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?”
He answered him, “It is I. Go, tell your lord, ‘Behold, Elijah is here!’ ”
He said, “How have I sinned, that you would deliver your servant into the hand of Ahab, to kill me? As Yahweh your God lives, there is no nation or kingdom where my lord has not sent to seek you. When they said, ‘He is not here,’ he took an oath of the kingdom and nation, that they didn’t find you. Now you say, ‘Go, tell your lord, “Behold, Elijah is here.” ’ It will happen, as soon as I leave you, that Yahweh’s Spirit will carry you I don’t know where; and so when I come and tell Ahab, and he can’t find you, he will kill me. But I, your servant, have feared Yahweh from my youth. Wasn’t it told my lord what I did when Jezebel killed Yahweh’s prophets, how I hid one hundred men of Yahweh’s prophets with fifty to a cave, and fed them with bread and water? Now you say, ‘Go, tell your lord, “Behold, Elijah is here”.’ He will kill me.”
Geneva Bible translators 1599 · Public Domain On vv7, 12 God pitieth oft times the wicked for the godly’s…
God pitieth oft times the wicked for the godly’s sake, and causeth Elijah to meet with Obadiah, that the benefit might be known to be granted for God’s children’s sake.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv7–14 1Ki 18:7 And as Obadiah was in the way,…
1Ki 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.
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 On vv7, 8, 9, 10, 12 By this profound reverence showing his great respect and…
By this profound reverence showing his great respect and love to him.
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 On vv7–14 And as Obadiah was in the way,.... In his…
And 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:
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and he knew him that is, Obadiah knew Elijah, having seen him at Ahab's court before he absconded:
and fell on his face, and said, art thou that my lord Elijah? thus doing him honour and reverence both by words and gesture, as being an extraordinary prophet of the Lord.
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 On vv7, 8, 9, 10, 12 And fell - By this profound reverence, shewing his…
And fell - By this profound reverence, shewing his great respect and love to him.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv10, 12, 13 Verse 10. There is no nation or kingdom] He…
Verse 10. There is no nation or kingdom] He had sent through all his own states and to the neighbouring governments to find out the prophet, as he knew, from his own declaration, that both rain and drought were to be the effect of his prayers. Had he found him, he no doubt intended to oblige him to procure rain, or punish him for having brought on this drought.
He took an oath] Ahab must have had considerable power and authority among the neighbouring nations to require and exact this, and Elijah must have kept himself very secret to have shunned such an extensive and minute search.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv7, 9, 12 1Ki 18:7-8. He knew him, and fell on his…
1Ki 18:7-8. He knew him, and fell on his face — Showing his great respect and love to him, by this profound reverence. Art thou that my lord Elijah? — As Obadiah had showed the tenderness of a father to the sons of the prophets, so he showed the reverence of a son to this father of the prophets; and by this he made it appear, that he did indeed fear the Lord greatly, in that he did such honour to one that was God’s extraordinary ambassador, and had a great interest in heaven. Go tell thy lord, Behold, Elijah is here — Thus, though Ahab was a very wicked man, he owns him for Obadiah’s lord and king; thereby instructing us, that the wickedness of kings doth not exempt their subjects from obedience to their lawful commands.
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 On vv9–10 Obadiah thinks that to execute this commission will be…
Obadiah thinks that to execute this commission will be fatal to him 1Ki 18:12.
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 On vv7, 9, 10, 12, 13, 14 Face, to shew him a religious veneration, due to…
Face, to shew him a religious veneration, due to the servant of God. (Worthington)
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v7 Obadiah was in the way . . . Elijah…
Obadiah was in the way . . . Elijah met him--Deeming it imprudent to rush without previous intimation into Ahab's presence, the prophet solicited Obadiah to announce his return to Ahab. The commission, with a delicate allusion to the perils he had already encountered in securing others of God's servants, was, in very touching terms, declined, as unkind and peculiarly hazardous. But Elijah having dispelled all the apprehensions entertained about the Spirit's carrying him away, Obadiah undertook to convey the prophet's message to Ahab and solicit an interview. But Ahab, bent on revenge, or impatient for the appearance of rain, went himself to meet Elijah.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv7, 9, 10, 12, 13 7. Thou that my lord Elijah — His language,…
7. Thou that my lord Elijah — His language, as well as his action, on meeting and recognising Elijah, was full of emotion and surprise. Is it thou, to find whom every royal device has been exhausted; thou, Elijah, in broad daylight, right here near the gates of Samaria!
