1 Kings 18:34 — Word Study
WLCוַיֹּ֤אמֶר שְׁנוּ֙ וַיִּשְׁנ֔וּ וַיֹּ֥אמֶר שַׁלֵּ֖שׁוּ וַיְשַׁלֵּֽשׁוּ׃
BSAand saidʼâmar▸ Fillmâlêʼ [completely satisfy] fourʼarbaʻ waterpotsmayim [jars, containers] and pour [the water]yâtsaq [liberally bestow] onʻal the offeringʻôlâh [burnt offering, a gift to God] and onʻal the woodʻêts [a tree, timber, a plank] Do [it] a second timeshânâh [repeat the action, again, once more] he saidʼâmar▸ and they did it a second timeshânâh▸ Do [it] a third timeshâlash [fulfill the command, to complete or perfect] he saidʼâmar and they did it a third timeshâlash▸
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֤אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| שְׁנוּ֙ | do again | Verb, Qal, imperative second person masculine plural |
| וַיִּשְׁנ֔וּ | and they did again | Verb, Qal, sequential imperfect third person masculine plural |
| וַיֹּ֥אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| שַׁלֵּ֖שׁוּ | do a third time | Verb, Piel, imperative second person masculine plural |
| וַיְשַׁלֵּֽשׁוּ׃ | and they did a third time | Verb, Piel, sequential imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and said, “Fill four waterpots and pour the water on the offering and on the wood.” “Do it a second time,” he said, and they did it a second time. “Do it a third time,” he said, and they did it a third time. |
| KJV | And he said, Do it the second time. And they did it the second time. And he said, Do it the third time. And they did it the third time. |
| ASV | And he said, Do it the second time; and they did it the second time. And he said, Do it the third time; and they did it the third time. |
| YLT | and he saith, 'Do [it] a second time;' and they do [it] a second time; and he saith, 'Do [it] a third time;' and they do [it] a third time; |
| WEB | He said, “Do it a second time;” and they did it the second time. He said, “Do it a third time;” and they did it the third time. |
| BBE | And he said, Do it a third time, and they did it a third time. |
The translations agree on the meaning of שְׁנוּ — see How Translations Differ.
The structure features a main command followed by two sets of repeated commands and responses, highlighting the sequential nature of the actions.
3 commentators on this verse
Gill, Jamieson, Trapp & more — read them ›
clause
verbאָמַר
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 18:34
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 Challenge on Mount Carmelgenerated
1 Kings 18:34 occurs in the dramatic narrative where Elijah challenges the prophets of Baal to demonstrate the power of their god versus the LORD. Elijah's commands to pour water on the offering serve to highlight the miraculous nature of the forthcoming event, where God answers by fire. This moment is pivotal in demonstrating God's sovereignty and power over false gods.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Corinthians 4:2 | Instead, we have renounced secret and shameful ways. We do not practice deceit, nor do we distort the word of God. On the contrary, by open proclamation of the truth, we commend ourselves to every man’s conscience in the sight of God. |
| 2 | 2 Corinthians 8:21 | For we are taking great care to do what is right, not only in the eyes of the Lord, but also in the eyes of men. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — שְׁנוּ, she.Nugenerated
The verb שָׁנָה (shanah) means to repeat or do again. It conveys the action of performing a task multiple times, emphasizing the importance of thoroughness in the ritual. The parsing as a Qal imperative indicates a command directed to the people present, instructing them to repeat the action.
This command to repeat is significant in the context of the narrative, as it builds anticipation for the miraculous event that follows. The repetition serves to demonstrate faith and obedience to God's instructions through Elijah.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses do again for שְׁנוּ.
Sentence Structuregenerated
The finite verb יֹּ֗אמֶר (he said) governs the main clause, with several phrases providing details about the actions commanded. The structure indicates a sequence of commands followed by the people's responses, creating a rhythm of instruction and action.
The repeated commands to 'do it again' and 'do it a third time' create a clear pattern in the narrative, emphasizing the importance of each action taken in preparation for the divine response.
Septuagint Backgroundgenerated
The Septuagint translates שְׁנוּ as λάβετέ, which means 'take' or 'receive'. This choice suggests a focus on the act of taking action rather than merely repeating, indicating a possible interpretive nuance in the Greek tradition.
This divergence in translation may reflect the translators' understanding of the significance of the actions being commanded by Elijah, emphasizing the active participation of the people.
In plain words — the whole versegenerated
1 Kings 18:34 describes Elijah telling the people to fill four waterpots and pour water on the offering and wood. He instructs them to do this three times, emphasizing the thoroughness of the preparation before God answers with fire.
