thus far reformed that they had acknowledged the Lord to be God, and had consented to the execution of Baal's prophets, that they might not seduce them any more, though this was far short of a thorough reformation, yet it was so far accepted that God thereupon opened the bottles of heaven, and poured out blessings upon his land, that very evening (as it should seem) on which they did this good work, which should have confirmed them in their reformation; see Hag. ii. 18, 19.
I. Elijah sent Ahab to eat and drink, for joy that God had now accepted his works, and that rain was coming; see Eccl. ix. 7. Ahab had continued fasting all day, either religiously, it being a day of prayer, or for want of leisure, it being a day of great expectation; but now let him eat and rink for, though others perceive no sign of it, Elijah, by faith, hears the sound of abundance of rain, v. 41. God reveals his secrets to his servants the prophets; and yet, without a revelation, we may foresee that when man's judgments run down like a river God's mercy will. Rain is the river of God, Ps. lxv. 9.
II. He himself retired to pray (for though God had promised rain, he must ask it, Zech. x. 1), and to give thanks for God's answer by fire, now hoping for an answer by water. What he said we are not told; but, 1. He withdrew to a strange place, to the top of Carmel, which was very high and very private. Hence we read of those that hide themselves in the top of Carmel, Amos ix. 3. There he would be alone. Those who are called to appear and act in public for God must yet find time to be private with him and keep up their converse with him in solitude. There he set himself, as it were, upon his watch-tower, like the prophet, Hab. ii. 1. 2. He put himself into a strange posture. He cast himself down on his knees upon the earth, in token of humility, reverence, and importunity, and put his face between his knees (that is, bowed his head so low that it touched his knees), thus abasing himself in the sense of his own meanness now that God had thus honoured him.
III. He ordered his servant to bring him notice as soon as he discerned a cloud arising out of the sea, the Mediterranean Sea, which he had a large prospect of from the top of Carmel. The sailors at this day call it Cape Carmel. Six times his servant goes to the point of the hill and sees nothing, brings no good news to his master; yet Elijah continues praying, will not be diverted so far as to go and see with his own eyes, but still sends his servant to see if he can discover any hopeful cloud, while he keeps his mind close and intent in prayer, and abides by it, as one that has taken up his father Jacob's resolution, I will not let thee go except thou bless me. Note, Though the answer of our fervent and believing supplications may not come quickly, yet we must continue instant in prayer, and not faint nor desist; for at the end it shall speak and not lie.
IV. A little cloud at length appeared, no bigger than a man's hand, which presently overspread the heavens and watered the earth, v. 44, 45. Great blessings often arise from small beginnings, and showers of plenty from a cloud of a span long. Let us therefore never despise the day of small things, but hope and wait for great things from it. This was not as a morning cloud, which passes away (though Israel's goodness was so), but one that produced a plentiful rain (Ps. lxviii. 9), and an earnest of more.
V. Elijah hereupon hastened Ahab home, and attended him himself. Ahab rode in his chariot, at ease and in state, v. 45. Elijah ran on foot before him. If Ahab had paid the respect to Elijah that he deserved he would have taken him into his chariot, as the eunuch did Philip, that he might honour him before the elders of Israel, and confer with him further about the reformation of the kingdom. But his corruptions got the better of his convictions, and he was glad to get clear of him, as Felix of Paul, when he dismissed him, and adjourned his conference with him to a more convenient season. But, since Ahab invites him not to ride with him, he will run before him (v. 46) as one of his footmen, that he may not seem to be lifted up with the great honour God had put upon him or to abate in his civil respect to his prince, though he reproved him faithfully. God's ministers should make it appear that, how great soever they look when they deliver God's message, yet they are far from affecting worldly grandeur: let them leave that to the kings of the earth.
Adam Clarke: Commentary on the Bible - 1831
18:41: Get thee up, eat and drink - It appears most evidently that Ahab and the prophet were now on good terms, and this is a farther evidence that the slaying of the false prophets was by the king's consent.
3 Kings (1 Kings) 18:42
Albert Barnes: Notes on the Bible - 1834
18:41: Get thee up, eat and drink - Ahab had descended the hill-side with Elijah, and witnessed the slaughter of the priests. Elijah now bade him ascend the hill again, and partake of the feast which was already prepared, and which always followed upon a sacrifice.
There is a sound of abundance of rain - Either the wind, which in the East usually heralds rain, had begun to rise, and sighed through the forests of Carmel - or perhaps the sound was simply in the prophet's ears, a mysterious intimation to him that the drought was to end, and rain to come that day.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:41: Get: Ecc 9:7; Act 27:34
a sound: etc. or, a sound of a noise of rain, Kg1 18:1, Kg1 17:1
John Gill
And Elijah said unto Ahab, get thee up,.... From the brook and valley where the execution of the prophets had been made; either up to his chariot, or to the tent or pavilion erected on the side of the mount, where the whole scene of things was transacted;
eat and drink; which he had no leisure for all the day, from the time of the morning sacrifice to the evening sacrifice, which was taken up in attending to the issue of the several sacrifices; but now he is bid to eat and refresh himself, and that in token of joy and gladness, as became him, both for the honour of the true God, which had been abundantly confirmed, and for the near approach of rain, of which he assures him:
for there is a sound of abundance of rain; the wind perhaps began to rise, and blow pretty briskly, which was a sign of it (f); besides, according to the Tyrian annals (g), there were loud claps of thunder at this time, at least when the heavens became very black, as in 3Kings 18:45.
(f) "Fit fragor, hinc densi----nimbi", Ovid. Metamorph. l. 1. Fab. 8. v. 269. (g) Apud Joseph, Antiqu. l. 8. c. 13. sect. 2.
John Wesley
Get up - From the river, where he had been present at the slaughter of Baal's priests, to thy tent: which probably was pitched on the side of Carmel. Eat, &c. - Take comfort, and refresh thyself: for neither the king, nor any of the people could have leisure to eat, being wholly intent upon the decision of the great controversy. For there is, &c. - The rain is as certainly coming, as if you heard the noise which it makes.
18:4218:42: Եւ ե՛լ Աքաաբ ուտել եւ ըմպել. եւ Եղիա ել ՚ի գլուխ լերինն Կարմելայ. եւ խոնարհեցաւ յերկիր, եւ եդ զերեսս իւր ՚ի մէջ ծնգաց իւրոց.
42 Աքաաբն ելաւ, որ ուտի եւ խմի, իսկ Եղիան բարձրացաւ Կարմելոս լերան գագաթը: Նա մինչեւ գետին խոնարհուեց, երեսն առաւ ծնկների մէջ
42 Աքաաբ ուտելու ու խմելու ելաւ։ Եղիա Կարմեղոս լեռը ելաւ ու գետինը ծռեցաւ ու երեսը ծունկերուն մէջ դրաւ
Եւ ել Աքաաբ ուտել եւ ըմպել. եւ Եղիա ել ի գլուխ լերինն Կարմեղայ, եւ խոնարհեցաւ յերկիր, եւ եդ զերեսս իւր ի մէջ ծնգաց իւրոց:

18:42: Եւ ե՛լ Աքաաբ ուտել եւ ըմպել. եւ Եղիա ել ՚ի գլուխ լերինն Կարմելայ. եւ խոնարհեցաւ յերկիր, եւ եդ զերեսս իւր ՚ի մէջ ծնգաց իւրոց.
