1 Kings 19:13 — Word Study
WLCוַיְהִ֣י׀ כִּשְׁמֹ֣עַ אֵלִיָּ֗הוּ וַיָּ֤לֶט פָּנָיו֙ בְּאַדַּרְתּ֔וֹ וַיֵּצֵ֕א וַֽיַּעֲמֹ֖ד פֶּ֣תַח הַמְּעָרָ֑ה וְהִנֵּ֤ה אֵלָיו֙ ק֔וֹל וַיֹּ֕אמֶר מַה־ לְּךָ֥ פֹ֖ה אֵלִיָּֽהוּ׃
BSAWhen ElijahʼÊlîyâh [the prophet, my God is Jehovah] heard itshâmaʻ he wrappedlûwṭ▸ [enveloped, covered] his facepânîym [presence, person] in his cloakʼaddereth [mantle, garment] and went outyâtsâʼ▸ [came forth, departed] and stoodʻâmad▸ [stood firm, remained] at the mouthpethach [entrance, opening] of the cavemᵉʻârâh [den, hiding place] Suddenlyhinnêh [behold, lo] a voice [came]qôwl [sound, utterance] to himʼêl and saidʼâmar▸ Whatmâh [how, why] herepôh [in this place, at this time] ElijahʼÊlîyâh [my God is Jehovah]
| Greek | English | Parsing |
|---|---|---|
| וַיְהִ֣י׀ | and it was | Verb, Qal, sequential imperfect third person masculine singular |
| כִּשְׁמֹ֣עַ | when heard | Preposition, verb qal infinitive construct common |
| אֵלִיָּ֗הוּ | Elijah | Noun proper masculine |
| וַיָּ֤לֶט | and he wrapped | Verb, Hiphil, sequential imperfect third person masculine singular |
| פָּנָיו֙ | face his | Noun common masculine plural construct, suffix |
| בְּאַדַּרְתּ֔וֹ | in cloak his | Preposition, noun common feminine singular construct, suffix |
| וַיֵּצֵ֕א | and he went out | Verb, Qal, sequential imperfect third person masculine singular |
| וַֽיַּעֲמֹ֖ד | and he stood | Verb, Qal, sequential imperfect third person masculine singular |
| פֶּ֣תַח | [the] entrance of | Noun common, masculine singular construct |
| הַמְּעָרָ֑ה | the cave | Particle, noun common feminine singular absolute |
| וְהִנֵּ֤ה | and there! | Conjunction, particle |
| אֵלָיו֙ | [was] to him | Preposition, suffix |
| ק֔וֹל | a voice | Noun common, masculine singular absolute |
| וַיֹּ֕אמֶר | and it said | Verb, Qal, sequential imperfect third person masculine singular |
| מַה־ | what? | Pronoun |
| לְּךָ֥ | [is] to you | Preposition, suffix |
| פֹ֖ה | here | Adverb |
| אֵלִיָּֽהוּ׃ | O Elijah | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When Elijah heard it, he wrapped his face in his cloak and went out and stood at the mouth of the cave. Suddenly a voice came to him and said, “What are you doing here, Elijah?” |
| KJV | And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? |
| ASV | And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entrance of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? |
| YLT | and it cometh to pass, at Elijah's hearing [it], that he wrappeth his face in his robe, and goeth out, and standeth at the opening of the cave, and lo, unto him [is] a voice, and it saith, 'What — to thee, here, Elijah?' |
| WEB | When Elijah heard it, he wrapped his face in his mantle, went out, and stood in the entrance of the cave. Behold, a voice came to him, and said, “What are you doing here, Elijah?” |
| BBE | And Elijah, hearing it, went out, covering his face with his robe, and took his place in the opening of the hole. And there a voice came to him saying, What are you doing here, Elijah? |
Where they part company is אֵלִיָּ֗הוּ — see How Translations Differ.
