“Go away from here, turn eastward, and hide yourself by the brook Cherith, that is before the Jordan.
Parallel Translations
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“Go away from here, turn eastward, and hide yourself by the brook Cherith, that is before the Jordan.
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Get thee hence, and turn thee eastward, and hide thyself by the brook Cherith, that is before Jordan.
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'Get thee hence, and turn thee eastward, and hide thyself by the brook Cherith, that is before the Jordan.
Cross-references (10)
Passages linked to 1 Kings 17:3 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Kings 22:25 Micaiah said, “Behold, you will see on that day, when you go into an inner room to hide yourself.”
- Psalms 31:20 In the shelter of your presence you will hide them from the plotting of man. You will keep them secretly in a dwelling away from the strife of tongues.
- Psalms 83:3 They conspire with cunning against your people. They plot against your cherished ones.
- Jeremiah 36:19 Then the princes said to Baruch, “You and Jeremiah go hide. Don’t let anyone know where you are.”
- Jeremiah 36:26 The king commanded Jerahmeel the king’s son, and Seraiah the son of Azriel, and Shelemiah the son of Abdeel, to arrest Baruch the scribe and Jeremiah the prophet; but Yahweh hid them.
- John 8:59 Therefore they took up stones to throw at him, but Jesus was hidden, and went out of the temple, having gone through the middle of them, and so passed by.
- Hebrews 11:38 of whom the world was not worthy—wandering in deserts, mountains, caves, and the holes of the earth.
- Revelation 12:6 The woman fled into the wilderness, where she has a place prepared by God, that there they may nourish her one thousand two hundred sixty days.
- Revelation 12:14 Two wings of the great eagle were given to the woman, that she might fly into the wilderness to her place, so that she might be nourished for a time, and times, and half a time, from the face of the serpent.
- Acts 17:14 Then the brothers immediately sent out Paul to go as far as to the sea, and Silas and Timothy still stayed there.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (13 sources)
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Geneva Bible translators 1599 · Public Domain Or, brook.
Or, brook.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 1Ki 17:3 Get thee hence, and turn thee eastward,…
1Ki 17:3 Get thee hence, and turn thee eastward, and hide thyself by the brook Cherith, that [is] before Jordan.
Ver. 3. Get thee hence.] It was a sweet providence, that wicked Ahab had not laid present hold on the prophet, whom afterwards he so sought for to no purpose in all countries. But he slighted him, likely, as an idle and empty headed fellow, no whit to be regarded.
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That is before Jordan.] That by a direct line runneth into Jordan.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Thus God rescues him from the fury of Ahab…
Thus God rescues him from the fury of Ahab and Jezebel, who he knew would seek to destroy him.
Quest. Why did not Ahab seize upon him immediately upon these words?
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Answ. 1. This must be ascribed to God’s overruling providence, who hath the hearts of all men in his hands, and hath oft protected his prophets and servants in such cases.
2. He might say this not by word of mouth, but by letter and message sent to him; as that word is sometimes used, as Exo 18:6.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Get thee hence, and turn thee eastward,.... From the…
Get thee hence, and turn thee eastward,.... From the place where he was, being in danger from Ahab and Jezebel, provoked by his reproofs, threatenings, and prophecies:
and hide thyself by the brook Cherith, that is before Jordan; in some wood or cave near it, or among the reeds and rushes that grew on the banks of it; and Bochart (o) takes it to be the same with the river Kanah, on the borders of Ephraim, which has its name from reeds, Jos 16:8, and Cherith by anticipation, from the prophet's being fed there; and Adrichomius (p) places this brook in the tribe of Ephraim; though Fuller (q) in the half tribe of Manasseh, beyond Jordan; but Bunting says (r) it runs from Mount Ephraim between Bethel and Jericho, eight miles from Jerusalem towards the north, and so, passing along towards the east, falls into Jordan.
