1 Kings 18:7 — Word Study
WLCוַיְהִ֤י עֹבַדְיָ֙הוּ֙ בַּדֶּ֔רֶךְ וְהִנֵּ֥ה אֵלִיָּ֖הוּ לִקְרָאת֑וֹ וַיַּכִּרֵ֙הוּ֙ וַיִּפֹּ֣ל עַל־ פָּנָ֔יו וַיֹּ֕אמֶר הַאַתָּ֥ה זֶ֖ה אֲדֹנִ֥י אֵלִיָּֽהוּ׃
BSANow as ObadiahʻÔbadyâh [the prophet, a servant of God] wenthâyâh▸ on [his] wayderek [journey, path of life] ElijahʼÊlîyâh [my God is Jehovah, a prophet of the Lord] suddenlyhinnêh When Obadiah recognized himnâkar▸ [knew, acknowledged] he fellnâphal▸ [prostrated, bowed down] facedownpânîym [on his face, in reverence] and saidʼâmar▸ Is itzeh youʼattâh [are you the one, is this really you] my lordʼâdôwn [master, one in authority] ElijahʼÊlîyâh [the prophet, God's messenger]
| Greek | English | Parsing |
|---|---|---|
| וַיְהִ֤י | and he was | Verb, Qal, sequential imperfect third person masculine singular |
| עֹבַדְיָ֙הוּ֙ | Obadiah | Noun proper masculine |
| בַּדֶּ֔רֶךְ | on the way | Preposition, noun common both singular absolute |
| וְהִנֵּ֥ה | and there! | Conjunction, particle |
| אֵלִיָּ֖הוּ | Elijah | Noun proper masculine |
| לִקְרָאת֑וֹ | to meet him | Preposition, verb qal infinitive construct common, suffix |
| וַיַּכִּרֵ֙הוּ֙ | and he recognized him | Verb hiphil sequential imperfect third person masculine singular, suffix |
| וַיִּפֹּ֣ל | and he fell | Verb, Qal, sequential imperfect third person masculine singular |
| עַל־ | on | Preposition |
| פָּנָ֔יו | face his | Noun common masculine plural construct, suffix |
| וַיֹּ֕אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| הַאַתָּ֥ה | ¿ you | Particle, pronoun |
| זֶ֖ה | [is] this | Particle |
| אֲדֹנִ֥י | O lord my | Noun common masculine singular construct, suffix |
| אֵלִיָּֽהוּ׃ | Elijah | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now as Obadiah went on his way, Elijah suddenly met him. When Obadiah recognized him, he fell facedown and said, “Is it you, my lord Elijah?” |
| KJV | ¶ And as Obadiah was in the way, behold, Elijah met him: and he knew him, and fell on his face, and said, Art thou that my lord Elijah? |
| ASV | And as Obadiah was in the way, behold, Elijah met him: and he knew him, and fell on his face, and said, Is it thou, my lord Elijah? |
| YLT | and Obadiah [is] in the way, and lo, Elijah — to meet him; and he discerneth him, and falleth on his face, and saith, 'Art thou he — my lord Elijah?' |
| WEB | As Obadiah was on the way, behold, Elijah met him. He recognized him, and fell on his face, and said, “Is it you, my lord Elijah?” |
| BBE | And while Obadiah was on his way, he came face to face with Elijah; and seeing who it was, he went down on his face and said, Is it you, my lord Elijah? |
Where they part company is וַיַּכִּרֵ֙הוּ֙ — see How Translations Differ.