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 On vv7, 8, 9, 10, 12, 13 7–16. Meeting of Obadiah and Elijah (Not in Chronicles)
7–16. 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 καὶ ἔσπευσε = and he hastened.
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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 addition to render the pronoun emphatic. See note on 1Ki_17:2-7, where the emphatic particle is the same as in this verse.
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 On vv7, 10, 12 (7) Art thou that . . .—The sense is…
(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.
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 On vv7–14 And as Obadiah Was in the way, behold, Elijah…
And as Obadiah Was in the way, behold, Elijah met him Heb. to meet him: and he knew i.e., recognized. Same word, (Gen_27:23 Gen_43:7, etc.) him, and fell on his face, and said, Art thou that Heb. this, probably used adverbially (like hic) for here = Hz,b; my lord Elijah? The humble obeisance and the terms in which he addresses him alike show the profound reverence with which Obadiah regarded him, as well he might do, considering the terrible power he wielded. The whole land was, so to speak, at his mercy.
Vers. 7-16.
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The Servant of the Lord.
Such is the meaning of Obadiah"s name; and so truly descriptive of his character is it that we may take him as a typical servant of God.
I HE FEARED THE LORD FROM HIS YOUTH.
1. Piety is not natural.
(1) On the contrary, we inherit a depraved heart (Gen_5:8; Psa_51:5; Rom_5:12; Eph_2:3)
(2) And this depravity is complete (Gen_6:5; Isa_1:5, Isa_1:6; Rom_3:9-19)
(3) Life is only tolerable through the meliorating influences of the "gospel of the grace of God." To these must be attributed whatever seems good in unconverted men. (Rom_1:28-32)
2. Grace is free.
(1) All are directly the subjects of its illuminations, restraints, and encouragements (Joh_1:9; 1Co_12:7)
(2) Some are indirectly specially favoured. Being surrounded by Christian influences. Being children of godly parents.
(3) These opportunities, if duly improved, will infallibly lead to salvation. (Tit_2:11-14)
3. Those who fear God from their youth have great advantages.
(1) They have not given evil habits time to consolidate into rigidity. Time is necessary to this, for habits are strengthened by repetition. The hard crystallization of bad habits renders the conversion of old sinners very difficult. Therefore, how few are such conversions, comparatively!
(2) They have a splendid opportunity of founding a strong character of goodness. When the habit of resisting temptation is formed, it becomes more and more natural and easy to resist. Hence, like Obadiah, who "feared the Lord from his youth," they will come to fear Him "greatly.
II HE FEARED THE LORD GREATLY. See the manifestation of this in his I Respect for the ambassador of God.
(1) He "knew Elijah." Probably he had been present when the prophet warned the king that his fire god would be made to punish his votaries in the absence of dew and rain. (1Ki_17:1) The godly, having sympathy with the ministers of God, are quick to recognize them.
(2) He "fell on his face before him." This was the form of a most respectful salutation. He honoured in him that God whose ambassador he was. Obadiah feared the Lord too greatly to give to any creature the homage due to God alone.
(3) He addressed him reverently, "My lord Elijah." And he spoke of himself as" thy servant." This was proper on his part; but we note how Elijah transferred the style to Ahab tell thy lord, Behold, Elijah is here.
2. Kindness to the servants of God.
(1) Through the sin of Jeroboam the priests and Levites went into Judah. (2Ch_11:18, 2Ch_11:14) To supply their lack in Ephraim, prophets" colleges were established. The students in these colleges were called "sons of the prophets". (see 2Ki_2:3, 2Ki_2:5, 2Ki_2:7)
(2) These, together with their masters, or "fathers," were probably the objects of Jezebel"s resentment when Elijah could not be found. They are called "prophets of the Lord". (ver. 13; compare 1Ki_22:35, 1Ki_22:38, 1Ki_22:41)
(3) At the time of that persecution Obadiah sheltered and fed one hundred of these. This he did at the hazard of his life. Because he feared the Lord greatly, he feared not the wrath of the king. (compare Heb_11:23, Heb_11:27)
3. Faith in the power of God.
(1) He believed that Jehovah might raise a wind that could carry Elijah away from the power of Ahab. He doubtless knew that Enoch had been translated into the heavens, and may have known of examples of translations from one locality to another, not recorded in the earlier Scriptures (compare 2Ki_2:11-16; Eze_3:14; Act_8:39)
(2) A being who could do such wonders, and whose power was now terribly manifest in the drought, was greatly to be feared. (see Matthew Luk_12:5)
(3) But while God is of all enemies the most formidable, He is an Almighty Friend.
