1 Kings 18:19
1 Kings 18:19 in Multiple Translations
Now summon all Israel to meet me on Mount Carmel, along with the four hundred and fifty prophets of Baal and the four hundred prophets of Asherah who eat at Jezebel’s table.”
Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table.
Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the Asherah four hundred, that eat at Jezebel’s table.
Now send, and get Israel together before me at Mount Carmel, with the four hundred and fifty prophets of Baal who get their food at Jezebel's table.
Now call together all of Israel and meet me on Mount Carmel, along with the four hundred and fifty prophets of Baal and the four hundred prophets of Asherah, who are supported by Jezebel.”
Now therefore send, and gather to me all Israel vnto mount Carmel, and the prophets of Baal foure hundreth and fiftie, and the prophets of the groues foure hundreth, which eate at Iezebels table.
and now, send, gather unto me all Israel, unto the mount of Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the shrine, four hundred — eating at the table of Jezebel.'
Now therefore send, and gather to me all Israel to Mount Carmel, and four hundred fifty of the prophets of Baal, and four hundred of the prophets of the Asherah, who eat at Jezebel’s table.”
Now therefore send, and gather to me all Israel to mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, who eat at Jezebel's table.
Nevertheless send now, and gather unto me all Israel, unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, who eat at Jezabel’s table.
So now, command all the Israeli people to come to Carmel Mountain, and be sure to bring all the 450 prophets who worship Baal and the 400 prophets who worship the goddess Asherah, the ones to whom your wife Jezebel brings food and water.”
Berean Amplified Bible — 1 Kings 18:19
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
1 Kings 18:19 Interlinear (Deep Study)
BIB
HEB
וְ/עַתָּ֗ה
שְׁלַ֨ח
קְבֹ֥ץ
אֵלַ֛/י
אֶת
כָּל
יִשְׂרָאֵ֖ל
אֶל
הַ֣ר
הַ/כַּרְמֶ֑ל
וְ/אֶת
נְבִיאֵ֨י
הַ/בַּ֜עַל
אַרְבַּ֧ע
מֵא֣וֹת
וַ/חֲמִשִּׁ֗ים
וּ/נְבִיאֵ֤י
הָֽ/אֲשֵׁרָה֙
אַרְבַּ֣ע
מֵא֔וֹת
אֹכְלֵ֖י
שֻׁלְחַ֥ן
אִיזָֽבֶל
וְ/עַתָּ֗ה
ʻattâh
H6258
now
Conj | Adv
שְׁלַ֨ח
shâlach
H7971
to send
V-Qal-Impv-2ms
קְבֹ֥ץ
qâbats
H6908
to gather
V-Qal-Impv-2ms
אֵלַ֛/י
ʼêl
H413
to(wards)
Prep | Suff
אֶת
ʼêth
H853
Obj.
DirObjM
כָּל
kôl
H3605
all
N-ms
יִשְׂרָאֵ֖ל
Yisrâʼêl
H3478
Israel
N-proper
אֶל
ʼêl
H413
to(wards)
Prep
הַ֣ר
har
H2022
mountain
N-ms
הַ/כַּרְמֶ֑ל
Karmel
H3760
Carmel
Art | N-proper
וְ/אֶת
ʼêth
H853
Obj.
Conj | DirObjM
נְבִיאֵ֨י
nâbîyʼ
H5030
prophet
N-mp
הַ/בַּ֜עַל
Baʻal
H1168
Baal
Art | N-proper
אַרְבַּ֧ע
ʼarbaʻ
H702
four
Adj
מֵא֣וֹת
mêʼâh
H3967
hundred
Adj
וַ/חֲמִשִּׁ֗ים
chămishshîym
H2572
fifty
Conj | Adj
וּ/נְבִיאֵ֤י
nâbîyʼ
H5030
prophet
Conj | N-mp
הָֽ/אֲשֵׁרָה֙
ʼăshêrâh
H842
Asherah
Art | N-proper
אַרְבַּ֣ע
ʼarbaʻ
H702
four
Adj
מֵא֔וֹת
mêʼâh
H3967
hundred
Adj
אֹכְלֵ֖י
ʼâkal
H398
to eat
V-Qal
שֻׁלְחַ֥ן
shulchân
H7979
table
N-ms
אִיזָֽבֶל
ʼÎyzebel
H348
Jezebel
N-proper
Hebrew Word Study
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Hebrew Word Reference — 1 Kings 18:19
וְ/עַתָּ֗ה
ʻattâh
H6258
"now"
Conj | Adv
This word means now or at this time, like in Exodus when God says now is the time to act. It can also be used to connect ideas or show a change in time, as seen in the book of Isaiah.