The sentence is structured with a main clause followed by several subordinate clauses that detail the encounter and its significance.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעֹבַדְיָהוּ
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 18:7
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 Meeting of Obadiah and Elijahgenerated
1 Kings 18:7 describes a pivotal moment where Obadiah, a prophet and servant of God, is on his way when he unexpectedly meets Elijah. This encounter is significant as it highlights the tension and urgency of the times, with Obadiah recognizing Elijah, who had been in hiding, and responding with reverence. The context reveals the backdrop of a divided land and the search for the prophet, emphasizing the importance of this meeting.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 11:29 | During that time, the prophet Ahijah the Shilonite met Jeroboam on the road as he was going out of Jerusalem. Now Ahijah had wrapped himself in a new cloak, and the two of them were alone in the open field. |
| 2 | 2 Kings 1:6–8 | They replied, “A man came up to meet us and said, ‘Go back to the king who sent you and tell him that this is what the LORD says: Is it because there is no God in Israel that you are sending these men to inquire of Baal-zebub, the god of Ekron? Therefore you will not get up from the bed on which you are lying. You will surely die.’” |
| 3 | Matthew 3:4 | John wore a garment of camel’s hair, with a leather belt around his waist. His food was locusts and wild honey. |
| 4 | Matthew 11:8 | Otherwise, what did you go out to see? A man dressed in fine clothes? Look, those who wear fine clothing are found in kings’ palaces. |
| 5 | Genesis 18:2 | And Abraham looked up and saw three men standing nearby. When he saw them, he ran from the entrance of his tent to meet them and bowed low to the ground. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — וַיַּכִּרֵ֙הוּ֙, vai.ya.ki.Re.hugenerated
The word נָכַר (nakar), from which וַיַּכִּרֵ֙הוּ֙ is derived, means to recognize or acknowledge. It conveys a sense of understanding or identifying someone, often with a degree of scrutiny or intensity. In this verse, it indicates Obadiah's realization of Elijah's identity and significance.
The Hiphil form of the verb suggests an active recognition, highlighting Obadiah's awareness and acknowledgment of Elijah's presence. This moment is not just a casual meeting; it carries weight, as Obadiah is recognizing a prophet of the Lord during a time of crisis.
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 is structured around a sequence of actions, with the main verb וַיַּכִּרֵ֙הוּ֙, and he recognized him, governing the subsequent phrases. The initial clause introduces Obadiah's journey, setting the stage for the encounter with Elijah.
The use of prepositional phrases, such as בַּדֶּ֔רֶךְ (on the way), provides context for the setting, while the clauses that follow detail the recognition and the act of falling facedown, emphasizing Obadiah's humility.
Septuagint Backgroundgenerated
In the Septuagint, the word used for וַיַּכִּרֵ֙הוּ֙ is ἐγνώρισεν (egnōrisen), which translates to 'he made known' or 'he recognized'. This choice reflects a broader interpretation of recognition, suggesting not just identification but also an acknowledgment of Elijah's prophetic authority.
This translation choice indicates a slight widening of meaning, as it implies a deeper understanding of Elijah's role, aligning with the Septuagint's interpretative style.
In plain words — the whole versegenerated
1 Kings 18:7 tells us that as Obadiah was traveling, he suddenly met Elijah. When he recognized Elijah, he fell faced down in respect and asked if it was truly him, addressing him as his lord.
Frequently Asked Questionsgenerated
Obadiah's recognition signifies an acknowledgment of Elijah's prophetic authority and the seriousness of the situation they were in during a time of conflict.
Obadiah fell faced down as an act of reverence and humility before Elijah, recognizing him as a prophet of God.
The phrase 'on the way' indicates that Obadiah was on a journey, which underscores the urgency and purpose of his actions in seeking Elijah.
This encounter reflects the respect and authority that prophets held in ancient Israel, as well as the recognition of their role as God's messengers.
Reflection Questionsgenerated
- What does it mean to recognize someone as a leader or authority in your life?
- How can we show respect and humility in our interactions with those we recognize as spiritual leaders?
- In what ways can we seek out encounters with those who guide us in our faith?
- What lessons can we learn from Obadiah's response to Elijah in this passage?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 1 Kings 18:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd as Obadiah was in the way,.... In his district, making his observations: behold, Elijah met him: where is not said; but he was, no doubt, upon the road from Zarephath to Samaria: and he knew him
Read John Gill on 1 Kings 18 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd as Obadiah was in the way, behold, Elijah met him: and he knew him, and fell on his face, and said, Art thou that my lord Elijah? As Obadiah was in the way ... Elijah met him.