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(o) Hierozoic. par. 2. l. 2. c. 13. col. 216. (p) Theatrum Terrae Sanct. p. 26. (q) Pisgah-Sight, &c. B. 2. c. 3. p. 97. (r) Travels, &c. p. 205.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Hide thyself - Thus God rescues him from the…
Hide thyself - Thus God rescues him from the fury of Ahab and Jezebel, who, he knew, would seek to destroy him. That Ahab did not seize on him immediately upon these words must be ascribed to God's over-ruling providence.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 3. Hide thyself by the brook Cherith] This…
Verse 3. Hide thyself by the brook Cherith] This brook, and the valley through which it ran, are supposed to have been on the western side of Jordan, and not far from Samaria. Others suppose it to have been on the eastern side, because the prophet is commanded to go eastward, 1Kg 17:3. It was necessary, after such a declaration to this wicked and idolatrous king, that he should immediately hide himself; as, on the first drought, Ahab would undoubtedly seek his life. But what a proof was this of the power of God, and the vanity of idols! As God's prophet prayed, so there was rain or drought; and all the gods of Israel could not reverse it! Was not this sufficient to have converted all Israel?
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Ki 17:3-4. Hide thyself by the brook Cherith —…
1Ki 17:3-4. Hide thyself by the brook Cherith — A brook, no doubt, well known to Elijah: both it and the valley through which it runs, are near the river Jordan; but whether on the east or west side, is not so well agreed. By sending him to this remote and retired place, where he was to lie concealed, so that neither friends nor foes might know where he was, God rescued him from the fury of Ahab and Jezebel, who, he knew, would seek to destroy him. That Ahab did not seize him immediately upon hearing the forementioned prediction and warning, must be ascribed to God’s overruling providence. I have commanded the ravens to feed thee — Or, I shall command; that is, effectually move them by instincts, which shall be as forcible with them, as a law or command is to men. God is said to command both brute creatures and senseless things, when he causeth them to do what he intends to effect by them. The ravens being birds of prey, and very voracious, were more likely to rob the prophet than to bring him food; but God’s command suspended their natural instinct, and made them act contrary to it. They are said to be unnatural to, and to neglect their young ones; yet, when God pleaseth, they shall feed his prophet. God could have sent angels to minister to him; but he chose winged messengers of another kind, to show that he can serve his own purposes as effectually by the meanest as by the mightiest creatures; and to give Elijah such a proof of his power and care in providing for him, as should effectually teach him to trust in God in those many and great difficulties to which he was to be exposed: and the more unfit instruments the ravens seemed to be, the more was his almighty power magnified, who controlled their natural inclinations while he employed them; and the greater encouragement was given to his prophet to rely on that power, thus engaged for him in his greatest straits and dangers. This, however, may be said for the choice of ravens for this work; that, as they are solitary birds, and delight to live about brooks of water, so are they accustomed to seek out for provisions, and to carry them to the places of their abode; on which account they were nor improper creatures for God to employ upon his service. To suppose, as some have done, that the ravens, being unclean birds, (Lev 11:15,) would defile and render unclean the food they brought, is to mistake the meaning of the law in that case. The flesh of unclean animals was not to be eaten by the Israelites; but their touch, while living, communicated no ceremonial uncleanness either to food or any thing else: for asses and camels were also unclean, and yet the Jews constantly used them for carrying provisions, as well as for other purposes.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Brook Cherith - Rather, “the torrent course,” one of…
Brook Cherith - Rather, “the torrent course,” one of the many which carry the winter rains from the highlands into that stream.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Carith, between Samaria and the Jordan. It was a…
Carith, between Samaria and the Jordan. It was a torrent or valley. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 3. Hide thyself — “Elijah’s escapes from the hands…
3. Hide thyself — “Elijah’s escapes from the hands of his enemies, and his departures into unknown places, are faint resemblances of the mysterious vanishings of our Lord after he had delivered some of those Divine messages which excited the anger of the people. Luk_4:29; Joh_8:59; Joh_10:39. Compare the promise to the Church of God. Rev_12:6-14.” — Wordsworth.
