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1 Kings 18:17 — Word Study

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WLCוַיְהִ֛י כִּרְא֥וֹת אַחְאָ֖ב אֶת־ אֵלִיָּ֑הוּ וַיֹּ֤אמֶר אַחְאָב֙ אֵלָ֔יו הַאַתָּ֥ה זֶ֖ה עֹכֵ֥ר יִשְׂרָאֵֽל׃

BSAWhen AhabʼAchʼâb [the king of Israel] sawrâʼâh ElijahʼÊlîyâh [my God is Jehovah, the prophet] [he]ʼAchʼâb saidʼâmar to himʼêl Is thatzeh youʼattâh [the one who causes trouble] O troublerʻâkar [you who are, causing problems or affliction] of IsraelYisrâʼêl [the symbolic name of Jacob, God's chosen people]

Word
Listen & take away1 Kings 18
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 17 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (Yis.ra.'El) — no per-word recordings of the Hebrew exist to link to.
Take it away
1 Kings 18:17quick helps
In a sentenceAhab confronts Elijah, accusing him of being the source of trouble for Israel.
Who is speakingAhab, the king of Israel, addressing Elijah.
Where we areThe confrontation between Ahab and Elijah during a time of national crisis.
The hard wordעֹכֵ֥ר
Take awayAhab's accusation reflects the tension between the king and the prophet.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectאַחְאָב verbהָיָה The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

Every word here is used elsewhere in the Old Testament.

Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.

Deep Study — 1 Kings 18:17

Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.

Context — The Confrontation of Ahab and Elijahgenerated

16So Obadiah went to inform Ahab, who went to meet Elijah.
17When Ahab saw Elijah, he said to him, “Is that you, O troubler of Israel?”
18“I have not troubled Israel,” Elijah replied, “but you and your father’s house have, for you have forsaken the commandments of the LORD and have followed the Baals.
19Now summon all Israel to meet me on Mount Carmel, along with the four hundred and fifty prophets of Baal and the four hundred prophets of Asherah who eat at Jezebel’s table.”

1 Kings 18:17 depicts a pivotal moment where Ahab, the king of Israel, encounters the prophet Elijah. This meeting occurs in a context of drought and famine, where Elijah has been proclaiming God's judgment on Israel due to Ahab's idolatry and disobedience. The tension between Ahab and Elijah highlights the conflict between the worship of Yahweh and the worship of Baal, which Ahab and his wife Jezebel promoted.


Cross References

ReferenceText (BSB)
11 Kings 21:20When Elijah arrived, Ahab said to him, “So you have found me out, my enemy.” He replied, “I have found you out because you have sold yourself to do evil in the sight of the LORD.
2Joshua 7:25“Why have you brought this trouble upon us?” said Joshua. “Today the LORD will bring trouble upon you!” And all Israel stoned him to death. Then they stoned the others and burned their bodies.
3Jeremiah 26:8–9and as soon as he had finished telling all the people everything the LORD had commanded him to say, the priests and prophets and all the people seized him, shouting, “You must surely die!
4Jeremiah 38:4Then the officials said to the king, “This man ought to die, for he is discouraging the warriors who remain in this city, as well as all the people, by speaking such words to them; this man is not seeking the well-being of these people, but their ruin.”
5Amos 7:10Then Amaziah the priest of Bethel sent word to Jeroboam king of Israel, saying, “Amos has conspired against you in the midst of the house of Israel. The land cannot bear all his words,

The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to


The Key Word עֹכֵ֥ר, 'o.Khergenerated

The word עָכַר (akar) is a Qal participle meaning 'to trouble' or 'to disturb.' It suggests causing turmoil or affliction, often in a context of conflict or distress. In this verse, it is used to describe Elijah as the one who brings trouble to Israel, reflecting Ahab's perspective on the prophet's role.

The participle form emphasizes the ongoing nature of the action, portraying Elijah not just as a past troublemaker but as one who continuously disturbs the status quo in Israel. This highlights the prophetic role of Elijah in challenging Ahab's leadership and the worship practices of the people.


How Translations Differ — measured against the Berean Standard Biblegenerated

This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.


Sentence Structuregenerated

The verse contains one main clause with a subject and a verb: וַיֹּ֤אמֶר, and he said. It is followed by a prepositional phrase indicating the direction of Ahab's speech, אֵלָ֔יו, to him, and concludes with a noun phrase that serves as the predicate, describing Elijah as the troubler of Israel.

The structure emphasizes Ahab's direct confrontation with Elijah, placing the verb וַיֹּ֤אמֶר at the forefront, which indicates the action of speaking is central to the verse.


Septuagint Backgroundgenerated

The Septuagint translates עֹכֵ֥ר with the Greek word ἀναστάτης, meaning 'disturber' or 'upsetter.' This choice indicates a broader interpretation of Elijah's role, suggesting not just trouble but a significant disruption of the social and religious order in Israel.

This translation reflects the Greek translators' understanding of the impact Elijah had on the nation, emphasizing the prophet's role in challenging the status quo.


In plain words — the whole versegenerated

1 Kings 18:17 shows Ahab, the king of Israel, seeing the prophet Elijah and accusing him of being the one who troubles Israel. This accusation reflects the conflict between Ahab's rule and Elijah's prophetic ministry, as Elijah speaks against Ahab's idolatry.


Frequently Asked Questionsgenerated

What does Ahab mean by calling Elijah a 'troubler'?

Ahab accuses Elijah of being the source of Israel's troubles, particularly the drought and famine, which Elijah has proclaimed as God's judgment on the nation.

Why is Elijah considered a troubler of Israel?

Elijah is seen as a troubler because he challenges the idolatrous practices promoted by Ahab and Jezebel, calling the people back to worship Yahweh.

What was the significance of Elijah's confrontation with Ahab?

The confrontation signifies a clash between true worship of God and the false worship of Baal, highlighting the tensions in Israel during Ahab's reign.

How does this verse connect to the broader narrative of Elijah's ministry?

This verse is a key moment in Elijah's ministry, setting the stage for his challenge to the prophets of Baal and his demonstration of God's power on Mount Carmel.