Read Robert Jamieson on 1 Kings 18 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBy this profound reverence showing his great respect and love to him.
Read Matthew Poole on 1 Kings 18 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Kings 18:7 And as Obadiah was in the way, behold, Elijah met him: and he knew him, and fell on his face, and said, [Art] thou that my lord Elijah?Ver. 7. And he knew him.] They were of old acquaintance, doubtless, so good a man, and so great a prophet. Mr Fox, when a great lord, and wicked, met him in the streets, and asked him, How do you, Mr Fox? he said little. When the great lord said, Do you not know me? No, not I, said Mr Fox. I am such a one, said he. Sir, I desire, said Mr Fox, to know none but Christ and him crucified. At another time being asked whether he knew such a godly poor man, he answered, I remember him well: I tell you, I forget lords and ladies to remember such.
Read John Trapp on 1 Kings 18 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Art thou that . . .—The sense is either (as the LXX. has it) “Is it thy very self, my lord Elijah?” or (perhaps more suitably to the context), “Thou here, my lord Elijah,” when all seek thy life? The prophet’s answer is still simpler in its original brevity, “Behold, Elijah!” standing in dignified contrast with the humble and almost servile address of Obadiah, which is clearly the offspring not only of reverence, but of fear.
Read Charles John Ellicott on 1 Kings 18 →
CambridgeThe Cambridge Bible for Schools and Colleges7–16. Meeting of Obadiah and Elijah (Not in Chronicles) 7. and he knew him] The prophet’s garb would probably make him easy to be recognized, and he must have been seen more than once in Samaria, and by Ahab’s household. The LXX. renders καὶἔσπευσε = and he hastened. fell on his face] For to Obadiah Elijah would seem to be God’s special representative, and the champion of the cause of the true religion. Josephus, wrongly, represents Elijah as bowing down to Obadiah. The expressions ‘lord’ and ‘servant’ or rather ‘slave’ used by Obadiah are indexes of his fear of Elijah. Art thou that my lord Elijah?] R.V. better, ‘Is it thou, my lord Elijah?’ The word which A.V. translates is merely an…
Read Cambridge on 1 Kings 18 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. Thou that my lord Elijah — His language, as well as his action, on meeting and recognising Elijah, was full of emotion and surprise.
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
Now as Obadiah went on his way, Elijah suddenly met him. When Obadiah recognized him, he fell facedown and said, “Is it you, my lord Elijah?”
As Obadiah was on the way, behold, Elijah met him. He recognized him, and fell on his face, and said, “Is it you, my lord Elijah?”
Now as Obadiah went on his way, Elijah suddenly met him. When Obadiah recognized him, he fell facedown and said, “Is it you, my lord Elijah?”
As Obadiah was traveling along, Elijah met him. When he recognized him, he fell facedown to the ground and said, “Is it really you, my master, Elijah?”
Tyndale line
¶ And as Obadiah was in the way, behold, Elijah met him: and he knew him, and fell on his face, and said, Art thou that my lord Elijah?
And as Obadiah was in the way, behold, Elijah met him: and he knew him, and fell on his face, and said, Is it thou, my lord Elijah?
And as Obadiah was in the way, behold, Elijah met him: and he knew him, and fell on his face, and said, Is it thou, my lord Elijah?
And as Obadiah was in the way, behold, Elijah met him: and he knew him, and fell on his face, and said, Art thou that my lord Elijah?
And as Obadiah was in the way, behold, Eliiah met him: and he knew him, and fell on his face, and said, Art not thou my lord Eliiah?