The brook Cherith — This was some mountain stream running into the Jordan; but what was its locality, and whether on the east or west side of the Jordan, is unknown. Dr. Robinson makes it identical with Wady el Kelt, which rises amid the hills of the wilderness of Judea, and runs through the Jordan plain near Jericho. Others have suggested other streams on either side of the Jordan, but nothing sufficient has been brought forward to settle the question. Local traditions have uniformly placed it on the west of the river.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 3. and hide thyself] The prophet’s life would be…
3. and hide thyself] The prophet’s life would be in danger from the anger of the king and Jezebel, who would consider Elijah not merely the announcer but the cause of the drought.
by the brook Cherith, that is before Jordan] The rendering gives a fair representation of what was commanded, but the word rendered ‘brook’ is נחל nahal, which is really a torrent-bed, a deep ravine down which in rainy times a strong stream flowed, but which at others was nearly if not entirely dry. Such would make a good hiding-place. The situation of Cherith has not been identified. Josephus gives no form of the name, only saying that Elijah stayed παρὰ χειμάρρῳ τινί = ‘by a certain torrent-bed.’ Nor does the description ‘that is before Jordan’ help us. It probably implies that the stream from the ravine emptied itself into the Jordan, and hence the valley looked towards the river. But whether on the west side or the east we cannot tell. If the interview with Ahab was in Samaria, and Elijah travelled thence toward the east (Josephus says in contradiction of the text ‘towards the south’) it appears most likely that he crossed the Jordan, and found his retreat in the wilder parts of Gilead, which would be more distant from Ahab and less frequented than any of the ravines in the hill country of Ephraim on the east of Jordan, and with which the prophet would most likely be familiar.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (3) The brook Cherith—properly “the torrent (or valley) Cherith,…
(3) The brook Cherith—properly “the torrent (or valley) Cherith, facing the Jordan;” evidently one of the ravines running into the Jordan valley; probably on the east from the prophet’s own land of Gilead.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Get thee hence, and turn thee for the construction…
Get thee hence, and turn thee for the construction (dat. commodi) cf. Gen_12:2 Gen_22:2 Son_2:11 eastward. This he must do, whichever side of the Jordan, east or west, the brook Cherith was, for his interview with Ahab had probably taken place at Samaria. But the word would be specially appropriate, if the Cherith was beyond Jordan. Ewald, indeed, holds that our text is decisive on this point, and hide thyself Heb. be hid, i.e., lie hid, Niphal. It does not seem to have occurred to the prophet that such a calamity as he had denounced against the country almost made his disappearance from the scene a necessity, or if it did, he still waited for instructions. Cf. ver. 9; 1Ki_18:1, etc. Not merely was his flight necessary in order to escape persecution or punishment the search which Ahab instituted for him in part explains his disappearance but to avoid importunity. It would have been morally impossible for him, though a man of inflexible will (Bahr) to dwell among the people, while the land groaned under the terrible burden which he had laid upon it, and which he alone was able to remove. His life would not have been safe see 1Ki_18:4 and the ordeal would have been intolerable. And 1Ki_19:2 shows that the prophet"s nature had its weaker side. Wordsworth observes that Elijah"s escapes and departures into unknown places are "faint resemblances of the mysterious vanishings of our blessed Lord, after He had delivered some of His Divine messages which excited the anger of the people;" (Luk_4:29; Joh_8:59 Joh_10:39) by Heb. in the brook Heb. ljn i.e., watercourse, wady. This word has two meanings. Its primary meaning is torrent; its secondary and, from the fact that the torrents of the East are for the most part dried up during the greater part of the year, its common meaning is torrent-bed, or ravine, valley. Both meanings are brought out here. Elijah should dwell in and drink of the ljn. (Cf. 1Ki_15:3) Cherith The word means separation, a name which may possibly indicate that it was extremely secluded, or it may have been a boundary line of some sort. Tradition identifies the brook Cherith with the Wady-et-kelt, i.e., the great valley, west of the Jordan, which debouches into the Ghor, half a mile south of Jericho, and Robinson and Porter pronounce in its favour. Van de Velde (2. 