Frequently Asked Questionsgenerated
Elijah wanted to demonstrate the power of God by soaking the offering, making it clear that any fire that consumed it would be a miraculous act from God.
Pouring water on the offering signifies preparation and faith, showing that they trust God to perform a miracle despite the apparent impossibility.
This event is a direct challenge to the prophets of Baal, showcasing the supremacy of the God of Israel over false gods by demonstrating His power to consume the drenched offering.
Elijah's commands teach us about the importance of obedience and faith in God's power, even when circumstances seem unfavorable.
Reflection Questionsgenerated
- What does this passage teach us about faith in seemingly impossible situations?
- How can we apply the principle of thorough preparation in our own spiritual practices?
- In what ways can we demonstrate our faith through our actions, similar to the people who followed Elijah's commands?
- How can we encourage others to trust in God's power, especially when facing challenges?
Commentators on this verse — 3 expositors, verse by verse
Each of these wrote on 1 Kings 18:34 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he said, do it the second time, and they did it the second time,.... That is, poured four barrels of water more upon the wood: and he said, do it the third time, and they did it the third time;
Read John Gill on 1 Kings 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, unto whom the word of the LORD came, saying, Israel shall be thy name: No JFB commentary on these verses.
Read Robert Jamieson on 1 Kings 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 18:34 And he said, Do [it] the second time. And they did [it] the second time. And he said, Do [it] the third time. And they did [it] the third time.Ver. 34. Do it the third time.] The twelve barrels might also point to the same thing as the twelve stones.
Read John Trapp 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
and said, “Fill four waterpots and pour the water on the offering and on the wood.” “Do it a second time,” he said, and they did it a second time. “Do it a third time,” he said, and they did it a third time.
He said, “Do it a second time;” and they did it the second time. He said, “Do it a third time;” and they did it the third time.
and said, “Fill four waterpots and pour the water on the offering and on the wood.” “Do it a second time,” he said, and they did it a second time. “Do it a third time,” he said, and they did it a third time.
Then he said, “Fill four water jars and pour the water on the offering and the wood.” When they had done so, he said, “Do it again.” So they did it again. Then he said, “Do it a third time.” So they did it a third time.
Tyndale line
And he said, Do it the second time. And they did it the second time. And he said, Do it the third time. And they did it the third time.
And he said, Do it the second time; and they did it the second time. And he said, Do it the third time; and they did it the third time.
And he said, Do it the second time; and they did it the second time. And he said, Do it the third time; and they did it the third time.
And he said, Do it the second time. And they did it the second time. And he said, Do it the third time. And they did it the third time.
And said, Fill foure barrels with water, and powre it on the burnt offring and on the wood. Againe he said, Doe so againe. And they did so the second time. And he sayde, Doe it the third time. And they did it the third time.
Strictly literal
And he said, Do it the second time. And they did it the second time. And he said, Do it the third time. And they did it the third time.
and he saith, 'Do [it] a second time;' and they do [it] a second time; and he saith, 'Do [it] a third time;' and they do [it] a third time;
and he says, “Do [it] a second time”; and they do [it] a second time; and he says, “Do [it] a third time”; and they do [it] a third time;
And he said. Fill four jars with water; and they had to pour it on the burnt-offering, and on the wood: and he said, Do it the second time: and they did it the second time: and he said, Do it the third time; and they did it the third time.
Then he said, “Do it a second time,” and they did it a second time. Once more he said, “Do it a third time,” and they did it a third time.
From the Latin
And he said: Fill four buckets with water, and pour it upon the burnt offering, and upon the wood. And again he said: Do the same the second time. And when they had done it the second time, he said: Do the same also the third time. And they did so the third time.
Simplified
“Do it again,” he said. So they did. “Do it for a third time,” he said. So they did it for the third time.
And he said, Do it a third time, and they did it a third time.
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 on the wording of this verse, with all six words matched in the Hebrew and Greek texts. This consistency indicates a strong preservation of the original text across these traditions.
וַיֹּ֤אמֶר שְׁנוּ֙ וַיִּשְׁנ֔וּ וַיֹּ֥אמֶר שַׁלֵּ֖שׁוּ וַיְשַׁלֵּֽשׁוּ׃
6 of the 6 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 18:34
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.
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
שָׁנָה (shanah) is a Hebrew verb meaning to change or to repeat. It encompasses a range of meanings including altering, duplicating, and disguising oneself. The entries indicate various grammatical forms, such as Qal (to change), Piel (to alter), and Hithpael (to disguise). Notably, it can refer to both literal and figurative changes.