Strictly literal
And as Obadiah was on the way, behold, Elijah met him; and he knew him, and fell on his face, and said, Is it indeed thou, my lord Elijah?
and Obadiah [is] in the way, and lo, Elijah — to meet him; and he discerneth him, and falleth on his face, and saith, 'Art thou he — my lord Elijah?'
and Obadiah [is] in the way, and behold, Elijah [is there] to meet him; and he discerns him, and falls on his face and says, “Are you he—my lord Elijah?”
And as 'Obadiah was on the way, behold, Elijah came toward him; and he recognized him, and fell on his face, and said, Art thou here indeed, my Lord Elijah?
As Obadiah was on the road, Elijah unexpectedly met him. Obadiah recognized him and lay facedown on the ground. He said, “Is it you, my master Elijah?”
From the Latin
And as Abdias was in the way, Elias met him: and he knew him, and fell on his face, and said: Art thou my lord Elias?
Simplified
As Obadiah went on his way, Elijah came to meet him. Obadiah recognized him, bowed down to the ground, and said, “Is it you, my lord Elijah?”
And while Obadiah was on his way, he came face to face with Elijah; and seeing who it was, he went down on his face and said, Is it you, my lord 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 largely agree in this passage, with 14 of the 15 words matching directly. The Septuagint's wording reflects its own grammatical structure and style, but it conveys the same essential narrative of recognition and reverence.
וַיְהִ֤י עֹבַדְיָ֙הוּ֙ בַּדֶּ֔רֶךְ וְהִנֵּ֥ה אֵלִיָּ֖הוּ לִקְרָאת֑וֹ וַיַּכִּרֵ֙הוּ֙ וַיִּפֹּ֣ל עַל־ פָּנָ֔יו וַיֹּ֕אמֶר הַאַתָּ֥ה זֶ֖ה אֲדֹנִ֥י אֵלִיָּֽהוּ׃
14 of the 15 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 18:7
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
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
עֹבַדְיָ֫הוּ (Obadyah) means 'servant of Jehovah' and refers to various individuals in the Old Testament, including the fourth of the twelve minor prophets. The entries note that he was a chief in Ahab's household, a Levite overseer, and a descendant of David, among others. There is no significant disagreement among the lexicons regarding the identity and roles of Obadiah.
עֹבַדְיָ֫הוּ, עֹבַדְיָה n.pr.m. (servant of Yah)
:
chief of Ahab’s household
father of one of the chiefs of Zebulun
a Levite overseer in time of Josiah
:
the prophet
a descendant of David
chief of tribe of Issachar
a Benjamite
a Levite
a Gadite chief
a prince in time of Jehoshaphat
priestly companion of Ezra
a doorkeeper
base
H5662 עֹבַדְיָ֫הוּ, עֹבַדְיָה
5662 `Obadyah o-bad-yaw'
or mObadyahuw {o-bad-yaw'-hoo}; active participle of 5647 and
3050; serving Jah; Obadjah, the name of thirteen
Israelites:--Obadiah.
see HEBREW for 05647
see HEBREW for 03050
עֹבַדְיָ֫הוּ (o.vad.yah) — Obadiah.
A man living at the time of Divided Monarchy, first mentioned at 1Ki.18.3
§ Obadiah = "servant of Jehovah"
1) the 4th of the 12 minor prophets; nothing personal is known of him but it is probable that he was contemporary with Jeremiah, Ezekiel, and Daniel
1a) the prophetic book by him; prophesies against Edom
2) father of Ishmaiah, one of the chiefs of Zebulun in the time of David
3) a Merarite Levite overseer of the work of restoring the temple in the time of king Josiah of Judah
4) chief of the household of king Ahab of Israel; an devout worshipper of Jehovah who at risk to his own life hid over 100 prophets during the persecution of Jezebel
5) a descendant of David
6) a chief of the tribe of Issachar
7) a Benjamite, one of the 6 sons of Azel and a descendant of king Saul
8) a Levite, son of Shemaiah and a descendant of Jeduthun
N-proper — Noun proper masculineHNpm
o-ba-di'-a (`obhadhyah, more fully `obhadhyahu, "servant of Yahweh"):
(1) The steward or prime minister of Ahab, who did his best to protect the prophets of Yahweh against Jezebel's persecution. He met Elijah on his return from Zarephath, and bore to Ahab the news of Elijah's reappearance (1Ki 18:3-16).
