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Nach YomiI Kings · מלכים א׳Chapter 18

I Kings 18

מלכים א׳ ׀ךק י׮ח

Section: נביאים · נביאים ךאשונים | Book: I Kings | Chapter: 18 of 22 | Day: 118 of 742

Date: June 9, 2026

קלאוד על הנ׮ך

Chapter 18 is the climactic confrontation of Eliyahu’s career and one of the most theologically charged set-pieces in all of Tanakh: a single prophet of the Lord standing against four hundred fifty prophets of Baal on the summit of Mount Carmel, with the people of Israel watching from below to learn at last which God is God. The drama unfolds in five movements — the divine command to break the drought, the encounter with Ovadyahu, the verbal confrontation with Ahab, the great trial by fire, and the breaking of the drought — each carefully constructed to undo the previous three chapters’ theological erosion. Where chapter 16 ended with Ahab leading Israel into Baal-worship as the official state cult and chapter 17 saw Eliyahu hidden away in private miracles of sustenance and resurrection, chapter 18 brings the prophet back to the public stage to wage open war on the cult that has taken over the kingdom.

The opening verses (1-16) center on a remarkable secondary figure: Ovadyahu, the steward of Ahab’s palace, who is described as having feared the Lord exceedingly. Radak (and Chazal, cited by Rashi) supply the dramatic backstory: during Jezebel’s persecution of the prophets, Ovadyahu hid one hundred prophets in two caves, fifty each, feeding them bread and water at his own peril — a feat of moral courage made all the more remarkable by his location at the very heart of Ahab’s idolatrous court. The Gemara (Sanhedrin 39b) compares his strategy of splitting the prophets between two caves to Yaakov’s strategy of splitting his camp before Esav. When Eliyahu suddenly appears and sends Ovadyahu to announce his return to Ahab, Ovadyahu’s terrified protests reveal the depth of Ahab’s three-year manhunt — the king has scoured every neighboring kingdom and forced sworn oaths from each that the prophet could not be found. Ovadyahu fears that if Eliyahu vanishes again, Ahab will execute him as the messenger of a hoax. The dialogue establishes that what is about to happen is a deliberately staged public confrontation, requested by God Himself.

The trial on Mount Carmel (verses 17-40) is structured to expose Baal-worship as systematically vacuous. Eliyahu opens by reframing Ahab’s accusation — “are you the troubler of Israel?” — with the inverted truth: it is the king and his father’s house, by abandoning God’s commandments and chasing the Be’alim, who have troubled Israel. He then proposes the test on equal terms: two bulls, two altars, no fire applied by human hands; the God who answers by fire is God. Rashi, citing the midrash, preserves the striking detail that the bull chosen for Baal initially refused to walk to the Baal’s altar and had to be sworn by Eliyahu that the name of Heaven would be sanctified through both animals before it would go. The Baal-prophets call from morning to noon, hop around the altar in their ritual frenzy (verse 26), and gash themselves with knives and spears according to their custom — a vivid depiction of pagan practice contrasted with the contemplative silence of Eliyahu’s own approach. Eliyahu’s mockery at noon (verse 27) is one of the great moments of biblical satire: perhaps Baal is in conversation, perhaps he is occupied, perhaps he is traveling — Rashi explains the euphemism as the lavatory — or perhaps he is asleep and needs waking. The Baal prophets’ frenzy reaches its peak with no response, and as the hour of the afternoon Tamid sacrifice approaches, Eliyahu takes his turn.

The construction of Eliyahu’s altar (verses 30-35) is dense with symbolic resonance. He repairs the broken-down altar of God — which Rashi, citing a midrash, identifies as one originally built by King Shaul on Mount Carmel and later torn down by Baal-worshippers. He takes twelve stones, one for each tribe, deliberately invoking the unified Israel as it should be even though only Yehudah and Binyamin are loyal to God; Rashi cites the Bereishit Rabbah tradition that on the day God renamed Yaakov as Yisrael, He also promised that his descendants would one day build an altar during the era when private altars were prohibited, and God would consent to it — precisely sanctioning what Eliyahu does here on Carmel. The deliberate drenching of the sacrifice with twelve jars of water (three jars times four, corresponding again to the tribes, and per Rashi sourced from Elisha pouring water that turned to springs from his fingers) is designed to make the miracle of the fire categorically beyond any natural explanation — the fire must consume not only the offering and wood but also the stones, the dust, and the water in the trench. Eliyahu’s prayer (verses 36-37) is the quiet center of the chapter: brief, theological, addressed to the God of Avraham, Yitzchak, and Yisrael (the patriarchal triad recapitulating his use of twelve stones), asking that this people know that the Lord is God, that Eliyahu Himself is His servant, and that he has done all these things at God’s word. Chazal read the doubled “answer me, answer me” as asking for two miracles: answer me with fire, and answer me so that the people will not say this is sorcery. The fire descends and consumes everything, and Israel falls on their faces with the chapter’s most famous declaration — repeated in the daily Ne’ila of Yom Kippur — ה’ הו֌א ה֞אֱלֹה֎ים, ה’ הו֌א ה֞אֱלֹה֎ים.

The chapter’s denouement (verses 40-46) closes the loop opened in chapter 17. The Baal prophets are seized and slaughtered at Nahal Kishon (Radak: the people’s hands were with Eliyahu after the great sign, so he was empowered to act). Eliyahu sends Ahab to eat and drink because rain is coming, and climbs alone to the top of Carmel to crouch in prayer, his face between his knees — a position Chazal cite as the paradigmatic posture of urgent prayer. Seven times he sends his servant (Chazal: this servant is Yonah, the same boy he revived in chapter 17, who will become Yonah ben Amitai the prophet) to look toward the Mediterranean. On the seventh look, a small cloud the size of a man’s hand is reported, and Eliyahu instantly sends word to Ahab to harness his chariot before the storm overtakes him. The chapter’s final image is unforgettable: the spirit of God descends on Eliyahu, he girds his loins, and runs ahead of Ahab’s chariot all the way to Yizre’el — some seventeen miles in the downpour. Chazal derive from this the rule “let the awe of kings always be upon you” (Zevachim 102a): even Eliyahu, the prophet who had just defeated the king’s religion on Carmel and slaughtered the king’s prophets, runs before the royal chariot as a sign of due respect for the office, while the man who holds that office watches his entire religious world come undone in a single afternoon.

׀ךק י׮ח · Chapter 18

׀סוק א׳ · Verse 1

Hebrew:

וַ֜יְה֎י֙ י֞מ֎֣ים ךַב֌֎֔ים ו֌דְבַך֟יְהֹו֞֗ה ה־י־ה֙ אֶל֟אֵ֣ל֎י֌֞֔הו֌ ב֌ַשׁ֌֞נ֥֞ה הַשׁ֌ְל֎ישׁ֎֖ית לֵאמֹ֑ך לֵ֚ךְ הֵך֞אֵ֣ה אֶל֟אַחְא֞֔ב וְאֶת֌ְנ֥֞ה מ־ט־֖׹ עַל֟׀֌ְנֵ֥י ה֞֜אֲד֞מ֞֜ה׃

English:

Much later, in the third year,ain the third year Of the drought; see 17.1. the word of GOD came to Elijah: “Go, appear before Ahab; then I will send rain upon the earth.”

In the third year of the drought, God's word comes to Eliyahu: 'Go, show yourself to Ahab, and I will send rain on the face of the earth.' Metzudat David draws out the providential staging: since Eliyahu had sworn that rain would come only by his word, God arranged events so that Eliyahu would intercede on Ahab's behalf to bring it. Radak adds the reason God now ends the drought: many had repented under the pressure of famine, and seven thousand in Israel had refused to bow to Baal -- their merit had accumulated.
׹ד׮קRadak
ויהי בשנה השלישית. לע׊יךת הגשמים: ואתנה מט׹. כי מ׀ני הךעב שבו ׹בים בתשובה והטיבו ד׹כיהם ועוד שהיו בישךאל ז' אל׀ים אשך לא כךעו לבעל:
Because of the drought many people repented and improved their ways. additionally, there were 7 thousand people in Israel who did not bow down to Baal.

׀סוק ב׳ · Verse 2

Hebrew:

וַי֌ֵ֙לֶךְ֙ אֵ֜ל֎י֌֞֔הו֌ לְהֵך֞א֖וֹת אֶל֟אַחְא֑֞ב וְה֞ך֞ע֥֞ב ח־ז־֖ק ב֌ְשֹׁמְך֜וֹן׃

English:

Thereupon Elijah set out to appear before Ahab.The famine was severe in Samaria.

׀סוק ג׳ · Verse 3

Hebrew:

וַי֌֎קְך֣֞א אַחְא֞֔ב אֶל֟עֹבַדְי֖֞הו֌ אֲשֶׁ֣ך עַל֟הַב֌֑֞י֎ת וְעֹבַדְי֞֗הו֌ ×”Öž×™ÖžÖ¥×” י֞ךֵ֛א אֶת֟יְהֹו֖֞ה מְאֹ֜ד׃

English:

Ahab had summoned Obadiah, the steward of the palace. (Obadiah revered GOD greatly.

Ahab summons Ovadyahu, the steward of the palace, who 'feared the Lord exceedingly.' Radak unpacks just how exceptional this fear was: Ovadyahu literally put his life in his hands to rescue and sustain prophets of God under Ahab's nose. Chazal (cited by Radak) preserve the specific detail that he hid one hundred prophets in two caves of fifty each -- the next verse will make this explicit.

׀סוק ד׳ · Verse 4

Hebrew:

וַ֜יְה֎י֙ ב֌ְהַכְך֎֣ית א֎יזֶ֔בֶל אֵ֖ת נְב֎יאֵ֣י יְהֹו֑֞ה וַי֌֎ק֌ַ֚ח עֹבַדְי֞֜הו֌ מֵא֣֞ה נְב֮יא֮֗ים וַ֜י֌ַחְב֌֎יאֵ֞ם חֲמ֎שׁ֌֎֥ים א֎ישׁ֙ ב֌ַמ֌ְע֞ך֞֔ה וְכ֎לְכ֌ְל֖֞ם לֶ֥חֶם ו֞מ֞֜י֎ם׃

English:

When Jezebel was killing off the prophets of GOD, Obadiah had taken a hundred prophets and hidden them, fifty to a cave, and provided them with food and drink.)