Reflection Questionsgenerated

  1. How do I respond when my beliefs cause conflict with those in authority?
  2. In what ways can I be a voice for truth like Elijah in my community?
  3. What are some modern-day 'troublers' of faith that I see in my surroundings?
  4. How can I support those who are standing for truth in difficult circumstances?

The early church on this verse — how the Fathers read it

Early Church Fathers comment on this confrontation, illustrating the boldness of Elijah in standing against Ahab's idolatry and the implications for the people of Israel.

Ephrem the SyrianON THE FIRST BOOK OF KINGS 18:8 c. 306–373
“When Ahab saw Elijah, Ahab said to him, “Is it you, you troubler of Israel?” He answered, “I have not troubled Israel; but you have, and your father’s house.” “It is you and your father Omri who ruined this people,
Early Church Fathers on 1 Kings 18 →
John ChrysostomON THE EPISTLE TO THE Hebrews 18.4 c. 347–407
Were Elijah and John then lacking in boldness? Did not the one reprove Ahab, and the other Herod? The latter said, “It is not lawful for you to have your brother Philip’s wife.” And Elijah said to Ahab with boldness: “It is not I that…
Early Church Fathers on 1 Kings 18 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on 1 Kings 18:17 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

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

Read John Gill on 1 Kings 18 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? Art thou he that troubleth Israel? A violent altercation took place.

Read Robert Jamieson on 1 Kings 18 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

Have I at last met with thee, O thou great disturber of my kingdom, the author of this famine, and of all our disquiets and calamities?

Read Matthew Poole on 1 Kings 18 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

1 Kings 18:17 And it came to pass, when Ahab saw Elijah, that Ahab said unto him, [Art] thou he that troubleth Israel?Ver. 17. Art thou he that troubleth Israel?] Alas, what had the righteous prophet done? he taxed their sin, he foretold the judgment: he deserved it not, he inflicted it not; yet he smarteth, and they are guilty. As if some fond people should accuse the herald or the trumpet, as the cause of their war. Or, as if some ignorant peasant, when he seeth his fowls bathing in his pond, should cry out of them as the causes of foul weather. Bishop Hall.

Read John Trapp on 1 Kings 18 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(17) Art thou . . .—Probably (as in 1 Kings 18:7) the rendering should be, “Thou here, the troubler of Israel!”—defying vengeance (that is) in the very land which thou hast troubled.

Read Charles John Ellicott on 1 Kings 18 →
CambridgeThe Cambridge Bible for Schools and Colleges

17–40. Meeting of Ahab and Elijah. Baal proved to be no god. Slaughter of Baal’s prophets (Not in Chronicles) 17. Art thou he that troubleth Israel?] R.V. Is it thou, thou troubler of Israel? For Ahab would ascribe the drought and consequent famine directly to Elijah, after the language of 1 Kings 17:1.

Read Cambridge on 1 Kings 18 →
Albert Barnes1798–1870Barnes' Notes on the Bible

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

Read Albert Barnes on 1 Kings 18 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

17. Art thou he that troubleth Israel — The question was equivalent to an affirmative. The king assumed, and charged it upon Elijah, that he had caused the famine. We might render: Art thou that Achar (Achan) of Israel?

Read Daniel Denison Whedon on 1 Kings 18 →

The verse in English, compared — 17 translations, and where they part company

Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.

Modern formal

BSBBerean Standard Bible2020

When Ahab saw Elijah, he said to him, “Is that you, O troubler of Israel?”

WEBWorld English Bible2000

When Ahab saw Elijah, Ahab said to him, “Is that you, you troubler of Israel?”

MSBMajority Standard Bible2022

When Ahab saw Elijah, he said to him, “Is that you, O troubler of Israel?”

NETBNew English Translation2006

When Ahab saw Elijah, he said to him, “Is it really you, the one who brings disaster on Israel?”

Tyndale line

KJVKing James Version1611

¶ And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel?

ASVAmerican Standard Version1901

And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Is it thou, thou troubler of Israel?

RVARevised Version, American1894

And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Is it thou, thou troubler of Israel?

NWBWebster's Bible1833

And it came to pass, when Ahab saw Elijah, that Ahab said to him, Art thou he that troubleth Israel?

GNVGeneva Bible1599

And when Ahab saw Eliiah, Ahab said vnto him, Art thou he that troubleth Israel?

Strictly literal

DBYDarby Translation1890

And it came to pass when Ahab saw Elijah, that Ahab said to him, Is it thou, the troubler of Israel?

YLTYoung's Literal Translation1862

and it cometh to pass at Ahab's seeing Elijah, that Ahab saith unto him, 'Art thou he — the troubler of Israel?'

LSVLiteral Standard Version2020

[And it] comes to pass at Ahab’s seeing Elijah that Ahab says to him, “Are you he—the troubler of Israel?”

ILTInterlinear Literal Translation2000

And it came to pass, when Achab saw Elijah, that Achab said unto him, Art thou he that troubleth Israel?

ULBUnlocked Literal Bible2017

When Ahab saw Elijah, he said to him, “Is it you? You are the one who brings trouble to Israel!”

From the Latin

DRADouay-Rheims (Challoner)1899

And when he had seen him, he said: Art thou he that troublest Israel?

Simplified

FBVFree Bible Version2020

When Ahab saw Elijah, he said to him, “Is that you—you who are causing trouble for Israel?”

BBEBible in Basic English1949

And when he saw Elijah, Ahab said to him, Is it you, you troubler of Israel?

Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.


The sentence as the grammar sees it — from the MACULA Hebrew treebank

This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.