Definition: 1) now 1a) now 1b) in phrases
Usage: Occurs in 422 OT verses. KJV: henceforth, now, straightway, this time, whereas. See also: Genesis 3:22; Joshua 24:23; 2 Samuel 24:13.
שְׁלַ֨ח
shâlach
H7971
"to send"
V-Qal-Impv-2ms
To send or depart is the meaning of this Hebrew word, which has various applications in the Bible. It can describe sending someone or something away, or letting something go.
Definition: : depart/send 1) to send, send away, let go, stretch out 1a) (Qal) 1a1) to send 1a2) to stretch out, extend, direct 1a3) to send away 1a4) to let loose 1b) (Niphal) to be sent 1c) (Piel) 1c1) to send off or away or out or forth, dismiss, give over, cast out 1c2) to let go, set free 1c3) to shoot forth (of branches) 1c4) to let down 1c5) to shoot 1d) (Pual) to be sent off, be put away, be divorced, be impelled 1e) (Hiphil) to send
Usage: Occurs in 790 OT verses. KJV: [idiom] any wise, appoint, bring (on the way), cast (away, out), conduct, [idiom] earnestly, forsake, give (up), grow long, lay, leave, let depart (down, go, loose), push away, put (away, forth, in, out), reach forth, send (away, forth, out), set, shoot (forth, out), sow, spread, stretch forth (out). See also: Genesis 3:22; Exodus 9:27; Joshua 14:11.
קְבֹ֥ץ
qâbats
H6908
"to gather"
V-Qal-Impv-2ms
To gather or collect people or things, like when the Israelites assembled in the book of Numbers. It's about bringing things or people together in one place.
Definition: 1) to gather, assemble 1a) (Qal) to gather, collect, assemble 1b) (Niphal) 1b1) to assemble, gather 1b2) to be gathered 1c) (Piel) to gather, gather together, take away 1d) (Pual) to be gathered together 1e) (Hithpael) to gather together, be gathered together
Usage: Occurs in 121 OT verses. KJV: assemble (selves), gather (bring) (together, selves together, up), heap, resort, [idiom] surely, take up. See also: Genesis 41:35; Proverbs 28:8; Psalms 41:7.
אֵלַ֛/י
ʼêl
H413
"to(wards)"
Prep | Suff
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)
Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
כָּל
kôl
H3605
"all"
N-ms
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
יִשְׂרָאֵ֖ל
Yisrâʼêl
H3478
"Israel"
N-proper
Israel is the symbolic name of Jacob, also referring to his descendants. Jacob, son of Isaac and Rebekah, had 12 sons who became the tribes of Israel, as told in Genesis 25:26. His story is crucial to the Bible's narrative.
Definition: A man living at the time of the Patriarchs, first mentioned at Gen.25.26; son of: Isaac (H3327) and Rebekah (H7259); brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A); father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently § Israel = "God prevails" 1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel 2) the name of the descendants and the nation of the descendants of Jacob 2a) the name of the nation until the death of Solomon and the split 2b) the name used and given to the northern kingdom consisting of the 10 tribes under Jeroboam; the southern kingdom was known as Judah 2c) the name of the nation after the return from exile
Usage: Occurs in 2231 OT verses. KJV: Israel. See also: Genesis 32:29; Exodus 13:18; Exodus 40:38.
אֶל
ʼêl
H413
"to(wards)"
Prep
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)
Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.
הַ֣ר
har
H2022
"mountain"
N-ms
A mountain or hill, sometimes used to describe a spiritual high point. In the Bible, it can refer to a real mountain or a figurative one. The word is often translated as hill or mount.
Definition: : mount/hill hill, mountain, hill country, mount
Usage: Occurs in 486 OT verses. KJV: hill (country), mount(-ain), [idiom] promotion. See also: Genesis 7:19; Deuteronomy 3:12; Judges 18:13.
