I Kings 18:29 · Bible study
1 Kings 18:29 Commentary: Silence of Baal, Hour of Offering
Hebrew · 7 what the commentators say
Meaning in one sentence
Why did Baal not answer? What does the evening offering timing reveal? Study 1 Kings 18:29: the silence of false gods vs the God who answers by fire.
Research Summary
- Meaning: After hours of frantic effort, the prophets of Baal receive no response, no voice, no answer, no attention. Their god is silent.
- Key words: 'Prophesied' (Hithpael of naba: ecstatic raving, not prediction); 'evening offering' (minchah: grain offering); 'no voice, no answer, no attention' (triple ein negation).
- Main debate: Whether 'prophesied' here implies genuine (though false) ecstatic utterance or merely frenzied, self-induced raving. Commentators lean toward the latter in this context.
- Theological theme: The impotence of idols versus the power of the living God who answers His people at the appointed time.
- Best use: Preaching or teaching about the futility of trusting anything other than God, and the certainty that God will answer according to His word.
Translation Comparison
BSB Berean Standard Bible 2020
Midday passed, and they kept on raving until the time of the evening sacrifice. But there was no response; no one answered, no one paid attention.
WEB World English Bible 2000
When midday was past, they prophesied until the time of the evening offering; but there was no voice, no answer, and nobody paid attention.
KJV King James Version 1769
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.
ASV American Standard Version 1901
And it was so, when midday was past, that they prophesied until the time of the offering of the evening oblation; but there was neither voice, nor any to answer, nor any that regarded.
YLT Young's Literal Translation 1898
and it cometh to pass, at the passing by of the noon, that they feign themselves prophets till the going up of the present, and there is no voice, and there is none answering, and there is none attending.
Darby Darby Bible 1890
And it came to pass when midday was past, that they prophesied until the [time] of the offering up of the oblation; but there was neither voice, nor any that answered, nor any attention.
Douay-Rheims Douay-Rheims Bible 1899
And after midday was past, and while they were prophesying, the time was come of offering sacrifice, and there was no voice heard, nor did any one answer, nor regard them as they prayed.
Translations in other languages (10 available)
Y como pasó el medio día, y ellos profetizaran hasta el tiempo del sacrificio del presente, y no había voz, ni quien respondiese ni escuchase;
E quando passou o meio dia, e eles profetizaram até o tempo do sacrifício da oferta, e não havia voz, nem quem respondesse nem escutasse;
Lorsque midi fut passé, ils prophétisèrent jusqu’ au moment de la présentation de l’ offrande. Mais il n’ y eut ni voix, ni réponse, ni signe d’ attention.
Da aber Mittag vergangen war, weissagten sie bis um die Zeit, da man Speisopfer tun sollte; und da war keine Stimme noch Antwort noch Aufmerken.
Het geschiedde nu, als de middag voorbij was, dat zij profeteerden totdat men het spijsoffer zou offeren; maar er was geen stem, en geen antwoorder, en geen opmerking.
E passato che fu il mezzogiorno, quelli profetarono fino all’ora in cui si offriva l’oblazione, senza che s’udisse voce o risposta o ci fosse chi desse loro retta.
I stało się, gdy minęło południe, że prorokowali aż do czasu ofiarowania ofiary śniednej; ale nie było głosu, ani ktoby odpowiedział, ani ktoby wysłuchał.
Прошел полдень, а они всё еще бесновались до самого времени вечернего жертвоприношения; но не было ни голоса, ни ответа, ни слуха. [И сказал Илия Фесвитянин пророкам Вааловым: теперь отойдите, чтоб и я совершил мое жертвоприношение. Они отошли и умолкли.]