וַandclauseverbיְהִ֛יit.wasprepositional phrase · prepositionalכִּjustclauseverbרְא֥וֹתas.sawsubjectאַחְאָ֖בAhabnoun phrase · objectאֶת(et)אֵלִיָּ֑הוּElijahוַandclauseverbיֹּ֤אמֶרhe.saidsubjectאַחְאָב֙Ahabprepositional phrase · prepositionalאֵלָ֔יtoוhimclauseהַ?clausesubjectאַתָּ֥הyounoun phrase · predicateזֶ֖ה[is].thisnoun phraseclauseverbעֹכֵ֥רO.[you.who].troubleobjectיִשְׂרָאֵֽלIsrael

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text and the Septuagint largely agree in content, with 10 of the 12 words matched. However, the Septuagint's word order and choice of articles differ, indicating a different syntactical approach while preserving the core message of Ahab's confrontation with Elijah.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וַיְהִ֛י כִּרְא֥וֹת אַחְאָ֖ב אֶת־ אֵלִיָּ֑הוּ וַיֹּ֤אמֶר אַחְאָב֙ אֵלָ֔יו הַאַתָּ֥ה זֶ֖ה עֹכֵ֥ר יִשְׂרָאֵֽל׃

Septuagintthe Greek the translators chose, word by word
וַיְהִ֛יἐγένετοכִּרְא֥וֹתεἶδενאַחְאָ֖בαξααβאֵלִיָּ֑הוּηλιουוַיֹּ֤אמֶרεἶπενאַחְאָב֙αξααβאֵלָ֔יוπρὸςהַאַתָּ֥הσὺזֶ֖הαὐτὸςיִשְׂרָאֵֽל׃ισραηλ

10 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.

Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.


The map of this verse — what each word keeps company with

This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.

1 Kings 18:17הָיָהand it wasand it wasהָיָהרָאָהwhen sawwhen sawרָאָהאַחְאָבAhabAhabאַחְאָבאֵתthe object the object markאֵתאֵלִיָּהElijahElijahאֵלִיָּהאָמַרand he saidand he saidאָמַראַחְאָבAhabAhabאַחְאָבאֶלto himto himאֶלאַתָּ֫ה¿ you¿ youאַתָּ֫הזֶה[is] this[is] thisזֶהעָכַרO [one who]O [one who] troעָכַריִשְׂרָאֵלIsraelIsraelיִשְׂרָאֵלאָחbrother: mbrother: male-sאָחאוֹתsign: mirasign: miraculouאוֹתאֵלgodgodאֵלשָׂרָהto striveto striveשָׂרָההָוָאto fallto fallהָוָאזֶהthisthisזֶהזֹהthisthisזֹהיְהוֹרָםJoramJoramיְהוֹרָםיִזְרְעֶאל(Valley of(Valley of) Jezיִזְרְעֶאלעֳנִיafflictionafflictionעֳנִינָבַטto lookto lookנָבַטמִגְרָשׁpasturepastureמִגְרָשׁתִּשְׁבִּיTishbiteTishbiteתִּשְׁבִּיאַדֶּ֫רֶתclothingclothingאַדֶּ֫רֶתכֹּהthusthusכֹּהיהוהYHWH/GodYHWH/Godיהוהפָּלַלto prayto prayפָּלַליִרְמְיָ֫הJeremiahJeremiahיִרְמְיָ֫ה
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in 1 Kings 18:17

One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.

Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.

and it was when saw Ahab the object marker Elijah and he said Ahab to him ¿ you [is] this O [one who] troubles Israel
וַיְהִ֛יvay.Hi and it was H1961 Verb · Qal · sequential imperfect third person masculine singular
3,562× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.
Tyndale gloss
to be
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.

Brown-Driver-Briggs Hebrew Lexicon (full)

הָיָה 3570 vb. fall out, come to pass, become, be

Qal

Fall out, happen

occur, take place, come about, come to pass

esp. & very oft., come about, come to pass

וַיְהִי and it came to pass that, most often (c. 292 t.)

rarely also Pf. c. וְ conj. וְהָיָה

less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)

Come into being, become

abs., in lively narrative, arise, appear, come

sq. prep.

become

sq. pred. noun (to be viewed as implicit accus.)

sq. pred. adj.

become like

sq. pred. לְ pers.

sq. לְ pred.

oft. c. לְ pred. לְ pers.

with עַל and לְ

sts. c. לְ pers. only = became the property of, come into the possession of

Be (often with subbordinate idea of becoming)

exist, be in existence

abide, remain, continue

with word of locality, be in or at a place, be situated, stand, lie

as copula, joining subj. & pred.

Read the full entry →
Brown-Driver-Briggs glosses

H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen

. occur, take place, come about, come to pass

. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)

. rarely also Pf. c. וְ conj. וְהָיָה

. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)

. Come into being, become . . abs., in lively narrative, arise, appear, come

. sq. prep.

. become . sq. pred. noun (to be viewed as implicit accus.)

. sq. pred. adj.

. become like

. sq. pred. + לְ pers.

. sq. לְ pred.

. oft. c. לְ pred. + לְ pers.

. with עַל and לְ

. sts. c. לְ pers. only = became the property of, come into the possession of

. Be (often with subbordinate idea of becoming) . exist, be in existence

. abide, remain, continue

Read the full entry →
Strong's Hebrew Dictionary

1961 hayah haw-yaw

a primitive root (compare 1933); to exist, i.e. be or become,

come to pass (always emphatic, and not a mere copula or

auxiliary):--beacon, X altogether, be(-come), accomplished,

committed, like), break, cause, come (to pass), do, faint,

fall, + follow, happen, X have, last, pertain, quit

(one-)self, require, X use.

see HEBREW for 01933

Translators Brief Hebrew Lexicon

הָיָה (ha.yah) — to be.

1) to be, become, come to pass, exist, happen, fall out

1a) (Qal)

1a1) ---

1a1a) to happen, fall out, occur, take place, come about, come to pass

1a1b) to come about, come to pass

1a2) to come into being, become

1a2a) to arise, appear, come

1a2b) to become

1a2b1) to become

1a2b2) to become like

1a2b3) to be instituted, be established

1a3) to be

1a3a) to exist, be in existence

1a3b) to abide, remain, continue (with word of place or time)

1a3c) to stand, lie, be in, be at, be situated (with word of locality)

1a3d) to accompany, be with

1b) (Niphal)

1b1) to occur, come to pass, be done, be brought about

1b2) to be done, be finished, be gone

Morphologythe parsing behind the code
Berean parsing
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
and it was when saw Ahab the object marker Elijah and he said Ahab to him ¿ you [is] this O [one who] troubles Israel
כִּרְא֥וֹתkir.'ot when saw H7200 Preposition · verb qal infinitive construct common
1,300× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for provider means to see or look after, and is used to describe God's care for his people. It appears in various forms throughout the Bible, including in Genesis and other books.
Tyndale gloss
Provider
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.