42 Աքաաբն ելաւ, որ ուտի եւ խմի, իսկ Եղիան բարձրացաւ Կարմելոս լերան գագաթը: Նա մինչեւ գետին խոնարհուեց, երեսն առաւ ծնկների մէջ
42 Աքաաբ ուտելու ու խմելու ելաւ։ Եղիա Կարմեղոս լեռը ելաւ ու գետինը ծռեցաւ ու երեսը ծունկերուն մէջ դրաւ
zohrab-1805▾ eastern-1994▾ western am▾
18:4218:42 И пошел Ахав есть и пить, а Илия взошел на верх Кармила и наклонился к земле, и положил лице свое между коленами своими,
18:42 καὶ και and; even ἀνέβη αναβαινω step up; ascend Αχααβ αχααβ the φαγεῖν φαγω swallow; eat καὶ και and; even πιεῖν πινω drink καὶ και and; even Ηλιου ηλιου step up; ascend ἐπὶ επι in; on τὸν ο the Κάρμηλον καρμηλον and; even ἔκυψεν κυπτω stoop ἐπὶ επι in; on τὴν ο the γῆν γη earth; land καὶ και and; even ἔθηκεν τιθημι put; make τὸ ο the πρόσωπον προσωπον face; ahead of ἑαυτοῦ εαυτου of himself; his own ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the γονάτων γονυ knee ἑαυτοῦ εαυτου of himself; his own
18:42 וַ wa וְ and יַּעֲלֶ֥ה yyaʕᵃlˌeh עלה ascend אַחְאָ֖ב ʔaḥʔˌāv אַחְאָב Ahab לֶ le לְ to אֱכֹ֣ל ʔᵉḵˈōl אכל eat וְ wᵊ וְ and לִ li לְ to שְׁתֹּ֑ות šᵊttˈôṯ שׁתה drink וְ wᵊ וְ and אֵ֨לִיָּ֜הוּ ʔˌēliyyˈāhû אֵלִיָּהוּ Elijah עָלָ֨ה ʕālˌā עלה ascend אֶל־ ʔel- אֶל to רֹ֤אשׁ rˈōš רֹאשׁ head הַ ha הַ the כַּרְמֶל֙ kkarmˌel כַּרְמֶל Carmel וַ wa וְ and יִּגְהַ֣ר yyiḡhˈar גהר crouch אַ֔רְצָה ʔˈarṣā אֶרֶץ earth וַ wa וְ and יָּ֥שֶׂם yyˌāśem שׂים put פָּנָ֖יו pānˌāʸw פָּנֶה face בֵּ֥ין bˌên בַּיִן interval בִּרְכָּֽיוברכו *birkˈāʸw בֶּרֶךְ knee
18:42. ascendit Ahab ut comederet et biberet Helias autem ascendit in vertice Carmeli et pronus in terram posuit faciem inter genua suaAchab went up to eat and drink: and Elias went up to the top of Carmel, and casting himself down upon the earth, put his face between his knees,
42. So Ahab went up to eat and to drink. And Elijah went up to the top of Carmel; and he bowed himself down upon the earth, and put his face between his knees.
18:42. Ahab ascended, so that he might eat and drink. But Elijah ascended to the top of Carmel, and bending down to the ground, he placed his face between his knees.
18:42. So Ahab went up to eat and to drink. And Elijah went up to the top of Carmel; and he cast himself down upon the earth, and put his face between his knees,
So Ahab went up to eat and to drink. And Elijah went up to the top of Carmel; and he cast himself down upon the earth, and put his face between his knees:

18:42 И пошел Ахав есть и пить, а Илия взошел на верх Кармила и наклонился к земле, и положил лице свое между коленами своими,
18:42
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
Αχααβ αχααβ the
φαγεῖν φαγω swallow; eat
καὶ και and; even
πιεῖν πινω drink
καὶ και and; even
Ηλιου ηλιου step up; ascend
ἐπὶ επι in; on
τὸν ο the
Κάρμηλον καρμηλον and; even
ἔκυψεν κυπτω stoop
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
καὶ και and; even
ἔθηκεν τιθημι put; make
τὸ ο the
πρόσωπον προσωπον face; ahead of
ἑαυτοῦ εαυτου of himself; his own
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
γονάτων γονυ knee
ἑαυτοῦ εαυτου of himself; his own
18:42
וַ wa וְ and
יַּעֲלֶ֥ה yyaʕᵃlˌeh עלה ascend
אַחְאָ֖ב ʔaḥʔˌāv אַחְאָב Ahab
לֶ le לְ to
אֱכֹ֣ל ʔᵉḵˈōl אכל eat
וְ wᵊ וְ and
לִ li לְ to
שְׁתֹּ֑ות šᵊttˈôṯ שׁתה drink
וְ wᵊ וְ and
אֵ֨לִיָּ֜הוּ ʔˌēliyyˈāhû אֵלִיָּהוּ Elijah
עָלָ֨ה ʕālˌā עלה ascend
אֶל־ ʔel- אֶל to
רֹ֤אשׁ rˈōš רֹאשׁ head
הַ ha הַ the
כַּרְמֶל֙ kkarmˌel כַּרְמֶל Carmel
וַ wa וְ and
יִּגְהַ֣ר yyiḡhˈar גהר crouch
אַ֔רְצָה ʔˈarṣā אֶרֶץ earth
וַ wa וְ and
יָּ֥שֶׂם yyˌāśem שׂים put
פָּנָ֖יו pānˌāʸw פָּנֶה face
בֵּ֥ין bˌên בַּיִן interval
בִּרְכָּֽיוברכו
*birkˈāʸw בֶּרֶךְ knee
18:42. ascendit Ahab ut comederet et biberet Helias autem ascendit in vertice Carmeli et pronus in terram posuit faciem inter genua sua
Achab went up to eat and drink: and Elias went up to the top of Carmel, and casting himself down upon the earth, put his face between his knees,
18:42. Ahab ascended, so that he might eat and drink. But Elijah ascended to the top of Carmel, and bending down to the ground, he placed his face between his knees.
18:42. So Ahab went up to eat and to drink. And Elijah went up to the top of Carmel; and he cast himself down upon the earth, and put his face between his knees,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:42: Put his face between his knees - He kneeled down, and then bowed his head to the earth, so that, while his face was between his knees, his forehead touched the ground.
3 Kings (1 Kings) 18:43
Albert Barnes: Notes on the Bible - 1834
18:42: Ahab could feast; Elijah could not, or would not. Ascending Carmel not quite to the highest elevation Kg1 18:43, but to a point, a little below the highest, from where the sea was not visible, he proceeded to pray earnestly for rain, as he had prayed formerly that it might not rain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:42: Elijah: Kg1 18:19; Mat 14:23; Luk 6:12; Act 10:9
he cast himself: Gen 24:52; Jos 7:6; Sa2 12:16; Dan 9:3; Mar 14:35; Jam 5:16-18
put his face: Kg1 19:13; Ezr 9:6; Psa 89:7; Isa 6:2, Isa 38:2; Dan 9:7
John Gill
So Ahab went up to eat and to drink,.... Up to his chariot, as some think, or rather to some place higher than that in which he now was:
and Elijah went up to the top of Carmel; higher still, where he both might be alone, and have the opportunity of observing the clouds gathering, and the rain coming:
and he cast himself down upon the earth, and put his face between his knees; expressive of his humility, and of his earnestness, and vehement desire, and continued importunity, that rain might fall; for this was a posture of prayer he put himself into, and continued in; and it is certain that it was through his prayer that rain came, Jas 5:18 and from hence came the fable of the Grecians concerning Aeacus praying for rain in a time of drought, when it came (h). So the Chinese writers (i) report that at the prayers of their emperor Tangus, after a seven years' drought, great rains fell.
