33<\/strong>. And Ahab made a grove<\/em> ] R.V. the Ashrah<\/strong>. That is, the image which was to represent the female divinity, of which Baal was the male.<\/p>\n to provoke the Lord God of Israel to anger<\/em> ] Here the LXX. adds ‘and that his soul should be destroyed.’<\/p>\n Verse 33<\/span>. Ahab made a grove<\/B><\/I>] Asherah, Astarte<\/I>, or Venus;<\/I> what the Syriac<\/I> calls an idol<\/I>, and the Arabic<\/I>, a tall tree<\/I>; probably meaning, by the last, an image of Priapus<\/I>, the obscene keeper of groves, orchards, and gardens.<\/P> <\/p>\n Ahab made a grove, <\/B>against Gods express prohibition, Deu 7:5<\/span>. <\/P> <\/p>\n 29-33. Ahab the son of Omri did evilin the sight of the Lord above all that were before him<\/B>Theworship of God by symbols had hitherto been the offensive form ofapostasy in Israel, but now gross idolatry is openly patronized bythe court. This was done through the influence of Jezebel, Ahab’squeen. She was “the daughter of Eth-baal, king of theZidonians.” He was priest of Ashtaroth or Astarte, who, havingmurdered Philetes, king of Tyre, ascended the throne of that kingdom,being the eighth king since Hiram. Jezebel was the wicked daughter ofthis regicide and idol priestand, on her marriage with Ahab, neverrested till she had got all the forms of her native Tyrian worshipintroduced into her adopted country.<\/P><\/p>\n And Ahab made a grove<\/strong>,…. About the temple of Baal, or elsewhere, in which he placed an idol, and where all manner of filthiness was secretly committed; or rather “Asherah”, rendered “grove”, is Astarte, the goddess of the Zidonians, an image of which Ahab made:<\/p>\n and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him<\/strong>: his idolatries being more open and barefaced, and without any excuse, presence, or colour, as well as more numerous.<\/p>\n “And Ahab made , i.e., the Asherah belonging to the temple of Baal” (see at Jdg 6:25<\/span> and Exo 34:13<\/span>), an idol of Astarte (see at 1Ki 14:23<\/span>).<\/p>\n 33<\/strong>. <\/strong> Made a grove <\/strong> Literally, made the Asherah; <\/em> that is, he erected an idol-image of Asherah, another form of the name Ashtoreth or Astarte, the goddess of the Zidonians. See 1Ki 14:15<\/span>. So he worshipped the male and female deities of Phenicia.<\/p>\n 1Ki 16:33 And Ahab made a grove; and Ahab did more to provoke the LORD God of Israel to anger than all the kings of Israel that were before him.<\/p>\n Ver. 33. To provoke the Lord.<\/strong> ] To defy him, and dare him do his worst.<\/p>\n grove. See note on Exo 34:13, and App-42. <\/p>\n made a grove: Exo 34:13, 2Ki 13:6, 2Ki 17:16, 2Ki 21:3, Jer 17:1, Jer 17:2 <\/p>\n did more to provoke: 1Ki 16:30, 1Ki 21:19, 1Ki 21:25, 1Ki 22:6, 1Ki 22:8 <\/p>\n Reciprocal: Deu 16:21 – General Jdg 3:7 – the groves 1Ki 16:25 – did worse 1Ki 18:19 – prophets of the groves 2Ki 3:2 – but not 2Ki 23:6 – the grove 2Ki 23:19 – the kings<\/p>\n And Ahab made a grove; and Ahab did more to provoke the LORD God of Israel to anger than all the kings of Israel that were before him. 33. And Ahab made a grove ] R.V. the Ashrah. That is, the image which was to represent the female divinity, of which Baal was the male. … Continue reading “Exegetical and Hermeneutical Commentary of 1 Kings 16:33”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-9328","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9328","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=9328"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9328\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=9328"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=9328"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=9328"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"