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Nach YomiI Kings · מלכים א׳Chapter 19

I Kings 19

מלכים א׳ ׀ךק י׮ט

Section: נביאים · נביאים ךאשונים | Book: I Kings | Chapter: 19 of 22 | Day: 119 of 742

Date: June 10, 2026

קלאוד על הנ׮ך

Chapter 19 is the great reversal of the book of Kings. The previous chapter ended at a peak of public, miraculous triumph: fire fell from heaven on Mount Carmel, the people cried out that the LORD alone is God, and the prophets of Baal were slain. One might expect that decisive moment to break Baal worship in Israel forever. Instead, the chapter opens with Ahab reporting everything to Jezebel, who answers not with repentance but with a death threat, swearing by her gods to make Elijah’s life like the life of one of the slaughtered prophets by that hour the next day (v1-2). The whole apparatus of spectacle has changed nothing at the center of power, and the prophet who stood alone against four hundred and fifty men now collapses. Elijah, frightened, flees south to Beersheba in Judah, leaves his servant, and walks a day into the wilderness to sit beneath a broom bush (ךותם) and pray for death: enough, take my life, for I am no better than my fathers (v3-4). The commentators register the strangeness of this: the man of fire is undone not by Jezebel’s army but by despair, by the discovery that his zeal has not bent the nation’s heart.

The middle of the chapter is structured as a slow rehabilitation followed by a theophany. Twice an angel rouses the sleeping prophet, touches him, and commands him to arise and eat; he finds a cake baked on hot coals (עוגת ך׊׀ים) and a jar of water, and the second time the angel adds that the journey is too great for him (v5-8). Sustained by that single meal, Elijah walks forty days and forty nights to Horeb, the mountain of God. The deliberate echo of Moses is unmistakable and is noted by the classical commentators: forty days without ordinary food, the mountain of Sinai/Horeb, the cave that recalls the cleft of the rock where Moses was hidden when the divine glory passed. Elijah has retraced the nation’s founding journey backward, returning to the place where the covenant began, as if to relitigate Israel’s standing before God.

There the word of God confronts him with a question that is also a rebuke: what are you doing here, Elijah? (v9-10). His answer is the refrain of the chapter, his zeal (קנא קנאתי) for the LORD: Israel has forsaken the covenant, torn down the altars, killed the prophets, and he alone is left and they seek his life. In response God stages the chapter’s theological climax. A great wind splits mountains and shatters rocks, but the LORD is not in the wind; an earthquake follows, but the LORD is not in the earthquake; then fire, but the LORD is not in the fire; and after the fire comes a still, small voice (קול דממה דקה), a thin sound of silence (v11-12). The lesson is a corrective to Elijah’s whole method. At Carmel he had summoned God in fire and thunder, and at Sinai the nation had met God in storm and quaking; but the abiding presence of God, and the way His purposes truly advance, is in the quiet, persistent voice rather than the overwhelming display. Rashi and the other commentators read the still small voice as the manner in which the divine word makes itself heard once the violent forces have passed. Elijah wraps his face in his mantle and stands at the cave’s mouth, and the voice repeats its question word for word; he repeats his complaint verbatim (v13-14), unmoved, his despair intact even after the revelation.

God’s answer is not consolation but commission. Elijah is sent back by way of the wilderness of Damascus to anoint Hazael as king of Aram, Jehu son of Nimshi as king over Israel, and Elisha son of Shaphat as prophet in his place, with the grim promise that the sword will pass from Hazael to Jehu to Elisha, each completing the judgment the others begin (v15-18). The prophet who wished to die is instead told that the struggle will continue through other hands, that history will grind on toward the purging of Baal whether he sees it or not. And to the heart of his despair, the claim that he alone is left, God gives the chapter’s great consolation: He will leave seven thousand in Israel, every knee that has not bowed to Baal and every mouth that has not kissed him. The faithful remnant is larger and quieter than the prophet imagined, hidden like the still small voice itself.

The chapter closes by enacting the transition of leadership it has just announced. Elijah finds Elisha plowing with twelve yoke of oxen and throws his mantle (אדךת) over him, a wordless act of designation; Elisha runs after him and asks to kiss his father and mother goodbye, and Elijah answers, go back, for what have I done to you? (v19-21). Elisha then slaughters his oxen, boils their flesh using the plowing gear itself as fuel, feeds the people, and rises to follow and minister to Elijah. The commentators note the totality of the gesture: by destroying the instruments of his old life he severs himself from it completely, an apt counterpoint to Elijah’s wish to be released from his task. The chapter that began with a prophet fleeing toward death ends with a young man embracing the prophetic calling, and the mantle that will one day fall to Elisha at the Jordan has already, in symbol, changed shoulders.