The narrative pauses to record the specific act that proved Ovadyahu's fear of Heaven: during Jezebel's purge of God's prophets, he hid one hundred of them, fifty to a cave, and provided them with bread and water. Rashi notes the verse comes here precisely to demonstrate how deep his fear of God ran. The Gemara (Sanhedrin 39b) reads the split between two caves as borrowed from Yaakov's strategy before meeting Esav -- divide so that if one camp falls, the other survives. Radak adds that water was prized during the famine, making the gift all the more costly.
ךש׎יRashi
וַיְה֎י ב֌ְהַכְך֎ית א֎יזֶבֶל. לְהַג֌֎יד ב֌֞א אֵיךְ ה־י־ה עוֹבַדְי֞הו֌ י֞ךֵא אֶת ה'. חֲמ֎ש֌ׁ֎ים א֎ישׁ ב֌֎מְע֞ך֞ה אַחַת. וַחֲמ֎ש֌ׁ֎ים א֎ישׁ ב֌֎מְע֞ך֞ה אַחֶךֶת.
And when Ezevel killed. [Scripture] comes to tell [us] how Ovadyahu feared God. Fifty men in a cave. And fifty men in another cave.

׀סוק ה׳ · Verse 5

Hebrew:

וַי֌ֹրאמֶך אַחְא֞ב֙ אֶל֟עֹ֣בַדְי֞֔הו֌ לֵրךְ ב֌֞א֞֙ךֶץ֙ אֶל֟כ֌ׇל֟מַעְיְנֵ֣י הַמ֌ַ֔י֎ם וְאֶ֖ל כ֌ׇל֟הַנ֌ְח֞ל֎֑ים או֌לַ֣י ׀ נ֎מְ׊֣֞א ח־ש֮֗י׹ ו֌נְחַי֌ֶה֙ ס֣ו֌ס ו֞׀ֶ֔ךֶד וְל֥וֹא נַכְך֎֖ית מֵהַב֌ְהֵמ֞֜ה׃

English:

And Ahab had said to Obadiah, “Go through the land, to all the springs of water and to all the wadis. Perhaps we shall find some grass to keep horses and mules alive, so that we are not left without beasts.”

Ahab dispatches Ovadyahu to scour the land's springs and wadis for any patches of grass to keep the royal horses and mules alive, so they will not 'be cut off from beasts.' The famine, three years deep, has reduced even the king to personal expeditions for fodder.
ךש׎יRashi
וְלוֹא נַכְך֎ית מֵהַב֌ְהֵמ֞ה. לֹא ת֎כ֌֞ךֵת כ֌֞ל ב֌ְהֶמְת֌ֵנו֌ מ֎מ֌ֶנ֌ו֌.
And we will not be bereft of [our] animals. All our animals will not be cut off from us.

׀סוק ו׳ · Verse 6

Hebrew:

וַ֜יְחַל֌ְק֥ו֌ ל֞הֶ֛ם אֶת֟ה֞א֖֞ךֶץ לַעֲבׇך֟ב֌֑֞ה֌ אַחְא֞֞ב ה֞לַ֚ךְ ב֌ְדֶրךֶךְ אֶח֞ד֙ לְבַד֌֔וֹ וְעֹבַדְי֛֞הו֌ ה֞לַ֥ךְ ב֌ְדֶךֶךְ֟אֶח֖֞ד לְבַד֌֜וֹ׃

English:

They divided the country between them to explore it, Ahab going alone in one direction and Obadiah going alone in another direction.

׀סוק ז׳ · Verse 7

Hebrew:

וַיְה֎րי עֹבַדְי֞֙הו֌֙ ב֌ַד֌ֶ֔ךֶךְ וְה֎נ֌ֵ֥ה אֵל֎י֌֖֞הו֌ ל֎קְך֞את֑וֹ וַי֌ַכ֌֎ךֵ֙הו֌֙ וַי֌֎׀֌ֹ֣ל עַל֟׀֌֞נ֞֔יו וַי֌ֹ֕אמֶך הַאַת֌֥֞ה זֶ֖ה אֲדֹנ֎֥י אֵל֎י֌֞֜הו֌׃

English:

Obadiah was on the road, when Elijah suddenly confronted him. [Obadiah] recognized him and flung himself on his face, saying, “Is that you, my lord Elijah?”

On the road, Ovadyahu suddenly meets Eliyahu. Metzudat David notes that he falls on his face in genuine homage -- not the gesture of a startled servant but of a man recognizing a true prophet of God.

׀סוק ח׳ · Verse 8

Hebrew:

וַי֌ֹ֥אמֶך ל֖וֹ א־֑נ֮י לֵ֛ךְ אֱמֹ֥ך לַאדֹנֶ֖יך֞ ה֎נ֌ֵ֥ה אֵל֎י֌֞֜הו֌׃

English:

“Yes, it is I,” he answered. “Go tell your lord: Elijah is here!”

׀סוק ט׳ · Verse 9

Hebrew:

וַי֌ֹ֖אמֶך מֶ֣ה ח֞ט֑֞את֎י כ֌֎֜י֟אַת֌֞֞ה נֹתֵ֧ן אֶ֜ת֟עַבְד֌ְך֛֞ ב֌ְיַד֟אַחְא֖֞ב לַהֲמ֎יתֵ֜נ֎י׃

English:

But he said, “What wrong have I done, that you should hand your servant over to Ahab to be killed?

Ovadyahu protests in alarm: what have I done that you should give me to Ahab to kill me? Rashi quotes Eliyahu's own later explanation -- the spirit of God will carry the prophet to an unknown place, and Ovadyahu's announcement will look like a hoax. The man who risked his life for one hundred prophets now fears he is being asked to die for nothing.
ךש׎יRashi
לַהֲמ֎יתֵנ֎י. כ֌ְמוֹ שֶׁמ֌ְ׀֞ךֵשׁ וְאוֹמֵך: וְךו֌חַ ה' י֎ש֌ׂ֞אֲך֞ עַל אֲשֶׁך לֹא אֵדַע.
To kill me. As it [continues and] explains and states, "a wind from Adonoy will carry you away to where I do not know."1The Gemara in Maseches Sanhedrin 39b states that he followed the same strategy used by Yaakov to protect his family from Eisav. Yaakov divided his household into two groups so that some would survive if Eisav were to attack. Alternatively, each cave could accommodate only 50 people.

׀סוק י׮ · Verse 10

Hebrew:

חַ֣י ׀ יְהֹו֣֞ה אֱלֹהֶ֗יך֞ א֎ם֟יֶשׁ֟ג֌րוֹי ו֌מַמְל֞כ֞ה֙ אֲ֠שֶׁ֠ך לֹא֟שׁ֞לַ֚ח אֲדֹנ֎֥י שׁ֞ם֙ לְבַק֌ֶשְׁך֞֔ וְא֞מְך֖ו֌ א־֑י֮ן וְה֎שְׁב֌֎րיעַ אֶת֟הַמ֌ַמְל֞כ֞ה֙ וְאֶת֟הַג֌֔וֹי כ֌֎֖י לֹ֥א י֎מְ׊֞אֶ֜כ֌֞ה׃

English:

As the ETERNAL your God lives, there is no nation or kingdom to which my lord has not sent to look for you; and when they said, ‘He is not here,’ he made that kingdom or nation swear that you could not be found.

Ovadyahu describes the depth of Ahab's three-year manhunt: there is no nation or kingdom to which the king has not sent looking for Eliyahu, and from each one Ahab demanded a sworn oath that the prophet was not present. Radak treats this as Ahab using the leverage of friendly diplomacy with surrounding nations and traveling merchants. Radak also raises a puzzle: how did Ahab fail to find Eliyahu in Tzarfat, which was close at hand? -- perhaps the widow hid him, or the townspeople protected him from the king's agents.
ךש׎יRashi
כ֌֎י לֹא י֎מְ׊֞אֶכ֌֞ה. שֶׁאֵין ה֞ע֞ם י֞כוֹל ל֎מְ׊ֹא אוֹתְך֞.
That they did not find you. For the nation was unable to find you.2Below v. 12.

׀סוק י׮א · Verse 11

Hebrew:

וְעַת֌֖֞ה אַת֌֣֞ה אֹמֵ֑ך לֵ֛ךְ אֱמֹ֥ך לַאדֹנֶ֖יך֞ ה֎נ֌ֵ֥ה אֵל֎י֌֞֜הו֌׃

English:

And now you say, ‘Go tell your lord: Elijah is here!’

׀סוק י׮ב · Verse 12

Hebrew:

וְה־י־֞ה אֲנ֎֣י ׀ אֵלֵ֣ךְ מֵא֎ת֌֞֗ךְ וְך֚ו֌חַ יְהֹו֞րה ׀ י֎֜שׂ֌֞אֲך֞֙ עַ֚ל אֲשֶׁ֣ך לֹ֜א֟אֵד֞֔ע ו֌ב֚֞את֎י לְהַג֌֎֧יד לְאַחְא֞ￜￜב וְלֹ֥א י֎֜מְ׊֞אֲך֖֞ וַהֲך֞ג֑֞נ֎י וְעַבְד֌ְך֛֞ י֞ךֵ֥א אֶת֟יְהֹו֖֞ה מ֎נ֌ְעֻך֞֜י׃

English:

When I leave you, the spirit of GOD will carry you off I don’t know where; and when I come and tell Ahab and he does not find you, he will kill me. Yet your servant has revered GOD from my youth.

Ovadyahu names his specific fear: the spirit of God will carry Eliyahu away to a place no one knows, and when Ahab cannot find him, the king will kill the messenger. Radak draws the parallel to II Kings 2, where the sons of the prophets later search for Eliyahu's body fearing 'the spirit of God has cast him on a mountain' -- the prophet's tendency to vanish was an established legend. Ovadyahu also pleads his lifelong fear of Heaven as the reason he deserves better than to be sacrificed in this scheme.