The sentence is structured around Elijah's actions in response to hearing the voice, with a clear progression from hearing to action to the divine inquiry.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֵלִיָּהוּ
verbהָיָה
The sentence as the grammar sees it Open the tree ›
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 19:13
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 — Elijah's Encounter with Godgenerated
1 Kings 19:13 describes a pivotal moment for Elijah, where he hears a still, small voice after dramatic natural events. This moment signifies God's presence and guidance in Elijah's life, contrasting the powerful manifestations of nature with the quiet voice of God. This passage highlights the theme of divine communication and the importance of recognizing God's voice amidst chaos.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 18:42 | So Ahab went up to eat and drink. But Elijah climbed to the summit of Carmel, bent down on the ground, and put his face between his knees. |
| 2 | Exodus 3:5–6 | “Do not come any closer,” God said. “Take off your sandals, for the place where you are standing is holy ground.” |
| 3 | Exodus 33:23 | Then I will take My hand away, and you will see My back; but My face must not be seen.” |
| 4 | Isaiah 6:2–5 | Above Him stood seraphim, each having six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. |
| 5 | 1 Kings 19:9 | There Elijah entered a cave and spent the night. And the word of the LORD came to him, saying, “What are you doing here, Elijah?” |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — אֵלִיָּ֗הוּ, 'e.li.Ya.hugenerated
The name אֵלִיָּהוּ ('Eliyah) means 'my God is Jehovah.' It is a significant name that identifies the prophet Elijah, who is known for his strong faith and confrontations with idolatry during the reign of King Ahab.
In this verse, the name emphasizes Elijah's role as a prophet of God, highlighting his relationship with the divine and his mission to call Israel back to faithfulness.
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 main verb governing the verse is וַיְהִ֣י, and it was, introducing the sequence of events. The structure includes several clauses that describe Elijah's actions and the voice's address to him.
The sentence flows from Elijah hearing the voice to his actions of wrapping his face and standing at the cave's entrance, culminating in the voice's question, which invites reflection on Elijah's situation.
Septuagint Backgroundgenerated
The Septuagint translates וַיְהִ֣י as ἐγένετο, indicating a similar meaning of 'and it came to pass.' This choice aligns with the narrative style of the LXX, emphasizing the unfolding events.
The translation of ק֔וֹל as φωνὴ highlights the significance of the voice as a divine utterance, maintaining the original meaning while adapting to the Greek context.
In plain words — the whole versegenerated
1 Kings 19:13 tells us that after hearing a gentle voice, Elijah wrapped his face in his cloak and stood at the cave's entrance. The voice then asked him what he was doing there, prompting Elijah to reflect on his actions and mission.
Frequently Asked Questionsgenerated
Wrapping his face indicates a sign of reverence and humility before God's presence.
The description emphasizes that God's communication can be quiet and subtle, contrasting with the dramatic events that preceded it.
The question prompts Elijah to consider his purpose and the state of Israel's faithfulness to God.
It illustrates that God often guides His people through quiet moments of reflection rather than through overwhelming displays of power.
Reflection Questionsgenerated
- In what ways can I be more attentive to God's voice in my life?
- How do I respond when I feel God is asking me a challenging question?
- What can I learn from Elijah's example of humility and reverence?
- How can I discern the difference between God's voice and other influences in my life?
The early church on this verse — how the Fathers read it
Ephrem the Syrian comments on this moment in Elijah's life, highlighting the significance of his actions and God's voice.
“When Elijah heard it, he wrapped his face in his mantle and went out and stood at the entrance of the cave. Then there came a voice to him that said, ‘What are you doing here, Elijah?’ He answered, ‘I have been very zealous for the Lord,Early Church Fathers on 1 Kings 19 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Kings 19:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd it was so, when Elijah heard it, that he wrapped his face in his mantle,.... Through reverence of the divine Majesty he perceived was there, and through shame and confusion under a sense of his
Read John Gill on 1 Kings 19 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd after the earthquake a fire; but the LORD was not in the fire: and after the fire a still small voice. No JFB commentary on these verses.