׀ךק י׮ט · Chapter 19

׀סוק א׳ · Verse 1

Hebrew:

וַי֌ַג֌ֵրד אַחְא֞ב֙ לְא֎יזֶ֔בֶל אֵ֛ת כ֌ׇל֟אֲשֶׁ֥ך ע֞שׂ֖֞ה אֵל֎י֌֑֞הו֌ וְאֵ֚ת כ֌ׇל֟אֲשֶׁ֥ך ה֞ךַ֛ג אֶת֟כ֌ׇל֟הַנ֌ְב֎יא֎֖ים ב֌ֶח֞֜ךֶב׃

English:

When Ahab told Jezebel all that Elijah had done and how he had put all the prophetsaall the prophets Of Baal; see 18.40. to the sword,

Ahab reports to Jezebel everything Elijah accomplished at Mount Carmel and how he put all the prophets of Baal to the sword. Notably, after his own great triumph, Ahab takes no action himself but defers to his idolatrous queen, setting the chapter's reversal in motion.

׀סוק ב׳ · Verse 2

Hebrew:

וַת֌֎שְׁלַրח א֎יזֶ֙בֶל֙ מַלְא֞֔ךְ אֶל֟אֵל֎י֌֖֞הו֌ לֵאמֹ֑ך כ֌ֹ֜ה֟יַעֲשׂրו֌ן אֱלֹה֎ים֙ וְכֹ֣ה י֜וֹס֎׀֔ו֌ן כ֌֎֜י֟כ֞עֵրת מ־ח־׹֙ א֞שׂ֎֣ים אֶ֜ת֟נַ׀ְשְׁך֞֔ כ֌ְנֶ֖׀ֶשׁ אַחַ֥ד מֵהֶ֜ם׃

English:

Jezebel sent a messenger to Elijah, saying, “Thus and more may the gods dobThus and more may the gods do A formula of imprecation. Many Heb. mss. and Septuagint add “to me.” if by this time tomorrow I have not made you like one of them.”

Jezebel dispatches a messenger with a death threat, swearing by her gods to make Elijah's life like one of the slain prophets by this time tomorrow. The commentators explain her words as an oath formula; that she warns rather than acts immediately reflects either bravado or, as some note, an intent that he flee.
ךש׎יRashi
כ֌ֹה יַעֲשׂו֌ן אֱלֹה֎ים. כ֌ְמוֹ שֶׁע֞שׂ֎ית֞ ל֎נְב֎יאֵי הַב֌ַעַל.
So may the gods do. As you have done to the prophets of the Baal.

׀סוק ג׳ · Verse 3

Hebrew:

וַי֌ַ֗ךְא וַי֌֞֙קׇם֙ וַי֌ֵ֣לֶךְ אֶל֟נַ׀ְשׁ֔וֹ וַי֌֞בֹ֕א ב֌ְאֵ֥ך שֶׁ֖בַע אֲשֶׁ֣ך ל֎יהו֌ד֑֞ה וַי֌ַנ֌ַ֥ח אֶ֜ת֟נַעֲך֖וֹ שׁ֞֜ם׃

English:

Frightened,cFrightened So many Heb. mss. and Septuagint; most mss., and the editions, read “And he saw, and.” he fled at once for his life. He came to Beer-sheba, which is in Judah, and left his servant there;

Seeing himself in danger, Elijah flees for his life all the way to Beersheba in Judah and leaves his servant there. The commentators note that Beersheba lay in Judah, outside Ahab's jurisdiction; the prophet who had just stood fearless before all Israel now runs from a single woman's threat.

׀סוק ד׳ · Verse 4

Hebrew:

וְה֜ו֌א֟ה֞לַրךְ ב֌ַמ֌֎דְב֌֞ך֙ ד֌ֶ֣ךֶךְ י֔וֹם וַי֌֞בֹ֕א וַי֌ֵ֕שֶׁב ת֌ַ֖חַת ךֹ֣תֶם (אחת) [אֶח֑֞ד] וַי֌֎שְׁאַրל אֶת֟נַ׀ְשׁוֹ֙ ל֞מ֔ו֌ת וַי֌ֹ֣אמֶך ׀ ךַ֗ב עַת֌֞րה יְהֹו֞ה֙ קַ֣ח נַ׀ְשׁ֎֔י כ֌֎֜י֟לֹא֟ט֥וֹב א֞נֹכ֎֖י מֵאֲבֹת֞֜י׃

English:

he himself went a day’s journey into the wilderness. He came to a broom bush and sat down under it, and prayed that he might die. “Enough!” he cried. “Now, O ETERNAL One, take my life, for I am no better than my predecessors.”dpredecessors Lit. “fathers.”