[שָׁנָה] vb. change
Qal I do not change
Pi. transit., change, alter
Pu. usu. is changed, mollified
Hithp. arise, pray, and disguise thyself.
base
שָׁנָה vb. repeat, do again
Qal do again
Niph. concerning the dream’s being repeated
base
H8138a שָׁנָה change H8138b שָׁנָה repeat, do again
8138 shanah shaw-naw'
a primitive root; to fold, i.e. duplicate (literally or
figuratively); by implication, to transmute (transitive or
intransitive):--do (speak, strike) again, alter, double, (be
given to) change, disguise, (be) diverse, pervert, prefer,
repeat, return, do the second time.
שָׁנָה (sha.nah) — to change.
1) change, alter
1a) (Qal) to change
1b) (Piel) to change, alter
1c) (Pual) to be changed, mollified
1d) (Hithpael) to disguise oneself
שָׁנָה (sha.nah) — to repeat.
1) to repeat, do again
1a) (Qal) to do again
1b) (Niphal) to be repeated
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
שָׁנָה (shanah) is a Hebrew verb meaning to change or to repeat. It encompasses a range of meanings including altering, duplicating, and disguising oneself. The entries indicate various grammatical forms, such as Qal (to change), Piel (to alter), and Hithpael (to disguise). Notably, it can refer to both literal and figurative changes.
[שָׁנָה] vb. change
Qal I do not change
Pi. transit., change, alter
Pu. usu. is changed, mollified
Hithp. arise, pray, and disguise thyself.
base
שָׁנָה vb. repeat, do again
Qal do again
Niph. concerning the dream’s being repeated
base
H8138a שָׁנָה change H8138b שָׁנָה repeat, do again
8138 shanah shaw-naw'
a primitive root; to fold, i.e. duplicate (literally or
figuratively); by implication, to transmute (transitive or
intransitive):--do (speak, strike) again, alter, double, (be
given to) change, disguise, (be) diverse, pervert, prefer,
repeat, return, do the second time.
שָׁנָה (sha.nah) — to change.
1) change, alter
1a) (Qal) to change
1b) (Piel) to change, alter
1c) (Pual) to be changed, mollified
1d) (Hithpael) to disguise oneself
שָׁנָה (sha.nah) — to repeat.
1) to repeat, do again
1a) (Qal) to do again
1b) (Niphal) to be repeated
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
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
שִׁלֵּשׁ (shalash) is a denominative verb meaning to do something a third time or to divide into three parts. It can also refer to being three years old. The word is derived from a primitive root that suggests intensification, but its usage is primarily focused on the concept of triplication.
[שִׁלֵּשׁ] Pi. denom. do a third time, divide into three parts, etc.
Pu. Pt. three years old
base
H8027 שִׁלֵּשׁ Pi. denom. do a third time, divide into three parts, etc. . Pt. three years old
8027 shalash shaw-lash'
a primitive root perhaps originally to intensify, i.e.
treble; but apparently used only as denominative from 7969, to
be (causatively, make) triplicate (by restoration, in
portions, strands, days or years):--do the third time,
(divide into, stay) three (days, - fold, parts, years old).
see HEBREW for 07969
שָׁלַשׁ (sha.lash) — to do three.
1) to do a third time, do three times, divide in three parts
1a) (Piel) to do a third time, divide into three parts
1b) (Pual) to be three years of age, be threefold
V-Piel-Impv-2mp — Verb · Piel · imperative second person masculine pluralHVpv2mp
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
שִׁלֵּשׁ (shalash) is a denominative verb meaning to do something a third time or to divide into three parts. It can also refer to being three years old. The word is derived from a primitive root that suggests intensification, but its usage is primarily focused on the concept of triplication.
[שִׁלֵּשׁ] Pi. denom. do a third time, divide into three parts, etc.
Pu. Pt. three years old
base
H8027 שִׁלֵּשׁ Pi. denom. do a third time, divide into three parts, etc. . Pt. three years old
8027 shalash shaw-lash'
a primitive root perhaps originally to intensify, i.e.
treble; but apparently used only as denominative from 7969, to
be (causatively, make) triplicate (by restoration, in
portions, strands, days or years):--do the third time,
(divide into, stay) three (days, - fold, parts, years old).
see HEBREW for 07969
שָׁלַשׁ (sha.lash) — to do three.
1) to do a third time, do three times, divide in three parts
1a) (Piel) to do a third time, divide into three parts
1b) (Pual) to be three years of age, be threefold
Conj | V-Piel-ConsecImperf-3mp — Verb · Piel · sequential imperfect third person masculine pluralHc/Vpw3mp
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.