(h) Pausan. Attica, sive, l. 1. prope finem. Isocrat. Evagoras, p. 373. (i) Martin. Sinic. Hist. l. 3. p. 60.
John Wesley
The top of Carmel - Where he might pour out his prayers unto God; and whence he might look towards the sea. He had a large prospect of the sea from hence. The sailors at this day call it cape Carmel. Between his knees - That is, bowed his head so low, that it touched his knees; thus abasing himself in the sense of his own meanness, now God had thus honoured him.
Robert Jamieson, A. R. Fausset and David Brown
ELIJAH, BY PRAYER, OBTAINS RAIN. (3Kings 18:41-46)
Ahab went up to eat and to drink--Ahab, kept in painful excitement by the agonizing scene, had eaten nothing all the day. He was recommended to refresh himself without a moment's delay; and, while the king was thus occupied, the prophet, far from taking rest, was absorbed in prayer for the fulfilment of the promise (3Kings 18:1).
put his face between his knees--a posture of earnest supplication still used.
18:4318:43: եւ ասէ ցպատանեակն իւր. Ե՛լ եւ հայեա՛ց ընդ ճանապարհ ծովու։ Ել եւ հայեցաւ պատանեակն, եւ ասէ. Ո՛չ ինչ է։ Եւ ասէ Եղիա. Ա՛ղէ դու դարձիր եւթն անգամ։ Եւ դարձաւ պատանեակն եւթն անգամ[3688]։ [3688] Այլք. Եւ ել եւ հայեցաւ։
43 ու ասաց իր ծառային. «Ելի՛ր ու նայի՛ր ծով տանող ճանապարհի կողմը»: Ծառան ելաւ, նայեց ու ասաց. «Ոչինչ չկայ»: Եղիան ասաց. «Դու եօթն անգամ արա՛ դա»:
43 Եւ իր մանչուն ըսաւ. «Հիմա ե՛լ ու ծովուն կողմը նայէ»։ Անիկա ելաւ նայեցաւ ու ըսաւ. «Բան մը չկայ»։ Եղիա եօթը անգամ՝ «Նորէն գնա՛», ըսաւ։
եւ ասէ ցպատանեակն իւր. Ել եւ հայեաց ընդ ճանապարհ ծովու: Եւ ել եւ հայեցաւ պատանեակն, եւ ասէ. Ոչ ինչ է: Եւ ասէ Եղիա. Աղէ դու դարձիր եւթն անգամ:

18:43: եւ ասէ ցպատանեակն իւր. Ե՛լ եւ հայեա՛ց ընդ ճանապարհ ծովու։ Ել եւ հայեցաւ պատանեակն, եւ ասէ. Ո՛չ ինչ է։ Եւ ասէ Եղիա. Ա՛ղէ դու դարձիր եւթն անգամ։ Եւ դարձաւ պատանեակն եւթն անգամ[3688]։
[3688] Այլք. Եւ ել եւ հայեցաւ։
43 ու ասաց իր ծառային. «Ելի՛ր ու նայի՛ր ծով տանող ճանապարհի կողմը»: Ծառան ելաւ, նայեց ու ասաց. «Ոչինչ չկայ»: Եղիան ասաց. «Դու եօթն անգամ արա՛ դա»:
43 Եւ իր մանչուն ըսաւ. «Հիմա ե՛լ ու ծովուն կողմը նայէ»։ Անիկա ելաւ նայեցաւ ու ըսաւ. «Բան մը չկայ»։ Եղիա եօթը անգամ՝ «Նորէն գնա՛», ըսաւ։
zohrab-1805▾ eastern-1994▾ western am▾
18:4318:43 и сказал отроку своему: пойди, посмотри к морю. Тот пошел и посмотрел, и сказал: ничего нет. Он сказал: продолжай {это} до семи раз.
18:43 καὶ και and; even εἶπεν επω say; speak τῷ ο the παιδαρίῳ παιδαριον little boy αὑτοῦ εαυτου of himself; his own ἀνάβηθι αναβαινω step up; ascend καὶ και and; even ἐπίβλεψον επιβλεπω look on ὁδὸν οδος way; journey τῆς ο the θαλάσσης θαλασσα sea καὶ και and; even ἐπέβλεψεν επιβλεπω look on τὸ ο the παιδάριον παιδαριον little boy καὶ και and; even εἶπεν επω say; speak οὐκ ου not ἔστιν ειμι be οὐθέν ουδεις no one; not one καὶ και and; even εἶπεν επω say; speak Ηλιου ηλιου and; even σὺ συ you ἐπίστρεψον επιστρεφω turn around; return ἑπτάκι επτακις seven times καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return τὸ ο the παιδάριον παιδαριον little boy ἑπτάκι επτακις seven times
18:43 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֶֽל־ ʔˈel- אֶל to נַעֲרֹ֗ו naʕᵃrˈô נַעַר boy עֲלֵֽה־ ʕᵃlˈē- עלה ascend נָא֙ nˌā נָא yeah הַבֵּ֣ט habbˈēṭ נבט look at דֶּֽרֶךְ־ dˈereḵ- דֶּרֶךְ way יָ֔ם yˈom יָם sea וַ wa וְ and יַּ֨עַל֙ yyˈaʕal עלה ascend וַ wa וְ and יַּבֵּ֔ט yyabbˈēṭ נבט look at וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say אֵ֣ין ʔˈên אַיִן [NEG] מְא֑וּמָה mᵊʔˈûmā מְאוּמָה something וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say שֻׁ֖ב šˌuv שׁוב return שֶׁ֥בַע šˌevaʕ שֶׁבַע seven פְּעָמִֽים׃ pᵊʕāmˈîm פַּעַם foot
18:43. et dixit ad puerum suum ascende et prospice contra mare qui cum ascendisset et contemplatus esset ait non est quicquam et rursum ait illi revertere septem vicibusAnd he said to his servant: Go up, and look towards the sea. And he went up, and looked, and said: There is nothing. And again he said to him: Return seven times.
43. And he said to his servant, Go up now, look toward the sea. And he went up, and looked, and said, There is nothing. And he said, Go again seven times.
18:43. And he said to his servant, “Ascend, and gaze out toward the sea.” And when he had ascended, and had contemplated, he said, “There is nothing.” And again, he said to him, “Return seven times.”
18:43. And said to his servant, Go up now, look toward the sea. And he went up, and looked, and said, [There is] nothing. And he said, Go again seven times.
And said to his servant, Go up now, look toward the sea. And he went up, and looked, and said, [There is] nothing. And he said, Go again seven times:

18:43 и сказал отроку своему: пойди, посмотри к морю. Тот пошел и посмотрел, и сказал: ничего нет. Он сказал: продолжай {это} до семи раз.