הַ/כַּרְמֶ֑ל
Karmel
H3760
"Carmel"
Art | N-proper
Mount Carmel is a hill and town in northern Israel, described in the Bible as a fruitful and plentiful field, as seen in 1 Kings 18. The name means garden-land.
Definition: § Carmel = "garden-land" a mountain on the Mediterranean coast of northern Israel, just below Haifa
Usage: Occurs in 23 OT verses. KJV: Carmel, fruitful (plentiful) field, (place). See also: Joshua 12:22; 2 Kings 2:25; Isaiah 33:9.
וְ/אֶת
ʼêth
H853
"Obj."
Conj | DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
נְבִיאֵ֨י
nâbîyʼ
H5030
"prophet"
N-mp
A prophet is someone who speaks for God, like a spokesperson. This word is used in the Bible to describe true and false prophets, like those in 1 and 2 Kings.
Definition: 1) spokesman, speaker, prophet 1a) prophet 1b) false prophet 1c) heathen prophet Aramaic equivalent: ne.vi (נְבִיא "prophet" H5029)
Usage: Occurs in 288 OT verses. KJV: prophecy, that prophesy, prophet. See also: Genesis 20:7; 2 Kings 24:2; Psalms 51:2.
הַ/בַּ֜עַל
Baʻal
H1168
"Baal"
Art | N-proper
Refers to the Phoenician deity Baal, mentioned in the books of Numbers and Judges as a false god.
Definition: § Baal = "lord" esp. lord, specif. as divine name, Baal supreme male divinity of the Phoenicians or Canaanites
Usage: Occurs in 68 OT verses. KJV: Baal, (plural) Baalim. See also: Judges 2:11; 2 Kings 10:28; Jeremiah 2:8.
אַרְבַּ֧ע
ʼarbaʻ
H702
"four"
Adj
The number four is a simple counting number in Hebrew, used to describe quantities of things, such as people, objects, or groups.
Definition: four
Usage: Occurs in 277 OT verses. KJV: four. See also: Genesis 2:10; Judges 20:47; Esther 9:21.
מֵא֣וֹת
mêʼâh
H3967
"hundred"
Adj
Means a hundred, used as a simple number or part of a larger number in the Bible. It appears in various forms, including fractions like one one-hundredth. Found in books like Genesis and Psalms.
Definition: 1) hundred 1a) as simple number 1b) as part of larger number 1c) as a fraction-one one-hundredth (1/100) Aramaic equivalent: me.ah (מְאָה "hundred" H3969)
Usage: Occurs in 511 OT verses. KJV: hundred((-fold), -th), [phrase] sixscore. See also: Genesis 5:3; Numbers 2:6; Judges 18:17.
וַ/חֲמִשִּׁ֗ים
chămishshîym
H2572
"fifty"
Conj | Adj
This Hebrew word simply means the number fifty, used in various biblical contexts like measurements and quantities. It appears in Leviticus and Numbers.
Definition: 1) fifty 1a) fifty (cardinal number) 1b) a multiple of fifty (with other numbers) 1c) fiftieth (ordinal number)
Usage: Occurs in 141 OT verses. KJV: fifty. See also: Genesis 6:15; 1 Kings 7:2; Isaiah 3:3.
וּ/נְבִיאֵ֤י
nâbîyʼ
H5030
"prophet"
Conj | N-mp
A prophet is someone who speaks for God, like a spokesperson. This word is used in the Bible to describe true and false prophets, like those in 1 and 2 Kings.
Definition: 1) spokesman, speaker, prophet 1a) prophet 1b) false prophet 1c) heathen prophet Aramaic equivalent: ne.vi (נְבִיא "prophet" H5029)
Usage: Occurs in 288 OT verses. KJV: prophecy, that prophesy, prophet. See also: Genesis 20:7; 2 Kings 24:2; Psalms 51:2.
הָֽ/אֲשֵׁרָה֙
ʼăshêrâh
H842
"Asherah"
Art | N-proper
Asherah was a goddess worshipped by the Canaanites and Phoenicians, often represented by a tree or pole near an altar. The Bible warns against worshipping her, as in Deuteronomy and Judges. She was considered a consort of Baal.