Brown-Driver-Briggs Hebrew Lexicon (full)

רָאָה 1315 vb. see

Qal 1141

see, subj.

see, c. acc. rei

see, sq. acc. cl. or phr. of closer design

see, so as to learn to know

abs. see, have (power of) vision

see = perceive

look at, see, by direct volition

of mental observation

c. ב, lit., look into, hence look at with interest

see, c. acc. rei

Niph.

appear

be seen

be visible

Pu. appar. his bones are not detected

Hithp. recipr. look at each other

Hiph.

cause one to see something, shew

cause to experience something

cause to look intently at, to behold

Hoph.

be caused to see, be shewn

be exhibited to

base

Brown-Driver-Briggs glosses

H7200a רָאָה see .. . see, subj.

. see, c. acc. rei

. see, sq. acc. + cl. or phr. of closer design

. see, so as to learn to know

. abs. see, have (power of) vision

. see = perceive

. look at, see, by direct volition

. of mental observation

. . c. ב, lit., look into, hence look at with interest

. see, c. acc. rei

. . appear

. be seen

. be visible

. appar. his bones are not detected

. recipr. look at each other

. . . cause one to see something, shew

. cause to experience something

. cause to look intently at, to behold

. . be caused to see, be shewn

. be exhibited to

H7200b רְאוּת look

Strong's Hebrew Dictionary

7200 ra'ah raw-aw'

a primitive root; to see, literally or figuratively (in

numerous applications, direct and implied, transitive,

intransitive and causative):--advise self, appear, approve,

behold, X certainly, consider, discern, (make to) enjoy, have

experience, gaze, take heed, X indeed, X joyfully, lo, look

(on, one another, one on another, one upon another, out, up,

upon), mark, meet, X be near, perceive, present, provide,

regard, (have) respect, (fore-, cause to, let) see(-r, -m, one

another), shew (self), X sight of others, (e-)spy, stare, X

surely, X think, view, visions.

Translators Brief Hebrew Lexicon

רָאָה (ra.ah) — to see: see.

: see/show

1) to see, look at, inspect, perceive, consider

1a) (Qal)

1a1) to see

1a2) to see, perceive

1a3) to see, have vision

1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out

1a5) to see, observe, consider, look at, give attention to, discern, distinguish

1a6) to look at, gaze at

1a7) to provide, choose

1b) (Niphal)

1b1) to appear, present oneself

1b2) to be seen

1b3) to be visible

1c) (Pual) to be seen

1d) (Hiphil)

1d1) to cause to see, show

1d2) to cause to look intently at, behold, cause to gaze at

1e) (Hophal)

1e1) to be caused to see, be shown

1e2) to be exhibited to

1f) (Hithpael) to look at each other, face

רָאָה (ra.ah) — to see: examine.

: examine/consider

1) to see, look at, inspect, perceive, consider

1a) (Qal)

1a1) to see

1a2) to see, perceive

1a3) to see, have vision

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct common
HR/Vqcc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

so.

See TOOLS.

Smith's Bible Dictionary

Egyptian saws, so far as has yet been discovered, are single-handed. As is the case in modern Oriental saws, the teeth usually incline toward the handle, instead of away from it like ours. They have, in most cases, bronze blades, apparently attached to the handles by leathern thongs. No evidence exists of the use of the saw applied to stone in Egypt, but we read of sawn stones used in the temple. (1 Kings 7:9) The saws "under" or "in" which David is said to have placed his captives were of iron. The expression in (2 Samuel 12:31) does not necessarily imply torture, but the word "cut" in (1 Chronicles 20:3) can hardly be understood otherwise.

Nave's Topical Bible

→ Used as an instrument of torture 2Sa 12:31; Heb 11:37

→ Used for cutting stone 1Ki 7:9

→ FIGURATIVE Isa 10:15

and it was when saw Ahab the object marker Elijah and he said Ahab to him ¿ you [is] this O [one who] troubles Israel
אַחְאָ֖ב'ach.'Av Ahab H256 Noun proper masculine
93× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Ahab was a king of Israel who lived a long time ago. He was married to a queen named Jezebel and did many bad things. The prophet Jeremiah also wrote about a different man named Ahab.
Amplified meaning
the king of Israel
Tyndale gloss
Ahab
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אַחְאָב (*Ach'ab*) refers to Ahab, a name associated with a king of Israel and a false prophet during the time of Jeremiah. It is derived from the words for 'brother' and 'father,' meaning 'father's brother.' The entries highlight Ahab's lineage, including his marriage to Jezebel and his role in the Divided Monarchy.

Brown-Driver-Briggs Hebrew Lexicon (full)

אַחְאָב 91 n.pr.m. Ahab (father’s brother)

son of Omri, king of Isr.

false prophet, time of Jerem.

base

Brown-Driver-Briggs glosses

H256 אַחְאָב

Strong's Hebrew Dictionary

256 'Ach'ab akh-awb'

once (by contraction) oEchab (Jer. 29:22) {ekh- awb'}; from

251 and 1; brother (i.e. friend) of (his) father; Achab, the

name of a king of Israel and of a prophet at Babylon:--Ahab.

see HEBREW for 0251

see HEBREW for 01

Translators Brief Hebrew Lexicon

אַחְאָב (ach.av) — Ahab.

A king of the Kingdom of Israel, living at the time of Divided Monarchy, first mentioned at 1Ki.16.28;

son of: Omri (H6018); married to Jezebel (H0348);

father of: Joash (H3101H), Ahaziah (H0274), Joram (H3141H), Athaliah (H6271)

§ Ahab = "father's brother"

1) king of Israel, son of Omri, husband of Jezebel

2) false prophet executed by Nebuchadrezzar, time of Jeremiah

אַחְאָב (ach.av) — Ahab.

A man living at the time of Divided Monarchy, first mentioned at Jer.29.21;

son of: Kolaiah (H6964H)

§ Ahab = "father's brother"

1) king of Israel, son of Omri, husband of Jezebel

2) false prophet executed by Nebuchadrezzar, time of Jeremiah

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper masculine
HNpm
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

a'-hab ('ach'abh, Assyrian a-cha-ab-bu; Septuagint Achaab, but Jer 29:21 f, Achiab, which, in analogy with '-h-y- m-l-k, (')-h-y-'-l, etc., indicates an original 'achi'abh, meaning "the father is my brother"): The compound probably signifies that "the father," referring to God, has been chosen as a brother.