Read Robert Jamieson on 1 Kings 19 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe wrapped his face in his mantle, through horror and dread of God’ s presence, being sensible that he was neither worthy nor able to endure the sight of God with open face. Compare , with . Stood in the entering in of the cave; which God commanded him to do; and as he was going towards the mouth of the cave, he was affrighted and stopped in his course, by the dreadful wind, and earthquake, and fire; and when these were past, he prosecutes his journey, and goeth on to the mouth of the cave, and there stands still. Or the words may be rendered, after (as vau is elsewhere used) he was gone out, and standing in the mouth of the cave; which may be mentioned as the reason why he covered his…
Read Matthew Poole on 1 Kings 19 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 19:13 And it was [so], when Elijah heard [it], that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, [there came] a voice unto him, and said, What doest thou here, Elijah?Ver. 13. He wrapped his face in his mantle.] As not able to behold God’ s surpassing brightness, whereby the very angels might have their eyes put out, did they not cover their faces with their wings as with a double scarf. What dost thou here, Elijah?] q.d., Speak out, man; let me have a more direct answer. But this his guiltiness would not let him do. He is at it, therefore, as before.
Read John Trapp on 1 Kings 19 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Wrapped his face in his mantle] This he did to signify his respect; so Moses hid his face, for he dared not to look upon God Exodus 3:6. Covering the face was a token of respect among the Asiatics, as uncovering the head is among the Europeans.
Read AdamClarke on 1 Kings 19 →
CambridgeThe Cambridge Bible for Schools and Colleges13. wrapped his face in his mantle] The revelation was not one for the eye, but for the spirit, of the prophet. Like Moses ‘he was afraid to look upon God’ (Exodus 3:6). in the entering in of the cave] The command given before had been ‘Go forth and stand upon the mount,’ but this only applies to such an advance as would bring him out of the cave and into the open air, not to any climbing to the mountain top. What doest thou here?] This repeated question seeks to know whether the prophet has understood the manifestations that have been made to him, and whether he is able to apply them to his own circumstances. The answer coming in the same words as before seems to declare that Elijah is…
Read Cambridge on 1 Kings 19 →
Albert Barnes1798–1870Barnes' Notes on the BibleMantle - The upper garment, a sort of short cloak or cape - perhaps made of untanned sheepskin, which was, besides the strip of leather round his loins, the sole apparel of the prophet (compare Matthew 3:4).
Read Albert Barnes on 1 Kings 19 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13. Wrapped his face in his mantle — Conscious of his infirmities and shortcomings, he was, like Moses, “afraid to look upon God.” Exodus 3:6.
Read Daniel Denison Whedon on 1 Kings 19 →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
When Elijah heard it, he wrapped his face in his cloak and went out and stood at the mouth of the cave. Suddenly a voice came to him and said, “What are you doing here, Elijah?”
When Elijah heard it, he wrapped his face in his mantle, went out, and stood in the entrance of the cave. Behold, a voice came to him, and said, “What are you doing here, Elijah?”
When Elijah heard it, he wrapped his face in his cloak and went out and stood at the mouth of the cave. Suddenly a voice came to him and said, “What are you doing here, Elijah?”
When Elijah heard it, he covered his face with his robe and went out and stood at the entrance to the cave. All of a sudden a voice asked him, “Why are you here, Elijah?”
Tyndale line
And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah?
And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entrance of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah?
And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah?
And it was so , when Elijah heard it , that he wrapped his face in his mantle, and went out, and stood in the entrance of the cave. And behold, there came a voice to him, and said, What doest thou here, Elijah?
And when Eliiah heard it, he couered his face with his mantel, and went out, and stoode in the entring in of ye caue: and behold, there came a voyce vnto him, and sayd, What doest thou here, Eliiah?
Strictly literal
And it came to pass, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entrance of the cave. And behold, a voice [came] to him and said, What doest thou here, Elijah?
and it cometh to pass, at Elijah's hearing [it], that he wrappeth his face in his robe, and goeth out, and standeth at the opening of the cave, and lo, unto him [is] a voice, and it saith, 'What — to thee, here, Elijah?'
and it comes to pass, at Elijah’s hearing [it], that he wraps his face in his robe, and goes out, and stands at the opening of the cave, and behold, a voice [speaks] to him, and it says, “What are you [doing] here, Elijah?”
And it came to pass, when Elijah heard it, that he concealed his face in his mantle, and went out, and stood in the entrance of the cave: and, behold, there came a voice unto him, and said, What dost thou here, Elijah?