Going a further day's journey into the wilderness, Elijah sits beneath a lone broom bush (rotem) and prays to die, crying 'Enough! Now, O LORD, take my life, for I am no better than my fathers.' This is the prophet's nadir of despair, sinking into hopelessness in the very wake of his Carmel victory; the commentators connect the words to his unusually long life.
ךש׎יRashi
ךֹתֶם. ייניב׹"א ב֌ְלַעַ"ז (עַךְע֞ך קוֹ׊֞נ֎י). וַי֌ֹאמֶך ךַב. (ת֌ַךְג֌ו֌ם:) סַג֌֎י ל֮י אַךְכ֌֞א, עַד אֵימ֞תַי אֲנ֞א מַטְךַף כ֌ְדֵין.
Juniper. Genevrier, in O.F. And he said, "It is enough." [Targum Yonoson rendered,] "My long life is enough,1According to the opinion that Eliyahu is Pinchos, Aharon's grandson, he was over 500 years old at this time. until when will I be confused like this?"

׀סוק ה׳ · Verse 5

Hebrew:

וַי֌֎שְׁכ֌ַב֙ וַי֌֎ישַׁ֔ן ת֌ַ֖חַת ךֹ֣תֶם אֶח֑֞ד וְה֎נ֌ֵה֟זֶրה מַלְא֞ךְ֙ נֹגֵ֣עַ ב֌֔וֹ וַי֌ֹ֥אמֶך ל֖וֹ ק֥ו֌ם אֱכ֜וֹל׃

English:

He lay down and fell asleep under a broom bush. Suddenly an angel touched him and said to him, “Arise and eat.”

Elijah lies down and sleeps under the broom bush, and an angel touches him and tells him to arise and eat. God responds to the despairing prophet not with rebuke but with tender, physical care, attending first to his bodily exhaustion.

׀סוק ו׳ · Verse 6

Hebrew:

וַי֌ַב֌ֵ֕ט וְה֎נ֌ֵ֧ה מְךַאֲשֹׁת֛֞יו עֻגַ֥ת ךְ׊֞׀֎֖ים וְ׊ַ׀֌ַ֣חַת מ־֑י֮ם וַי֌ֹ֣אכַל וַי֌ֵ֔שְׁת֌ְ וַי֌֖֞שׇׁב וַי֌֎שְׁכ֌֞֜ב׃

English:

He looked about; and there, beside his head, was a cake baked on hot stones and a jar of water! He ate and drank, and lay down again.

Elijah looks and finds at his head a cake baked on hot coals and a jar of water; he eats, drinks, and lies down again. Radak notes he did not finish the food, since the angel will rouse him a second time to eat from the same provisions.
ךש׎יRashi
ךְ׊֞׀֎ים. ׀֌ֶח֞מ֎ים, וְכֵן: ו֌בְי֞דוֹ ך֎׊ְ׀֌֞ה.
Hot coals. Hot coals, and similarly, "and in his hand was a hot coal [ך׊׀ה]."2Yeshayahu 6:6.

׀סוק ז׳ · Verse 7

Hebrew:

וַי֌֞֩שׇׁב֩ מַלְאַ֚ךְ יְהֹו֞րה ׀ שֵׁנ֎ית֙ וַי֌֎ג֌ַע֟ב֌֔וֹ וַי֌ֹ֖אמֶך ק֣ו֌ם אֱכֹ֑ל כ֌֎֛י ךַ֥ב מ֎מ֌ְך֖֞ הַד֌֞֜ךֶךְ׃

English:

The angel of GOD came a second time and touched him and said, “Arise and eat, or the journey will be too much for you.”

The angel returns a second time, touches him, and urges him to arise and eat, for the journey ahead is too great for him. The commentators explain that the long road through the wilderness would offer no food, so this meal had to sustain him for the entire journey.

׀סוק ח׳ · Verse 8

Hebrew:

וַי֌֖֞קׇם וַי֌ֹ֣אכַל וַי֌֎שְׁת֌ֶ֑ה וַי֌ֵ֜לֶךְ ב֌ְכֹ֣חַ ׀ ה֞אֲכ֎יל֣֞ה הַה֎֗יא אַךְב֌֞ע֎֥ים יוֹם֙ וְאַךְב֌֞ע֎֣ים לַ֔יְל֞ה עַ֛ד הַ֥ך ה֞אֱלֹה֎֖ים חֹךֵ֜ב׃

English:

He arose and ate and drank; and with the strength from that meal he walked forty days and forty nights as far as the mountain of God at Horeb.