18:43
καὶ και and; even
εἶπεν επω say; speak
τῷ ο the
παιδαρίῳ παιδαριον little boy
αὑτοῦ εαυτου of himself; his own
ἀνάβηθι αναβαινω step up; ascend
καὶ και and; even
ἐπίβλεψον επιβλεπω look on
ὁδὸν οδος way; journey
τῆς ο the
θαλάσσης θαλασσα sea
καὶ και and; even
ἐπέβλεψεν επιβλεπω look on
τὸ ο the
παιδάριον παιδαριον little boy
καὶ και and; even
εἶπεν επω say; speak
οὐκ ου not
ἔστιν ειμι be
οὐθέν ουδεις no one; not one
καὶ και and; even
εἶπεν επω say; speak
Ηλιου ηλιου and; even
σὺ συ you
ἐπίστρεψον επιστρεφω turn around; return
ἑπτάκι επτακις seven times
καὶ και and; even
ἐπέστρεψεν επιστρεφω turn around; return
τὸ ο the
παιδάριον παιδαριον little boy
ἑπτάκι επτακις seven times
18:43
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֶֽל־ ʔˈel- אֶל to
נַעֲרֹ֗ו naʕᵃrˈô נַעַר boy
עֲלֵֽה־ ʕᵃlˈē- עלה ascend
נָא֙ nˌā נָא yeah
הַבֵּ֣ט habbˈēṭ נבט look at
דֶּֽרֶךְ־ dˈereḵ- דֶּרֶךְ way
יָ֔ם yˈom יָם sea
וַ wa וְ and
יַּ֨עַל֙ yyˈaʕal עלה ascend
וַ wa וְ and
יַּבֵּ֔ט yyabbˈēṭ נבט look at
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
אֵ֣ין ʔˈên אַיִן [NEG]
מְא֑וּמָה mᵊʔˈûmā מְאוּמָה something
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
שֻׁ֖ב šˌuv שׁוב return
שֶׁ֥בַע šˌevaʕ שֶׁבַע seven
פְּעָמִֽים׃ pᵊʕāmˈîm פַּעַם foot
18:43. et dixit ad puerum suum ascende et prospice contra mare qui cum ascendisset et contemplatus esset ait non est quicquam et rursum ait illi revertere septem vicibus
And he said to his servant: Go up, and look towards the sea. And he went up, and looked, and said: There is nothing. And again he said to him: Return seven times.
18:43. And he said to his servant, “Ascend, and gaze out toward the sea.” And when he had ascended, and had contemplated, he said, “There is nothing.” And again, he said to him, “Return seven times.”
18:43. And said to his servant, Go up now, look toward the sea. And he went up, and looked, and said, [There is] nothing. And he said, Go again seven times.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:43: Look toward the sea - From the top of Mount Carmel the Mediterranean Sea was full in view.
3 Kings (1 Kings) 18:44
Albert Barnes: Notes on the Bible - 1834
18:43: Tradition says that Elijah's servant was the son of the widow of Sarepta Kg1 17:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:43: Go up: Psa 5:3; Luk 18:1
Go again: Gen 32:26; Hab 2:3; Luk 18:7; Eph 6:18; Heb 10:36, Heb 10:37
Geneva 1599
And said to his servant, Go up now, look toward the sea. And he went up, and looked, and said, [There is] nothing. And he said, Go again (p) seven times.
(p) As God's spirit moved him to pray, so was he strengthened by the same that he did not faint, but continued still till he had obtained.
John Gill
And said to his servant,.... Whom some take to be the son of the widow of Sarepta, but he must be too young to be employed in such service as this was:
go up now; still higher on Mount Carmel; than where he was, even to the highest point of it:
look towards the sea: or the west, as the Targum, the Mediterranean sea, which lay to the west of the land of Israel:
and he went up and looked, and he said, there is nothing; there was nothing in the sky, or arising out of the sea, that looked like or foreboded rain:
and he said, go again seven times; till he should see something.
John Wesley
Go - While I continue praying. Elijah desired to have timely notice of the first appearance of rain, that Ahab and the people might know that it was obtained from Jehovah by the prophet's prayers, and thereby be confirmed in the true religion.
Robert Jamieson, A. R. Fausset and David Brown
Go up now, look toward the sea--From the place of worship there is a small eminence, which, on the west and northwest side, intercepts the view of the sea [STANLEY; VAN DE VELDE]. It can be ascended in a few minutes, and presents a wide prospect of the Mediterranean. Six times the servant went up, but the sky was clear--the sea tranquil. On the seventh he described the sign of approaching rain [3Kings 18:44].
18:4418:44: Եւ եղեւ յետ եւթներորդում նուագին, եւ ահա ա՛մպ մի փոքրիկ իբրեւ զթա՛թ առն՝ հանէր ջուր. եւ ասէ. Ե՛լ եւ ասա՛ ցԱքաաբ. Լծեա՛ զկառս քո եւ է՛ջ, գուցէ հասանիցէ քեզ անձրեւ[3689]։ [3689] Ոմանք. Իբրեւ զթաթառն հանէր։
44 Ծառան եօթն անգամ գնաց եւ այնպէս պատահեց, որ, եօթներորդ անգամը հազիւ լրացած, մարդու ձեռքի չափ մի փոքրիկ ամպ ջուր էր կաթեցնում: Եղիան ասաց. «Գնա՛ ու ասա՛ Աքաաբին՝ “Լծի՛ր քո կառքերը եւ հեռացի՛ր, որ անձրեւի չբռնուես”»:
44 Ու եօթներորդ անգամին մանչը ըսաւ. «Ահա ծովէն մարդու թաթի չափ պզտիկ ամպ մը կ’ելլէ»։ Եղիան ըսաւ. «Ելի՛ր, Աքաաբին ըսէ՛՝ ‘Կառքդ լծէ՛ ու իջի՛ր, որպէս զի անձրեւի չբռնուիս’»։
Եւ դարձաւ պատանեակն եւթն անգամ. եւ եղեւ յետ եւթներորդում նուագին, եւ ահա ամպ մի փոքրիկ իբրեւ զթաթ առն [423]հանէր ջուր``. եւ ասէ. Ել եւ ասա ցԱքաաբ. Լծեա զկառս քո եւ էջ, գուցէ հասանիցէ քեզ անձրեւ:

18:44: Եւ եղեւ յետ եւթներորդում նուագին, եւ ահա ա՛մպ մի փոքրիկ իբրեւ զթա՛թ առն՝ հանէր ջուր. եւ ասէ. Ե՛լ եւ ասա՛ ցԱքաաբ. Լծեա՛ զկառս քո եւ է՛ջ, գուցէ հասանիցէ քեզ անձրեւ[3689]։
[3689] Ոմանք. Իբրեւ զթաթառն հանէր։
44 Ծառան եօթն անգամ գնաց եւ այնպէս պատահեց, որ, եօթներորդ անգամը հազիւ լրացած, մարդու ձեռքի չափ մի փոքրիկ ամպ ջուր էր կաթեցնում: Եղիան ասաց. «Գնա՛ ու ասա՛ Աքաաբին՝ “Լծի՛ր քո կառքերը եւ հեռացի՛ր, որ անձրեւի չբռնուես”»:
44 Ու եօթներորդ անգամին մանչը ըսաւ. «Ահա ծովէն մարդու թաթի չափ պզտիկ ամպ մը կ’ելլէ»։ Եղիան ըսաւ. «Ելի՛ր, Աքաաբին ըսէ՛՝ ‘Կառքդ լծէ՛ ու իջի՛ր, որպէս զի անձրեւի չբռնուիս’»։
zohrab-1805▾ eastern-1994▾ western am▾
18:4418:44 В седьмой раз тот сказал: вот, небольшое облако поднимается от моря, величиною в ладонь человеческую. Он сказал: пойди, скажи Ахаву: >.