1. Ahab's Reign:

Ahab, son of Omri, the seventh king of Israel, who reigned for twenty-two years, from 876 to 854 (1Ki 16:28 ff), was one of the strongest and at the same time one of the weakest kings of Israel. With his kingdom he inherited also the traditional enemies of the kingdom, who were no less ready to make trouble for him than for his predecessors. Occupying a critical position at the best, with foes ever ready to take advantage of any momentary weakness, the kingdom…

Easton's Bible Dictionary

Ahab

Father’s brother. (1.) The son of Omri, whom he succeeded as the seventh king of Israel. His history is recorded in 1 Kings 16-22. His wife was Jezebel (q.v.), who exercised a very evil influence over him. To the calf-worship introduced by Jeroboam he added the worship of Baal. He was severely admonished by Elijah (q.v.) for his wickedness. His anger was on this account kindled against the prophet, and he sought to kill him. He undertook three campaigns against Ben-hadad II., king of Damascus. In the first two, which were defensive, he gained a complete victory over Ben-hadad, who fell into his hands, and was afterwards released on the condition of his restoring all the cities of Israel he then held, and granting certain other concessions to Ahab. After three years of peace, for some cause Ahab renewed war (1 Kings 22:3) with…

Smith's Bible Dictionary

(uncle). Son of Omri, seventh king of Israel, reigned B.C. 919-896. He married Jezebel, daughter of Ethbaal king of Tyre; and in obedience to her wishes, caused temple to be built to Baal in Samaria itself; and an oracular grove to be consecrated to Astarte. See (1 Kings 18:19) One of Ahab’s chief tastes was for splendid architecture which he showed by building an ivory house and several cities. Desiring to add to his pleasure-grounds at Jezreel the vineyard of his neighbor Naboth, he proposed to buy it or give land in exchange for it; and when this was refused by Naboth in accordance with the Levitical law, (Leviticus 25:23) a false accusation of blasphemy was brought against him, and he was murdered, and Ahab took possession of the coveted fields. (

and it was when saw Ahab the object marker Elijah and he said Ahab to him ¿ you [is] this O [one who] troubles Israel
אֶת־'et- the object marker H853 Particle
10,946× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Tyndale gloss
[Obj.]
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

base

Brown-Driver-Briggs glosses

H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

Strong's Hebrew Dictionary

853 'eth ayth

apparent contracted from 226 in the demonstrative sense of

entity; properly, self (but generally used to point out more

definitely the object of a verb or preposition, even or

namely):--(as such unrepresented in English).

see HEBREW for 0226

Translators Brief Hebrew Lexicon

אֵת (et) — [Obj.].

sign of the definite direct object, not translated in English but generally preceding and indicating the accusative

Aramaic equivalent: yat (יָת "whom" H3487)

Morphologythe parsing behind the code
Berean parsing
HTo — Particle
HTo
The company it keepswords that stand beside it more often than chance
and it was when saw Ahab the object marker Elijah and he said Ahab to him ¿ you [is] this O [one who] troubles Israel
אֵלִיָּ֑הוּ'e.li.Ya.hu Elijah H452 Noun proper masculine
71× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Elijah means my God is Jehovah, referring to the famous prophet who lived during King Ahab's reign. He is also the name of two other Israelites mentioned in the Bible. Elijah is known for his bravery and faith in God.
Amplified meaning
my God is Jehovah, the prophet
Tyndale gloss
Elijah
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֵלִיָּה (Eliyah) means "Yah(u) is God" and refers primarily to the prophet Elijah, known for his role during the reign of Ahab. The name also applies to a Benjamite, a son of Elam, and a priest from Ezra's time. The entries consistently highlight Elijah's significance, with no notable disagreements among the lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵלִיָּה; אֵלִיָּ֫הוּ n.pr.m. (Yah(u) is God)

Elijah, the great prophet of the reign of Ahab

Benjamite

a priest of Ezra’s time

a son of Elam

base

Brown-Driver-Briggs glosses

H452 אֵלִיָּה; אֵלִיָּ֫הוּ (Yah(u) is God) . Elijah, the great prophet of the reign of Ahab

. Benjamite

. a priest of Ezra’s time

. a son of Elam

Strong's Hebrew Dictionary

452 'Eliyah ay-lee-yaw'

or prolonged tEliyahuw {ay-lee-yaw'-hoo}; from 410 and 3050;

God of Jehovah; Elijah, the name of the famous prophet and of

two other Israelites:--Elijah, Eliah.

see HEBREW for 0410

see HEBREW for 03050

Translators Brief Hebrew Lexicon

אֵלִיָּה (e.liy.yah) — Elijah.

A prophet living at the time of Divided Monarchy, first mentioned at 1Ki.17.1

Also named: Hēlias (Ἡλίας "Elijah" G2243)

§ Elijah or Eliah = "my God is Jehovah" or "Yah(u) is God"

1) the great prophet of the reign of Ahab

2) Benjamite son of Jeroham

3) a son of Elam with foreign wife during exile

4) a son of Harim, and priest, with foreign wife during exile

אֵלִיָּה (e.liy.yah) — Elijah.