III HE FAITHFULLY SERVED HIS KING.
1. God-fearing men make good citizens.
(1) Wicked as Ahab was, he preferred Obadiah to the courtiers of Jezebel in the high office of chamberlain.
(2) This is not a solitary case. Joseph over the house of Pharaoh. Daniel in the house of the kings of Babylon. Christians were in the household even of Nero.
(3) The qualities of a servant of the Lord truth, honour, diligence are those sought after for places of trust. "Godliness is profitable unto all things" (1Ti_4:8; Isa_58:14)
2. God preserves them in their faithfulness.
(1) Service in a licentious court Obadiah would not have chosen. But he is in it and maintains his integrity. They that fear the Lord need not go out of the world.
(2) They have a testimony for God.
(3) They have opportunities of serving the servants of the Lord.
Let us not murmur at our providential lot. God can change it if He see fit. If He does not change it, then He has a purpose in it which we should endeavor to fulfil. J.A.M.
HOMILIES BY J. WAITE Vers. 7-16.
Obadiah.
It is a proof of the extremity of distress to which the land had been reduced by famine that the king himself with one of his highest officers, the governor of his household, should have gone forth on this expedition in search of water and pasturage. The reverence the person of Elijah inspired is seen in the behaviour of Obadiah towards him when they met. The brief notice we have of this man is highly instructive.
I HIS FIDELITY. His name, Obadiah, "servant of Jehovah," is suggestive of the strength of his religious character. And it was probably no vain boast that he had always sustained it (ver. 12). It may seem strange that so good a man should have been willing to remain in the service of such a king, and of a state so demoralized and disorganized by the spirit of idolatry. But note
1. Religious fidelity wins respect even from those whose own life is most at variance with it. Ahab must have known that his servant remained true to the God of his fathers, and his being continued in such a post was a testimony to his moral and practical worth. Like Joseph in the court of Pharaoh, and Daniel in Babylon, "the Spirit of God was in him," and the king could find none more worthy of his trust. The fear of God is after all one of the highest qualifications for the secular businesses and responsibilities of life, and "when a man"s ways please the Lord he maketh even his enemies to be at peace with him". (Pro_16:7)
1. It is often a noble thing to stand at the post of duty, however uncongenial the moral atmosphere may be. We have no reason to believe that Obadiah retained his position by any kind of moral laxity. He did not violate his conscience in maintaining his secular allegiance. Naaman the Syrian, in the zeal of his new devotion to the God of Israel, asked a dispensation of forgiveness if he should bow with his master in the house
2. of Rimmon, (2Ki_5:18) but we have no evidence even of such a compromise as this in the case of Obadiah. There are times when religious principle itself dictates that men should refuse to relinquish positions of peculiar danger and difficulty; but when fidelity to an earthly master is absolutely incompatible with fidelity to God, an upright spirit will not long hesitate.
3. God may have some great purpose for His servant in such a case to fulfil. Obadiah"s mission may have been to mitigate as far as possible the horrors of the famine, to save as he did the lives of the sons of the prophets (ver. 13); to exert, perhaps, some kind of restraining influence over the conduct of the king. At all events the presence of such a man in one of the high places of the land would be a standing proof that God had not utterly abandoned His people. Every situation in life has its grand opportunities; when there is no possible way of turning it to good account we may well forsake it.
II HIS FEAR. "What have I sinned?" etc. Faithful as Obadiah was, there was an element of timidity in his nature. He shrank from the risk the commission of the prophet imposed on him. His timidity has two aspects.
1. So far as it meant distrust of Ahab it was natural. He knew only too well his capricious and despotic temper, and could not rely either on his justice or his clemency. "The tender mercies of the wicked are cruel". (Pro_12:10) "Let me not fall into the hands of man," etc.. (2Sa_24:14)
2. So far as it meant distrust of Elijah or of the protective providence of God it was wrong. Could he think that the prophet would abuse his confidence, or that God would be unmindful of him, and after allowing him, for no fault of his own, to be involved in danger, would leave him to his fate? This shows weakness, and was unworthy of the character he bore. The best of men have their seasons of weakness, and fail sometimes under the pressure of unwonted circumstances to maintain the very virtues for which they are most distinguished. The meek spirited Moses is impetuous; the saintly David fails a prey to grovelling passion; the brave Peter proves a coward.