Strengthened by that single meal, Elijah walks forty days and forty nights until he reaches Horeb, the mountain of God. The commentators explain that the food sustained him miraculously for the entire period; the forty days and the destination of Sinai consciously echo Moshe, drawing Elijah into the mold of the great prophet.

׀סוק ט׳ · Verse 9

Hebrew:

וַי֌֞בֹא֟שׁ֥֞ם אֶל֟הַמ֌ְע֞ך֖֞ה וַי֌֣֞לֶן שׁ֑֞ם וְה֎נ֌ֵրה דְבַך֟יְהֹו֞ה֙ אֵל֞֔יו וַי֌ֹ֣אמֶך ל֔וֹ מַה֟ל֌ְך֥֞ ×€Ö¹Ö–×” אֵל֎י֌֞֜הו֌׃

English:

There he went into a cave, and there he spent the night.Then the word of GOD came to him: “Why are you here, Elijah?”

Elijah enters a cave and lodges there, and the word of God comes to him, asking 'What are you doing here, Elijah?' The commentators identify this cave with the cleft of the rock where Moshe stood, and explain the question as an opening for dialogue rather than a request for information, since God already knows the heart.
ךש׎יRashi
אֶל הַמ֌ְע֞ך֞ה. ה֮יא נ֎קְךַת ׊ו֌ך שֶׁע֞מַד ב֌֞ה֌ משֶׁה.
To the cave. That is the cleft of the rock where Moshe stood.3Shemos 33:22. The cave that Eliyahu entered is "the cleft of the rock" in which Moshe stood while God's Divine Presence passed.4See Maseches Megillah 19b and Rashi there.

׀סוק י׮ · Verse 10

Hebrew:

וￜￜי֌ֹ֩אמֶך֩ קַנ֌ֹ֚א ק֎נ֌ֵ֜את֎י לַיהֹו֣֞ה ׀ אֱלֹהֵ֣י ׊ְב֞א֗וֹת כ֌֎֜י֟ע֞זְבրו֌ בְך֎֜יתְך֞֙ ב֌ְנֵ֣י י֎שְׂך֞אֵ֔ל אֶת֟מ֎זְב֌ְחֹתֶ֣יך֞ ה֞ך֞֔סו֌ וְאֶת֟נְב֎יאֶ֖יך֞ ה֞ךְג֣ו֌ בֶח֑֞ךֶב ו֞א֎ו֌֞תֵրך אֲנ֎י֙ לְבַד֌֎֔י וַיְבַקְשׁ֥ו֌ אֶת֟נַ׀ְשׁ֎֖י לְקַחְת֌֞֜ה֌׃

English:

He replied, “I am moved by zeal for the ETERNAL, the God of Hosts, for the Israelites have forsaken Your covenant, torn down Your altars, and put Your prophets to the sword. I alone am left, and they are out to take my life.”

Elijah pours out his complaint of zeal: Israel has forsaken the covenant, torn down God's altars, and killed His prophets, and 'I alone am left, and they seek my life.' The commentators note that the hundred prophets Obadiah had hidden were unknown to Elijah, so he felt himself the sole surviving servant of God.
ךש׎יRashi
אֶת מ֎זְב֌ְחֹתֶיך֞ ה֞ך֞סו֌. ב֌֞מוֹת י־ח֮יד הַנ֌ַעֲשׂוֹת לְשֵׁם שׁ֞מַי֎ם, שֶׁהֲךֵי מ֎זְב֌ַח ב֌ֵית הַב֌ְח֎יך֞ה ב֌֎יךו֌שׁ֞לַי֎ם ה־י־ה.
They have demolished Your Altars. [I.e.,] the private altars that were built in the Name of Heaven,5See above 18:30 and Rashi there. for the altar of the Beis [Hamikdosh] was in Yerusholayim.6Eliyahu intimated that God should take vengeance against the Bnei Yisroel.—Ralbag

׀סוק י׮א · Verse 11

Hebrew:

וַי֌ֹ֗אמֶך ׊ֵ֣א וְע֞מַדְת֌֣֞ ב֞ה֞ך֮ ל֎׀ְנֵ֣י יְהֹו֞ה֒ וְה֎נ֌ֵ֧ה יְהֹו֣֞ה עֹבֵ֗ך וְך֣ו֌חַ ג֌ְדוֹל֞֡ה וְח־ז־֞ק מְ׀֞ךֵק֩ ה־׹ֹ֮ים ו֌מְשַׁב֌ֵրך סְל֞ע֎ים֙ ל֎׀ְנֵ֣י יְהֹו֞֔ה לֹ֥א ב֞ך֖ו֌חַ יְהֹו֑֞ה וְאַחַրך ה֞ך֙ו֌חַ֙ ךַ֔עַשׁ לֹ֥א ב֞ךַ֖עַשׁ יְהֹו֞֜ה׃

English:

“Come out,” He called, “and stand on the mountain before GOD.”And lo, GOD passed by. There was a great and mighty wind, splitting mountains and shattering rocks by GOD’s power; but GOD was not in the wind. After the wind—an earthquake; but GOD was not in the earthquake.