(2) The prophet (Ob 1:1).
See OBADIAH, BOOK OF.
Obadiah
Servant of the Lord. (1.) An Israelite who was chief in the household of King Ahab (1 Kings 18:3). Amid great spiritual degeneracy he maintained his fidelity to God, and interposed to protect The Lord’s prophets, an hundred of whom he hid at great personal risk in a cave (4, 13). Ahab seems to have held Obadiah in great honour, although he had no sympathy with his piety (5, 6, 7). The last notice of him is his bringing back tidings to Ahab that Elijah, whom he had so long sought for, was at hand (9-16). “Go,” said Elijah to him, when he met him in the way, “go tell thy lord, Behold, Elijah is here.”
(2.) A chief of the tribe of Issachar (1 Chr. 7:3).
(3.) A descendant of Saul (1 Chr. 8:38).
(servant of the Lord), A man whose sons are enumerated in the genealogy of the tribe of Judah. (1 Chronicles 3:21) (B.C. 470.) A descendant of Issachar and a chief man of his tribe. (1 Chronicles 7:3) (B.C. 1014.) One of the six sons of Azel, a descendant of Saul. (1 Chronicles 8:33; 9:44) (B.C. 720.) A Levite, son of Shemaiah, and descended from Jeduthun. (1 Chronicles 9:16; Nehemiah 12:25) The second of the lion-faced Gadites who joined David at Ziklag. (1 Chronicles 12:9) (B.C. 1054.) One of the Princes of Judah in the reign of Jehoshaphat. (
1. The chief officer of king Ahab’s household, who preserved the lives of one hundred prophets from the persecuting Jezebel, by concealing them in two caves and furnishing them with food, 1Ki 18:4.
2. The fourth of the minor prophets, supposed to have prophesied about 587 B. C. It cannot indeed be decided with certainty when he lived, but it is probable that he was contemporary with Jeremiah and Ezekiel, who denounced the same dreadful judgments on the Edomites, as the punishment of their pride, violence, and cruel insulting over the Jews after the destruction of their city. The prophecy, according to usher, was fulfilled about five years after the destruction of Jerusalem.
3. Eight or ten others of this name are mentioned in 1Ch 3:21 7:3 8:38 9:16,44 12:9 27:19
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
Prep | N-cs — Preposition · noun common both singular absoluteHRd/Ncbsa
wa ('orach, orcha', 'erets, bo', derekh, halikhah, ma`galah, nathibh; hodos, parodos, poreia, tropos; "highway," mecillah, meclul; diexodoi ton hodon): The list just cited contains only a portion of the words translated "way" or "highway" in the King James Version. Most of them have the primary meaning of "road," "customary path," "course of travel" (Ge 3:24; Ex 23:20; Nu 20:17, etc.). By a very easy and natural figure "way" is applied to the course of human conduct, the manner of life which one lives (Ex 18:20; 32:8; Nu 22:32; 1Sa 8:3;
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
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…
The Hebrew word קָרָא (*qara'*) is a primitive root meaning to encounter or meet, often unexpectedly. It encompasses various nuances, including to befall or happen by chance. The verb appears in different forms: Qal (to meet), Niphal (to meet unexpectedly), and Hiphil (to cause to meet). Brown-Driver-Briggs notes its use in a figurative sense as well.
[קָרָא] 137 vb. encounter, befall
Qal 131
meet, encounter
fig. befall
Niph. meet unexpectedly
Hiph. thou didst cause all this evil to befall them
base
H7122 קָרָא encounter, befall
7122 qara' kaw-raw'
a primitive root: to encounter, whether accidentally or in a
hostile manner:--befall, (by) chance, (cause to) come (upon),
fall out, happen, meet.