When Elijah heard the voice, he wrapped his face in his cloak, went out, and stood at the entrance of the cave. Then a voice came to him that said, “What are you doing here, Elijah?”
From the Latin
And when Elias heard it, he covered his face with his mantle, and coming forth stood in the entering in of the cave, and behold a voice unto him, saying: What dost thou here, Elias? And he answered:
Simplified
When Elijah heard it, he wrapped his cloak around his face and went out and stood at the cave entrance. Immediately a voice spoke to him and asked, “What are you doing here, Elijah?”
And Elijah, hearing it, went out, covering his face with his robe, and took his place in the opening of the hole. And there a voice came to him saying, What are you doing here, Elijah?
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.
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 agree in the wording of this verse, with all 18 words matched. This consistency underscores the reliability of the text across different traditions.
וַיְהִ֣י׀ כִּשְׁמֹ֣עַ אֵלִיָּ֗הוּ וַיָּ֤לֶט פָּנָיו֙ בְּאַדַּרְתּ֔וֹ וַיֵּצֵ֕א וַֽיַּעֲמֹ֖ד פֶּ֣תַח הַמְּעָרָ֑ה וְהִנֵּ֤ה אֵלָיו֙ ק֔וֹל וַיֹּ֕אמֶר מַה־ לְּךָ֥ פֹ֖ה אֵלִיָּֽהוּ׃
18 of the 18 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.
Lexicons — every word in 1 Kings 19:13
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.
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.
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.
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
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
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
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
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.
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
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
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
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
N-proper — Noun proper masculineHNpm
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…
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).
(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.…
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…
לוּט (luwt) is a primitive root meaning to wrap closely or tightly. It covers actions like enveloping or casting something in a garment, and can also figuratively refer to covering as a sign of mourning. The entries indicate its use in both the Qal and Hiphil forms, with no significant disagreement among lexicons.
[לוּט] vb. wrap closely, tightly, enwrap, envelope
Qal it is wrapped up in a garment; fig. of covering as a sign of mourning
Hiph. envelope, wrap
base
H3874 לוּט
3874 luwt loot
a primitive root; to wrap up:--cast, wrap.
לוּט (lut) — to wrap.
1) to wrap closely or tightly, enwrap, envelop
1a) (Qal) to wrap tightly
1b) (Hiphil) to envelop, wrap
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
אַדֶּ֫רֶת (addereth) refers to a wide garment or cloak, often associated with glory and magnificence. It can denote both a physical item of clothing, such as a mantle or robe, and a metaphorical sense of splendor. The term is feminine and relates to concepts of grandeur, as seen in contexts like the attire of prophets.
אַדֶּ֫רֶת n.f. glory, cloak
glory, magnificence
cloak, mantle (wide garment)
base
H155 אַדֶּ֫רֶת glory, cloak . glory, magnificence
. cloak, mantle (wide garment)
155 'addereth ad-deh'-reth
feminine of 117; something ample (as a large vine, a wide
dress); also the same as 145:--garment, glory, goodly,
mantle, robe.
see HEBREW for 0117
see HEBREW for 0145
אַדֶּ֫רֶת (ad.de.ret) — clothing.
1) glory, cloak
1a) glory, splendour, magnificence (of a vine, shepherds)
1b) mantle, cloak made of fur or fine material
1b1) prophet's garment
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
פֶּ֫תַח (pethach) refers to an opening, such as a doorway or entrance. It is derived from a root meaning to open and encompasses terms like gate and entrance way. The entries consistently highlight its literal and figurative uses, but do not provide specific verse references.
פֶּ֫תַח 164 n.m. opening, doorway, entrance
base
H6607 פֶּ֫תַח opening, doorway, entrance
6607 pethach peh'-thakh
from 6605; an opening (literally), i.e. door (gate) or
entrance way:--door, entering (in), entrance (-ry), gate,
opening, place.
see HEBREW for 06605
פֶּ֫תַח (pe.tach) — entrance.
opening, doorway, entrance
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מְעָרָה (me'arah) means 'cave' and is derived from a root meaning 'to be dark.' It refers to a cavern or hole, often associated with darkness. The entries consistently define it as a cave, den, or hole, without significant disagreement among lexicons.