18:44 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the ἑβδόμῳ εβδομος seventh καὶ και and; even ἰδοὺ ιδου see!; here I am νεφέλη νεφελη cloud μικρὰ μικρος little; small ὡς ως.1 as; how ἴχνος ιχνος footstep ἀνδρὸς ανηρ man; husband ἀνάγουσα αναγω lead up; head up ὕδωρ υδωρ water καὶ και and; even εἶπεν επω say; speak ἀνάβηθι αναβαινω step up; ascend καὶ και and; even εἰπὸν επω say; speak τῷ ο the Αχααβ αχααβ the ἅρμα αρμα chariot σου σου of you; your καὶ και and; even κατάβηθι καταβαινω step down; descend μὴ μη not καταλάβῃ καταλαμβανω apprehend σε σε.1 you ὁ ο the ὑετός υετος rain
18:44 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be בַּ ba בְּ in † הַ the שְּׁבִעִ֔ית ššᵊviʕˈîṯ שְׁבִיעִי seventh וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say הִנֵּה־ hinnē- הִנֵּה behold עָ֛ב ʕˈāv עָב cloud קְטַנָּ֥ה qᵊṭannˌā קָטָן small כְּ kᵊ כְּ as כַף־ ḵaf- כַּף palm אִ֖ישׁ ʔˌîš אִישׁ man עֹלָ֣ה ʕōlˈā עלה ascend מִ mi מִן from יָּ֑ם yyˈom יָם sea וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say עֲלֵ֨ה ʕᵃlˌē עלה ascend אֱמֹ֤ר ʔᵉmˈōr אמר say אֶל־ ʔel- אֶל to אַחְאָב֙ ʔaḥʔˌāv אַחְאָב Ahab אֱסֹ֣ר ʔᵉsˈōr אסר bind וָ wā וְ and רֵ֔ד rˈēḏ ירד descend וְ wᵊ וְ and לֹ֥א lˌō לֹא not יַעַצָרְכָ֖ה yaʕaṣārᵊḵˌā עצר restrain הַ ha הַ the גָּֽשֶׁם׃ ggˈāšem גֶּשֶׁם rain
18:44. in septima autem vice ecce nubicula parva quasi vestigium hominis ascendebat de mari qui ait ascende et dic Ahab iunge et descende ne occupet te pluviaAnd at the seventh time: Behold a little cloud arose out of the sea like a man's foot. And he said: Go up, and say to Achab: Prepare thy chariot, and go down, lest the rain prevent thee.
44. And it came to pass at the seventh time, that he said, Behold, there ariseth a cloud out of the sea, as small as a man’s hand. And he said, Go up, say unto Ahab, Make ready , and get thee down, that the rain stop thee not.
18:44. And at the seventh time, behold, a little cloud ascended from the sea like the footstep of a man. And he said: “Ascend, and say to Ahab, ‘Yoke your chariot, and descend; otherwise, the rain may prevent you.’ ”
18:44. And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man’s hand. And he said, Go up, say unto Ahab, Prepare [thy chariot], and get thee down, that the rain stop thee not.
And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man' s hand. And he said, Go up, say unto Ahab, Prepare [thy chariot], and get thee down, that the rain stop thee not:

18:44 В седьмой раз тот сказал: вот, небольшое облако поднимается от моря, величиною в ладонь человеческую. Он сказал: пойди, скажи Ахаву: <<запрягай [колесницу твою] и поезжай, чтобы не застал тебя дождь>>.
18:44
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
ἑβδόμῳ εβδομος seventh
καὶ και and; even
ἰδοὺ ιδου see!; here I am
νεφέλη νεφελη cloud
μικρὰ μικρος little; small
ὡς ως.1 as; how
ἴχνος ιχνος footstep
ἀνδρὸς ανηρ man; husband
ἀνάγουσα αναγω lead up; head up
ὕδωρ υδωρ water
καὶ και and; even
εἶπεν επω say; speak
ἀνάβηθι αναβαινω step up; ascend
καὶ και and; even
εἰπὸν επω say; speak
τῷ ο the
Αχααβ αχααβ the
ἅρμα αρμα chariot
σου σου of you; your
καὶ και and; even
κατάβηθι καταβαινω step down; descend
μὴ μη not
καταλάβῃ καταλαμβανω apprehend
σε σε.1 you
ο the
ὑετός υετος rain
18:44
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
בַּ ba בְּ in
הַ the
שְּׁבִעִ֔ית ššᵊviʕˈîṯ שְׁבִיעִי seventh
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
הִנֵּה־ hinnē- הִנֵּה behold
עָ֛ב ʕˈāv עָב cloud
קְטַנָּ֥ה qᵊṭannˌā קָטָן small
כְּ kᵊ כְּ as
כַף־ ḵaf- כַּף palm
אִ֖ישׁ ʔˌîš אִישׁ man
עֹלָ֣ה ʕōlˈā עלה ascend
מִ mi מִן from
יָּ֑ם yyˈom יָם sea
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
עֲלֵ֨ה ʕᵃlˌē עלה ascend
אֱמֹ֤ר ʔᵉmˈōr אמר say
אֶל־ ʔel- אֶל to
אַחְאָב֙ ʔaḥʔˌāv אַחְאָב Ahab
אֱסֹ֣ר ʔᵉsˈōr אסר bind
וָ וְ and
רֵ֔ד rˈēḏ ירד descend
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יַעַצָרְכָ֖ה yaʕaṣārᵊḵˌā עצר restrain
הַ ha הַ the
גָּֽשֶׁם׃ ggˈāšem גֶּשֶׁם rain
18:44. in septima autem vice ecce nubicula parva quasi vestigium hominis ascendebat de mari qui ait ascende et dic Ahab iunge et descende ne occupet te pluvia
And at the seventh time: Behold a little cloud arose out of the sea like a man's foot. And he said: Go up, and say to Achab: Prepare thy chariot, and go down, lest the rain prevent thee.
18:44. And at the seventh time, behold, a little cloud ascended from the sea like the footstep of a man. And he said: “Ascend, and say to Ahab, ‘Yoke your chariot, and descend; otherwise, the rain may prevent you.’ ”
18:44. And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man’s hand. And he said, Go up, say unto Ahab, Prepare [thy chariot], and get thee down, that the rain stop thee not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:44: There ariseth a little cloud out of the sea, like a man's hand. - ככף איש kechaph ish, like the hollow of a man's hand. In the form of the hand bent, the concave side downmost. I have witnessed a resemblance of this kind at sea previously to a violent storm, a little cloud the size of a man's hand first appearing, and this increasing in size and density every moment, till at last it covered the whole heavens, and then burst forth with incredible fury.
Mr. Bruce mentions a similar appearance in Abyssinia: -
"Every morning, in Abyssinia, is clear, and the sun shines. About nine a small cloud, not above four hundred feet broad, appears in the east, whirling violently round, as if upon an axis; but arrived near the zenith, it first abates its motion, then loses its form, and extends itself greatly, and seems to call up vapours from all opposite quarters. These clouds, having attained nearly the same height, rush against each other with great violence, and put me always in mind of Elijah foretelling rain on Mount Carmel."