Definition: § Ashera(h) = "groves (for idol worship)" a Babylonian (Astarte)-Canaanite goddess (of fortune and happiness), the supposed consort of Baal, her images her images sacred trees or poles set up near an altar
Usage: Occurs in 40 OT verses. KJV: grove. Compare H6253 (עַשְׁתֹּרֶת). See also: Exodus 34:13; 2 Kings 23:4; Isaiah 17:8.
אַרְבַּ֣ע
ʼarbaʻ
H702
"four"
Adj
The number four is a simple counting number in Hebrew, used to describe quantities of things, such as people, objects, or groups.
Definition: four
Usage: Occurs in 277 OT verses. KJV: four. See also: Genesis 2:10; Judges 20:47; Esther 9:21.
מֵא֔וֹת
mêʼâh
H3967
"hundred"
Adj
Means a hundred, used as a simple number or part of a larger number in the Bible. It appears in various forms, including fractions like one one-hundredth. Found in books like Genesis and Psalms.
Definition: 1) hundred 1a) as simple number 1b) as part of larger number 1c) as a fraction-one one-hundredth (1/100) Aramaic equivalent: me.ah (מְאָה "hundred" H3969)
Usage: Occurs in 511 OT verses. KJV: hundred((-fold), -th), [phrase] sixscore. See also: Genesis 5:3; Numbers 2:6; Judges 18:17.
אֹכְלֵ֖י
ʼâkal
H398
"to eat"
V-Qal
This word means to eat or devour, and it's used in many stories, including when Jesus fed the 5000 with fish and bread in the book of Matthew. It's about taking in nourishment and being satisfied.
Definition: 1) to eat, devour, burn up, feed 1a) (Qal) 1a1) to eat (human subject) 1a2) to eat, devour (of beasts and birds) 1a3) to devour, consume (of fire) 1a4) to devour, slay (of sword) 1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought) 1a6) to devour (of oppression) 1b) (Niphal) 1b1) to be eaten (by men) 1b2) to be devoured, consumed (of fire) 1b3) to be wasted, destroyed (of flesh) 1c) (Pual) 1c1) to cause to eat, feed with 1c2) to cause to devour 1d) (Hiphil) 1d1) to feed 1d2) to cause to eat 1e) (Piel) 1e1) consume Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Usage: Occurs in 703 OT verses. KJV: [idiom] at all, burn up, consume, devour(-er, up), dine, eat(-er, up), feed (with), food, [idiom] freely, [idiom] in...wise(-deed, plenty), (lay) meat, [idiom] quite. See also: Genesis 2:16; Leviticus 6:9; Numbers 24:8.
שֻׁלְחַ֥ן
shulchân
H7979
"table"
N-ms
A shulchan refers to a table, often used for meals or sacred purposes, like a king's table. It symbolizes a place of community and sharing.
Definition: 1) table 1a) table 1a1) of king's table, private use, sacred uses
Usage: Occurs in 62 OT verses. KJV: table. See also: Exodus 25:23; 1 Kings 13:20; Psalms 23:5.
אִיזָֽבֶל
ʼÎyzebel
H348
"Jezebel"
N-proper
Jezebel was the wife of King Ahab, a queen of Israel, known for her evil deeds. She appears in 1 Kings 16:31, influencing Ahab to worship Baal and oppose God's prophets, like Elijah. Her story serves as a warning against idolatry and disobedience.
Definition: A queen of the Kingdom of Israel, living at the time of Divided Monarchy, first mentioned at 1Ki.16.31; daughter of: Ethbaal (H0856); married to Ahab (H0256); mother of: Ahaziah (H0274) and Joram (H3141H) Also named: Iezabēl (Ἰεζαβήλ "Jezebel" G2403) § Jezebel = "Baal exalts" or "Baal is husband to" or "unchaste" queen of Israel, wife of Ahab, daughter of Ethbaal
Usage: Occurs in 19 OT verses. KJV: Jezebel. See also: 1 Kings 16:31; 1 Kings 21:14; 2 Kings 9:37.
