29<\/strong>. And it came to pass<\/em> [R.V. it was so<\/strong> ], when midday was past, and<\/em> [R.V. that<\/strong> ] they prophesied<\/em> ] The word used for the wild raving of these heathen priests is the same which is employed for the most solemn utterances of the prophets of Jehovah (cf. Eze 37:10<\/span>). The thought which connects the two uses seems to be of a person acting under some influence which he cannot control. In both cases the external manifestation was in a degree alike, for Jehovah’s prophets were moved at times by great outward excitement. In these Baal-prophets it appears to have been of the nature of raving. On the bodily agitations of the prophets Maimonides ( de Fundam. Legis<\/em> VII. 3) writes ‘The limbs of all the prophets, during the time of their prophetic inspiration, are agitated, their strength of body fails, their thoughts are snatched aside, and their intellect is left free to understand what is shewn to them.’ Then he quotes the instances of Abraham (Gen 15:12<\/span>) and of Daniel (Dan 10:8<\/span>).<\/p>\n the offering of the evening sacrifice<\/em> ] R.V. oblation<\/strong>. The Hebrew word here used signifies that offering of fine flour mixed with oil, salt and frankincense, which was the accompaniment at times of sacrifices, but which at times was offered alone. It is generally rendered in A.V. ‘meat offering,’ and R.V. has changed this to ‘meal offering’ that the nature of the oblation might be more nearly described in the translation. ‘Sacrifice’ here is misleading, for the offering was without blood.<\/p>\n that<\/em> [R.V. but<\/strong> ] there was neither<\/em> voice regarded<\/em> ] The change in R.V. follows on the alterations made in the first half of the verse. The sense then is given more clearly. What is meant to be expressed is, that though they went on the whole day through, yet there was no result of their cries and lacerations.<\/p>\n The LXX. omits this clause, and gives instead ‘And Elijah the Tishbite spake to the prophets of the abominations, saying, Stand aside now, and I will offer my burnt offering. And they stood aside and went away.’<\/p>\n And they prophesied – <\/B>Compare 1Ki 22:12<\/span>. The expression seems to be used of any case where there was an utterance of words by persons in a state of religious ecstasy.<\/P> Until the time of the offering etc – <\/B>Rather, Until toward the time. Elijah had built his altar by the actual time of the offering 1Ki 18:36<\/span>.<\/P><\/p>\n Verse 29. They prophesied<\/B><\/I>] They made incessant prayer<\/I> and supplication<\/I>; a farther proof that to pray<\/I> or supplicate<\/I> is the proper ideal meaning of the word naba<\/I>, which we constantly translate to prophesy<\/I>, when even all the circumstances of the time and place are against such a meaning. See what is said on the case of Saul among the prophets<\/I>, in Clarke’s note on “<\/I>1Sa 10:5<\/I><\/span>“<\/I>.<\/P> <\/p>\n They prophesied, <\/B>i. e. praised, and prayed unto, and worshipped their god; for so the word prophesying<\/I> is used, 1Sa 10:10<\/span>; 19:20<\/span>; 1Ch 25:2<\/span>,3<\/span>; Mt 7:22<\/span>; 1Co 11:4<\/span>; 14:5<\/span>,6<\/span>, &c. <\/P> Of the evening sacrifice, <\/B>Heb. of the sacrifice<\/I>; which being here opposed to the time of their offering, which was the morning, 1Ki 18:26<\/span>, must needs be meant of the evening sacrifice; of which see Exo 29:39<\/span>, &c.; which is called the sacrifice<\/I>, by way of eminency, because it was more solemn, and public, and frequented than the morning sacrifice; of which divers reasons may be given. See Exo 12:6<\/span>; Psa 141:2<\/span>; Act 3:1<\/span>. <\/P> Nor any that regarded, <\/B>Heb. there was no attention<\/I>; either, first, Of their god, who was so far from answering, that he did not mind any of their words and actions. Or, secondly, Of the people, who were now tired out with so long attention and expectation; and therefore more readily deserted them, and approached to Elijah and his altar, at his call, 1Ki 18:30<\/span>. <\/P> <\/p>\n And it came to pass when midday was past<\/strong>,…. And nothing done, no fire descended:<\/p>\n and they prophesied until the time of the offering of the evening sacrifice<\/strong>; continued praying to Baal, and singing his praises, but all to no purpose; or they behaved like madmen, as the Targum; thus they went on until it was time to offer the evening sacrifice; so that they had no interruption in their service, and had all the time they could desire to have to importune their god to do the favour for them they requested:<\/p>\n that there was neither voice, nor any to answer, nor any that regarded<\/strong>; no voice was heard that returned them any answer; nor was any answer made by fire, nor any regard shown to their mad gestures, and barbarous actions; and very likely the people also, by this time, paid no regard unto them, perceiving they were not able, by all their cries and methods they took, to obtain an answer.