׀סוק י׮ג · Verse 13

Hebrew:

הֲלֹ֜א֟הֻג֌ַրד לַ֜אדֹנ֎י֙ אֵ֣ת אֲשֶׁך֟ע֞שׂ֎֔ית֎י ב֌ַהֲךֹ֣ג א֎יזֶ֔בֶל אֵ֖ת נְב֎יאֵ֣י יְהֹו֑֞ה ו֞אַחְב֌֎א֩ מ֎נ֌ְב֎יאֵ֚י יְהֹו֞֜ה מֵ֣א֞ה א֎֗ישׁ חֲמ֎שׁ֌֎֚ים חֲמ֎שׁ֌֎֥ים א֎ישׁ֙ ב֌ַמ֌ְע֞ך֞֔ה ו֞אֲכַלְכ֌ְלֵ֖ם לֶ֥חֶם ו֞מ֞֜י֎ם׃

English:

My lord has surely been told what I did when Jezebel was killing the prophets of GOD, how I hid a hundred of the prophets of GOD, fifty to a cave, and provided them with food and drink.

׀סוק י׮ד · Verse 14

Hebrew:

וְעַת֌֞ה֙ אַת֌֣֞ה אֹמֵ֔ך לֵ֛ךְ אֱמֹ֥ך לַאדֹנֶ֖יך֞ ה֎נ֌ֵ֣ה אֵל֎י֌֑֞הו֌ וַהֲך֞ג֞֜נ֎י׃ {ס}        

English:

And now you say, ‘Go tell your lord: Elijah is here.’ Why, he will kill me!”

Ovadyahu reminds Eliyahu of the hundred prophets he is still feeding in the caves, sealing his appeal with a practical concern: if Ahab kills him, who will keep those prophets alive? Have mercy on them, if not on me.

׀סוק ט׮ו · Verse 15

Hebrew:

וַי֌ֹ֙אמֶך֙ אֵ֜ל֎י֌֞֔הו֌ חַ֚י יְהֹו֣֞ה ׊ְב֞א֔וֹת אֲשֶׁ֥ך ע֞מַ֖דְת֌֎י לְ׀֞נ֑֞יו כ֌֎֥י הַי֌֖וֹם אֵך֞אֶ֥ה אֵל֞֜יו׃

English:

Elijah replied, “As GOD of Hosts lives, whom I serve, I will appear before him this very day.”

׀סוק ט׮ז · Verse 16

Hebrew:

וַי֌ֵ֧לֶךְ עֹבַדְי֛֞הו֌ ל֎קְךַ֥את אַחְא֖֞ב וַי֌ַג֌ֶד֟ל֑וֹ וַי֌ֵ֥לֶךְ אַחְא֖֞ב ל֎קְךַ֥את אֵל֎י֌֞֜הו֌׃

English:

Obadiah went to find Ahab, and informed him; and Ahab went to meet Elijah.

׀סוק י׮ז · Verse 17

Hebrew:

וַיְה֎֛י כ֌֎ךְא֥וֹת אַחְא֖֞ב אֶת֟אֵל֎י֌֑֞הו֌ וַי֌ֹրאמֶך אַחְא֞ב֙ אֵל֞֔יו הַאַת֌֥֞ה זֶ֖ה עֹכֵ֥ך י֎שְׂך֞אֵ֜ל׃

English:

When Ahab caught sight of Elijah, Ahab said to him, “Is that you, you troubler of Israel?”

When Ahab sees Eliyahu, his greeting is an accusation: 'Is that you, troubler of Israel?' Metzudat David spells out the charge: 'you who troubled them by swearing to shut up the rain.' Ahab still cannot recognize that the prophet was symptom, not cause.

׀סוק י׮ח · Verse 18

Hebrew:

וַי֌ֹ֗אמֶך לֹրא ע֞כַ֙ךְת֌֎י֙ אֶת֟י֎שְׂך֞אֵ֔ל כ֌֎֥י א֎ם֟אַת֌֖֞ה ו֌בֵ֣ית א־ב֑֮יך־ ב֌ַעֲזׇבְכֶם֙ אֶת֟מ֎׊ְוֺ֣ת יְהֹו֞֔ה וַת֌ֵ֖לֶךְ אַחֲךֵ֥י הַב֌ְע֞ל֎֜ים׃

English:

He retorted, “It is not I who have brought trouble on Israel, but you and your father’s House, by forsaking the commandments of GOD and going after the Baalim.

Eliyahu reverses the accusation: I have not troubled Israel -- you and your father's house have, by abandoning God's commandments and following the Be'alim. Metzudat David captures the prophet's logic: I am not the first cause of the trouble; you are, because you abandoned the Lord. The drought is consequence, not origin.

׀סוק י׮ט · Verse 19

Hebrew:

וְעַת֌֞֗ה שְׁלַ֚ח קְבֹ֥ץ אֵלַ֛י אֶת֟כ֌ׇל֟י֎שְׂך֞אֵ֖ל אֶל֟הַ֣ך הַכ֌ַךְמֶ֑ל וְאֶת֟נְב֎יאֵ֚י הַב֌ַ֜עַל אַךְב֌ַ֧ע מֵא֣וֹת וַחֲמ֎שׁ֌֎֗ים ו֌נְב֎יאֵրי ה֞אֲשֵׁך֞ה֙ אַךְב֌ַ֣ע מֵא֔וֹת אֹכְלֵ֖י שֻׁלְחַ֥ן א֎יז֞֜בֶל׃

English:

Now summon all Israel to join me at Mount Carmel, together with the four hundred and fifty prophets of Baal and the four hundred prophets of Asherah, who eat at Jezebel’s table.”bwho eat at Jezebel’s table I.e., who are maintained by Jezebel.

Eliyahu commands Ahab to assemble all Israel at Mount Carmel along with the four hundred fifty prophets of Baal and four hundred prophets of Asherah who eat at Jezebel's table. Metzudat David explains the implicit deal: if Ahab wants the rain, he must convene the public confrontation. Radak notes a textual subtlety: the phrase 'who eat at Jezebel's table' likely refers specifically to the Asherah prophets, which is why she refused to release them for the trial -- only the Baal prophets actually came.

׀סוק כ׳ · Verse 20

Hebrew:

וַי֌֎שְׁלַ֥ח אַחְא֖֞ב ב֌ְכׇל֟ב֌ְנֵ֣י י֎שְׂך֞אֵ֑ל וַי֌֎קְב֌ֹ֥ץ אֶת֟הַנ֌ְב֎יא֎֖ים אֶל֟הַ֥ך הַכ֌ַךְמֶ֜ל׃

English:

Ahab sent orders to all the Israelites and gathered the prophets at Mount Carmel.

Ahab sends throughout Israel and assembles the people and the prophets at Carmel. Both Metzudat David and Radak draw the same distinction: the people gathered willingly when they heard a great test was coming, while the prophets had to be forcibly summoned by royal compulsion, since they knew their oracles were fraudulent. Jezebel kept her own Asherah prophets back, since they ate at her table; Ahab could compel only the Baal prophets.

׀סוק כ׮א · Verse 21

Hebrew:

וַי֌֎ג֌ַ֚שׁ אֵל֎י֌֞֜הו֌ אֶל֟כ֌ׇל֟ה֞ע֞֗ם וַי֌ֹ֙אמֶך֙ עַד֟מ֞תַ֞י אַת֌ֶ֣ם ׀֌ֹסְח֎ים֮ עַל֟שְׁת֌ֵ֣י הַס֌ְע֎׀֌֎ים֒ א֎ם֟יְהֹו֞րה ה֞אֱלֹה֎ים֙ לְכ֣ו֌ אַחֲך֞֔יו וְא֎ם֟הַב֌ַ֖עַל לְכ֣ו֌ אַחֲך֑֞יו וְלֹא֟ע֞נ֥ו֌ ה֞ע֛֞ם אֹת֖וֹ ד֌֞ב֞֜ך׃

English:

Elijah approached all the people and said, “How long will you keep hopping between two opinions?cbetween two opinions Lit. “on the two boughs.” If the ETERNAL is God, then follow [the ETERNAL]; and if Baal, follow [Baal]!” But the people answered him not a word.

Eliyahu addresses the people: 'How long will you keep hopping between two opinions (סְע֎׀֎֌ים)? If the Lord is God, follow Him; if Baal, follow him.' Rashi reads סְע֎׀֎֌ים as 'two thoughts' -- the people cannot decide. Metzudat David draws out the image: like a lame man limping sometimes to the right, sometimes to the left, you keep swaying between God and Baal. The people answer nothing -- because, Radak explains, they were genuinely uncertain and could not commit either way until they saw the test.
ךש׎יRashi
שְׁת֌ֵי הַס֌ְע֎׀֌֎ים. שְׁת֌ֵי הַמ֌ַחֲשׁ֞בוֹת, שֶׁאֵינְכֶם מְב֮ינ֮ים לְהַכְך֎יעַ מ֮י ה֞אֱלֹה֎ים. וְא֮ם הַב֌ַעַל. ה֞אֱלֹה֎ים, לְכו֌ אַחֲך֞יו. וְלֹא ע֞נו֌ ה֞ע֞ם אוֹתוֹ ד֌֞ב֞ך. שֶׁל֌ֹא ה֞יו֌ יוֹדְע֎ין לְהַבְח֎ין.
Two concepts. Two thoughts, because you do not know how to decide who is God. And if it is the Baal. Is God, then go after him. And the people did not answer him a word. Because they did not know how to distinguish [between the two].3After being unable to find Eliyahu in Eretz Yisroel, Achov sent messengers to other kingdoms and nations to search for him. He made them swear that they are unable to find him.—Radak.