God tells Elijah to stand on the mountain, and a great wind splits mountains and shatters rocks, yet God is not in the wind; then an earthquake comes, but God is not in the earthquake. This begins the great lesson: the dramatic forces of nature that herald the divine Presence are not themselves where God reveals Himself.
ךש׎יRashi
וְךו֌חַ ג֌ְדוֹל֞ה. (ת֌ַךְג֌ו֌ם:) מַש֌ׁ֎ךְיַת מַלְאֲכֵי ךו֌ח֞א. ב֌ְךַעַשׁ. (ת֌ַךְג֌ו֌ם:) מַש֌ׁ֎ךְיַת מַלְאֲכֵי ז֎יע֞א.
And a great wind. [Targum Yonoson rendered,] "a camp of angels of the wind." In the earthquake. [Targum Yonoson rendered,] "a camp of angels of earthquake.

׀סוק י׮ב · Verse 12

Hebrew:

וְאַחַրך ה֞ךַ֙עַשׁ֙ אֵ֔שׁ לֹ֥א ב֞אֵ֖שׁ יְהֹו֑֞ה וְאַחַ֣ך ה֞אֵ֔שׁ ק֖וֹל ד֌ְמ֞מ֥֞ה דַק֌֞֜ה׃

English:

After the earthquake—fire; but GOD was not in the fire. And after the fire—a soft murmuring sound.ea soft murmuring sound In contrast to others “a still, small voice.”

After the earthquake comes fire, but God is not in the fire; and after the fire, a still small voice (kol demamah dakah). This is the chapter's theological climax, teaching that God is found not in spectacle and overwhelming power but in quiet stillness, a gentle rebuke to Elijah's expectation of fiery judgment against Israel.
ךש׎יRashi
אֵשׁ. (ת֌ַךְג֌ו֌ם:) מַש֌ׁ֎ךְיַת מַלְאֲכֵי אֶש֌ׁ֞ת֞א. קוֹל ד֌ְמ֞מ֞ה דַק֌֞ה. (ת֌ַךְג֌ו֌ם:) ק־ל ד֌֎מְשַׁב֌ְח֎ין ב֌ַחֲשַׁאי, אֲב֞ל ב֌֎נְב֎יאֵי אֻמ֌וֹת ה֞עוֹל֞ם אוֹמֵך: ד֌ְמ֞מ֞ה וְקוֹל אֶשְׁמַע, ד֌ְמ֞מ֞ה ה֞יְת֞ה לְשַׁב֌ֵחַ. וַאֲנ֎י שׁ֞מַעְת֌֎י קוֹל הַב֌֞א מ֎ת֌וֹךְ הַד֌ְמ֞מ֞ה, דטינטישמנ"ט ב֌ְלַעַ"ז (הֵד), וְאֵין שׁוֹמְע֎ין הַק֌וֹל מַמ֌֞שׁ.
Fire. [Targum Yonoson rendered,] "a camp of angels of fire." A calm quiet. [Targum Yonoson rendered,] "a voice of those praising quietly," but regarding the prophets of the [other] nations, it states, "Silence and a voice I heard,"7Iyov 4:16. there was silence to the praising. But I heard, it is a voice coming out of the silence, rentesment, in O.F., but the voice itself is not heard.

׀סוק י׮ג · Verse 13

Hebrew:

וַיְה֎֣י ׀ כ֌֎שְׁמֹ֣עַ אֵל֎י֌֞֗הו֌ וַי֌֞րלֶט ׀֌֞נ֞יו֙ ב֌ְאַד֌ַךְת֌֔וֹ וַי֌ֵ׊ֵ֕א וַ֜י֌ַעֲמֹ֖ד ׀֌ֶ֣תַח הַמ֌ְע֞ך֑֞ה וְה֎נ֌ֵրה אֵלￜￜיו֙ ק֔וֹל וַי֌ֹ֕אמֶך מַה֟ל֌ְך֥֞ ×€Ö¹Ö–×” אֵל֎י֌֞֜הו֌׃

English:

When Elijah heard it, he wrapped his mantle about his face and went out and stood at the entrance of the cave. Then a voice addressed him: “Why are you here, Elijah?”