Study Notes — 1 Kings 18:19
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- 1 Kings 18:19 Summary
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- Gill's Exposition on 1 Kings 18:19
- Jamieson-Fausset-Brown on 1 Kings 18:19
- Matthew Poole's Commentary on 1 Kings 18:19
- Trapp's Commentary on 1 Kings 18:19
- Ellicott's Commentary on 1 Kings 18:19
- Adam Clarke's Commentary on 1 Kings 18:19
- Cambridge Bible on 1 Kings 18:19
- Barnes' Notes on 1 Kings 18:19
- Whedon's Commentary on 1 Kings 18:19
- Sermons on 1 Kings 18:19
Context — Elijah on Mount Carmel
17When Ahab saw Elijah, he said to him, “Is that you, O troubler of Israel?”
18“I have not troubled Israel,” Elijah replied, “but you and your father’s house have, for you have forsaken the commandments of the LORD and have followed the Baals.
19Now summon all Israel to meet me on Mount Carmel, along with the four hundred and fifty prophets of Baal and the four hundred prophets of Asherah who eat at Jezebel’s table.”
20So Ahab summoned all the Israelites and assembled the prophets on Mount Carmel. 21Then Elijah approached all the people and said, “How long will you waver between two opinions? If the LORD is God, follow Him. But if Baal is God, follow him.” But the people did not answer a word.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Joshua 19:26 | Allammelech, Amad, and Mishal. On the west the border touched Carmel and Shihor-libnath, |
| 2 | 1 Kings 16:33 | Then he set up an Asherah pole. Thus Ahab did more to provoke the LORD, the God of Israel, to anger than all the kings of Israel before him. |
| 3 | 2 Peter 2:1 | Now there were also false prophets among the people, just as there will be false teachers among you. They will secretly introduce destructive heresies, even denying the Master who bought them—bringing swift destruction on themselves. |
| 4 | 2 Kings 2:25 | And Elisha went on to Mount Carmel, and from there he returned to Samaria. |
| 5 | 2 Kings 13:6 | Nevertheless, they did not turn away from the sins that the house of Jeroboam had caused Israel to commit, but they continued to walk in them. The Asherah pole even remained standing in Samaria. |
| 6 | Revelation 19:20 | But the beast was captured along with the false prophet, who on its behalf had performed signs deceiving those who had the mark of the beast and worshiped its image. Both the beast and the false prophet were thrown alive into the fiery lake of burning sulfur. |
| 7 | Amos 1:2 | He said: “The LORD roars from Zion and raises His voice from Jerusalem; the pastures of the shepherds mourn, and the summit of Carmel withers.” |
| 8 | 1 Kings 18:22 | Then Elijah said to the people, “I am the only remaining prophet of the LORD, but Baal has four hundred and fifty prophets. |
| 9 | 1 Samuel 15:12 | Early in the morning Samuel got up to confront Saul, but he was told, “Saul has gone to Carmel, and behold, he has set up a monument for himself and has turned and gone down to Gilgal.” |
| 10 | 1 Kings 19:1–2 | Now Ahab told Jezebel everything that Elijah had done and how he had killed all the prophets with the sword. So Jezebel sent a messenger to Elijah, saying, “May the gods deal with me, and ever so severely, if by this time tomorrow I do not make your life like the lives of those you killed!” |
1 Kings 18:19 Summary
In 1 Kings 18:19, Elijah asks King Ahab to gather all the people of Israel, along with the prophets of Baal and Asherah, to meet him on Mount Carmel. This is a pivotal moment where Elijah will confront the false prophets and demonstrate God's power, as seen in the rest of the chapter. Elijah's boldness is an example to us of standing up for what is right, even when it's hard, and trusting in God's power, as encouraged in Psalm 27:1 and Isaiah 41:10. By looking at this verse, we can learn to trust in God's power and provision, just like Elijah did.
Frequently Asked Questions
Why did Elijah want to assemble all the prophets of Baal and Asherah on Mount Carmel?
Elijah wanted to confront the false prophets and their idolatrous practices, as seen in 1 Kings 18:19, and to demonstrate the power of the one true God, as stated in Deuteronomy 6:4-5 and reinforced in 1 Kings 18:21.
What is the significance of Jezebel's table in this verse?
Jezebel's table represents the influence and support she gave to the prophets of Baal and Asherah, as mentioned in 1 Kings 18:19, which is also seen in her actions in 1 Kings 21:25-26 and condemned in Revelation 2:20.
Why did Elijah summon all Israel to meet him on Mount Carmel?