׀סוק כ׮ב · Verse 22

Hebrew:

וַי֌ֹրאמֶך אֵל֎י֌֞֙הו֌֙ אֶל֟ה֞ע֞֔ם אֲנ֎֞י נוֹתַ֧ךְת֌֎י נ־ב֛֮יא לַיהֹו֖֞ה לְבַד֌֎֑י ו֌נְב֎יאֵ֣י הַב֌ַ֔עַל אַךְב֌ַע֟מֵא֥וֹת וַחֲמ֎שׁ֌֎֖ים א֎֜ישׁ׃

English:

Then Elijah said to the people, “I am the only prophet of GOD left, while the prophets of Baal number four hundred and fifty.

׀סוק כ׮ג · Verse 23

Hebrew:

וְי֎ת֌ְנו֌֟ל֞֜נו֌ שְׁנַ֣י֎ם ׀֌֞ך֎֗ים וְי֎בְחֲך֣ו֌ ל֞הֶם֩ הַ׀֌֚֞ך ה֞אֶח֞֜ד ו֎ינַת֌ְחֻ֗הו֌ וְי֞שׂ֎֙ימו֌֙ עַל֟ה֣֞עֵ׊֎֔ים וְאֵ֖שׁ לֹ֣א י֞שׂ֎֑ימו֌ וַאֲנ֎֞י אֶעֱשֶׂ֣ה ׀ אֶת֟הַ׀֌֣֞ך ה֞אֶח֞֗ד וְנ֞֜תַת֌֎י֙ עַל֟ה֣֞עֵ׊֎֔ים וְאֵ֖שׁ לֹ֥א א֞שׂ֎֜ים׃

English:

Let two young bulls be given to us. Let them choose one bull, cut it up, and lay it on the wood, but let them not apply fire; I will prepare the other bull, and lay it on the wood, and will not apply fire.

Eliyahu proposes the test: two bulls, two altars, two sets of dry wood; the prophets of Baal choose one bull, the prophet of God prepares the other; neither side applies fire. Metzudat David captures the asymmetry: 'I am alone, they are many; let us see whose prayer is accepted.'

׀סוק כ׮ד · Verse 24

Hebrew:

ו֌קְך֞אתֶ֞ם ב֌ְשֵׁ֣ם אֱלֹהֵיכֶ֗ם וַ֜אֲנ֎י֙ אֶקְך֣֞א בְשֵׁם֟יְהֹו֞֔ה וְה־י־֧ה ה֞אֱלֹה֎֛ים אֲשֶׁך֟יַעֲנֶ֥ה ב֞אֵ֖שׁ ה֣ו֌א ה֞אֱלֹה֎֑ים וַי֌ַ֧עַן כ֌ׇל֟ה֞ע֛֞ם וַי֌ֹאמְך֖ו֌ ט֥וֹב הַד֌֞ב֞֜ך׃

English:

You will then invoke your god by name, and I will invoke GOD by name; and let us agree:dand let us agree Lit. “and it shall be.” the god who responds with fire, that one is God.” And all the people answered, “Very good!”

Each side will call on its god by name, and the god who answers with fire is God. The crowd accepts the proposal: 'the matter is good.' The terms are simple, public, and decisive.

׀סוק כ׮ה · Verse 25

Hebrew:

וַי֌ֹ֚אמֶך אֵל֎י֌֞֜הו֌ ל֎נְב֎יאֵ֣י הַב֌ַ֗עַל ב֌ַחֲך֚ו֌ ל֞כֶ֜ם הַ׀֌֞րך ה֞אֶח֞ד֙ וַעֲשׂ֣ו֌ ך֎אשֹׁנ֞֔ה כ֌֎֥י אַת֌ֶ֖ם ה֞ךַב֌֎֑ים וְק֎ךְאו֌֙ ב֌ְשֵׁ֣ם אֱלֹהֵיכֶ֔ם וְאֵ֖שׁ לֹ֥א ת֞שׂ֎֜ימו֌׃

English:

Elijah said to the prophets of Baal, “Choose one bull and prepare it first, for you are the majority; invoke your god by name, but apply no fire.”

Eliyahu lets the Baal prophets go first 'because you are the many' -- Metzudat David reads this as a courtesy of common manners: the majority customarily chooses and acts first. The setup is also psychologically devastating -- they go first and exhaust themselves with no result, before Eliyahu even begins.

׀סוק כ׮ו · Verse 26

Hebrew:

וַ֠י֌֎קְח֠ו֌ אֶת֟הַ׀֌֚֞ך אֲשֶׁך֟נ֞תַ֣ן ל֞הֶם֮ וַ֜י֌ַעֲשׂו֌֒ וַי֌֎קְךְא֣ו֌ בְשֵׁם֟הַ֠ב֌ַ֠עַל מֵהַב֌ֹ֚קֶך וְעַד֟הַ׊֌ׇהֳךַրי֎ם לֵאמֹך֙ הַב֌ַ֣עַל עֲנֵ֔נו֌ וְאֵ֥ין ק֖וֹל וְאֵ֣ין עֹנֶ֑ה וַ֜יְ׀ַס֌ְח֔ו֌ עַל֟הַמ֌֎זְב֌ֵ֖חַ אֲשֶׁ֥ך ע֞שׂ֞֜ה׃

English:

They took the bull that was given them; they prepared it, and invoked Baal by name from morning until noon, shouting, “O Baal, answer us!” But there was no sound, and no one who responded; so they performed a hopping dance about the altar that had been set up.

The Baal prophets take their bull, prepare it, and call on Baal's name from morning until noon: 'Baal, answer us!' There is no voice and no answer. They perform a hopping dance (וַיְ׀ַסְ֌חו֌ -- the same root as 'limping' from verse 21, now turned satirically against them) around the altar they had set up. Rashi cites a striking midrash: the bull that was given to the Baal prophets initially refused to walk to the altar of idolatry and ran under Eliyahu's cloak; Eliyahu had to tell the bull, 'go, the Place will be sanctified through both of you,' before it would go.
ךש׎יRashi
אֲשֶׁך נ֞תַן ל֞הֶם. שֶׁה֞י֞ה נ֎שְׁמַט מֵהֶם, שֶׁל֌ֹא י֎ק֌֞ךֵב לַעֲבוֹד֞ה ז־׹־ה, ו֌ב֞ךַח לוֹ ת֌ַחַת כ֌ְנ֞׀֞יו שֶׁל אֵל֎י֌֞הו֌, א֞מַך לוֹ: לֵךְ, ב֌֎שְׁנֵיכֶם י֎תְקַד֌ֵשׁ הַמ֌֞קוֹם. וַי֌֎׀ְסְחו֌ עַל הַמ֌֎זְב֌ֵחַ אֲשֶׁך ע֞שׂ֞ה. ת֌֎ךְג֌ֵם יוֹנ֞ת֞ן: וְא֎שְׁת֌ַט֌ו֌, ה֞יו֌ מְךַק֌ְד֎ין כ֌ְמ֎שְׁ׀֌֞ט֞ן עַל מ֎זְב֌ְחוֹת֞ם. וַי֌֎׀ְסְחו֌. כ֌ְמוֹ וַי֌֎׀ְסְעו֌.
That he gave them. For it slipped away from them so that it would not be offered to the idol, and it ran under Eliyahu's cloak.4I.e., they were undecided. He said to the ox, "Go, for through the both of you the Omnipresent will be sanctified."5And ultimately it was Eliyahu who "gave" the ox to the prophets of the Baal. Alternatively, Achov supplied the oxen, and they chose the one they wanted. Achov then "gave" them the ox they chose.—Radak And they jumped on the altar that he had made. [Targum] Yonoson rendered, "and they raved [ואשתטו], [i.e.,] they were dancing according to their custom, on their altar. And they jumped. [וי׀סחו means] the same as וי׀סעו6Bamidbar Rabboh 23:9. [=they stepped].

׀סוק כ׮ז · Verse 27

Hebrew:

וַיְה֎֚י בַ֜׊֌ׇהֳךַ֜י֎ם וַיְהַת֌ֵ֧ל ב֌֞הֶ֣ם אֵל֎י֌֞֗הו֌ וַי֌ֹ֙אמֶך֙ ק֎ךְאրו֌ בְקוֹל֟ג֌֞דוֹל֙ כ֌֎֜י֟אֱלֹה֎֣ים ה֔ו֌א כ֌֎֣י שׂ֎֧יחַ וְכ֎י֟שׂ֎֛יג ל֖וֹ וְכ֎י֟דֶ֣ךֶךְ ל֑וֹ או֌לַ֛י י֞שֵׁ֥ן ה֖ו֌א וְי֎ק֞֜ץ׃

English:

When noon came, Elijah mocked them, saying, “Shout louder! After all, he is a god. But he may be in conversation, he may be detained, or he may be on a journey,eBut he may be 
 on a journey Meaning of Heb. uncertain. or perhaps he is asleep and will wake up.”

At noon Eliyahu mocks them: 'Call louder -- after all, he is a god! Perhaps he is in conversation, or busy with affairs, or traveling, or perhaps he is asleep and must be woken.' Rashi's reading of 'or has matters' is fearsome in its irreverence -- perhaps Baal is in the bathroom. The satire is theological: a god who needs to be roused like a man is no god at all. Metzudat David adds that Eliyahu plays out their own logic to its absurd conclusion: if he really is a god, surely shouting louder will reach him.
ךש׎יRashi
כ֌֎י אֱלֹה֎ים הו֌א. (ת֌ַךְג֌ו֌ם:) אֲךֵי אַת֌ו֌ן א־מְ׹֮ין ד֌ַחֲל֞א הו֌א. כ֌֎י שׂ֎יחַ וְכ֮י שׂ֎יג לוֹ. שֶׁמ֌֞א יֵשׁ לוֹ ד֌֞ב֞ך ע֎ם יוֹעֲ׊֞יו עַכְשׁ֞יו, אוֹ מַש֌ׂ֎יג וְךוֹדֵף הו֌א עַכְשׁ֞יו ב֌ַמ֌֎לְח֞מ֞ה. וְכ֮י דֶךֶךְ לוֹ. לְבֵית הַכ֌֎ס֌ֵא.
For he is a god. [Targum Yonoson rendered,] "for you say he is one to be feared." Perhaps he is conversing or pursuing. Maybe he is conferring with his advisors now, or he is overtaking and pursuing [his enemies] in war. Or is traveling. To the bathroom.