Hearing the still small voice, Elijah wraps his face in his mantle and stands at the cave's entrance, and the voice again asks 'What are you doing here, Elijah?' The commentators compare his veiling his face to Moshe hiding his face at the bush; he recognizes that the true Presence has now passed in the quiet voice, not the storm.
ךש׎יRashi
וַי֌֞לֶט ׀֌֞נ֞יו. (ת֌ַךְג֌ו֌ם:) וְכ־׹֮יךְ אַ׀֌וֹה֎י, וְכֵן הו֌א אוֹמֵך: לו֌ט֞ה בַש֌ׂ֎מְל֞ה.
He wrapped his face. [Targum Yonoson rendered,] "and he wrapped his face,"8In the same manner that Moshe covered his face at the "burning bush" in Shemos 3:6. and so it states, "wrapped up [לוטה] in a cloth."9I Shmuel 21:10.

׀סוק י׮ד · Verse 14

Hebrew:

וַי֌ֹ֩אמֶך֩ קַנ֌ֹ֚א ק֎נ֌ֵ֜את֎י לַיהֹו֣֞ה ׀ אֱלֹהֵ֣י ׊ְב֞א֗וֹת כ֌֎֜י֟ע֞זְבրו֌ בְך֎֜יתְך֞֙ ב֌ְנֵ֣י י֎שְׂך֞אֵ֔ל אֶת֟מ֎זְב֌ְחֹתֶ֣יך֞ ה֞ך֞֔סו֌ וְאֶת֟נְב֎יאֶ֖יך֞ ה֞ךְג֣ו֌ בֶח֑֞ךֶב ו֞א֎ו֌֞תֵրך אֲנ֎י֙ לְבַד֌֎֔י וַיְבַקְשׁ֥ו֌ אֶת֟נַ׀ְשׁ֎֖י לְקַחְת֌֞֜ה֌׃ {ס}        

English:

He answered, “I am moved by zeal for the ETERNAL, the God of Hosts; for the Israelites have forsaken Your covenant, torn down Your altars, and have put Your prophets to the sword. I alone am left, and they are out to take my life.”

Elijah repeats his complaint word for word: Israel has forsaken the covenant, killed the prophets, and 'I alone am left, and they seek my life.' Strikingly, even after the profound revelation of the still small voice, the prophet's grievance is unchanged, underscoring the gap between the lesson offered and his readiness to receive it; Metzudat David stresses that his zeal was for God's honor, not his own.

׀סוק ט׮ו · Verse 15

Hebrew:

וַי֌ֹրאמֶך יְהֹו֞ה֙ אֵל֞֔יו לֵ֛ךְ שׁ֥ו֌ב לְדַךְכ֌ְך֖֞ מ֎דְב֌ַ֣ך֞ה דַמ֌֑֞שֶׂק ו֌ב֞֗את֞ ו֌מ֞שַׁחְת֌֧֞ אֶת֟חֲז֞אֵ֛ל לְמֶ֖לֶךְ עַל֟אֲך֞֜ם׃

English:

GOD said to him, “Go back by the way you came, [and] on to the wilderness of Damascus. When you get there, anoint Hazael as king of Aram.

God commissions Elijah to return by way of the wilderness of Damascus and anoint Hazael as king of Aram. Radak explains that Elijah would not personally anoint Hazael but would set in motion the chain of agents through whom God's judgment on the unfaithful would unfold.

׀סוק ט׮ז · Verse 16

Hebrew:

וְאֵת֙ יֵה֣ו֌א בֶן֟נ֎מְשׁ֎֔י ת֌֎מְשַׁ֥ח לְמֶ֖לֶךְ עַל֟י֎שְׂך֞אֵ֑ל וְאֶת֟אֱל֎ישׁ֞րע ב֌ֶן֟שׁ֞׀֞ט֙ מֵא֞בֵ֣ל מְחוֹל֞֔ה ת֌֎מְשַׁ֥ח לְנ־ב֖֮יא ת֌ַחְת֌ֶ֜יך֞׃

English:

Also anoint Jehu son of Nimshi as king of Israel, and anoint Elisha son of Shaphat of Abel-meholah to succeed you as prophet.