Elijah summoned all Israel to witness the confrontation between the true God and the false gods, as seen in 1 Kings 18:19, and to call the people back to faithfulness, as encouraged in Joshua 24:15 and Deuteronomy 30:19.
What can we learn from Elijah's boldness in this verse?
We can learn the importance of standing up for God's truth, even in the face of opposition, as seen in Elijah's example in 1 Kings 18:19 and encouraged in 1 Peter 3:15 and Jude 1:3.
Reflection Questions
- What are some ways I compromise between following God and following the world, and how can I take a stand like Elijah?
- How can I, like Elijah, trust in God's power and provision when facing spiritual battles?
- What are some 'Mount Carmel' moments in my life where I need to choose between two opinions, and how will I respond?
- In what ways can I be a voice for God's truth in my community, just as Elijah was in Israel?
Gill's Exposition on 1 Kings 18:19
Now therefore send, and gather to me all Israel unto Mount Carmel..... No doubt but more discourse passed between Ahab and Elijah, though not recorded, before he made this motion to him; it is very
Jamieson-Fausset-Brown on 1 Kings 18:19
Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel's table.
Matthew Poole's Commentary on 1 Kings 18:19
Now therefore send, to wit, messengers, that this controversy between thee and me may be decided, the true cause of these heavy judgments discovered and removed, that so this plague may be removed. Gather to me all Israel, by their deputies, or heads, or representatives, that they may be witnesses of all our transactions. Unto Mount Carmel; not that Carmel in Judah, , but another in Issachar by the midland sea, ; which he chose as a very convenient place, being not far from the centre of his kingdom, to which all the tribes might conveniently resort; and at some good distance from Samaria, that Jezebel might not hinder his design; and a very high mountain, , and that upon the sea, whence he might have the opportunity to discover the rain at its first approach, which he did, , &c. And the prophets of Baal; which were dispersed in all the parts of the kingdom. The prophets of the groves; which attended upon those Baals or idols which were worshipped in the groves, which were near the royal city, and much valued and frequented by the king and the queen, 16:33 , and therefore were maintained at the queen’ s charges.
Trapp's Commentary on 1 Kings 18:19
1 Kings 18:19 Now therefore send, [and] gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’ s table. Ver. 19. And the prophets of the groves, which eat at Jezebel’ s table.] These came not, as forbidden, haply, by Jezebel, who yet was at great charge with them. The Duke of Bavaria’ s house is at this day so pestered with friars and Jesuits, that notwithstanding the greatness of his revenue, he is very poor, as spending all his estate on these Popish flesh flies.
Ellicott's Commentary on 1 Kings 18:19
(19) Carmel.—The word signifies a “garden” or “park” (see Isaiah 29:17; Isaiah 32:15-16, &c.) and, when used for the proper name of the mountain, has commonly the article. Mount Carmel—rightly called “the park,” well planted and watered, of central Palestine—is a limestone ridge, with deep ravines thickly wooded, running north-west for about twelve miles from the central hills of Manasseh, so as to form the south side of the bay of Ptolemais, and almost to reach the sea, leaving, however, a space round which the southern armies constantly poured into the plain of Jezreel. It varies from 600 feet to 1,700 feet in height. Near its higher eastern extremity there is a place still called El Maharrakah, “the burning,” in view of the plain and city of Jezreel, and commanding from one point a glimpse of the sea, which is the traditional (and highly probable) scene of Elijah’s sacrifice. Carmel is previously mentioned in Joshua 19:26, as falling to Asher, and the existence of the altar of the Lord shows that, as was natural, it was made one of the “high places,” and, indeed, it appears to have been known as such even to the heathen. In the prophetic writings it is referred to as proverbial for its luxuriant pasturage and beauty. (See Isaiah 33:9; Jeremiah 4:26; Amos 1:2; Amos 9:3; Son 7:6.) No more striking scene could well be found for the great drama of this chapter. The prophets of the groves (Asherah) . . .—These, being probably the devotees of the female deity Astarte, seem to have been especially favoured by the queen. It is, however, to be noted that, in spite of Elijah’s challenge, they do not appear at all in the subsequent scene. (See 1 Kings 18:22; 1 Kings 18:40.)