310, 311) suggests the Wady Fasael, a few miles to the north. But it is much more probable that it is to be sought in the region east of the Jordan, where, indeed, Eusebius and Jerome place it. It is extremely doubtful whether the Wady-el-kelt, or any Cis-Jordanic ravine, would afford sufficient privacy. Probably Jericho was already rebuilt. As we cannot decide with certainty, we may reasonably conjecture that it is to be sought in Elijah"s own country of Gilead, and probably in the Waddy Alias, i.e., at no great distance from "Abara (Conder, "Tent-work," p. 230), the Jordan ford nearly opposite Bethshan, where, indeed, an old tradition places it that is before Nothing positive can be concluded from ynepl. In Gen_16:12 Gen_23:19 Gen_25:18; Jos_18:14, etc., it means eastward.But this meaning is gathered from the context Jordan. The Cherith was clearly one of the lateral valleys which run into the Ghor. It is just possible that the name may be recovered by the survey of the country east of the Jordan, which is now (1880) being organized.
Vers. 3-7.
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The Solitary Place.
We have just seen that it was from the wilderness that Elijah went forth into the busy, wicked world, and to the anxious, dangerous work of a prophet. He, like his antitype, was in the desert "until the time of his showing unto Israel". (Luk_1:80) There, in secret communion with God, he had gained strength for the encounter; there he had meditated over the grievous apostasy of his people, and had "vexed his righteous soul from day to day with their evil deeds". (2Pe_2:8) And there, as he "prayed earnestly that it might not rain," the word of the Lord came to him and burned in his bones, (Jer_20:9) and bore him into the presence of the king. (Amo_3:8) But it is now for us to observe that no sooner had he entered upon his ministry, and delivered his first brief message, than he was sent into the desert it may be, the same desert again. The word of the Lord straightway bids him turn eastward and hide in the brook Cherith. Now the word Cherith means separation. This section consequently may fittingly speak to us of the need of separation, of the uses of solitude and retirement in the discipline of the saints. From Elijah"s separation from his work and the world we may glean some lessons as to our own. Observe
1. Solitude was necessary to Elijah"s safety. He must hide or lose his head. When Jezebel cut off the prophets of the Lord, (1Ki_18:18) we may be sure he would not be spared. Was it not because of him indeed that the others were attacked? Had his dwelling been with men, the messengers of Ahab would assuredly have found him and slain him. (1Ki_18:10) So it is sometimes necessary, for the life of our souls, that we should flee into the desert. It is at our peril that we stay in Sodom. We must "escape to the mountain." It may be from some enchantress, whose whoredoms and witchcrafts are as cruel as Jezebel"s; it may be from companions whose snares are more perilous than Ahab"s sword; it may be from a society hardly less pestilent than that of Israel. There are times when our only safety is in flight. Those hermits who buried themselves in the Thebaid, or who burrowed in the rocks of the Wady Feiran, the world has only a smile for their folly, and it is no doubt true that God wound have us leaven the world, not leave it, But it would have been well if some had, for a time at least, followed their example. How many souls have perished because they would not enter into their chambers and shut their doors and hide themselves until the indignation be overpast; (Isa_26:20) because they had not the courage to disappear for a while, if only into their closets. "He that wilfully stands still to catch dangers, tempteth God instead of trusting him.