<\/p>\n (29) They prophesied<\/strong>raved<\/em> <\/strong>in their frenzy; <\/em>like Saul in the hour of madness (1Sa. 18:10<\/span>), or of overpowering religious excitement (1Sa. 19:20-24<\/span>). As a rule, not perhaps without some rare exceptions, the true prophetic inspiration, even <\/em>if felt as overmastering the will (see Jer. 20:7-9<\/span>), gave no place to frenzy. The spirits of the prophets are subject to the prophets.<\/p>\n 29<\/strong>. <\/strong> They prophesied <\/strong> In the manner described in the last verse. See note on 1Sa 18:10<\/span>. <\/p>\n Until the time of the offering of the evening sacrifice <\/strong> Or, until towards the offering. <\/em> The time is indicated only approximately. There is nothing in the Hebrew that answers to evening, <\/em> which is here supplied by our translators; but the context shows that the evening sacrifice is meant, for from morning until after midday had the priests of Baal kept up their orgies. The evening sacrifice was offered “between the two evenings.” Exo 29:39<\/span>; Num 28:4<\/span>. This expression also designates the time at which the paschal lamb was killed. See note on Exo 12:6<\/span>. The exact hour was disputed even by the ancients. It would seem from a casual remark of Josephus ( Antiquties, 1Ki 14:4<\/em><\/span><\/em> ; 1Ki 14:3<\/em><\/span><\/em>) to have been about the ninth hour, or three o’clock in the afternoon.<\/p>\n 1Ki 18:29 And it came to pass, when midday was past, and they prophesied until the [time] of the offering of the [evening] sacrifice, that [there was] neither voice, nor any to answer, nor any that regarded.<\/p>\n Ver. 29. And they prophesied.<\/strong> ] Did all their mad pranks, and haply sang the praises of their idol god. <\/p>\n <\/p>\n Nor any to answer, nor any that regarded.<\/strong> ] Jupiter Cretensis was pictured without ears, as well he might, for he had no use of them. But our God scorneth that any should seek to him in vain. Isa 45:19 <\/p>\n evening sacrifice. The usual meal offering. There was also a morning meal offering as well (Num 28:8). Compare 2Ki 16:15. <\/p>\n prophesied: 1Ki 22:10, 1Ki 22:12, 1Sa 18:10, Jer 28:6-9, Act 16:16, Act 16:17, 1Co 11:4, 1Co 11:5 <\/p>\n offering: Heb. ascending, 1Ki 18:36 <\/p>\n voice: 1Ki 18:26, Gal 4:8, 2Ti 3:8, 2Ti 3:9 <\/p>\n that regarded: Heb. attention <\/p>\n Reciprocal: Exo 29:41 – offer Num 28:4 – and the other Jdg 6:31 – if he be Jdg 19:28 – But none 1Ki 18:37 – Hear me 2Ki 4:31 – hearing 1Ch 16:40 – To offer Psa 65:2 – thou Psa 108:6 – and answer me Jer 2:8 – prophets<\/p>\n 1Ki 18:29. They prophesied, &c. That is, prayed to, or sung hymns in honour of their god, falling into strange contortions, as if they were excited and actuated by some divine power. Until the time of the evening sacrifice Here termed the sacrifice by way of eminence, (for in the Hebrew there is nothing for evening,) because it was more solemn and public, and more frequented than the morning sacrifice; of which divers reasons may be given. See Exo 12:6; Psa 141:2; Act 3:1. Nor any that regarded Hebrew, , ein kasheb, there was no attention; either of their god who was so far from answering that he did not mind any of their words or actions; or of the people, who were now tired out with so long attention and expectation; and therefore, more readily deserted them, and drew near to Elijah and his altar at his call.<\/p>\n And it came to pass, when midday was past, and they prophesied until the [time] of the offering of the [evening] sacrifice, that [there was] neither voice, nor any to answer, nor any that regarded. 29. And it came to pass [R.V. it was so ], when midday was past, and [R.V. that ] they … Continue reading “Exegetical and Hermeneutical Commentary of 1 Kings 18:29”<\/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-9382","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9382","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=9382"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9382\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=9382"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=9382"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=9382"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/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: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/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
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"