Adam Clarke's Commentary on 1 Kings 18:19
Verse 19. Gather to me all Israel] The heads of tribes and families; the rulers of the people. The prophets of Baal four hundred and fifty - the prophets of the groves four hundred] The king and queen had different religious establishments; the king and his servants worshipped Baal, the supreme lord and master of the world, the sun. For this establishment four hundred and fifty priests were maintained. The queen and her women worshipped אשרה Asherah, Astarte, or Venus; and for this establishment four hundred priests were maintained. These latter were in high honour; they ate at Jezebel's table; they made a part of her household. It appears that those eight hundred and fifty priests were the domestic chaplains of the king and queen, and probably not all the priests that belonged to the rites of Baal and Asherah in the land; and yet from the following verse we learn that Ahab had sent to all the children of Israel to collect these prophets; but Jezebel had certainly four hundred of them in her own house who were not at the assembly mentioned here. Those of Baal might have a more extensive jurisdiction than those of Asherah, the latter being constantly resident in Samaria.
Cambridge Bible on 1 Kings 18:19
19. all Israel] i.e. A representative body of the whole people. unto mount Carmel] There seems to have been in Elisha’s time a residence on Mt. Carmel, where he dwelt. For the Shunammite goes thither to find him. Perhaps Elijah chose the place because there was an altar there, which had been used for the worship of Jehovah, but was now thrown down. The mountain was also easy of access, and the sea, from whence the signs of the coming rain would be seen, was visible from it. and the prophets of Baal] These, as the narrative shews, were the priests who presided over the Baal worship, and with their office was mixed up, as we see from chap. 22, the profession of divination and soothsaying. Hence they are called prophets. The LXX. following the Jewish abhorrence for the name Baal, translate by τῆςαἰσχύνης, = of the shame, as if ‘Bosheth’ and not ‘Baal’ had been read by them. the prophets of the groves] R.V. of the Ashκrah. See note on 1 Kings 14:15. Jezebel had introduced the female as well as the male divinity, so that nothing might be wanting to the complete observance of the worship to which she had been trained at home.
The staff of priests, 850 for the two divinities, shews what an outlay was made for the perfection of the idolatrous rites. which eat at Jezebel’s table] That the queen should shew them special favour, and feed them at her own board, was one of the surest ways of making the Baal-priests and their service popular. She no doubt also supplied funds for the support of those priests who were not in the royal city.
Barnes' Notes on 1 Kings 18:19
Carmel (Joshua 12:22 note) was chosen by the prophet as the scene of the gathering to which he invited, or rather summoned, Ahab.
Whedon's Commentary on 1 Kings 18:19
19. Mount Carmel — See at Joshua 19:26. “Carmel was the peculiar haunt of Elijah.
Sermons on 1 Kings 18:19
| Sermon | Description | |
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The Little Servant-Maid by Raymond Golsworthy | Raymond Golsworthy preaches on the remarkable story of the little maid in 2 Kings 5:2, who despite being a stranger in a strange land, among the 'are-nots' of the world, and coming |
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Elijah’s Dramatic Appearance by A.W. Pink | A.W. Pink discusses the dramatic appearance of Elijah during a dark period in Israel's history, marked by rampant idolatry and wicked kings. He highlights the spiritual decline ini |
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Ahab Did More to Provoke the Lord by F.B. Meyer | F.B. Meyer emphasizes the profound wickedness of King Ahab, who, influenced by his wife Jezebel, led Israel into the depths of idolatry and immorality, provoking the Lord more than |
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The Source of Elijah's Strength by F.B. Meyer | F.B. Meyer emphasizes that Elijah's strength came not from his surroundings or inherent qualities, but from his unwavering faith in Jehovah, who he recognized as the living God. De |
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Beware of Good Liars by Francis Chan | This sermon challenges believers to examine their beliefs and mindset, urging them to align their thinking with biblical truths rather than cultural norms. It emphasizes the import |
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Last Day False Prophets by Jim Cymbala | In this sermon, the preacher warns against false teachers who exploit people with made-up stories and greed. He references biblical examples of God's judgment on sin, such as the p |
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(Blood Covenant) the Mark of God or the Mark of the Beast - 2 by Milton Green | In this sermon, the preacher discusses the importance of possessing the land and entering into God's rest. He emphasizes the need to fear falling short of this promise and encourag |