- Travels, vol. v., page 336, edit. 1806.
3 Kings (1 Kings) 18:46
Albert Barnes: Notes on the Bible - 1834
18:44: A little cloud ... - Sailors know full well that such a cloud on the far horizon is often the forerunner of a violent storm.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:44: a little cloud: Kekaph ish, "like the hollow of a man's hand;" in the form of a hand bent, the concave side downmost. Mr. Bruce mentions a similar cloud in Abyssinia, as attending the inundation of the Nile. "Every morning, about nine, a small cloud, not above four feet broad, appears in the east, whirling violently round, as if upon an axis; but arrived near the zenith, it first abates its motion, then loses its form, and extends itself greatly, and seems to call up vapours from all opposite quarters. These clouds having attained nearly the same height, rush against each other with great violence, and put me always in mind of Elijah foretelling rain on Mount Carmel." Job 8:7; Zac 4:10
Prepare: Heb. Tie, or Bind, Sa1 6:7, Sa1 6:10; Mic 1:13
John Gill
And it came to pass at the seventh time that he said, behold there ariseth a little cloud out of the sea, like a man's hand,.... Either about the size or in the form of it; rain water comes out of the sea, and, being strained through the clouds and air, becomes fresh:
and he said, go up: the meaning seems to be, that he should first go down from the mount, and then go up to that part of it where Ahab was:
say unto Ahab, prepare thy chariot; bind or fasten the horses to it, as the phrase seems to signify:
and get thee down; from the mountain where he was, to go to Jezreel, which lay low in a valley:
that the rain stop thee not; on the road, that might be made impassable by it, signifying that such abundance should fall as would make it so.
John Wesley
Like a man's hand - Great blessings often rise from small beginnings, and showers of plenty from a cloud of a span long. Let us therefore never despise the day of small things, but hope and wait for greater things from it.
Robert Jamieson, A. R. Fausset and David Brown
Behold, there ariseth a little cloud out of the sea, like a man's hand--The clearness of the sky renders the smallest speck distinctly visible; and this is in Palestine the uniform precursor of rain. It rises higher and higher, and becomes larger and larger with astonishing celerity, till the whole heaven is black, and the cloud bursts in a deluge of rain.
Prepare thy chariot, and get thee down, that the rain stop thee not--either by the river Kishon being suddenly so swollen as to be impassable, or from the deep layer of dust in the arid plain being turned into thick mud, so as to impede the wheels.
18:4518:45: Եւ եղեւ մինչ նա ա՛յսր եւ անդր դառնայր՝ երկինք մթացան ամպովք եւ հողմով, եւ եղեւ անձրեւ՛ մեծ. եւ լայր եւ երթայր Աքաաբ յԵզրայէլ։
45 Երբ սա այս ու այն կողմ էր դառնում, երկինքը մթնեց ամպերով ու հողմով, եւ սաստիկ անձրեւ սկսեց տեղալ:
45 Մինչեւ ասդին անդին դառնալը երկինք ամպերով սեւցաւ եւ հով կար ու սաստիկ անձրեւ եկաւ։ Աքաաբ հեծաւ, Յեզրայէլ գնաց։
Եւ եղեւ մինչ նա այսր եւ անդր դառնայր, երկինք մթացան ամպովք եւ հողմով, եւ եղեւ անձրեւ մեծ. եւ [424]լայր եւ երթայր Աքաաբ յԵզրայէլ:

18:45: Եւ եղեւ մինչ նա ա՛յսր եւ անդր դառնայր՝ երկինք մթացան ամպովք եւ հողմով, եւ եղեւ անձրեւ՛ մեծ. եւ լայր եւ երթայր Աքաաբ յԵզրայէլ։
45 Երբ սա այս ու այն կողմ էր դառնում, երկինքը մթնեց ամպերով ու հողմով, եւ սաստիկ անձրեւ սկսեց տեղալ:
45 Մինչեւ ասդին անդին դառնալը երկինք ամպերով սեւցաւ եւ հով կար ու սաստիկ անձրեւ եկաւ։ Աքաաբ հեծաւ, Յեզրայէլ գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
18:4518:45 Между тем небо сделалось мрачно от туч и от ветра, и пошел большой дождь. Ахав же сел в колесницу, [заплакал] и поехал в Изреель.
18:45 καὶ και and; even ἐγένετο γινομαι happen; become ἕως εως till; until ὧδε ωδε here καὶ και and; even ὧδε ωδε here καὶ και and; even ὁ ο the οὐρανὸς ουρανος sky; heaven συνεσκότασεν συσκοταζω cloud καὶ και and; even πνεύματι πνευμα spirit; wind καὶ και and; even ἐγένετο γινομαι happen; become ὑετὸς υετος rain μέγας μεγας great; loud καὶ και and; even ἔκλαιεν κλαιω weep; cry καὶ και and; even ἐπορεύετο πορευομαι travel; go Αχααβ αχααβ into; for Ιεζραελ ιεζραελ Iezrael
18:45 וַ wa וְ and יְהִ֣י׀ yᵊhˈî היה be עַד־ ʕaḏ- עַד unto כֹּ֣ה kˈō כֹּה thus וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto כֹּ֗ה kˈō כֹּה thus וְ wᵊ וְ and הַ ha הַ the שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens הִֽתְקַדְּרוּ֙ hˈiṯqaddᵊrû קדר be dark עָבִ֣ים ʕāvˈîm עָב cloud וְ wᵊ וְ and ר֔וּחַ rˈûₐḥ רוּחַ wind וַ wa וְ and יְהִ֖י yᵊhˌî היה be גֶּ֣שֶׁם gˈešem גֶּשֶׁם rain גָּדֹ֑ול gāḏˈôl גָּדֹול great וַ wa וְ and יִּרְכַּ֥ב yyirkˌav רכב ride אַחְאָ֖ב ʔaḥʔˌāv אַחְאָב Ahab וַ wa וְ and יֵּ֥לֶךְ yyˌēleḵ הלך walk יִזְרְעֶֽאלָה׃ yizrᵊʕˈelā יִזְרְעֶאל [town]
18:45. cumque se verterent huc atque illuc ecce caeli contenebrati sunt et nubes et ventus et facta est pluvia grandis ascendens itaque Ahab abiit in HiezrahelAnd while he turned himself this way and that way, behold the heavens grew dark, with clouds and wind, and there fell a great rain. And Achab getting up, went away to Jezrahel:
45. And it came to pass in a little while, that the heaven grew black with clouds and wind, and there was a great rain. And Ahab rode, and went to Jezreel.
18:45. And as he was turning himself this way and that, behold, the heavens were darkened, and there were clouds and wind, and a great rainstorm occurred. And so Ahab, going up, went away to Jezreel.
18:45. And it came to pass in the mean while, that the heaven was black with clouds and wind, and there was a great rain. And Ahab rode, and went to Jezreel.
And it came to pass in the mean while, that the heaven was black with clouds and wind, and there was a great rain. And Ahab rode, and went to Jezreel:

18:45 Между тем небо сделалось мрачно от туч и от ветра, и пошел большой дождь. Ахав же сел в колесницу, [заплакал] и поехал в Изреель.