קָרָא (qa.ra) — to encounter: meet.
: meet
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
קָרָא (qa.ra) — to encounter: toward.
: toward/(come)against
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
קָרָא (qa.ra) — to encounter: chanced.
: happen[unexpectedly]
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
HR/Vqcc/Sp3ms — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3ms
The Hebrew word נָכַר (nakar) encompasses meanings related to recognition and alienation. It can signify acknowledging, regarding, or understanding someone or something, as well as treating something as foreign or strange. The entries highlight its use in various forms, including recognizing and disguising, but do not indicate any significant disagreement among lexicons.
[נָכַר] vb. (not Qal) regard, recognize
Niph. they are not recognized
Pi. he regardeth not the opulent above the poor
Hiph.
regard, observe, esp. with a view to recognition
Recognize (as formerly known)
Be willing to recognize, acknowledge
Be acquianted with
Distinguish, understand
Hithp. Impf by his deeds a youth maketh himself known, whether his doing be pure, etc.
base
[נכר] vb. denom. act or treat as foreign, or strange; disguise, misconstrue
Niph. with his lips a hater disguiseth himself
Pi. and they have treated this place as foreign
Hithp. he acted as a stranger toward them
base
H5234a נָכַר (not Qal) regard, recognize . they are not recognized
. he regardeth not the opulent above the poor
. . regard, observe, esp. with a view to recognition
. Recognize (as formerly known)
. Be willing to recognize, acknowledge
. Be acquianted with
. Distinguish, understand
. Impf by his deeds a youth maketh himself known, whether his doing be pure, etc.
H5234b נכר vb. denom. act or treat as foreign, or strange; disguise, misconstrue
5234 nakar naw-kar'
a primitive root; properly, to scrutinize, i.e. look intently
at; hence (with recognition implied), to acknowledge, be
acquainted with, care for, respect, revere, or (with suspicion
implied), to disregard, ignore, be strange toward, reject,
resign, dissimulate (as if ignorant or
disowning):--acknowledge, X could, deliver, discern,
dissemble, estrange, feign self to be another, know, take
knowledge (notice), perceive, regard, (have) respect, behave
(make) self strange(-ly).
נָכַר (na.khar) — to recognize.
1) to recognise, acknowledge, know, respect, discern, regard
1a) (Niphal) to be recognised
1b) (Piel) to regard
1c) (Hiphil)
1c1) to regard, observe, pay attention to, pay regard to, notice
1c2) to recognise (as formerly known), perceive
1c3) to be willing to recognise or acknowledge, acknowledge with honour
1c4) to be acquainted with
1c5) to distinguish, understand
1d) (Hithpael) to make oneself known
נָכַר (na.khar) — to alienate.
1) to act or treat as foreign or strange, disguise, misconstrue
1a) (Niphal) to disguise oneself
1b) (Piel)
1b1) to treat as foreign (profane)
1b2) to misconstrue
1c) (Hithpael)
1c1) to act as alien
1c2) to disguise oneself
Conj | V-Hiphil-ConsecImperf-3ms | Suff — Verb hiphil sequential imperfect third person masculine singular · suffixHc/Vhw3ms/Sp3ms
נָפַל (naphal) is a Hebrew verb meaning 'to fall,' encompassing a wide range of applications, including falling by accident, experiencing violent death, or going to ruin. It can also refer to prostrating oneself, attacking, or causing someone to fall. The term appears in various contexts throughout the Old Testament, often indicating physical or metaphorical downfall.
נָפַל 433 vb. fall, lie
Qal 366
fall, by accident
Esp. of violent death
fig. = go to ruin, perish, etc.
fig. = experience calamity
fall, of a city
Fall prostrate
fall = prostrate oneself before
fall upon one's neck, in embrace
Fall upon = attack
desert or fall away to, go over to
Fig., of deep sleep
Other idiomatic uses
= lie; = lie prostrate
Hiph.
cause to fall
Of causing death; = overthrow, bring to destruction
Esp. of casting lot
Fig., let drop, cause to fail
cause deep sleep to fall
Other idioms
Hithp. throw, or prostrate oneself
base
H5307 נָפַל fall, lie .. fall, by accident
. . Esp. of violent death
. fig. = go to ruin, perish, etc.