2. Solitude was necessary to his soul"s health. It is remarkable how God"s elect messengers, each in his turn, have been sent "apart into a desert place to rest awhile". (Mar_6:31) Moses must spend forty years in the great and terrible wilderness; must spend forty days and forty nights in Horeb, the Mount of God. Elijah himself only emerges from the Cherith to go to another hiding place at Zarephath, and from Zarephath he passes almost directly to the same wilderness and the same mount where Moses was. The Baptist"s life was almost divided between the desert and the prison. St. Paul must learn his gospel in Arabia. And our Holy Lord, He must begin File ministry by a forty days" fast, and from time to time must seek a quiet place to rest and pray. All men who are much before the world need their times of retirement. In the "loud stunning tide of human care and crime" it is difficult to hear the whispers of God in the soul. Now the voices of nature, such as men hear in solitude, are among the voices of God. Nature has been called "God"s great green book.
One impulse from a vernal wood May teach you more of man, Of moral evil and of good, Than all the sages can.
"There are two books," says Sir Thomas Browne, "from whence I collect my divinity. Besides that written one of God, another of his servant nature, that universal and public manuscript that lies expensed unto the eyes of all." And is not every tree, every leaf, in its way a mute witness for God and purity? It is remarkable that the greatest crimes and brutalities are committed in those districts of this country where men can have neither nature nor solitude in the dens of Liverpool, amid the cinder heaps of the Black Country, in the dingy pit villages of Durham It is only in quiet, under the silent stars, amid the purple heather, by the murmuring brook, or in the inner chamber, that we can know ourselves and our God. The "Ancient Mariner"s" conception of his "wide, wide sea
So lonely "twas, that God Himself Scarce seemed there to be, fine though it is, contradicts the experience of the saints, who have found that it is precisely the profoundest solitude that is instinct with His presence.
And now let us consider how God calls us all in turn to a brook Cherith.
(1) He calls us to separation from sin. The Church is a Cherith. Baptism is a water of separation," the token and pledge of our renunciation of world and flesh and devil, of our admission into the family of God. While in the world, we may not be of it. Our calling is to holiness. (1Pe_1:15; 1Th_4:7; 2Ti_1:9) We are to be sacrifices, (Rom_12:1) and the root idea both of holiness and of sacrifice is a separation to God.
(2) Sometimes He calls us to a chamber of sickness, sometimes to the very valley of the shadow of death." How often is bodily sickness for the soul"s healthThat vale of separation becomes a vale of blessing; the Cherith leads to a Berachah (2Ch_20:26; cf. Psa_84:6)
What a school of the heart has that enforced solitude often proved! See Homiletics, p. 13.
(3) Nor must we forget here the Retreat those opportunities for meditation and prayer, happily revived amongst us of late years. The name may possibly be Romish, but the thing is sensible and scriptural enough a voluntary retirement for a short period from the world that we may hear and think only of the things which make for our peace. The saying still holds good, "He goeth before you into Galilee a retired mountain place it was (Mat_28:16) there shall ye see him.
3. Elijah"s retirement was for the ultimate welfare of Israel. So long as he remained amongst them, the people would have looked to him as the author of their calamities, or would have cried to him to avert them. His disappearance afforded them leisure to examine themselves and face their sins, and left them only God or Baal to cry to. It is sometimes well that the prophet should keep silence. Deus habet suas moras. It is not always that He stretches out his hands all clay long to the disobedient and gainsaying. Having spoken by Elijah to Ahab and Israel, now He and His prophet must withdraw into the darkness, and the drought must do its silent work. And there are times, too, when Christ"s ministers must he silent. When the Gadarenes besought our Lord to depart out of their coasts, He straightway took them st their word (Mat_8:34 Mat_9:1; cf. ch. 23:38, 39). The apostles were to shake off the dust of their feet against the city that received them not, and to depart from it, (Mat_10:14) and they did. (Act_13:51) When the Jews counted themselves unworthy of eternal life, Paul and Barnabas turned to the Gentiles. (Act_13:46) When the churches of Asia fell and repented not, their candlestick was removed out of its place. (Rev_2:5) Their loss is our gain. "These things were written for our admonition."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.