A man of the tribe of Benjamin living at the time of Divided Monarchy, only mentioned at 1Ch.8.27;

son of: Jeroham (H3395H);

brother of: Shamsherai (H8125), Shehariah (H7841), Athaliah (H6271H), Jaareshiah (H3298) and Zichri (H2147J)

§ Elijah or Eliah = "my God is Jehovah" or "Yah(u) is God"

1) the great prophet of the reign of Ahab

2) Benjamite son of Jeroham

3) a son of Elam with foreign wife during exile

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper masculine
HNpm
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

e-li'-ja ('eliyahu or (4 times) 'eliyah, "Yah is God"; Septuagint Eleiou, New Testament Eleias or Elias, the King James Version of New Testament Elias):

Contents

I. THE WORKS OF ELIJAH

1. The Judgment of Drought 2. The Ordeal by Prayer 3. At Horeb 4. The Case of Naboth 5. Elijah and Ahaziah 6. Elijah Translated 7. The Letter to Jehoram

II. THE WORK OF ELIJAH

III. CHARACTER OF THE PROPHET

IV. MIRACLES IN THE ELIJAH NARRATIVES

V. ELIJAH IN THE NEW TESTAMENT

VI. LITERATURE

(1) The great prophet of the times of Ahab, king of Israel. Elijah is identified at his first appearance (1Ki 17:1) as "Elijah the Tishbite, who was of the sojourners of Gilead." Thus his native place must have been called Tishbeh. A Tishbeh (Thisbe) in the territory of Naphtali is known from Tobit 1:2; but if (with most modern commentators) the reading of the Septuagint in…

Easton's Bible Dictionary

Elijah

Whose God is Jehovah. (1.) “The Tishbite,” the “Elias” of the New Testament, is suddenly introduced to our notice in 1 Kings 17:1 as delivering a message from the Lord to Ahab. There is mention made of a town called Thisbe, south of Kadesh, but it is impossible to say whether this was the place referred to in the name given to the prophet.

Having delivered his message to Ahab, he retired at the command of God to a hiding-place by the brook Cherith, beyond Jordan, where he was fed by ravens. When the brook dried up God sent him to the widow of Zarephath, a city of Zidon, from whose scanty store he was supported for the space of two years. During this period the widow’s son died, and was restored to life by Elijah (1 Kings 17: 2-24).

Smith's Bible Dictionary

(my God is Jehovah) has been well entitled "the grandest and the most romantic character that Israel ever produced." "Elijah the Tishbite,... of the inhabitants of Gilead" is literally all that is given us to know of his parentage and locality. Of his appearance as he "stood before" Ahab (B.C. 910) with the suddenness of motion to this day characteristic of the Bedouins from his native hills, we can perhaps realize something from the touches, few but strong, of the narrative. His chief characteristic was his hair, long and thick, and hanging down his back. His ordinary clothing consisted of a girdle of skin round his loins, which he tightened when about to move quickly. (1 Kings 18:46) But in addition to this he occasionally wore the "mantle" or cape of sheepskin which has supplied us with one of our most familiar figures of speech.…

American Tract Society Bible Dictionary

The prophet, a native of Tishbeh in Gilead, 1Ki 17:1. His parentage and early history are unknown. His bold faithfulness provoked the wrath of Ahab and Jezebel, especially when he threatened several years of drought and famine as a punishment for the sins of Israel, B. C. 908. By the divine direction the prophet took refuge on the bank of the brook Cherith, where he was miraculously fed by ravens. Thence he resorted to Zarephath, in Phoenicia; where one miracle provided him with sustenance and another restored to life the child of his hostess. Returning to King Ahab, he procured the great assembling at mount Carmel, where God "answered by fire," and the prophets of Baal were destroyed. Now too the long and terrible drought was broken, and a plentiful rain descended at the prophet’s prayer. Finding that not even these mighty works of…

and it was when saw Ahab the object marker Elijah and he said Ahab to him ¿ you [is] this O [one who] troubles Israel
וַיֹּ֤אמֶרvai.Yo.mer and he said H559 Verb · Qal · sequential imperfect third person masculine singular
5,309× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Tyndale gloss
to say
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָמַר 5287 vb. utter, say

Qal

Say

Say in the heart (= think)

Promise

Command (esp. late)

Niph. be said, told

Hiph. avow, avouch (lit. cause to declare)

Hithp. act proudly, boast

base

Brown-Driver-Briggs glosses

H559 אָמַר utter, say .. Say

. Say in the heart (= think)

. Promise

. Command (esp. late)

. be said, told

. avow, avouch (lit. cause to declare)

. act proudly, boast

Strong's Hebrew Dictionary

559 'amar aw-mar'

a primitive root; to say (used with great

latitude):--answer, appoint, avouch, bid, boast self, call,

certify, challenge, charge, + (at the, give) command(-ment),

commune, consider, declare, demand, X desire, determine, X

expressly, X indeed, X intend, name, X plainly, promise,

publish, report, require, say, speak (against, of), X still, X

suppose, talk, tell, term, X that is, X think, use (speech),

utter, X verily, X yet.

Translators Brief Hebrew Lexicon

אָמַר (a.mar) — to say.

1) to say, speak, utter

1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend

1b) (Niphal) to be told, to be said, to be called

1c) (Hithpael) to boast, to act proudly

1d) (Hiphil) to avow, to avouch

Aramaic equivalent: a.mar (אֲמַר "to say" H0560)

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singular
Hc/Vqw3ms
The company it keepswords that stand beside it more often than chance
and it was when saw Ahab the object marker Elijah and he said Ahab to him ¿ you [is] this O [one who] troubles Israel
אַחְאָב֙'ach.'Av Ahab H256 Noun proper masculine
93× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Ahab was a king of Israel who lived a long time ago. He was married to a queen named Jezebel and did many bad things. The prophet Jeremiah also wrote about a different man named Ahab.
Tyndale gloss
Ahab
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אַחְאָב (*Ach'ab*) refers to Ahab, a name associated with a king of Israel and a false prophet during the time of Jeremiah. It is derived from the words for 'brother' and 'father,' meaning 'father's brother.' The entries highlight Ahab's lineage, including his marriage to Jezebel and his role in the Divided Monarchy.

Brown-Driver-Briggs Hebrew Lexicon (full)

אַחְאָב 91 n.pr.m. Ahab (father’s brother)

son of Omri, king of Isr.

false prophet, time of Jerem.

base

Brown-Driver-Briggs glosses

H256 אַחְאָב

Strong's Hebrew Dictionary

256 'Ach'ab akh-awb'

once (by contraction) oEchab (Jer. 29:22) {ekh- awb'}; from

251 and 1; brother (i.e. friend) of (his) father; Achab, the

name of a king of Israel and of a prophet at Babylon:--Ahab.

see HEBREW for 0251

see HEBREW for 01

Translators Brief Hebrew Lexicon

אַחְאָב (ach.av) — Ahab.