18:45
καὶ και and; even
ἐγένετο γινομαι happen; become
ἕως εως till; until
ὧδε ωδε here
καὶ και and; even
ὧδε ωδε here
καὶ και and; even
ο the
οὐρανὸς ουρανος sky; heaven
συνεσκότασεν συσκοταζω cloud
καὶ και and; even
πνεύματι πνευμα spirit; wind
καὶ και and; even
ἐγένετο γινομαι happen; become
ὑετὸς υετος rain
μέγας μεγας great; loud
καὶ και and; even
ἔκλαιεν κλαιω weep; cry
καὶ και and; even
ἐπορεύετο πορευομαι travel; go
Αχααβ αχααβ into; for
Ιεζραελ ιεζραελ Iezrael
18:45
וַ wa וְ and
יְהִ֣י׀ yᵊhˈî היה be
עַד־ ʕaḏ- עַד unto
כֹּ֣ה kˈō כֹּה thus
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
כֹּ֗ה kˈō כֹּה thus
וְ wᵊ וְ and
הַ ha הַ the
שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens
הִֽתְקַדְּרוּ֙ hˈiṯqaddᵊrû קדר be dark
עָבִ֣ים ʕāvˈîm עָב cloud
וְ wᵊ וְ and
ר֔וּחַ rˈûₐḥ רוּחַ wind
וַ wa וְ and
יְהִ֖י yᵊhˌî היה be
גֶּ֣שֶׁם gˈešem גֶּשֶׁם rain
גָּדֹ֑ול gāḏˈôl גָּדֹול great
וַ wa וְ and
יִּרְכַּ֥ב yyirkˌav רכב ride
אַחְאָ֖ב ʔaḥʔˌāv אַחְאָב Ahab
וַ wa וְ and
יֵּ֥לֶךְ yyˌēleḵ הלך walk
יִזְרְעֶֽאלָה׃ yizrᵊʕˈelā יִזְרְעֶאל [town]
18:45. cumque se verterent huc atque illuc ecce caeli contenebrati sunt et nubes et ventus et facta est pluvia grandis ascendens itaque Ahab abiit in Hiezrahel
And while he turned himself this way and that way, behold the heavens grew dark, with clouds and wind, and there fell a great rain. And Achab getting up, went away to Jezrahel:
18:45. And as he was turning himself this way and that, behold, the heavens were darkened, and there were clouds and wind, and a great rainstorm occurred. And so Ahab, going up, went away to Jezreel.
18:45. And it came to pass in the mean while, that the heaven was black with clouds and wind, and there was a great rain. And Ahab rode, and went to Jezreel.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:45: there was: Kg1 18:39, Kg1 18:40; Num 25:8; Sa2 21:14
Ahab: Kg1 21:1, Kg1 21:23; Jos 19:18; Sa2 2:9; Kg2 9:16
John Gill
And it came to pass in the mean while,.... That the servant was gone with the message to Ahab, and Ahab was getting ready his chariot:
that the heaven was black with clouds and wind, and there was a great rain; which all sprung from the cloud like a man's hand; and so we are told (k), that sometimes a little cloud called the ox's eye is seen on a mount of the Cape of Good Hope, called Tafesbery, when the sky is most serene, and the sea quiet; which is at first scarce so big as a barley corn, and then as a walnut; and presently it extends itself over the whole surface of the mountain:
and Ahab rode, and went to Jezreel; as fast as he could.
(k) Scheuchzer. Physic. Sacra, vol. 3. p. 591.
Robert Jamieson, A. R. Fausset and David Brown
Ahab rode, and went to Jezreel--now Zerin, a distance of about ten miles. This race was performed in the midst of a tempest of rain. But all rejoiced at it, as diffusing a sudden refreshment over all the land of Jezreel.
18:4618:46: Եւ ձեռն Տեառն եղեւ՛ ՚ի վերայ Եղիայի, եւ պնդեաց զմէջ իւր եւ ընթացաւ առաջի Աքաաբու, մինչեւ մտանել յԵզրայէլ[3690]։[3690] Ոմանք. Եւ պնդեաց զմէջս իւր։
46 Աքաաբը լալով գնաց Յեզրայէլ: Տիրոջ ձեռքը Եղիայի վրայ էր, որն իր մէջքը պինդ կապելով՝ վազեց Աքաաբի առջեւից մինչեւ որ մտաւ Յեզրայէլ:
46 Տէրոջը ձեռքը Եղիային հետ եղաւ ու անիկա իր մէջքը պնդեց ու մինչեւ Յեզրայէլին մուտքը Աքաաբին առջեւէն վազեց։
Եւ ձեռն Տեառն եղեւ ի վերայ Եղիայի. եւ պնդեաց զմէջ իւր եւ ընթացաւ առաջի Աքաաբու, մինչեւ մտանել յԵզրայէլ:

18:46: Եւ ձեռն Տեառն եղեւ՛ ՚ի վերայ Եղիայի, եւ պնդեաց զմէջ իւր եւ ընթացաւ առաջի Աքաաբու, մինչեւ մտանել յԵզրայէլ[3690]։
[3690] Ոմանք. Եւ պնդեաց զմէջս իւր։
46 Աքաաբը լալով գնաց Յեզրայէլ: Տիրոջ ձեռքը Եղիայի վրայ էր, որն իր մէջքը պինդ կապելով՝ վազեց Աքաաբի առջեւից մինչեւ որ մտաւ Յեզրայէլ:
46 Տէրոջը ձեռքը Եղիային հետ եղաւ ու անիկա իր մէջքը պնդեց ու մինչեւ Յեզրայէլին մուտքը Աքաաբին առջեւէն վազեց։
zohrab-1805▾ eastern-1994▾ western am▾
18:4618:46 И была на Илии рука Господня. Он опоясал чресла свои и бежал пред Ахавом до самого Изрееля.
18:46 καὶ και and; even χεὶρ χειρ hand κυρίου κυριος lord; master ἐπὶ επι in; on τὸν ο the Ηλιου ηλιου and; even συνέσφιγξεν συσφιγγω the ὀσφὺν οσφυς loins; waist αὐτοῦ αυτος he; him καὶ και and; even ἔτρεχεν τρεχω run ἔμπροσθεν εμπροσθεν in front; before Αχααβ αχααβ till; until Ιεζραελ ιεζραελ Iezrael
18:46 וְ wᵊ וְ and יַד־ yaḏ- יָד hand יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH הָֽיְתָה֙ hˈāyᵊṯā היה be אֶל־ ʔel- אֶל to אֵ֣לִיָּ֔הוּ ʔˈēliyyˈāhû אֵלִיָּהוּ Elijah וַ wa וְ and יְשַׁנֵּ֖ס yᵊšannˌēs שׁנס gird מָתְנָ֑יו moṯnˈāʸw מָתְנַיִם hips וַ wa וְ and יָּ֨רָץ֙ yyˈāroṣ רוץ run לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face אַחְאָ֔ב ʔaḥʔˈāv אַחְאָב Ahab עַד־ ʕaḏ- עַד unto בֹּאֲכָ֖ה bōʔᵃḵˌā בוא come יִזְרְעֶֽאלָה׃ yizrᵊʕˈelā יִזְרְעֶאל [town]
18:46. et manus Domini facta est super Heliam accinctisque lumbis currebat ante Ahab donec veniret in HiezrahelAnd the hand of the Lord was upon Elias, and he girded up his loins, and ran before Achab, till he came to Jezrahel.