God further charges Elijah to anoint Jehu son of Nimshi as king of Israel and Elisha son of Shaphat as prophet in his place. The naming of a successor marks the beginning of the transfer of prophetic leadership; Rashi reads 'in your place' as a sign that Elijah's relentless prosecution of Israel has made way for a different kind of prophet.
ךש׎יRashi
ת֌֎מְשַׁח לְנ־ב֮יא ת֌ַחְת֌ֶיך֞. א֮י אֶ׀ְשׁ֎י ב֌֎נְב֎יאו֌תְך֞, מֵאַחַך שֶׁאַת֌֞ה מְלַמ֌ֵד ק֞ט֌ֵיגוֹךְי֞א עַל ב֌֞נַי.
You should anoint as prophet in your place. [God said,] "I do not want your prophecy, because you plead for the prosecution of My children.10Alternatively, "you should appoint another prophet in your place because you had asked to die, and for God to take your soul," in v. 4 above.—Radak

׀סוק י׮ז · Verse 17

Hebrew:

וְה־י־֗ה הַנ֌֎מְל֛֞ט מֵחֶ֥ךֶב חֲז֞אֵ֖ל י֞מ֎֣ית יֵה֑ו֌א וְהַנ֌֎מְל֛֞ט מֵחֶￜￜךֶב יֵה֖ו֌א י֞מ֎֥ית אֱל֎ישׁ֞֜ע׃

English:

Whoever escapes the sword of Hazael shall be slain by Jehu, and whoever escapes the sword of Jehu shall be slain by Elisha.

God declares that whoever escapes Hazael's sword Jehu will slay, and whoever escapes Jehu's sword Elisha will slay. These three appointees become the successive instruments of divine retribution against those who abandoned the covenant; the commentators explain Elisha's role, since he killed by his word and curse rather than by the sword.
ךש׎יRashi
י֞מ֎ית אֱל֎ישׁ֞ע. לֹא מ֞׊֎ינו֌ שֶׁהֵמ֎ית אֶל֌֞א אַךְב֌֞ע֎ים ו֌שְׁנַי֎ם יְל־ד֮ים עַל יְדֵי הַד֌ֻב֌֎ים ב֌֎יך֎יחוֹ.
Elisha will kill. We do not find that Elisha killed anyone but the forty-two children through the bears in Yericho.11See II Melochim 2:24. Alternatively, the hunger in Shomron was initiated by Elisha's curse, as implied in II Melochim 6:31.—Ralbag

׀סוק י׮ח · Verse 18

Hebrew:

וְה֎שְׁאַךְת֌֎֥י בְי֎שְׂך֞אֵ֖ל שׁ֎בְעַ֣ת אֲל֞׀֎֑ים כ֌ׇל֟הַב֌֎ךְכ֌ַ֗י֎ם אֲשֶׁրך לֹא֟כ֞֜ךְעו֌֙ לַב֌ַ֔עַל וְכׇ֚ל֟הַ׀֌ֶ֔ה אֲשֶׁ֥ך לֹ֜א֟נ֞שַׁ֖ק ל֜וֹ׃

English:

I will leave in Israel only seven thousand—every knee that has not knelt to Baal and every mouth that has not kissed him.”

God promises to leave seven thousand in Israel, every knee that has not bowed to Baal and every mouth that has not kissed him. This consolation of a faithful remnant directly rebuts Elijah's despairing claim that he alone is left; Metzudat David notes that even amid the coming sword, the righteous will be preserved.

׀סוק י׮ט · Verse 19

Hebrew:

וַי֌ֵ֣לֶךְ מ֎֠שׁ֌֞֠ם וַי֌֎מְ׊֞֞א אֶת֟אֱל֎ישׁ֞րע ב֌ֶן֟שׁ֞׀֞ט֙ וְה֣ו֌א חֹךֵ֔שׁ שְׁנֵים֟ע֞שׂ֞րך שְמ־ד֮ים֙ לְ׀֞נ֞֔יו וְה֖ו֌א ב֌֎שְׁנֵ֣ים הֶע֞שׂ֑֞ך וַי֌ַעֲבֹրך אֵל֎י֌֞֙הו֌֙ אֵל֞֔יו וַי֌ַשְׁלֵ֥ךְ אַד֌ַךְת֌֖וֹ אֵל֞֜יו׃

English:

He set out from there and came upon Elisha son of Shaphat as he was plowing. There were twelve yoke of oxen ahead of him, and he was with the twelfth. Elijah came over to him and threw his mantle over him.

Elijah finds Elisha plowing with twelve yoke of oxen, himself driving the twelfth, and throws his mantle over him. The commentators see the twelve yokes as a sign that Elisha would become prophet over the twelve tribes; casting the mantle was a wordless summons that Elisha would understand as a call to prophecy.