A king of the Kingdom of Israel, living at the time of Divided Monarchy, first mentioned at 1Ki.16.28;

son of: Omri (H6018); married to Jezebel (H0348);

father of: Joash (H3101H), Ahaziah (H0274), Joram (H3141H), Athaliah (H6271)

§ Ahab = "father's brother"

1) king of Israel, son of Omri, husband of Jezebel

2) false prophet executed by Nebuchadrezzar, time of Jeremiah

אַחְאָב (ach.av) — Ahab.

A man living at the time of Divided Monarchy, first mentioned at Jer.29.21;

son of: Kolaiah (H6964H)

§ Ahab = "father's brother"

1) king of Israel, son of Omri, husband of Jezebel

2) false prophet executed by Nebuchadrezzar, time of Jeremiah

Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper masculine
HNpm
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

a'-hab ('ach'abh, Assyrian a-cha-ab-bu; Septuagint Achaab, but Jer 29:21 f, Achiab, which, in analogy with '-h-y- m-l-k, (')-h-y-'-l, etc., indicates an original 'achi'abh, meaning "the father is my brother"): The compound probably signifies that "the father," referring to God, has been chosen as a brother.

1. Ahab's Reign:

Ahab, son of Omri, the seventh king of Israel, who reigned for twenty-two years, from 876 to 854 (1Ki 16:28 ff), was one of the strongest and at the same time one of the weakest kings of Israel. With his kingdom he inherited also the traditional enemies of the kingdom, who were no less ready to make trouble for him than for his predecessors. Occupying a critical position at the best, with foes ever ready to take advantage of any momentary weakness, the kingdom…

Easton's Bible Dictionary

Ahab

Father’s brother. (1.) The son of Omri, whom he succeeded as the seventh king of Israel. His history is recorded in 1 Kings 16-22. His wife was Jezebel (q.v.), who exercised a very evil influence over him. To the calf-worship introduced by Jeroboam he added the worship of Baal. He was severely admonished by Elijah (q.v.) for his wickedness. His anger was on this account kindled against the prophet, and he sought to kill him. He undertook three campaigns against Ben-hadad II., king of Damascus. In the first two, which were defensive, he gained a complete victory over Ben-hadad, who fell into his hands, and was afterwards released on the condition of his restoring all the cities of Israel he then held, and granting certain other concessions to Ahab. After three years of peace, for some cause Ahab renewed war (1 Kings 22:3) with…

Smith's Bible Dictionary

(uncle). Son of Omri, seventh king of Israel, reigned B.C. 919-896. He married Jezebel, daughter of Ethbaal king of Tyre; and in obedience to her wishes, caused temple to be built to Baal in Samaria itself; and an oracular grove to be consecrated to Astarte. See (1 Kings 18:19) One of Ahab’s chief tastes was for splendid architecture which he showed by building an ivory house and several cities. Desiring to add to his pleasure-grounds at Jezreel the vineyard of his neighbor Naboth, he proposed to buy it or give land in exchange for it; and when this was refused by Naboth in accordance with the Levitical law, (Leviticus 25:23) a false accusation of blasphemy was brought against him, and he was murdered, and Ahab took possession of the coveted fields. (

and it was when saw Ahab the object marker Elijah and he said Ahab to him ¿ you [is] this O [one who] troubles Israel
אֵלָ֔יו'e.Lav to him H413 Preposition · suffix
5,518× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Tyndale gloss
to(wards)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֶל (nearly always followed by Makkeph),

prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place

Where the limit is actually entered, into

Of direction towards anything

Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against

Unto sometimes acquires from the context the sense of in addition to

Metaph. in regard to, concerning, on account of

Of rule or standard according to (rare)

Expressing presence at a spot, against, at, by, not merely after verbs implying motion

Prefixed to other preps. it combines with them the idea of motion or direction to

base

Brown-Driver-Briggs glosses

H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place

. Where the limit is actually entered, into

. Of direction towards anything

. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against

. Unto sometimes acquires from the context the sense of in addition to

. Metaph. in regard to, concerning, on account of

. Of rule or standard according to (rare)

. Expressing presence at a spot, against, at, by, not merely after verbs implying motion

. Prefixed to other preps. it combines with them the idea of motion or direction to

Strong's Hebrew Dictionary

413 'el ale

(but only used in the shortened constructive form sel {el});

a primitive particle; properly, denoting motion towards, but

occasionally used of a quiescent position, i.e. near, with or

among; often in general, to:--about, according to ,after,

against, among, as for, at, because(-fore, -side), both...and,

by, concerning, for, from, X hath, in(- to), near, (out) of,

over, through, to(-ward), under, unto, upon, whether,

with(-in).

Translators Brief Hebrew Lexicon

אֶל (el) — to(wards).

1) to, toward, unto (of motion)

2) into (limit is actually entered)

2a) in among

3) toward (of direction, not necessarily physical motion)

4) against (motion or direction of a hostile character)

5) in addition to, to

6) concerning, in regard to, in reference to, on account of

7) according to (rule or standard)

8) at, by, against (of one's presence)

9) in between, in within, to within, unto (idea of motion to)

Morphologythe parsing behind the code
Berean parsing
Prep | Suff — Preposition · suffix
HR/Sp3ms
and it was when saw Ahab the object marker Elijah and he said Ahab to him ¿ you [is] this O [one who] troubles Israel
הַאַתָּ֥הha.'a.Tah ¿ you H859 Particle · pronoun
1,094× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
You is the translation of a Hebrew word used to address someone directly, like when God says you to someone in the Bible. It can be singular or plural, and is often translated as thee, thou, or ye.
Amplified meaning
the one who causes trouble
Tyndale gloss
you(m.s.)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.

Brown-Driver-Briggs Hebrew Lexicon (full)

אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou

base

אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)

base

אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)

base

אַתֶּם pron. 2 m. pl. you (masc.)

base

אַתֵּן pron. 2 f. pl. you (fem.)

base

Brown-Driver-Briggs glosses

H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)

Strong's Hebrew Dictionary

859 'attah at-taw'

or (shortened); aatta {at-taw'}; or wath {ath}; feminine

(irregular) sometimes nattiy {at-tee'}; plural masculine attem

{at- tem'}; feminine atten {at-ten'}; or oattenah

{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun

of the second person; thou and thee, or (plural) ye and

you:--thee, thou, ye, you.

