1 Kings 18 Flashcards

Question

וַיֹּאמֶר אֵלִיָּהוּ לִנְבִיאֵי הַבַּעַל בַּחֲרוּ לָכֶם הַפָּר הָֽאֶחָד וַעֲשׂוּ רִאשֹׁנָה כִּי אַתֶּם הָרַבִּים וְקִרְאוּ בְּשֵׁם אֱלֹהֵיכֶם וְאֵשׁ לֹא תָשִֽׂימוּ׃

Answer 1

So Elijah said to the prophets of Baal, “Choose the one ox for yourselves and prepare it first, since there are many of you, and call on the name of your god, but put no fire under it.

Answer 2

Then they took the ox which was given them and they prepared it, and they called on the name of Baal from morning until noon, saying, “O Baal, answer us!” But there was no voice and no one answered. And they limped about the altar which they had made.

Answer 3

And at noon Elijah ridiculed them and said, “Call out with a loud voice, since he is a god; undoubtedly he is attending to business, or is on the way, or is on a journey. Perhaps he is asleep, and will awaken.”

Answer 4

So they cried out with a loud voice, and cut themselves according to their custom with swords and lances until blood gushed out on them.

Answer 5

When midday was past, they raved until the time of the offering of the evening sacrifice; but there was no voice, no one answered, and no one paid attention.

Answer 6

Then Elijah said to all the people, “Come forward to me.” So all the people came forward to him. And he repaired the altar of the Lord which had been torn down.

Answer 7

Then Elijah took twelve stones, corresponding to the number of the tribes of the sons of Jacob, to whom the word of the Lord had come, saying, “ Israel shall be your name.

Answer 8

And with the stones he built an altar in the name of the Lord; and he made a trench around the altar, large enough to hold two measures of seed.

Answer 9

Then he laid out the wood, and he cut the ox in pieces and placed it on the wood.

Answer 10

And he said, “Fill four large jars with water and pour it on the burnt offering and on the wood. Then he laid out the wood, and he cut the ox in pieces and placed it on the wood. And he said, “Do it a second time,” so they did it a second time. Then he said, “Do it a third time,” so they did it a third time.

Answer 11

The water flowed around the altar, and he also filled the trench with water.

Answer 12

Then at the time of the offering of the evening sacrifice, Elijah the prophet approached and said, “Lord, God of Abraham, Isaac, and Israel, today let it be known that You are God in Israel and that I am Your servant, and that awI have done all these things at Your word."

Answer 13

"Answer me, Lord, answer me, so that this people may know that You, Lord, are God, and that You have turned their heart back.”

Answer 14

Then the fire of the Lord fell and consumed the burnt offering and the wood, and the stones and the dust; and it licked up the water that was in the trench.

Answer 15

When all the people saw this, they fell on their faces; and they said, “The Lord, He is God; the Lord, He is God!”

Answer 16

Then Elijah said to them, “Seize the prophets of Baal; do not let one of them escape.” So they seized them; and Elijah brought them down to the brook Kishon, and slaughtered them there.

Answer 17

Now Elijah said to Ahab, “Go up, eat and drink; for there is the sound of the roar of a heavy shower.”

Answer 18

So Ahab went up to eat and drink. But Elijah went up to the top of bcCarmel; and he bent down to the earth and put his face between his knees.

Answer 19

And he said to his servant, “Go up now, look toward the sea.” So he went up and looked, but he said, “There is nothing.” Yet Elijah said, “Go back” seven times.

Answer 20

And when he returned the seventh time, he said, “Behold, a cloud as small as a person’s hand is coming up from the sea.” And Elijah said, “Go up, say to Ahab, ‘Harness your chariot horses and go down, so that the heavy shower does not stop you.’”

Answer 21

Meanwhile the sky became dark with clouds and wind came up, and there was a heavy shower. And Ahab rode and went to Jezreel.

Answer 22

Then the hand of the Lord was on Elijah, and he belted his cloak around his waist and outran Ahab to Jezreel.

Answer 23

Nifal infinitive is irregular and notable.

Answer 24

Idiomatic phrase meaning “who was over the household,” i.e., chief steward.

Answer 25

Obadiah's name includes the theophoric -יהו, and he serves as a God-fearer within Ahab's corrupt court — an irony that scholars often highlight.

Answer 26

A merism (bread and water) signifying basic sustenance, frequently used in biblical literature.

Answer 27

The hiphil form here means "he hid them." The Hiphil is causative: Obadiah caused them to be hidden.

Answer 28

The Nifal verb נִמְצָא here is common, but its subjunctive use with אוּלַי ("perhaps") reflects uncertainty and hope.

Answer 29

Literally "went on one way," the noun אֶחָד ("one") matches דרך grammatically feminine, which seems like a mismatch — but is accepted idiomatic usage.

Answer 30

Double pronoun + interrogative ("Is it you, my lord Elijah?") is a polite but startled question; such constructions often convey emotional urgency.

Answer 31

Two imperative verbs back-to-back ("Go, say"), a common feature of biblical Hebrew for emphatic commands.

Answer 32

The Hiphil infinitive לַהֲמִיתֵנִי ("to cause me to die") is striking, showing Obadiah's fear that Elijah's vanishing act will get him killed.

Answer 33

Oath formula meaning “as the LORD lives,” common in speech when swearing truth.

Answer 34

A beautifully poetic structure, expressing uncertainty. The syntax around אָנָה ("where") plus future יֵלֵךְ reflects concern over Elijah's unpredictable movements.

Answer 35

The Qal perfect + 1cs suffix ("he will kill me"), forming a common construction for feared future action.

