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RBT Hebrew Interlinear:
ויקחו וַ֠יִּקְחוּ
and they are taking hold
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conjunctive, Verb Qal sequential imperfect third person masculine plural
את אֶת־
את-self eternal
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Direct object eternal self
הפר הַפָּר
the Split One
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Particle definite article, Noun common both singular absolute
אשר אֲשֶׁר־
which
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Particle relative
נתן נָתַן
he has given
Verb Qal perfect third person masculine singular
להם לָהֶם
to themselves
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Preposition, Suffix pronominal third person masculine plural
ויעשו וַיַּעֲשׂוּ֒
and they are making
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conjunctive, Verb Qal sequential imperfect third person masculine plural
ויקראו וַיִּקְרְאוּ
and they are summoning/reading
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conjunctive, Verb Qal sequential imperfect third person masculine plural
בשם בְשֵׁם־
spice/in the name
| |
Preposition, Noun common both singular construct
הבעל הַ֠בַּעַל
the Owner/Lord
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Particle definite article, Noun common both singular absolute
מהבקר מֵהַבֹּקֶר
from the Morning
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Prep-M, Particle definite article, Noun common both singular absolute
ועד וְעַד־
and until
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Conjunction, Preposition
הצהרים הַצָּהֳרַיִם
the dual-bright ones
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Particle definite article, Noun common both dual absolute
לאמר לֵאמֹר
to say
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Preposition, Verb Qal infinitive construct common
הבעל הַבַּעַל
the Owner/Lord
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Particle definite article, Noun common both singular absolute
עננו עֲנֵנוּ
eye ourselves
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Verb Qal imperative second person masculine singular, Suffix pronominal first person both plural
ואין וְאֵין
and there is not
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Conjunction, Noun common both singular construct
קול קוֹל
voice
Noun common both singular absolute
ואין וְאֵין
and there is not
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Conjunction, Noun common both singular construct
ענה עֹנֶה
He eyed/he who eyes
Verb Qal participle active masculine singular absolute
ויפסחו וַיְפַסְּחוּ
and they are limping
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conjunctive, Verb Piel sequential imperfect third person masculine plural
על עַל־
upon/against/yoke
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Preposition
המזבח הַמִּזְבֵּחַ
the Place of Sacrifice
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Particle definite article, Noun common both singular absolute
אשר אֲשֶׁר
which
Particle relative
עשה עָשָׂה׃
he has made
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Verb Qal perfect third person masculine singular
RBT Translation:
and they are taking hold את-self eternal the Split One who/which he has given to themselves and they are making and they are summoning/reading spice/in the name the Owner/Lord from the Morning and until the dual-bright ones to say the Owner/Lord eye ourselves and there is not voice and there is not He eyed/he who eyes and they are limping upon/against/yoke the Place of Sacrifice who/which he has made
RBT Paraphrase:
What Lord Baal Made
And they are taking hold of the self eternal Split One whom he has given to themselves, and they are making, and they are reading in a name of the Owner/Lord from the Dawn and until the Dual-Bright Ones to say, "The Owner/Lord eye ourselves!" And there is no voice, and there is no one who is eyeing, and they are hopping/limping upon the Place of Sacrifice whom he has made.8
Julia Smith Literal 1876 Translation:
And they will take the bullock which was given to them, and do, and they will call upon the name of Baal, from morning even to noon, saying, O Baal, answer us. And no voice, and none answered. And they will leap upon the altar which was made.
LITV Translation:
And they took the bullock that was given to them, and prepared, and called on the name of Baal from the morning even until noon, saying, O Baal, answer us! And there was no sound, and no one was answering; and they leaped about the altar that one had made.
Brenton Septuagint Translation:
And they took the calf and dressed it, and called on the name of Baal from morning till noon, and said, Hear us, O Baal, hear us. And there was no voice, neither was there hearing, and they ran up and down on the altar which they had made.

Footnotes

1Ki. 18:26
1Ki. 18:26

The verb עשה is in the 3rd person complete form, meaning “he made,” not “they made.” The proper word for "they made" is עשו and it seems that every translation done has simply changed the word. It seems also the word נתן "he gave" was translated by many as a passive Niphal "was given" which it is not.

The relative clause אשר עשה (“which he made”) does not explicitly state who “he” is. However, given the context—in which the people invoke the name of הבעל (“the Owner” or “Baal”) and say, “Baal eye us!”—it is generally understood that the implied subject of עשה is that same figure. In other words, the text attributes the making of the altar to the one identified as Baal.