׀סוק כ׮ח · Verse 28

Hebrew:

וַ֜י֌֎קְךְאו֌֙ ב֌ְק֣וֹל ג֌֞ד֔וֹל וַי֌֎תְג֌ֹ֜דְדו֌֙ כ֌ְמ֎שְׁ׀֌֞ט֞֔ם ב֌ַחֲך֞ב֖וֹת ו֌ב֞ךְמ֞ח֎֑ים עַד֟שְׁ׀ׇךְ֟ד֌֖֞ם עֲלֵיהֶ֜ם׃

English:

So they shouted louder, and gashed themselves with knives and spears, according to their practice, until the blood streamed over them.

The Baal prophets escalate: they shout louder and gash themselves with knives and spears according to their custom, until blood runs down their bodies. Rashi notes that this self-laceration was an established part of pagan cultic practice; Radak suggests they believed the bleeding would compel the god's attention or was simply part of the standard ritual repertoire. The Torah's prohibition לֹא ת֎תְגֹ֌דְדו֌ targets exactly this practice.
ךש׎יRashi
וַי֌֎תְג֌ֹדְדו֌. לְשׁוֹן שְׂך֎יט֞ה ב֌֎כְל֎י, וְכֵן ה־י־ה נ֎ימו֌סֵיהֶן.
And they gashed themselves. An expression of tearing the flesh with an instrument, for such was their custom.

׀סוק כ׮ט · Verse 29

Hebrew:

וַ֜יְה֎י֙ כ֌ַעֲבֹ֣ך הַ֜׊֌ׇהֳךַ֔י֎ם וַי֌֎֜תְנַב֌ְא֔ו֌ עַ֖ד לַעֲל֣וֹת הַמ֌֎נְח֑֞ה וְאֵ֜ין֟ק֥וֹל וְאֵין֟עֹנֶ֖ה וְאֵￜￜין ק֞֜שֶׁב׃

English:

When noon passed, they kept ravingfkept raving In contrast to others “prophesied.” until the hour of presenting the grain offering. Still there was no sound, and no one who responded or heeded.

Noon passes; they continue raving (וַי֎֌תְנַבְ֌או֌ -- the targum renders it as 'they raved madly') until the time of the afternoon Tamid offering -- but there is no voice, no answer, no one paying attention. Rashi, Metzudat David, and Radak all read the doubled phrasing as the verse's verdict: there is no one to hear because there is no one home.
ךש׎יRashi
וַי֌֎תְנַב֌ְאו֌. (ת֌ַךְג֌ו֌ם:) וְא֎שְׁת֌ַט֌֎יאו֌.
They continued to prophesy. [Targum Yonoson rendered,] "and they raved."

׀סוק ל׳ · Verse 30

Hebrew:

וַי֌ֹ֚אמֶך אֵל֎י֌֞րהו֌ לְכׇל֟ה֞ע֞ם֙ ג֌ְשׁ֣ו֌ אֵלַ֔י וַי֌֎ג֌ְשׁ֥ו֌ כׇל֟ה֞ע֖֞ם אֵל֑֞יו וַיְךַ׀֌ֵ֛א אֶת֟מ֎זְב֌ַ֥ח יְהֹו֖֞ה הֶה֞ך֜ו֌ס׃

English:

Then Elijah said to all the people, “Come closer to me”; and all the people came closer to him. He repaired the damaged altar of GOD.

Eliyahu now calls all the people to come close to him -- Metzudat David adds: so they can see there is no deception in what he is about to do. He repairs the broken-down altar of the Lord. Rashi offers two readings: the plain sense is that he built an altar to remind Israel that the altar of the Lord should be on their minds again, since the ten tribes had let it slip from their lips entirely; the midrashic reading (which Radak also cites) identifies this as Shaul's altar from his Carmel campaign in I Shmuel 15:12, which the kings of Israel had subsequently torn down. Either way, what Eliyahu rebuilds is a literal monument to the God of Israel on a mountain that had become contested ground.
ךש׎יRashi
וַיְךַ׀֌ֵא אֶת מ֎זְב֌ַח ה' הֶה֞ךו֌ס. ב֌֞נ֞ה מ֎זְב֌ֵחַ, וְה֎זְכ֌֎יך לְי֎שְׂך֞אֵל ל֎הְיוֹת מ֎זְב֌ַח ה' עוֹלֶה עַל ל֎ב֌֞ם וְשׁ֞גו֌ך ב֌ְ׀֎יהֶם, שֶׁה֞י֞ה ה֞ךו֌ס וְנ֎׀ְג֌֞ך ו֌ב֞טֵל שְׁמוֹ וְהַזְכ֌֞ך֞תוֹ מ֎׀֌֎י כ֌֞ל עֲשֶׂךֶת הַש֌ְׁב֞ט֎ים, כ֌֞ךְ שׁ֞מַעְת֌֎י ׀֌ְשׁו֌טוֹ. ו֌מ֎דְך֞שׁוֹ שׁ֞מַעְת֌֎י, שֶׁש֌ׁ֞או֌ל ב֌֞נ֞ה מ֎זְב֌ֵחַ ב֌ְהַך הַכ֌ַךְמֶל, וְזֶהו֌ שֶׁא֞מַך: ב֌֞א שׁ֞או֌ל הַכ֌ַךְמֶל֞ה וְה֎נ֌ֵה מַ׊֌֎יב לוֹ י־ד, ו֌לְהַל֌֞ן הו֌א אוֹמֵך: וַי֌ַ׊֌ֵב שׁ֞ם מ֎זְב֌ֵחַ, ו֌מַלְכֵי י֎שְׂך֞אֵל ה֞ךְסו֌ כ֌֞ל הַמ֌֎זְב֌ְחוֹת וְהַב֌֞מוֹת שֶׁב֌ְאַךְ׊֞ם שֶׁנ֌ַעֲשׂ֞ה לְשֵׁם שׁ֞מַי֎ם, ו֌ב֞נ֞ה אֵל֎י֌֞הו֌ מ֎זְב֌ֵחַ זֶה שֶׁל שׁ֞או֌ל, שֶׁה֞י֞ה ה֞ךו֌ס.
And he repaired the altar of Adonoy that had been broken down. He built an altar7A 'ח' and an '×¢' are both guttural letters and are therefore interchangeable. and reminded Yisroel that God's altar should enter their thoughts and should be oft mentioned, for it was torn down and destroyed, and its name and its mention had ceased from the mouth of all the ten tribes. Thus I heard is its plain interpretation.8Although once the Beis Hamikdosh was built private altars were not permitted, however, extraordinary circumstances allow for the suspension of certain laws in cases of dire necessity, such as this. See Maseches Sanhedrin 89b and Tosafos there. Also see footnote on v. 36 below. And its Midrashic interpretation I heard, is that Shaul built an altar on Mount Carmel, and that is what it states, "Shaul came to Carmel, and is setting up a place for himself,"9Alternatively, as a result of the miracle on Mount Carmel, many people repented and went to Yerusholayim to offer sacrifices in the Beis Hamikdosh. Thus he reactivated [ויך׀א] the altar which had been dormant [ההךוס].—Radak and there it states, "and he erected an altar there."10I Shmuel 15:12. But the kings of Yisroel tore down all the altars and high places in their land that were made in the Name of Heaven, and Eliyahu built this altar of Shaul that had been torn down.
׹ד׮קRadak
ויך׀א. ד׹ך השאלה אמך לשון ך׀ואה לבנות הךיסת הבנין וכן כי עלתה א׹וכה לחומת יךושלם וכן ויואב יחיה את שאך העיך: את מזבח ה' ההךוס. אמך כי מזבח היה שם מקדם שנבנה לשם ה', ואמ׹ו בדךש כי זה המזבח בנה אותו שאול והוא מה שאמך והנה משיב לו יד והיה זה המזבח הךוס כי הךסו עובדי הבעל לכל המזבחות שנבנו לשם ה' בשעת היתך הבמות ועתה משעה שעשה יךבעם העגלים מנע מהק׹יב במקום אח׹ אלא או בבית אל או בדן והךסו המזבחות כמו שאמך אליהו את מזבחותיך הךסו ובנה אליהו מזבח והק׹יב עליו בשעת איסוך הבמות לשו׹ך שעה ויש מ׀ךשים ויך׀א את מזבח ה' ההךוס כי בנס שנעשה על ידו שבו בני ישךאל בתשובה וזבחו זבחים במזבח ה' שהיה הךוס ונמנע מהם:
And he healed By way of borrowing [from its original meaning], it used the term, healing, [to mean] building a destroyed building. And likewise (Nehemiah 4:1), "that healing had come to the walls of Jerusalem"; and likewise (I Chronicles 11:8), "and Yoav resuscitated the rest of the city."