Translators Brief Hebrew Lexicon

אַתָּ֫ה (at.tah) — you(m.s.).

you (second pers. sing. masc.)

אתִּי (ti) — you(f.s.).

you (second pers. sing. fem.)

A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)

אַתְּ (at.te) — you(f.s.).

you (second pers. sing. fem.)

A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)

אַתֶּם (at.tem) — you(m.p.).

you (second pers. pl. masc.)

Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)

אַתֵּן (at.ten) — you(f.p.).

you (second pers. pl. fem.)

A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)

Morphologythe parsing behind the code
Berean parsing
Part | Pron — Particle · pronoun
HTi/Pp2ms
The company it keepswords that stand beside it more often than chance
and it was when saw Ahab the object marker Elijah and he said Ahab to him ¿ you [is] this O [one who] troubles Israel
זֶ֖הzeh [is] this H2088 Particle
1,180× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word is a pronoun meaning this or that, used to point out a specific person or thing. It appears in many contexts, including Genesis and Psalms, to indicate something specific. The KJV translates it as he, here, or it.
Tyndale gloss
this
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.

Brown-Driver-Briggs Hebrew Lexicon (full)

זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here

standing alone

In appos. to subst.

More oft. as pred.

It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.

In poetry, as a relative pron. (rare)

With prefixes (in special senses)

base

Brown-Driver-Briggs glosses

H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone

. In appos. to subst.

. More oft. as pred.

. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.

. In poetry, as a relative pron. (rare)

. With prefixes (in special senses)

Strong's Hebrew Dictionary

2088 zeh zeh

a primitive word; the masculine demonstrative pronoun, this

or that:--he, X hence, X here, it(-self), X now, X of him, the

one...the other, X than the other, (X out of) the (self) same,

such (a one) that, these, this (hath, man), on this side...on

that side, X thus, very, which. Compare 2063, 2090, 2097,

2098.

see HEBREW for 02063

see HEBREW for 02090

see HEBREW for 02097

see HEBREW for 02098

Translators Brief Hebrew Lexicon

זֶה (zeh) — this.

1) this, this one, here, which, this...that, the one...the other, another, such

1a) (alone)

1a1) this one

1a2) this...that, the one...the other, another

1b) (appos to subst)

1b1) this

1c) (as predicate)

1c1) this, such

1d) (enclitically)

1d1) then

1d2) who, whom

1d3) how now, what now

1d4) what now

1d5) wherefore now

1d6) behold here

1d7) just now

1d8) now, now already

1e) (poetry)

1e1) wherein, which, those who

1f) (with prefixes)

1f1) in this (place) here, then

1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter

1f3) thus and thus

1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus

1f5) from here, hence, on one side...on the other side

1f6) on this account

1f7) in spite of this, which, whence, how

Morphologythe parsing behind the code
Berean parsing
Pron — Particle
HTm
and it was when saw Ahab the object marker Elijah and he said Ahab to him ¿ you [is] this O [one who] troubles Israel
עֹכֵ֥ר'o.Kher O [one who] troubles H5916 Verb · Qal · participle (active) masculine singular
14× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to trouble or disturb, like stirring up water. It is used to describe causing problems or affliction, as seen in various KJV translations.
Amplified meaning
you who are, causing problems or affliction
Tyndale gloss
to trouble
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עָכַר (akar) is a Hebrew verb meaning to stir up, disturb, or trouble. It is derived from a primitive root that suggests the action of roiling water. The word encompasses various forms, including Qal, which denotes the act of disturbing, and Niphal, indicating a state of being disturbed or experiencing calamity.

Brown-Driver-Briggs Hebrew Lexicon (full)

עָכַר vb. stir up, disturb, trouble

Qal disturb, trouble

Niph. my pain was stirred up

base

Brown-Driver-Briggs glosses

H5916 עָכַר stir up, disturb, trouble

Strong's Hebrew Dictionary

5916 `akar aw-kar'

a primitive root; properly, to roil water; figuratively, to

disturb or affict:--trouble, stir.

Translators Brief Hebrew Lexicon

עָכַר (a.khar) — to trouble.

1) to trouble, stir up, disturb, make (someone) taboo

1a) (Qal) to disturb, trouble

1b) (Niphal)

1b1) to be disturbed, be stirred up

1b2) disturbance, calamity (participle)

Morphologythe parsing behind the code
Berean parsing
V-Qal — Verb · Qal · participle (active) masculine singular
HVqrmsa
and it was when saw Ahab the object marker Elijah and he said Ahab to him ¿ you [is] this O [one who] troubles Israel
יִשְׂרָאֵֽל׃Yis.ra.'El Israel H3478 Noun proper
2,508× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Israel is the symbolic name of Jacob, also referring to his descendants. Jacob, son of Isaac and Rebekah, had 12 sons who became the tribes of Israel, as told in Genesis 25:26. His story is crucial to the Bible's narrative.
Amplified meaning
the symbolic name of Jacob, God's chosen people
Tyndale gloss
Israel
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.

Brown-Driver-Briggs Hebrew Lexicon (full)

יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)

n.pr.m. second name of Jacob

n.pr.gent. name of Hebrew nation

base

Brown-Driver-Briggs glosses

H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob

. n. pr. gent. name of Hebrew nation

Strong's Hebrew Dictionary

3478 Yisra'el yis-raw-ale'

from 8280 and 410; he will rule as God; Jisrael, a symbolical

name of Jacob; also (typically) of his posterity:

--Israel.

see HEBREW for 08280

see HEBREW for 0410

Translators Brief Hebrew Lexicon

יִשְׂרָאֵל (yis.ra.el) — Israel.

A man living at the time of the Patriarchs, first mentioned at Gen.25.26;

son of: Isaac (H3327) and Rebekah (H7259);

brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);

father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently

§ Israel = "God prevails"

1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel

2) the name of the descendants and the nation of the descendants of Jacob

2a) the name of the nation until the death of Solomon and the split

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-proper — Noun proper
HNpl
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

iz'-ra-el.

See JACOB.

Easton's Bible Dictionary

Israel

The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).

This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;

Smith's Bible Dictionary

(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…

American Tract Society Bible Dictionary

Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.

The company it keepswords that stand beside it more often than chance
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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