從午 後 直到 獻 晚祭的時候，他們狂呼亂叫，卻沒有 聲音，沒有 應允的，也沒有 理會的。
And from the middle of the day they went on with their prayers till the time of the offering; but there was no voice, or any answer, or any who gave attention to them.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · I Kings 18:29
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree this verse marks the absolute failure of the prophets of Baal. After hours of frantic effort, nothing happens. The word translated 'prophesied' (Hithpael of naba) is used elsewhere for true prophets (1 Samuel 18:10, 1 Kings 22:12), but here it describes ecstatic raving, shouting, dancing, self-injury, aimed at forcing Baal to act. Gill calls their behaviour 'like madmen'; the Cambridge Bible notes the same verb can refer to persons acting under an influence they cannot control, yet the context makes clear this is false prophecy aimed at a dead god. The time marker 'until the time of the evening offering' (the minchah, a grain offering) is crucial: it is the same hour at which Elijah will pray and God will answer by fire (1 Kings 18:36-38). The triple negative, no voice, no answer, no attention, leaves no room for doubt. Barnes and Henry both stress this silence exposes Baal as non-existent or utterly powerless. The only thing that remains is the people's growing certainty that Baal is nothing.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Baal received no answer; the silence is definitive and demonstrates the impotence of false gods before the living God.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'prophesied' | The word describes a state of religious excitement or ecstatic speech, not necessarily prediction of future events. | Some commentators (Gill, Cambridge) emphasize that the Hithpael form and context indicate wild raving. Others (Barnes) note that the same verb is used for true prophets in Israel, suggesting the Baal prophets believed they were genuinely speaking for their god. |
| The timing of the evening offering | The phrase anchors the story to Israel's liturgical practice and sets the stage for Elijah's sacrifice at the same hour. | Barnes takes it as 'toward the time' rather than exactly at the hour, while Cambridge sees it as straightforward chronology. The difference affects how precisely the narrative aligns Elijah's prayer with the daily sacrifice. |
| The silence as a divine verdict | All traditions read the threefold 'no voice, no answer, no attention' as a definitive demonstration that Baal is powerless. | Some interpreters emphasize that this silence is a judgment on the people's apostasy (Matthew Henry), while others focus on it as a contrast with the coming revelation of Yahweh's power (Cambridge, Gill). |
Historical & Cultural Context
The contest on Mount Carmel is a direct challenge to the Canaanite storm-god Baal, who was believed to control rain and fertility. For three and a half years there had been no rain (1 Kings 18:1; James 5:17-18). By calling for a test by fire, not rain, Elijah forces a confrontation on ground Baal should have dominated. Fire was not Baal's specialty; that belonged to the household gods or to Yahweh. Yet the prophets of Baal 'prophesied' all day, using increasingly extreme methods to get their god's attention.
The time reference is precise: 'until the time of the offering of the evening sacrifice.' The minchah was the daily grain offering prescribed in Exodus 29:38-41, offered at twilight in the Jerusalem temple. In Israel's northern kingdom, the same pattern may have been observed at Bethel and Dan. By anchoring the narrative to this liturgical hour, the writer ties the event to Israel's covenant worship. Elijah will later rebuild the altar with twelve stones, one for each tribe, and offer his sacrifice 'at the time of the offering of the evening sacrifice' (1 Kings 18:36). The hour itself becomes a showdown between Baal's silence and Yahweh's response.
The prophets' self-laceration (verse 28) was a common Canaanite mourning ritual, forbidden in the Law (Leviticus 19:28; Deuteronomy 14:1). Their actions grow more desperate as the day wears on: leaping, crying, cutting themselves until blood flows. When even that fails, the narrator records the final, devastating verdict: no voice, no one who answers, no one paying attention. The Hebrew uses three clauses with ein (not/nothing), building a rhythm of negation. The silence is total, mocking their efforts. In ancient Near Eastern thought, a god who could not speak or respond was no god at all. This silence echoes the psalmist's verdict on idols (Psalm 115:5-7; 135:15-18).
Textual Notes
The consulted sources note one significant variant. The Septuagint (LXX) omits the clause 'but there was no voice, no answer, and nobody paid attention' and instead adds a line in which Elijah speaks to the prophets of the abominations. The Masoretic Text, followed by most English translations, includes the triple negation. The LXX reading may reflect a scribal harmonization or a different Vorlage. No other variants are noted in the supplied sources.
Reception History
The story of Elijah on Carmel has been a touchstone in Christian preaching for two millennia. The silence of Baal in verse 29 is frequently contrasted with the voice of God that answers by fire (v. 38), reinforcing the first commandment. Early church fathers like Justin Martyr and Irenaeus used the episode to argue for the superiority of the God of Israel over pagan deities. In the medieval period, the Carmelite order traced its spiritual roots to Elijah and the mountain of the contest. Reformation-era commentators (Calvin, Luther) saw in Baal's silence a warning against any trust in human effort or religious works. Modern readings often emphasize the psychological impact on the watching crowd, a people who had limped between two opinions are finally forced to see which God is real. Across traditions, the verse is cited in discussions of prayer, idolatry, and God's timing.
Preaching This Verse
Three-point outline
- The futility of false gods. All day the prophets called, danced, and cut themselves, and got nothing. The narrative forces us to ask: what do we turn to when we need help? Do those things ever answer?
- The meaning of the hour. The evening offering marks the time of daily sacrifice and covenant remembrance. By setting the test at this hour, Elijah claims Yahweh is the only God who keeps covenant. Empty rituals have no power; only the God of Israel responds to the time He Himself appointed.
- The silence that prepares for speech. No voice from Baal. But soon a voice from heaven, fire, then rain. The silence is not the end. It clears the stage for God to act. Sometimes our waiting is not denial but preparation for a clearer revelation.