. fig. = experience calamity
. fall, of a city
. . Fall prostrate
. fall = prostrate oneself before
. fall upon one's neck, in embrace
. . Fall upon = attack
. desert or fall away to, go over to
. Fig., of deep sleep
. Other idiomatic uses
. = lie; = lie prostrate
. . cause to fall
. Of causing death; = overthrow, bring to destruction
. Esp. of casting lot
. Fig., let drop, cause to fail
. cause deep sleep to fall
. Other idioms
. throw, or prostrate oneself
5307 naphal naw-fal'
a primitive root; to fall, in a great variety of applications
(intransitive or causative, literal or figurative):--be
accepted, cast (down, self, (lots), out), cease, die, divide
(by lot), (let) fail, (cause to, let, make, ready to) fall
(away, down, -en, -ing), fell(-ing), fugitive, have
(inheritance), inferior, be judged (by mistake for 6419), lay
(along), (cause to) lie down, light (down), be (X hast) lost,
lying, overthrow, overwhelm, perish, present(-ed, -ing), (make
to) rot, slay, smite out, X surely, throw down.
see HEBREW for 06419
נָפַל (na.phal) — to fall: fall.
: fall/drop/fail
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
1a3) to fall prostrate, prostrate oneself before
1a4) to fall upon, attack, desert, fall away to, go away to, fall into the hand of
1a5) to fall short, fail, fall out, turn out, result
1a6) to settle, waste away, be offered, be inferior to
1a7) to lie, lie prostrate
1b) (Hiphil)
1b1) to cause to fall, fell, throw down, knock out, lay prostrate
1b2) to overthrow
1b3) to make the lot fall, assign by lot, apportion by lot
1b4) to let drop, cause to fail (fig.)
1b5) to cause to fall
1c) (Hithpael)
1c1) to throw or prostrate oneself, throw oneself upon
1c2) to lie prostrate, prostrate oneself
1d) (Pilel) to fall
נָפַל (na.phal) — to fall: deserting.
: deserting
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
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
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
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
The Hebrew word אָדוֹן (*'adown*) means 'lord' and is derived from a root meaning to rule. It covers a range of meanings, referring to both human and divine authority, including terms like master, king, and superintendent. Variations exist for divine references, such as אֲדֹנָי (*Adonai*), distinguishing God from human lords.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H113 אָדוֹן lord
113 'adown aw-done'
or (shortened) adon {aw-done'}; from an unused root (meaning
to rule); sovereign, i.e. controller (human or divine):--
lord, master, owner. Compare also names beginning with
"Adoni-".
אָדוֹן (a.don) — lord.
1) firm, strong, lord, master
1a) lord, master
1a1) reference to men
1a1a) superintendent of household, of affairs
1a1b) master
1a1c) king
1a2) reference to God
1a2a) the Lord God
1a2b) Lord of the whole earth
1b) lords, kings
1b1) reference to men
1b1a) proprietor of hill of Samaria
1b1b) master
1b1c) husband
1b1d) prophet
1b1e) governor
1b1f) prince
1b1g) king
1b2) reference to God
1b2a) Lord of lords (probably = "thy husband, Yahweh")
1c) my lord, my master
1c1) reference to men
1c1a) master
1c1b) husband
1c1c) prophet
1c1d) prince
1c1e) king
1c1f) father
1c1g) Moses
1c1h) priest
1c1i) theophanic angel
1c1j) captain
1c1k) general recognition of superiority
1c2) reference to God
1c2a) my Lord, my Lord and my God
1c2b) Adonai (parallel with Yahweh)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
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…