׀סוק ל׮א · Verse 31

Hebrew:

וַי֌֎ק֌ַ֣ח אֵל֎י֌֞֗הו֌ שְׁת֌ֵրים עֶשְׂךֵה֙ אֲב֞נ֎֔ים כ֌ְמ֎סְ׀֌ַ֖ך שׁ֎בְטֵ֣י בְנֵ֜י֟יַעֲקֹ֑ב אֲשֶׁך֩ ה־י־ֹה דְבַך֟יְהֹו֞րה אֵל֞יו֙ לֵאמֹ֔ך י֎שְׂך֞אֵ֖ל י֎הְיֶ֥ה שְׁמֶ֜ך֞׃

English:

Then Elijah took twelve stones, corresponding to the number of the tribes of the sons of Jacob—to whom the word of GOD had come: “Israel shall be your name”gIsrael shall be your name See Gen. 35.10.—

Eliyahu takes twelve stones, corresponding to the tribes of the sons of Yaakov 'to whom the word of the Lord had come: Yisrael shall be your name.' Rashi cites the famous midrash from Bereishit Rabbah: on the day God named Yaakov 'Yisrael' at Beit-El, He also told him 'a nation and assembly of nations will come from you,' meaning that his descendants would one day need to assemble like the other nations and build an altar during a time when private altars were prohibited -- and God consented in advance. The twelve stones therefore activate this ancient covenant promise, sanctioning Eliyahu's exceptional sacrifice. Radak adds the educational point: showing the tribes that twelve are meant to be one, gathered around the altar of the Lord.
ךש׎יRashi
אֲשֶׁך ה־י־ה ד֌ְבַך ה' אֵל֞יו לֵאמֹך י֎שְׂך֞אֵל י֎הְיֶה שְׁמֶך֞. ל֞מ֌֞ה נֶאֱמַך כ֌֞אן, לְ׀֎י שֶׁב֌ְיוֹם שֶׁנ֌֎גְלְת֞ה שְׁכ֎ינ֞ה עַל יַעֲקֹב ב֌ְבֵית אֵל ו֌קְך֞אוֹ י֎שְׂך֞אֵל, ב֌וֹ ב֌ַי֌וֹם א֞מַך לוֹ: ג֌וֹי ו֌קְהַל ג֌וֹי֎ם י֎הְיֶה מ֎מֶ֌ך֞֌, עֲת֎יד֎ין ב֌֞נֶיך֞ לְה֎ק֌֞הֵל כ֌֎שְׁא֞ך עַמ֌֎ים, וְל֎בְנוֹת מ֎זְב֌ֵחַ לְהַקְט֎יך ע֞ל֞יו ב֌֎שְׁעַת א֎ס֌ו֌ך הַב֌֞מוֹת, וַאֲנ֎י מ֎תְךַ׊֌ֶה בַד֌֞ב֞ך, ב֌֎בְךֵאשׁ֎ית ךַב֌֞ה.
To whom the word of Adonoy had come, saying, "Yisroel will be your name." Why is this stated here? Because on the day that the Divine Presence was revealed to Yaakov in Beis Eil and named him Yisroel, on that day He said to him, "A nation and a community of nations will come from you,"11Bereishis 33:20. i.e., your children are destined to congregate like other nations and build an altar upon which to burn sacrifices during the period of the prohibition [of offering sacrifices on] the high places. Nevertheless, I will consent to it. [Thus is stated] in Bereishis Rabboh.12Bereishis 35:11.

׀סוק ל׮ב · Verse 32

Hebrew:

וַי֌֎בְנֶ֧ה אֶת֟ה֞אֲב֞נ֎֛ים מ֎זְב֌ֵ֖חַ ב֌ְשֵׁ֣ם יְהֹו֑֞ה וַי֌ַ֣עַשׂ ת֌ְע֞ל֞֗ה כ֌ְבֵית֙ ס֞אתַ֣י֎ם זֶ֔ךַע ס֞ב֎֖יב לַמ֌֎זְב֌ֵ֜חַ׃

English:

and with the stones he built an altar in the name of GOD. Around the altar he made a trench large enough for two seahs of seed.hlarge enough for two seahs of seed I.e., an area that would require two seahs of seed if sown. Cf. Lev. 27.16; Isa. 5.10.

Eliyahu builds the altar from the twelve stones in the name of God and makes a trench around it large enough for two se'ah of seed. Rashi specifies the area: 100 by 50 cubits, the dimensions of the Tabernacle courtyard. Metzudat David explains the purpose: the trench will hold the water that is about to be poured, magnifying the miracle to come.
ךש׎יRashi
ת֌ְע֞ל֞ה. ׀ושאד"ו ב֌ְלַעַ"ז (חֲ׀֎יך֞ה). כ֌ְבֵית ס֞אתַי֎ם. ך֞חְב֌וֹ ב֌ֵית ס֞אתַי֎ם, מֵא֞ה עַל חֲמ֎ש֌ׁ֎ים, כ֌ַחֲ׊ַך הַמ֌֎שְׁכ֌֞ן.
A ditch. Fosse, in O.F. Which would contain two se'ah. Its width [i.e., capacity] was as great as to hold two se'ah,13 82:5. [i.e.,] one hundred amohs by fifty amohs,14An area that accommodates the sowing of two se'ah of seed. like [the area of] the Tabernacle's courtyard.15Alternatively, an area whose dimensions are 50 amohs by 50 amohs.—Radak

׀סוק ל׮ג · Verse 33

Hebrew:

וַ֜י֌ַעֲךֹ֖ךְ אֶת֟ה֞עֵ׊֎֑ים וַיְנַת֌ַח֙ אֶת֟הַ׀֌֞֔ך וַי֌֖֞שֶׂם עַל֟ה֞עֵ׊֎֜ים׃

English:

He laid out the wood, and he cut up the bull and laid it on the wood.

׀סוק ל׮ד · Verse 34

Hebrew:

וַי֌ֹ֗אמֶך מ֎לְא֚ו֌ אַךְב֌֞ע֞րה כַד֌֎ים֙ מַ֔י֎ם וְי֎֜׊ְק֥ו֌ עַל֟ה֞עֹל֖֞ה וְעַל֟ה֞עֵ׊֎֑ים וַי֌ֹրאמֶך שְׁנו֌֙ וַי֌֎שְׁנ֔ו֌ וַי֌ֹ֥אמֶך שַׁל֌ֵ֖שׁו֌ וַיְשַׁל֌ֵ֜שׁו֌׃

English:

And he said, “Fill four jars with water and pour it over the burnt offering and the wood.” Then he said, “Do it a second time”; and they did it a second time. “Do it a third time,” he said; and they did it a third time.

Eliyahu commands the people: fill four jars with water and pour it on the offering and the wood. Then a second time. Then a third time -- twelve jars in all, corresponding again to the twelve tribes. Rashi preserves the famous Chazal that the water came from Elisha pouring water on Eliyahu's hands, and Elisha's fingers became springs filling the trench (this is why II Kings 3:11 will describe Elisha as 'he who poured water on the hands of Eliyahu'). Radak notes that the water came in three rounds, parallel to the three patriarchs Eliyahu invoked in his upcoming prayer.
ךש׎יRashi
כ֌ַד֌֎ים מַי֎ם. לְהַגְד֌֎יל אֶת הַנ֌ֵס. וְי֎׊ְקו֌. אֱל֎ישׁ֞ע (י֞׊ַק) עַל י־ד־יו, וְנַעֲשׂו֌ אֶ׊ְב֌ְעוֹת֞יו כ֌ְמַעְי֞נוֹת וְנ֎תְמַל֌ְא֞ה הַת֌ְע֞ל֞ה, הו֌א שֶׁנ֌ֶאֱמַך: ׀֌ֹה אֱל֎ישׁ֞ע ב֌ֶן שׁ֞׀֞ט אֲשֶׁך י֞׊ַק מַי֎ם עַל יְדֵי אֵל֎י֌֞הו֌, וְנַעֲשׂ֞ה נֵס ב֌ַמ֌ַי֎ם עַל י־ד־יו, ך֞או֌י הו֌א שֶׁי֌ֵע֞שֶׂה הַנ֌ֵס ב֌ַמ֌ַי֎ם עַל י־ד־יו.
Pitchers with water. To make the miracle even greater. And pour them. Elisha (poured) on his hands, and his fingers became like springs,16See Maseches Eruvin 23b. and the ditch became full. This is the meaning of what is stated, "Here is Elisha the son of Shofot who poured water on Eliyahu's hands,"17Rashi explains from where they got the water to fill the entire ditch. and a miracle took place with the water through him, [i.e.,] he is worthy that a miracle should take place with water through him.18II Melochim 3:11.

׀סוק ל׮ה · Verse 35

Hebrew:

וַי֌ֵלְכ֣ו֌ הַמ֌ַ֔י֎ם ס֞ב֎֖יב לַמ֌֎זְב֌ֵ֑חַ וְגַ֥ם אֶת֟הַת֌ְע֞ל֖֞ה מ֎ל֌ֵא֟מ֞֜י֎ם׃

English:

The water ran down around the altar, and even the trench was filled with water.

The water runs all around the altar, and the trench too is filled. Whether Eliyahu poured it himself or commanded it poured, Radak notes, the trench-water is in addition to the twelve jars on the offering itself -- making the conditions for ignition utterly impossible by natural means.

׀סוק ל׮ו · Verse 36

Hebrew:

וַיְה֎֣י ׀ ב֌ַעֲל֣וֹת הַמ֌֎נְח֞֗ה וַי֌֎ג֌ַ֞שׁ אֵל֎י֌֣֞הו֌ הַנ֌֞ב֎יא֮ וַי֌ֹאמַך֒ יְהֹו֞֗ה אֱלֹהֵי֙ אַבְך֞ה֞ם֙ י֎׊ְח֣֞ק וְי֎שְׂך֞אֵ֔ל הַי֌֣וֹם י֎ו֌֞דַ֗ע כ֌֎֜י֟אַת֌֧֞ה אֱלֹה֎֛ים ב֌ְי֎שְׂך֞אֵ֖ל וַאֲנ֎֣י עַבְד֌ֶ֑ך֞ (ובדב׹יך) [ו֌ב֎דְב֞ךְך֣֞] ע֞שׂ֎֔ית֎י אֵ֥ת כ֌ׇל֟הַד֌ְב֞ך֎֖ים ה֞אֵ֜ל֌ֶה׃

English:

When it was time to present the grain offering, the prophet Elijah came forward and said, “O ETERNAL One, God of Abraham, Isaac, and Israel! Let it be known today that You are God in Israel and that I am Your servant, and that I have done all these things at Your bidding.

At the moment of the afternoon Tamid offering, Eliyahu approaches and prays: 'Lord, God of Avraham, Yitzchak, and Yisrael, let it be known today that You are God in Israel and that I am Your servant, and that by Your word I have done all these things.' Rashi reads 'by Your word' as referring specifically to sacrificing on a private altar during the era when bamot were prohibited -- Eliyahu is declaring that God Himself authorized this exception. Metzudat David emphasizes the prayer's logic: I deserve this miracle because all my acts to magnify it (the water, the trench, the twelve stones) were done to honor Your word, not to glorify myself.
ךש׎יRashi
ו֌ב֎דְב֞ךְך֞ ע֞שׂ֎ית֎י. שֶׁה֎קְךַבְת֌֎י ב֌ַב֌֞מ֞ה ב֌֎שְׁעַת א֎ס֌ו֌ך הַב֌֞מוֹת.
And at Your word have I done. That I sacrificed on a private altar during the period of the prohibition of [offering sacrifices on] private altars.19This verse implies that God commanded Eliyahu to offer the sacrifice on Mount Carmel even though private altars were not permitted once the Beis Hamikdosh had been built. See footnote on v. 30 above and Tosafos in Maseches Sanhedrin 89b.