III THE TRIUMPH OF HIS FIDELITY OVER HIS FEAR. The solemn asseveration of Elijah (ver. 15) rouses the braver spirit in him, and he responds to the call and goes to meet Ahab. When there is true nobility of character in a man, a word, a flash of light upon the realities of the situation, will often be enough to move him to put forth all his strength and shake off the spell of meaner feeling that may for a while have fallen upon him. W.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v12 I thy servant real the Lord from my youth.
1Ki_18:12
I thy servant real the Lord from my youth.
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Fearing the Lord from ones youth
There are two valuable lessons we are to carry away from these words of Obadiah.
I. The importance of early decision for God. It was a favourite idea, a hobby in short, of that singular and austere sage Thomas Carlyle, that a select few of our race are to be set up for the admiration and imitation of the rest: and though, no doubt, the Chelsea philosopher pushed it too far (as he was in the habit of doing with most ideas that possessed him), the notion is a sound and scriptural one. The Bible teaches as much by example as by precept, and it seems to me that the grand lesson of Obadiahs life--and it is hub a very brief biography we have--is the unspeakable value to a man, all through his career, of starting with fixed religious principles, and sticking to them at all hazards. I quite believe, if you will allow me to say so, that some of you, who would hardly venture to call yourselves real Christians, are most favourably inclined towards religion, only you will not come up to the point of a full and absolute decision. But this is just where your danger lies: for these half-religious feelings are apt to satisfy you, whilst, until you have actually given your hand to Christ, you are as absolutely unsaved as if you were a railing infidel.
II. The importance of courage in openly avowing our religious decision. The first thing is to have sound principles; and the second thing is not to be ashamed of them. It was a remarkable saying of the Duke of Wellington, that in war the moral is to the physical as ten to one. That is to say, that, if the soldiers know and feel in their conscience that right is on their side, they are ten times as brave as when they are not very sure about it. Well, when you know you are standing on sure ground, you can afford to despise the shots that are fired at you by godless men. Nay, more, the fact is, it is a great help to you, if your faith is genuine, to meet with a little opposition at times. A man is none the worse a Christian for having occasionally to stand up for his principles. It makes your religion more real, and gives you greater confidence in its power. You want a new principle within you, and that is faith in Christ as your Saviour. (J. T. Davidson, D. D.)
The fear of the Lord, as illustrated in the character of Obadiah
I. The great principle of action in the life of Obadiah, viz., the fear of the Lord.
II. The necessity for an early inculcation of this fear in the mind--I thy servant fear the Lord from my youth. (H. C. Cherry, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v12 1 Kings
1 Kings
OBADIAH
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To the Young
1Ki 18:12.
This Obadiah is one of the obscurer figures in the Old Testament. We never hear of him again, for there is no reason to accept the Jewish tradition which alleges that he was Obadiah the prophet. And yet how distinctly he stands out from the canvas, though he is only sketched with a few bold outlines! He is the ‘governor over Ahab’s house,’ a kind of mayor of the palace, and probably the second man in the kingdom. But though thus high in that idolatrous and self-willed court, he has bravely kept true to the ancient faith. Neither Jezebel’s flatteries nor her frowns have moved him. But there, amid apostasy and idolatry he stands, probably all alone in the court, a worshipper of Jehovah. His name is his character, for it means ‘servant of Jehovah.’ It was not a light thing to be a worshipper of the God of Israel in Ahab’s court. The feminine rage of the fierce Sidonian woman, whom Ahab obeyed in most things, burned hot against the enemies of her father’s gods, and hotter, perhaps, against any one who thwarted her imperious will. Obadiah did both, in that audacious piece of benevolence when he sheltered the Lord’s prophets-one hundred of them-and saved them from her cruel search. The writer of the book very rightly marks this brave antagonism to the outburst of the queen’s wrath as a signal proof of a more than ordinary devotion to the worship and fear of Jehovah. His firmness and his religion did not prevent his retaining his place of honour and dignity. That says something for Ahab, and more perhaps for Obadiah.
