1 Kings 18:17 — Word Study
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]
| Greek | English | Parsing |
|---|---|---|
| וַיְהִ֛י | and it was | Verb, Qal, sequential imperfect third person masculine singular |
| כִּרְא֥וֹת | when saw | Preposition, verb qal infinitive construct common |
| אַחְאָ֖ב | Ahab | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| אֵלִיָּ֑הוּ | Elijah | Noun proper masculine |
| וַיֹּ֤אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| אַחְאָב֙ | Ahab | Noun proper masculine |
| אֵלָ֔יו | to him | Preposition, suffix |
| הַאַתָּ֥ה | ¿ you | Particle, pronoun |
| זֶ֖ה | [is] this | Particle |
| עֹכֵ֥ר | O [one who] troubles | Verb, Qal, participle (active) masculine singular |
| יִשְׂרָאֵֽל׃ | Israel | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When Ahab saw Elijah, he said to him, “Is that you, O troubler of Israel?” |
| KJV | ¶ And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? |
| ASV | And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Is it thou, thou troubler of Israel? |
| YLT | and it cometh to pass at Ahab's seeing Elijah, that Ahab saith unto him, 'Art thou he — the troubler of Israel?' |
| WEB | When Ahab saw Elijah, Ahab said to him, “Is that you, you troubler of Israel?” |
| BBE | And when he saw Elijah, Ahab said to him, Is it you, you troubler of Israel? |
Where they part company is עֹכֵ֥ר — see How Translations Differ.
The main clause is followed by a prepositional phrase and a noun phrase that serves as the predicate, indicating Ahab's direct address to Elijah.







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 ›
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
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
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 21:20 | When 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. |
| 2 | Joshua 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. |
| 3 | Jeremiah 26:8–9 | and 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! |
| 4 | Jeremiah 38:4 | Then 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.” |
| 5 | Amos 7:10 | Then 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
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.
Elijah is seen as a troubler because he challenges the idolatrous practices promoted by Ahab and Jezebel, calling the people back to worship Yahweh.
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.
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
- How do I respond when my beliefs cause conflict with those in authority?
- In what ways can I be a voice for truth like Elijah in my community?
- What are some modern-day 'troublers' of faith that I see in my surroundings?
- 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.
“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 →
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 BibleAnd 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 CommentaryAnd 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 BibleHave 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 Testaments1 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 Colleges17–40. 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 BibleArt 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 Bible17. 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
When Ahab saw Elijah, he said to him, “Is that you, O troubler of Israel?”
When Ahab saw Elijah, Ahab said to him, “Is that you, you troubler of Israel?”
When Ahab saw Elijah, he said to him, “Is that you, O troubler of Israel?”
When Ahab saw Elijah, he said to him, “Is it really you, the one who brings disaster on Israel?”
Tyndale line
¶ And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel?
And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Is it thou, thou troubler of Israel?
And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Is it thou, thou troubler of Israel?
And it came to pass, when Ahab saw Elijah, that Ahab said to him, Art thou he that troubleth Israel?
And when Ahab saw Eliiah, Ahab said vnto him, Art thou he that troubleth Israel?
Strictly literal
And it came to pass when Ahab saw Elijah, that Ahab said to him, Is it thou, the troubler of Israel?
and it cometh to pass at Ahab's seeing Elijah, that Ahab saith unto him, 'Art thou he — the troubler of Israel?'
[And it] comes to pass at Ahab’s seeing Elijah that Ahab says to him, “Are you he—the troubler of Israel?”
And it came to pass, when Achab saw Elijah, that Achab said unto him, Art thou he that troubleth Israel?
When Ahab saw Elijah, he said to him, “Is it you? You are the one who brings trouble to Israel!”
From the Latin
And when he had seen him, he said: Art thou he that troublest Israel?
Simplified
When Ahab saw Elijah, he said to him, “Is that you—you who are causing trouble for Israel?”
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.
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.
וַיְהִ֛י כִּרְא֥וֹת אַחְאָ֖ב אֶת־ אֵלִיָּ֑הוּ וַיֹּ֤אמֶר אַחְאָב֙ אֵלָ֔יו הַאַתָּ֥ה זֶ֖ה עֹכֵ֥ר יִשְׂרָאֵֽל׃
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.
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.
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
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.
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
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
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.
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
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
so.
See TOOLS.
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.
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.
אַחְאָב 91 n.pr.m. Ahab (father’s brother)
son of Omri, king of Isr.
false prophet, time of Jerem.
base
H256 אַחְאָב
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
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
N-proper — Noun proper masculineHNpm
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…
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…
(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. (
1. The sixth king of Israel, succeeded his father Omri B. C. 918, and reigned twenty-two years. His wife was Jezebel, daughter of Ethbaal king of Tyre; an ambitious and passionate idolatress, through whose influence the worship of Baal and Ashtoreth was introduced in Israel. Ahab erected in Samaria a house of Baal, and set up images of Baal and Ashtoreth; idolatry and wickedness became fearfully prevalent, and the king "did more to provoke the Lord to anger than all the kings that were before him." In the midst of this great apostasy, God visited the land with three years of drought and famine; and then, at Mount Carmel, reproved idolatry by fire from heaven, and by the destruction of four hundred and fifty prophets of Baal. About six years later, Ben-hadad, king of Syria, invaded Israel with a great army, but was ignominiously defeated; and still more disastrously the year after, when…
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).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
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
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)
HTo — ParticleHTo
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…
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
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.
אַחְאָב 91 n.pr.m. Ahab (father’s brother)
son of Omri, king of Isr.
false prophet, time of Jerem.
base
H256 אַחְאָב
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
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
N-proper — Noun proper masculineHNpm
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…
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…
(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. (
1. The sixth king of Israel, succeeded his father Omri B. C. 918, and reigned twenty-two years. His wife was Jezebel, daughter of Ethbaal king of Tyre; an ambitious and passionate idolatress, through whose influence the worship of Baal and Ashtoreth was introduced in Israel. Ahab erected in Samaria a house of Baal, and set up images of Baal and Ashtoreth; idolatry and wickedness became fearfully prevalent, and the king "did more to provoke the Lord to anger than all the kings that were before him." In the midst of this great apostasy, God visited the land with three years of drought and famine; and then, at Mount Carmel, reproved idolatry by fire from heaven, and by the destruction of four hundred and fifty prophets of Baal. About six years later, Ben-hadad, king of Syria, invaded Israel with a great army, but was ignominiously defeated; and still more disastrously the year after, when…
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
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.
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
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.)
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.
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)
Part | Pron — Particle · pronounHTi/Pp2ms
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.
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
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)
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
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
Pron — ParticleHTm
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.
עָכַר vb. stir up, disturb, trouble
Qal disturb, trouble
Niph. my pain was stirred up
base
H5916 עָכַר stir up, disturb, trouble
5916 `akar aw-kar'
a primitive root; properly, to roil water; figuratively, to
disturb or affict:--trouble, stir.
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)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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.
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
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
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
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
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
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;
(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…
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.