׀סוק ל׮ז · Verse 37

Hebrew:

עֲנֵրנ֎י יְהֹו֞ה֙ עֲנֵ֔נ֎י וְיֵ֜דְעו֌֙ ה֞ע֣֞ם הַז֌ֶ֔ה כ֌֎֜י֟אַת֌֥֞ה יְהֹו֖֞ה ה֞אֱלֹה֎֑ים וְאַת֌֛֞ה הֲס֎ב֌ֹ֥ת֞ אֶת֟ל֎ב֌֖֞ם אֲחֹךַנ֌֎֜ית׃

English:

Answer me, O ETERNAL One, answer me, that this people may know that You, O ETERNAL One, are God; for You have turned their hearts backward.”ifor You have turned their hearts backward Meaning of Heb. uncertain.

Eliyahu's plea reaches its rhetorical heart: 'Answer me, Lord, answer me, that this people may know that You, Lord, are God, and that You have turned their heart back.' Rashi cites Chazal that the doubled 'answer me' asks for two miracles -- answer me with fire, answer me so they will not say this was sorcery; another midrash reads it as 'answer me in my own merit, answer me in the merit of my disciple.' The phrase about turning their heart 'back' is read variously: that God arranged today's miracle to turn their hearts back to Him (Metzudat David, Saadia), or that Eliyahu is asking God to undo what He had previously permitted by giving them free rein to stray (Rashi, with Rambam adding that this echoes Moshe's 'if these die a natural death, the Lord did not send me' -- the prophet stakes his own credibility on the answer).
ךש׎יRashi
עֲנֵנ֎י ה' עֲנֵנ֎י. עֲנֵנ֎י ב֌֞אֵשׁ, עֲנֵנ֎י ב֌ַמ֌֞ט֞ך, כ֌֞ךְ ת֌֎ךְג֌ֵם יוֹנ֞ת֞ן. וְךַב֌וֹתֵינו֌ א֞מְךו֌: עֲנֵנ֎י ב֌֞אֵשׁ (ו֌בַמ֌ַי֎ם), עֲנֵנ֎י שֶׁל֌ֹא יֹאמְךו֌ מַעֲשֵׂה כְשׁ֞׀֎ים הֵם. וְיֵדְעו֌ וְגוֹ' כ֌֎י אַת֌֞ה ה' וַאֲנ֎י עַבְד֌ֶך֞. ו֌כְשֶׁת֌֎שְׁל֞חֵנ֎י לְבַש֌ְׂך֞ם לֶע֞ת֎יד ל֞בֹא, יַאֲמ֎ינו֌ ב֌֎י א֎ם הַי֌וֹם ת֌ַעֲנֵנ֎י. וְאַת֌֞ה הֲס֎ב֌ֹת֞ אֶת ל֎ב֌֞ם. נ֞תַת֌֞ ל֞הֶם מ֞קוֹם ל֞סו֌ך מֵאַחֲךֶיך֞, ו֌בְי֞דְך֞ ה־י־ה לְה־כ֮ין לְב־ב־ם אֵלֶיך֞. ו֌מ֎דְךַשׁ אַג֌֞ד֞ה: א֎ם לֹא ת֌ַעֲנֵנ֎י, אַף אֲנ֎י אֶהְיֶה כ֌וֹ׀ֵך וְאוֹמֵך, אַת֌֞ה הֲס֎ב֌וֹת֞ אֶת ל֎ב֌֞ם, וְכֵן א֞מַך משֶׁה: א֎ם כ֌ְמוֹת כ֌֞ל ה־א־ד־ם יְמו֌תו֌ן אֵל֌ֶה, אַף אֲנ֎י כ֌וֹ׀ֵך וְאוֹמֵך, לֹא ה' שְׁל֞חַנ֎י לְדַב֌ֵך אֶת הַת֌וֹך֞ה וְהַמ֌֎׊ְוֹת, וְכ־ךְ א֞מַך מ֎יכַיְהו֌: א֎ם שׁוֹב ת֌֞שׁו֌ב ב֌ְשׁ֞לוֹם, לֹא ד֌֎ב֌ֵך ה' ב֌֎י.
Answer me, Adonoy, answer me. Answer me with fire, answer me with rain.20Rashi is explaining why he said "ענני" twi ce. So did [Targum] Yonoson render this. But our Rabbis said, "Answer me with fire, (and water) answer me so that they do not say that this deed was accomplished by sorcery."21Maseches Berachos 9b. 22Alternatively, it is not unusual for one who prays to repeat his request.—Radak [And this people] will know that You are Adonoy. And I am Your servant, and when You will send me to bring them tidings [of the redemption] that is forthcoming, they will believe me, if You will answer me today. And You have turned their hearts away. You gave them an opportunity to turn away from following You, although You could have directed their hearts toward You.23See Maseches Berachos 31b. Alternatively, "You misled them by occasionally allowing their idolatrous prayers to be effective."—Ralbag Or, Eliyahu is referring to the future and is saying, "When You answer my prayer and send down fire, You will have turned their hearts away from the Baal and back to You."—Radak in the name of Rav Sa'adyah Gaon And according to Midrash Aggadah, if You do not answer me, I will deny and say that You turned their hearts. And so did Moshe say, "If as all men die will these men meet their death,"24Bamidbar 16:29. I, too, will deny and say, "then Adonoy has not sent me,"25Ibid. to speak [the words of] the Torah and the commandments, and so did Michoyhu say, "If you really return in peace, Adonoy did not speak to me."26Below 22:28.

׀סוק ל׮ח · Verse 38

Hebrew:

וַת֌֎׀֌ֹ֣ל אֵשׁ֟יְהֹו֞֗ה וַת֌ֹրאכַל אֶת֟ה֞עֹל֞ה֙ וְאֶת֟ה֞֜עֵ׊֎֔ים וְאֶת֟ה֞אֲב֞נ֎֖ים וְאֶת֟הֶ֜ע֞׀֑֞ך וְאֶת֟הַמ֌ַ֥י֎ם אֲשֶׁך֟ב֌ַת֌ְע֞ל֖֞ה ל֎חֵ֜כ֞ה׃

English:

Then fire from GOD descended and consumed the burnt offering, the wood, the stones, and the earth; and it licked up the water that was in the trench.

Fire from the Lord falls and consumes the offering, the wood, the stones, the dust, and licks up the water in the trench. Radak emphasizes: the fire dried the trench so completely that no moisture remained. The miracle exceeds every conceivable natural cause: even the stones and earth were consumed.

׀סוק ל׮ט · Verse 39

Hebrew:

וַי֌ַךְא֙ כ֌ׇל֟ה֞ע֞֔ם וַ֜י֌֎׀֌ְל֖ו֌ עַל֟׀֌ְנֵיהֶ֑ם וַי֌ֹ֣אמְך֔ו֌ יְהֹו֞ה֙ ה֣ו֌א ה֞אֱלֹה֎֔ים יְהֹו֖֞ה ה֥ו֌א ה֞אֱלֹה֎֜ים׃

English:

When they saw this, all the people flung themselves on their faces and cried out: “the ETERNAL One alone is God, the ETERNAL One alone is God!”

All the people see, fall on their faces, and declare: 'The Lord, He is God! The Lord, He is God!' Rashi captures the implicit completion: 'and the Baal is not God.' Metzudat David and Radak read the doubled declaration as a self-strengthening of belief -- by repeating, the people seal the conviction into their hearts. The verse becomes the climactic line of the Yom Kippur Ne'ila service, where Jewry repeats it seven times to close the day of judgment.
ךש׎יRashi
ה' הו֌א ה֞אֱלֹה֎ים. וְלֹא הַב֌ַעַל ה֞אֱלֹה֎ים.
Adonoy He is God. And the Baal is not God.27They repeated the declaration to reinforce their belief.—Metzudas Dovid.

׀סוק מ׳ · Verse 40

Hebrew:

וַי֌ֹ֩אמֶך֩ אֵל֎י֌֚֞הו֌ ל֞הֶ֜ם ת֌֎׀ְשׂ֣ו֌ ׀ אֶת֟נְב֎יאֵ֣י הַב֌ַ֗עַל א֎֛ישׁ אַל֟י֎מ֌֞לֵ֥ט מֵהֶ֖ם וַ֜י֌֎תְ׀֌ְשׂ֑ו֌ם וַי֌וֹך֎דֵրם אֵל֎י֌֞֙הו֌֙ אֶל֟נַ֣חַל ק֎ישׁ֔וֹן וַי֌֎שְׁח֞טֵ֖ם שׁ֞֜ם׃

English:

Then Elijah said to them, “Seize the prophets of Baal, let not a single one of them get away.” They seized them, and Elijah took them down to the Wadi Kishon and slaughtered them there.

Eliyahu orders the Baal prophets seized: 'let no man of them escape.' They are taken down to Nahal Kishon and slaughtered. Radak explains how this was possible: with the people now wholly on Eliyahu's side after the public sign, he had the political power to act decisively. The slaughter at Kishon (a wadi at the foot of Carmel where Devorah's victory over Sisera had also taken place) is the practical execution of the Torah's law for false prophets and Baal-worshippers.