Most of you believe that you ought to ‘fear the Lord’: but you are apt to put off, and so I wish to urge on you that you should give your hearts to Jesus Christ at once.
I. The blessedness of youthful religion.
{a} It guards from many temptations, and keeps a character innocent of much transgression.
Think of the dangers that lie thick in the streets of every great city, and of a lad coming up from a country home of godliness, where he was surrounded by a mother’s love and an atmosphere of purity, and launched into some lonely lodging, or some factory or warehouse with many tempters. Nothing will be such a help to resistance and victory as to be able to say, ‘So did not I because of the fear of the Lord.’
{b} It will save from remorse. Even if a man ‘sobers down’ after ‘sowing his wild oats,’ which is a very problematical ‘if,’ what bitter memories of wasted days, what polluting memories of filthy ones, will haunt him! And if he does not sober down, what then?
It is folly to begin life on a wrong tack, in regard to which the best that you can say is that you do not mean to continue it. If you do not, then the wise thing is to get at once on to the road on which you do mean to continue, and to save the weary work of retracing steps and the painful consciousness of having made a false start. Are you so sure that you will wish, or that it will be possible, to face right about and get on to a new line? Fishermen catch lobsters and the like by means of baskets with one opening, the withes of which are so set that the entrance is easy, but that a ring of sharp points oppose all attempts at turning back and getting out. The world lays ‘pots’ of that sort, and many a young man and woman glides smoothly in, and finds it impossible to get out.
{c} It usually leads to a deeper and more peaceful and harmonious religion than is attained by those who have given the world the better part of their days, and have only the last fragment of them to give to God. Obadiah had feared God from his youth, and that had a good deal to do with his brave stand against Jezebel. It is a grand thing to enlist habit on the side of godliness.
II. The foes of youthful religion.
There are foes within . . .. the strong self-reliance and bounding life proper to youth, without which at the opening of the flower, the bloom would be poor and the fruit little, . . . the power of appeals to the unjaded and physically strong senses, . . . the difficulty at such a stage of life of looking forward and soberly regarding the end.
There are foes without . . ..the crowds of tempters of both sexes, men and women who take a devilish pleasure in polluting innocent minds, . . . the companions whose jeers are worse to face than a battery, . . . the inconsistencies of so-called Christians, the anti-Christian literature which is peculiarly fascinating to the young, with its brave show of breaking with mouldy tradition and enthroning reason and emancipating from rusty fetters.
III. The too probable alternative to youthful religion.
It is but too likely that, if a man does not ‘fear the Lord’ from ‘his youth,’ he will never fear Him. Thank God, there is no time nor condition of life in which the wicked man cannot ‘forsake his way,’ or ‘the unrighteous man his thoughts,’ and ‘turn to the Lord’ with the assurance that ‘He will abundantly pardon.’ But it is sadly too plain to observation, and to the experience of some of us, that obstacles grow with years, that habits and associations grip with increasing power, that in all things our natures become less flexible, the supple sapling becoming gnarled and tough, that a middle-aged or old man is more inextricably ‘tied and bound by the cords of his sins,’ than a young one is.
Sin lies to us by first saying, ‘It is too soon to be religious,’ and then it lies to us by saying, ‘It is too late.’
The inclination diminishes.
The Gospel long heard and long put aside, loses power.
Contrast the beauty of a course of life, begun on the same lines as those on which it ends, and being like ‘the shining light, that shineth more and more unto the meridian of the day,’ with one which gave the greater part of its years to ‘the world, the flesh, and the devil,’ or at least to one’s godless self, and the dregs of it only to God.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv7, 9, 12, 14 master Elijah
master Elijah
Here the word "master" is used as a term of respect.
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Go tell your master, 'Look, Elijah is here.'
Here the word "master" refers to Ahab.
Look, Elijah
"Pay attention, because what I am about to say is both true and important: Elijah"
translationWords
Elijah
lord
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv10, 12 18:10 every nation and kingdom: Ancient Near Eastern protocol…
18:10 every nation and kingdom: Ancient Near Eastern protocol called for the extradition of fugitives or runaway slaves, as noted in the famous treaty between Pharaoh Ramses II and the Hittite king Hattusilis (see ANET 200b, 203a). But Elijah had not had to seek asylum with a foreign king. God provided for his safety at Kerith Brook (17:3) and with the widow at Zarephath (17:9).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.