46. and the hand of the LORD was on Elijah; and he girded up his loins, and ran before Ahab to the entrance of Jezreel.
18:46. And the hand of the Lord was upon Elijah. And cinching his waist, he ran before Ahab, until he arrived at Jezreel.
18:46. And the hand of the LORD was on Elijah; and he girded up his loins, and ran before Ahab to the entrance of Jezreel.
And the hand of the LORD was on Elijah; and he girded up his loins, and ran before Ahab to the entrance of Jezreel:

18:46 И была на Илии рука Господня. Он опоясал чресла свои и бежал пред Ахавом до самого Изрееля.
18:46
καὶ και and; even
χεὶρ χειρ hand
κυρίου κυριος lord; master
ἐπὶ επι in; on
τὸν ο the
Ηλιου ηλιου and; even
συνέσφιγξεν συσφιγγω the
ὀσφὺν οσφυς loins; waist
αὐτοῦ αυτος he; him
καὶ και and; even
ἔτρεχεν τρεχω run
ἔμπροσθεν εμπροσθεν in front; before
Αχααβ αχααβ till; until
Ιεζραελ ιεζραελ Iezrael
18:46
וְ wᵊ וְ and
יַד־ yaḏ- יָד hand
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
הָֽיְתָה֙ hˈāyᵊṯā היה be
אֶל־ ʔel- אֶל to
אֵ֣לִיָּ֔הוּ ʔˈēliyyˈāhû אֵלִיָּהוּ Elijah
וַ wa וְ and
יְשַׁנֵּ֖ס yᵊšannˌēs שׁנס gird
מָתְנָ֑יו moṯnˈāʸw מָתְנַיִם hips
וַ wa וְ and
יָּ֨רָץ֙ yyˈāroṣ רוץ run
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
אַחְאָ֔ב ʔaḥʔˈāv אַחְאָב Ahab
עַד־ ʕaḏ- עַד unto
בֹּאֲכָ֖ה bōʔᵃḵˌā בוא come
יִזְרְעֶֽאלָה׃ yizrᵊʕˈelā יִזְרְעֶאל [town]
18:46. et manus Domini facta est super Heliam accinctisque lumbis currebat ante Ahab donec veniret in Hiezrahel
And the hand of the Lord was upon Elias, and he girded up his loins, and ran before Achab, till he came to Jezrahel.
18:46. And the hand of the Lord was upon Elijah. And cinching his waist, he ran before Ahab, until he arrived at Jezreel.
18:46. And the hand of the LORD was on Elijah; and he girded up his loins, and ran before Ahab to the entrance of Jezreel.
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Adam Clarke: Commentary on the Bible - 1831
18:46: Ran before Ahab - Many think that Elijah ran before the king in order to do him honor; and much learned labor has been spent on this passage in order to show that Elijah had put himself at the head of a company of chanters who ran before the king reciting his praises, or the praises of God; a custom which still exists in Arabian countries! I believe all these entirely mistake the writer's meaning: Ahab yoked his chariot, and made all speed to Jezreel. The hand of the Lord, or, as the Targum says, the spirit of strength, came upon Elijah, and he girded up his loins, that is, tucked up his long garments in his girdle, and ran; and notwithstanding the advantage the king had by means of his chariot, the prophet reached Jezreel before him. There is no intimation here that he ran before the horses' heads. All this was intended to show that he was under the peculiar influence and inspiration of the Almighty, that the king might respect and fear him, and not do or permit to be done to him any kind of outrage.
Albert Barnes: Notes on the Bible - 1834
18:46: Divinely directed, and divinely upheld, Elijah, instead of resting, ran in advance of the king's chariot the entire distance of at least 16 miles to the entrance of Jezreel. He thus showed himself ready to countenance and uphold the irresolute monarch, if he would turn from his evil courses, and proceed to carry out the religious reformation which the events of the day had inaugurated.
The entrance of Jezreel - Modern "Zerin." Ahab had not removed the capital from Samaria Kg1 22:10, Kg1 22:37; but he had built himself a palace at Jezreel Kg1 21:1, and appears to have resided there ordinarily. A contemporary Assyrian inscription speaks of him as "Ahab of Jezreel."
Elijah's caution in accompanying Ahab only to "the entrance" is like that of the modern Arabs, who can seldom be induced to trust themselves within walls. He rested on the outskirts of the town, waiting to learn what Jezebel would say or do, knowing that it was she, and not Ahab, who really governed the country.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:46: the hand: Kg2 3:15; Isa 8:11; Eze 1:3, Eze 3:14
he girded: Kg2 4:29, Kg2 9:1; Job 38:3; Jer 1:17; Eph 6:14; Pe1 1:13
ran before: Mat 22:21; Pe1 2:17
to the entrance of: Heb. till thou come to
Next: 3 Kings (1 Kings) Chapter 19
Geneva 1599
And the hand of the LORD was on Elijah; and he girded up his loins, and ran (q) before Ahab to the entrance of Jezreel.
(q) He was so strengthened by God's spirit that he ran faster than the chariot was able to run.
John Gill
And the hand of the Lord was on Elijah,.... Giving him more than common strength of body, as well as courage and fortitude of mind; so the Targum, the spirit of strength from the Lord was with him:
and he girded up his loins; gathered up his long loose garment, and girt it about him, that he might be more fit for travelling:
and ran before Ahab to the entrance of Jezreel; reckoned about sixteen miles from Carmel (l); this showed his humility, that he was not elated with the wonderful things God had done by him, and that he bore no ill will to Ahab, but was ready to show him all honour and respect due to him as a king; and that it were his sins, and not his person, he had an aversion to; and that he was not afraid of Jezebel, and her prophets, but entered into the city where she was, to instruct the people, and warn them against her idolatries; though some think he went no further than the gate of the city, prudently avoiding falling into her hands.
(l) Bunting's Travels, &c. p. 204.
John Wesley
The hand, &c. - God gave him more than natural strength, whereby he was enabled to outrun Ahab's chariot, for so many miles together. He girded, &c. - That his garments, which were long, might not hinder him. Ran before Ahab - To shew how ready he was to honour and serve the king, that by this humble and self - denying carriage, it might appear, what he had done was not from envy or passion, but only from a just zeal for God's glory: that by his presence with the king and his courtiers, he might animate and oblige them to proceed in the reformation of religion: and, to demonstrate, that he was neither ashamed of, nor afraid for what he had done, but durst venture himself in the midst of his enemies.
Robert Jamieson, A. R. Fausset and David Brown
Elijah . . . girded up his loins, and ran before Ahab--It was anciently, and still is in some countries of the East, customary for kings and nobles to have runners before their chariots, who are tightly girt for the purpose. The prophet, like the Bedouins of his native Gilead, had been trained to run; and, as the Lord was with him, he continued with unabated agility and strength. It was, in the circumstances, a most proper service for Elijah to render. It tended to strengthen the favorable impression made on the heart of Ahab and furnished an answer to the cavils of Jezebel for it showed that he who was so zealous in the service of God, was, at the same time, devotedly loyal to his king. The result of this solemn and decisive contest was a heavy blow and great discouragement to the cause of idolatry. But subsequent events seem to prove that the impressions, though deep, were but partial and temporary.