מְעָרָה 40 n.f. cave
base
H4631 מְעָרָה, מְעָרָה cave
4631 m`arah meh-aw-raw'
from 5783; a cavern (as dark):--cave, den, hole.
see HEBREW for 05783
מְעָרָה (me.a.rah) — cave.
cave, den, hole
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
kav ([me`arah] (compare Arabic magharah), chor (Job 30:6 the King James Version), mechilloth (Isa 2:19); ope (Hebrews 11:38), spelaion (Joh 11:38); chor, more often rendered "hole," is akin to Arabic khaur, "gulf" or "inlet," but is also related to me`arah (compare also Arabic ghaur "low-land," especially of the Jordan valley and Dead Sea). Mechilloth (root, chalal, "to pierce" (compare Arabic khall, "to pierce")) occurs only in Isa 2:19, where the King James Version has "caves" and translates me`aroth in the same verse by "holes." In the Revised Version (British and American) these words are very properly changed…
Cave
There are numerous natural caves among the limestone rocks of Syria, many of which have been artificially enlarged for various purposes.
The first notice of a cave occurs in the history of Lot (Gen. 19:30).
The next we read of is the cave of Machpelah (q.v.), which Abraham purchased from the sons of Heth (Gen. 25:9, 10). It was the burying-place of Sarah and of Abraham himself, also of Isaac, Rebekah, Leah, and Jacob (Gen. 49:31; 50:13).
The cave of Makkedah, into which the five Amorite kings retired after their defeat by Joshua (10:16, 27).
The cave of Adullam (q.v.), an immense natural cavern, where David hid himself from Saul (1 Sam. 22:1, 2).
The most remarkable caves noticed in Scripture are, that in which Lot dwelt after the destruction of Sodom, (Genesis 19:30) the cave of Machpelah, (Genesis 23:17) cave of Makkedah, (Joshua 10:10) cave of Adullam, (1 Samuel 22:1) cave od Engedi, (1 Samuel 24:3) Obadiah’s cave, (1 Kings 18:4) Elijah’s cave in Horeb, (1 Kings 19:9) the rock sepulchres of Lazarus and of our Lord. (Matthew 27:60; John 11:38)…
The geological structure of Judea is highly favorable to the formation of caves; and the whole region abounds with subterranean caverns of various dimensions, often giving rise to small rivulets. These were used as dwellings, places of refuge, and tombs. It was in a cave that Lot resided after the destruction of Sodom, Ge 19:30. Petra, in Idumea, was a city of caves, Nu 24:21 So 2:14 Jer 49:16 Ob 1:3. In the vicinity of Hebron, the poor still live in caves while pasturing their flocks. Natural cavities were sometimes enlarged, and artificial ones made for refuge and defense,
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Conj | Part — Conjunction · particleHC/Tj
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.
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
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
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).
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)
Prep | Suff — Preposition · suffixHR/Sp3ms
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
N-ms — Noun common · masculine singular absoluteHNcmsa
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.
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
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
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.
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)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
פֹּה (poh) means 'here' or 'hither' in Hebrew. It is derived from a primitive particle indicating location. The word is used to denote a specific place, as seen in Job 38:11. Various lexicons confirm its meaning, with no significant disagreement among them.
פֹּה 58, and פּוֹ, also פֹּא, adv.loc. here, hither
base
H6311 פֹּה, and פּוֹ, also פֹּא here, hither
6311 poh po
or po6 (Job 38:11) {po}; or pow {po}; probably from a
primitive inseparable particle "p" (of demonstrative force)
and 1931; this place (French ici), i.e. here or hence:--here,
hither, the one (other, this, that) side.
see HEBREW for 0po6
see HEBREW for 01931
פֹּה (poh) — here.
1) here, from here, hither
1a) here
1b) hither
Adv — AdverbHD
her, in composition:
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.
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
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
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
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
N-proper — Noun proper masculineHNpm
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…
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).
(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.…
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…