Five-point outline
- The prophets' desperate escalation (vv. 26-28).
- The calculated timing: from morning to the evening offering.
- The threefold verdict: no voice, no answer, no attention.
- The contrast with Elijah's calm repair of the altar (v. 30).
- The coming answer: fire falls at the same hour (v. 38).
Illustration hooks
- The frantic search for a lost phone: calling it repeatedly, retracing steps, asking everyone, only to find it silent.
- A car that won't start: turning the key again and again, pumping the gas, checking cables, but the engine refuses.
- The long wait for test results: every ring of the phone makes you jump, but the call you're waiting for never comes.
Questions your congregation is asking
- Why does God sometimes seem silent when I pray? Does this story mean He will always answer eventually?
- What are the 'false gods' in my own life, the things I turn to instead of trusting God?
- When is it time to stop calling on an idol and turn back to the living God?
Leading a Discussion
This story challenges our patience and exposes the emptiness of anything we trust besides God. The prophets of Baal threw everything they had at their god, noise, blood, exhaustion, and received only silence. The contrast with Elijah's quiet prayer at the same hour is stark. As a group, consider what this passage says about how we approach God and what we expect from Him.
Discussion questions
- Read 1 Kings 18:25-29 aloud. What details stand out to you in the description of the prophets' actions?
- The people had been 'limping between two opinions' (v. 21). How does this verse raise the stakes for their decision?
- The Hebrew word for 'prophesied' (naba) can mean both genuine prophecy and ecstatic raving. Why is that ambiguity important here?
- Why does the narrator mention the 'time of the evening offering'? What does that timing add to the story?
- Verse 26 records a similar silence at noon, but now it's even later. Why does the narrative stretch out the day this way?
- In your own life, when have you felt you were 'doing all the right things' but got only silence? How did you respond?
- How does this passage help you identify the 'false gods', the things you trust instead of God, in your own heart?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 29:39 | The one lamb you shall offer in the morning; and the other lamb you shall offer at evening; |
| Exodus 29:41 | The other lamb you shall offer at evening, and shall do to it according to the meal offering of the morning and according to its drink offering, for a pleasant aroma, an offering made by fire to Yahweh. |
| I Samuel 18:10 | On the next day, an evil spirit from God came mightily on Saul, and he prophesied in the middle of the house. David played with his hand, as he did day by day. Saul had his spear in his hand; |
| I Kings 18:26 | They took the bull which was given them, and they dressed it, and called on the name of Baal from morning even until noon, saying, “Baal, hear us!” But there was no voice, and nobody answered. They leaped about the altar which was made. |
| I Kings 22:10 | Now the king of Israel and Jehoshaphat the king of Judah were sitting each on his throne, arrayed in their robes, in an open place at the entrance of the gate of Samaria; and all the prophets were prophesying before them. |
| I Kings 22:12 | All the prophets prophesied so, saying, “Go up to Ramoth Gilead and prosper; for Yahweh will deliver it into the hand of the king.” |
| Jeremiah 28:6 | even the prophet Jeremiah said, “Amen! May Yahweh do so. May Yahweh perform your words which you have prophesied, to bring again the vessels of Yahweh’s house, and all those who are captives, from Babylon to this place. |
| Jeremiah 28:9 | As for the prophet who prophesies of peace, when the word of the prophet happens, then the prophet will be known, that Yahweh has truly sent him.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
5 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that the Hebrew word here translated "prophesied" properly means to pray or supplicate earnestly, not to foretell the future. He points to the context of Saul among the prophets as further evidence that incessant prayer, not prediction, is the fitting meaning.
Geneva Bible Notes Reformed 1599
The Geneva Notes emphasize the complete failure of Baal's prophets despite their frantic efforts from midday until the evening sacrifice. The record notes no voice, no answer, and no one who regarded their cries, underscoring the utter impotence of false gods.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that the prophets of Baal had every opportunity: no interruption, all the time they wanted, and desperate effort. Yet there was utter silence from Baal, no voice, no answer, no sign that anyone regarded them. Even the watching crowd likely lost interest.
Lange's Commentary Reformed 1857
Lange insists the miracle of fire from heaven is not an optional addition but the indispensable heart of the Carmel narrative. Without this wonder the people would not have turned back to Jehovah, and the whole event loses its meaning as a self-declaration of the living God over against powerless nature-deities. He argues that modern attempts to explain away the miracle empty the story of its theological substance.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry presses the point that the people's silence when confronted was their own quiet admission of guilt. Their inability to answer showed they knew in their hearts they had been wavering between God and Baal, a sin that called for a clear and final choice.