Answer 36

Note the use of Nifal imperfect אֵרָאֶה ("I will appear"), consistent with verse 2 and suggesting a formal or significant revelation.

Answer 37

The infinitive לִקְרַאת ("to meet") is directional and often marks an official audience or confrontation.

Answer 38

“Is it you, troubler of Israel?” The participle עֹכֵר is accusatory. Scholars point out the irony, since Elijah is accused of what Ahab himself is guilty of.

Answer 39

Juxtaposing Elijah's fidelity with Ahab's dynastic sin; בית אביך ("your father's house") evokes covenantal language.

Answer 40

Apposition makes the direct object complex; Elijah is naming the parties to the coming trial.

Answer 41

Hyperbolic language (בְּכָל) suggesting a national spectacle, inviting all Israel to witness the divine showdown.

Answer 42

"How long will you limp between two opinions?" The verb פֹּסְחִים (poschim) implies indecisive wavering, likened to limping or hopping, highlighting the people's spiritual ambivalence.

Answer 43

"And you call on the name of your god," illustrating the challenge's fairness by allowing Baal's prophets to act first.

Answer 44

"And the god who answers by fire," setting the criterion for divine legitimacy.

Answer 45

The verb בחר ("choose") is in the imperative masculine singular, yet it’s followed by the 2mp pronoun לָכֶם. This is common in Biblical Hebrew when speaking to a group: the verb stays singular if addressing the group as a single unit or representative leader (see also Exod 12:3). This syntactic mismatch draws scholarly attention and is often cited as a Semitic stylistic feature.

Answer 46

The expression "for you are the many" (or “more numerous”) justifies the Baal prophets going first. Note the definite article on הָרַבִּים: even though it’s a predicate adjective, it’s definite. This sometimes happens when an adjective is used substantivally (“you are the majority”).

Answer 47

The verb עֲנֵנוּ ("answer us") is a 2ms imperative + 1cp suffix. The object suffix נוּ (“us”) is added to the imperative, which is less common than to verbs in other forms — this adds rhetorical intensity to the prayer.

Answer 48

This root פסח (usually “to limp” or “pass over”) is used here ironically. The same verb appears earlier in v. 21 when Elijah challenges the people: "How long will you limp between two opinions?" The Baal prophets now physically “limp” (perhaps as part of a ritual dance), embodying the indecision Elijah mocked earlier.

Answer 49

"He is deep in thought or busy," with שִׂיחַ (siach) possibly implying a euphemism for relieving oneself, intensifying the mockery.

Answer 50

Hithpael form of גדד, “to cut oneself,” likely related to mourning or ritual ecstasy. This verb is hapax legomenon (occurs only here), and scholars debate its root meaning. It's tied to prohibited mourning practices (cf. Deut 14:1), showing how frenzied and non-Israelite their behavior was.

Answer 51

Hithpael of נבא, often meaning “to prophesy,” but here likely carries a reflexive or intensive connotation: “they acted as prophets” or even “they worked themselves into a prophetic frenzy.” It’s often debated whether this verb here has a positive or mocking tone.

Answer 52

From רפא, “to heal,” which is unusual here. It normally refers to healing bodies, but here it's used metaphorically for repairing the altar — a poetic move with theological overtones: restoring proper worship is healing the nation.

Answer 53

Echoes Gen 32:29 (Jacob's renaming). Its insertion here is theological: Elijah isn’t just repairing stones but restoring covenant identity.

Answer 54

Possibly means “in honor of YHWH” or “invoking YHWH,” suggesting a dedicatory formula. The phrase also contrasts the Baal prophets’ altar.

Answer 55

From נתח, “to cut into pieces,” another technical sacrificial term (e.g., Lev 1:6). Elijah is shown as a priest-like figure here, further setting up the contrast with the frenzied, non-Torah behavior of the Baal prophets.

Answer 56

Piel imperatives of שנה and שלשׁ, meaning “do a second time” and “do a third time.” These are rare imperatives in the Piel stem. Repetition heightens suspense and demonstrates the supernatural nature of the fire to come.

Answer 57

"At the time of the evening offering," aligning Elijah's prayer with the traditional time of sacrifice, emphasizing his adherence to proper worship practices.

Answer 58

אָחוֹרָנִית is a rare adverbial form, from אָחוֹר ("back, behind"). The “-ית” ending makes it adverbial—“backwardly” or “away.” Scholars debate whether this is a statement of God’s judgment (i.e., “You turned their hearts away”) or a plea for God’s redirection. Some suggest a causative sense of divine hardening, akin to Pharaoh in Exodus. Others (like Rashi) see it as a plea: “turn their hearts back from having been turned backward.”

Answer 59

"Then the fire of the LORD fell," demonstrating a theophany where fire signifies God's acceptance and power.

Answer 60

Jussive form from מלט (“to escape”), with negation אַל, giving a prohibitive command: “let not a man escape.” Also note the sudden switch from divine contest to prophetic judgment, with legal overtones

Answer 61

The noun הֲמוֹן means “roar” or “multitude,” indicating storm imagery. This is prophetic hearing: no storm is visible yet—Elijah hears it coming.

Answer 62

An unusual phrase, possibly indicating intense intercessory prayer posture or even fetal position—physical humility matching spiritual urgency.

Answer 63

Literally “there is nothing”—a simple but emphatic way of saying the sky is still clear.

Answer 64

Yiqtol from עצר (“to restrain, stop”), 3ms + 2ms suffix. Rare verb, used for rain stopping movement. Implies urgency: the rain will become so heavy it might physically hinder him.

Answer 65

"He girded up his loins," a phrase denoting readiness for swift action, reflecting Elijah's zeal.

1 Kings 18 Flashcards

(91 cards)