׀סוק כ׳ · Verse 20

Hebrew:

וַי֌ַעֲזֹ֣ב אֶת֟הַב֌֞ק֞֗ך וַי֌֞֙ךׇץ֙ אַחֲךֵ֣י אֵל֎י֌֞֔הו֌ וַי֌ֹ֗אמֶך אֶשׁ֌ְק֞ה֟נ֌֞א֙ לְא֞ב֎֣י ו֌לְא֎מ֌֎֔י וְאֵלְכ֖֞ה אַחֲךֶ֑יך֞ וַי֌ֹրאמֶך לוֹ֙ לֵ֣ךְ שׁ֔ו֌ב כ֌֎֥י מֶה֟ע֞שׂ֎֖ית֎י ל֞֜ךְ׃

English:

He left the oxen and ran after Elijah, saying: “Let me kiss my father and mother good-by, and I will follow you.” And he answered him, “Go back. What have I done to you?“fWhat have I done to you? I.e., I am not stopping you.

Elisha leaves the oxen, runs after Elijah, and asks leave to kiss his father and mother goodbye before following him; Elijah replies 'Go back, for what have I done to you?' Rashi reads this as Elijah testing Elisha's resolve, while Metzudat David hears in it a promise that the wonders Elijah works will become Elisha's own.
ךש׎יRashi
לֵךְ שׁו֌ב. מֵאַחֲךַי. כ֌֎י מֶה ע֞שׂ֎ית֎י ל־ךְ. שֶׁת֌֞בוֹא אַחֲךַי.
Go back. From following me.12Eliyahu was testing Elisha's resolve.—Radak For what have I done to you. That you should follow me.

׀סוק כ׮א · Verse 21

Hebrew:

וַי֌֚֞שׇׁב מֵאַחֲך֞֜יו וַי֌֎ק֌ַ֣ח אֶת֟׊ֶ֧מֶד הַב֌֞ק֣֞ך וַי֌֎זְב֌֞חֵ֗הו֌ ו֌ב֎כְל֎րי הַב֌֞ק֞ך֙ ב֌֎שׁ֌ְל֣֞ם הַב֌֞שׂ֞֔ך וַי֌֎ת֌ֵ֥ן ל֞ע֖֞ם וַￜￜ֌ֹאכֵ֑לו֌ וַי֌֞֗קׇם וַי֌ֵ֛לֶךְ אַחֲךֵ֥י אֵל֎י֌֖֞הו֌ וַ֜יְשׁ֞ךְתֵ֜הו֌׃ {×€}

English:

He turned back from him and took the yoke of oxen and slaughtered them; he boiled their meatgtheir meat Lit. “them, the flesh.” with the gearhwith the gear I.e., using it as firewood; cf. 2 Sam. 24.22. of the oxen and gave it to the people, and they ate. Then he arose and followed Elijah and became his attendant.

Elisha slaughters the oxen, boils their flesh using the plowing equipment as firewood, feeds the people, then arises, follows Elijah, and ministers to him. The commentators note he made a feast out of great joy and, in his eagerness to follow at once, broke up the very tools of his old life as fuel, a decisive break with his former occupation that completes the transfer of prophetic leadership.
ךש׎יRashi
ב֌֎ש֌ְׁל֞ם הַב֌֞שׂ֞ך. ב֌֎ש֌ֵׁל ל֞הֶם אֶת הַב֌֞שׂ֞ך, כ֌֞ךְ ׀֌ֵךְשׁו֌ דוֹנַ"שׁ ו֌מְנַחֵם, וְכֵן ת֌֎ךְג֌ְמוֹ יוֹנ֞ת֞ן ב֌֎שְׁת֌ֵי תֵבוֹת (ב֌֞שׁ֎יל לְהוֹן). וַאֲנ֎י אוֹמֵך, אֵין ש־׹֮יךְ לְחַל֌ְקוֹ ל֎שְׁת֌ֵי תֵבוֹת, ו֌מַהו֌ ב֌֎ש֌ְׁל֞ם הַב֌֞שׂ֞ך, ב֌֎ש֌ְׁל֞ם ל֎שְׁנֵי הַש֌ְׁו֞ך֎ים אֶת הַב֌֞שׂ֞ך שֶׁל֌֞הֶם, שֶׁהַ׊֌ֶמֶד אֵין ׀֌֞חוֹת מ֎ש֌ְׁנַי֎ם. וַי֌֎ת֌ֵן ל֞ע֞ם. מֵךֹב שׂ֎מְח֞ה ע֞שׂ֞ה מ֎שְׁת֌ֶה.
He cooked the meat for them. He cooked for them the meat, so do Dunash and Menachem explain, and so did [Targum] Yonoson render [בשלם] as two words [בשיל להון]. But I say, that it is unnecessary to divide it into two words, and what is the meaning of "בשלם הבשך"? He cooked the two oxen, their flesh, for שמד is a minimum of two. And he gave it the people. He made a feast out of great joy.

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