׀סוק מ׮א · Verse 41

Hebrew:

וַי֌ֹրאמֶך אֵל֎י֌֞֙הו֌֙ לְאַחְא֞֔ב עֲלֵ֖ה אֱכֹ֣ל ו֌שְׁתֵ֑ה כ֌֎י֟ק֖וֹל הֲמ֥וֹן הַג֌֞֜שֶׁם׃

English:

Elijah said to Ahab, “Go up, eat and drink, for there is a rumbling of [approaching] rain,“

Eliyahu tells Ahab: go up, eat and drink, for there is the sound of approaching rain. Metzudat David reads the invitation as celebratory -- since the nation has returned to God, you may now eat your bread in joy and drink your wine with a glad heart. Radak adds that Ahab had apparently been fasting on account of the drought and is now released to break it -- and notes that the 'going up' is Eliyahu telling the king to mount his chariot and ride to Yizre'el, the route being mostly downhill from Carmel.

׀סוק מ׮ב · Verse 42

Hebrew:

וַי֌ַעֲלֶ֥ה אַחְא֖֞ב לֶאֱכֹ֣ל וְל֎שְׁת֌֑וֹת וְאֵ֚ל֎י֌֞֜הו֌ ע֞ל֚֞ה אֶל֟ךֹրאשׁ הַכ֌ַךְמֶל֙ וַי֌֎גְהַ֣ך אַ֔ךְ׊֞ה וַי֌֥֞שֶׂם ׀֌֞נ֖֞יו ב֌ֵ֥ין ב֌֎ךְכ֌֞֜ו׃

English:

and Ahab went up to eat and drink. Elijah meanwhile climbed to the top of Mount Carmel, crouched on the ground, and put his face between his knees.

While Ahab goes to eat and drink, Eliyahu climbs to the very top of Carmel, prostrates himself on the ground, and puts his face between his knees. Rashi and Metzudat David identify this as the posture of urgent prayer for rain. Radak notes that even though God had promised the rain, Eliyahu still had to pray for it -- both to align the timing with the miracle on the mountain and to demonstrate that even guaranteed promises are realized through prayer. The face-between-the-knees pose Chazal later cite as the paradigm of complete bodily concentration in prayer.
ךש׎יRashi
וַי֌֎גְהַך אַךְ׊֞ה. (ת֌ַךְג֌ו֌ם:) ו֌גְח֎ין לְאַךְע֞א, לְה֎תְ׀֌ַל֌ֵל עַל הַג֌ְשׁ֞מ֎ים.
He bowed to the ground. [Targum Yonoson rendered,] "and he crouched on the ground," to pray for rain.28He put his face between his knees with the intention of remaining in this cramped position until a sign of rain appeared.—Radak

׀סוק מ׮ג · Verse 43

Hebrew:

וַי֌ֹ֣אמֶך אֶ֜ל֟נַעֲך֗וֹ עֲלֵה֟נ֞א֙ הַב֌ֵ֣ט ד֌ֶ֜ךֶךְ֟י֞֔ם וַי֌ַ֙עַל֙ וַי֌ַב֌ֵ֔ט וַי֌ֹ֖אמֶך אֵ֣ין מְא֑ו֌מ֞ה וַי֌ֹ֕אמֶך שֻׁ֖ב שֶׁ֥בַע ׀֌ְע֞מ֎֜ים׃

English:

And he said to his servant, “Go up and look toward the Sea.” He went up and looked and reported, “There is nothing.” Seven times [Elijah] said, “Go back,“

Eliyahu sends his servant (the boy whom Chazal identify as Yonah ben Amitai) to climb higher and look toward the sea. He looks and reports nothing. Eliyahu sends him back seven times. Rashi explains the direction: look toward the Mediterranean for a cloud rising from the sea. The repeated sending captures the patience of believing prayer -- Eliyahu is sure of the answer, but he waits.
ךש׎יRashi
ד֌ֶךֶךְ י־ם. א֎ם ת֌֎ךְאֶה ע֞נ֞ן עוֹלֶה מ֮ן הַי֌֞ם.
To the sea. If you see a cloud rising from the sea.29The Mediterranean Sea is near Mount Carmel. Alternatively, ד׹ך ים means westward.—Targum

׀סוק מ׮ד · Verse 44

Hebrew:

וַ֜יְה֎י֙ ב֌ַשׁ֌ְב֎ע֎֔ית וַי֌ֹ֗אמֶך ￜￜ֎נ֌ֵה֟ע֛֞ב קְטַנ֌֥֞ה כ֌ְכַף֟א֎֖ישׁ עֹל֣֞ה מ֎י֌֑֞ם וַי֌ֹ֗אמֶך עֲלֵ֚ה אֱמֹրך אֶל֟אַחְא֞ב֙ אֱסֹ֣ך ו֞ךֵ֔ד וְלֹ֥א יַעֲ׊ׇךְכ֖֞ה הַג֌֞֜שֶׁם׃

English:

and the seventh time, [the servant] reported, “A cloud as small as a person’s hand is rising in the west.” Then [Elijah] said, “Go say to Ahab, ‘Hitch up [your chariot] and go down before the rain stops you.’”

On the seventh look, the boy reports a small cloud the size of a man's hand rising from the sea. Eliyahu immediately sends word to Ahab: 'harness your chariot and go down so the rain will not stop you.' Rashi explains practically: hurry off the mountain before the downpour pins you on the road. From the tiniest sign of clouds, Eliyahu reads the whole storm.
ךש׎יRashi
אֱסֹך ו֞ךֵד. אֱסֹך מַךְכ֌ְבוֹתֶיך֞ וְךֵד מַהֵך הַכ֌ַךְמֶל ל֞שׁו֌ב לְבֵיתְך֞, ׀֌ֶן י֎דְחַק אוֹתְך֞ הַג֌ֶשֶׁם ב֌ַד֌ֶךֶךְ.
Harness your [horses to the carriage] and go down. Harness your [horses to] your chariots and go down quickly from Mount Carmel, to return to your house, otherwise the rain will press you on the way.

׀סוק מ׮ה · Verse 45

Hebrew:

וַיְה֎֣י ׀ עַד֟כ֌ֹ֣ה וְעַד֟כ֌ֹ֗ה וְהַשׁ֌֞מַ֙י֎ם֙ ה֎֜תְקַד֌ְךו֌֙ ע֞ב֎֣ים וְך֔ו֌חַ וַיְה֎֖י ג֌ֶ֣שֶׁם ג֌֞ד֑וֹל וַי֌֎ךְכ֌ַ֥ב אַחְא֖֞ב וַי֌ֵ֥לֶךְ י֎זְךְעֶ֜אל֞ה׃

English:

Meanwhile the sky grew black with clouds; there was wind, and a heavy downpour fell; Ahab mounted his chariot and drove off to Jezreel.

In the brief time it takes for the message to travel and Ahab to harness, the sky darkens with clouds and wind, and a great rain falls. Ahab mounts his chariot and drives off toward Yizre'el. Rashi and Metzudat David both emphasize the speed of the transition: between one moment and the next ('עד כה ועד כה') the three-year sky breaks open.
ךש׎יRashi
עַד כ֌ֹה וְעַד כ֌ֹה. ב֌ְתוֹךְ שֶׁה֞לַךְ הַש֌ׁ֞ל֎יחַ ו֌בְתוֹךְ שֶׁא֞סַך הַמ֌ֶךְכ֌֞ב֞ה, וְהַש֌ׁ֞מַי֎ם ה֎תְקַד֌ְךו֌.
In the meantime. While the messenger went, and while he harnessed [he horses to] the chariot, the sky grew dark.

׀סוק מ׮ו · Verse 46

Hebrew:

וְיַד֟יְהֹו֞֗ה ה֞֜יְת֞ה֙ אֶל֟אֵ֣ל֎י֌֞֔הו֌ וַיְשַׁנ֌ֵ֖ס מׇתְנ֑֞יו וַי֌֞֙ךׇץ֙ ל֎׀ְנֵ֣י אַחְא֞֔ב עַד֟ב֌ֹאֲכ֖֞ה י֎זְךְעֶ֜אל֞ה׃

English:

GOD’s hand had come upon Elijah. He tied up his skirtsjHe tied up his skirts Lit. “He bound up his loins.” and ran in front of Ahab all the way to Jezreel.

The hand of the Lord comes upon Eliyahu; he girds his loins and runs ahead of Ahab's chariot all the way to Yizre'el -- some seventeen miles in the downpour. Rashi reads 'hand of the Lord' as a 'spirit of might,' and explains the gesture: Eliyahu ran before the chariot so that Ahab would not arrive at Yizre'el alone -- granting honor to the king's office. Radak cites Chazal (Zevachim 102a): 'let the awe of kings always be upon you, for even Eliyahu girded his loins and ran before Ahab.' The same prophet who has just defeated the king's religion and slaughtered the king's prophets honors the institution of kingship by serving as its herald.
ךש׎יRashi
וְיַד ה'. (ת֌ַךְג֌ו֌ם:) ךו֌חַ ג֌ְבו֌ך֞ה מ֮ן קֳד֞ם ה', נ֎תְלַב֌ֵשׁ כ֌ֹחַ ל֞ךו֌ץ ל֎׀ְנֵי הַמ֌ֶךְכ֌֞ב֞ה ב֌ְךַגְל֞יו, שֶׁל֌ֹא יֵלֵךְ אַחְא֞ב יְח֮יד֮י, שֶׁח֞לַק כ֌֞בוֹד לַמ֌ַלְכו֌ת. וַיְשַׁנ֌ֵס מ֞תְנ֞יו. כ֌ְמוֹ וַי֌ֶאֱזֹך, וְאֵין לוֹ ד֎מְיוֹן, וְאַף הו֌א לֹא ב֌֞א אֶל֌֞א לְלַמ֌ֵד לְשׁוֹן זֵךו֌ז, נ֎זְד֌֞ךֵז כ֌ְג֎ב֌וֹך.
And the hand [the spirit] of Adonoy. [Targum Yonoson rendered,] "a spirit of strength from before Adonoy," [i.e.,] he became endowed with strength to run on foot before the chariot, so that Achov would not go alone, for he treated royalty with respect.30See above 13:2 and Rashi and footnote there. And he girded his loins. [וישנס means] the same as ויאזו׹ [=and he girded], but there is no similar word [in Scripture], and it came only to teach [us] an expression of acting quickly, [i.e.,] he was as quick as a mighty man.

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