1 Raja-raja 18:29

18:29 Throughout the afternoon they were in an ecstatic frenzy, ¹  but there was no sound, no answer, and no response. ² 

1 Raja-raja 18:36

18:36 When it was time for the evening offering, ³  Elijah the prophet approached the altar ⁴  and prayed: “O Lord God of Abraham, Isaac, and Israel, prove ⁵  today that you are God in Israel and that I am your servant and have done all these things at your command.

Ezra 9:4-5

9:4 Everyone who held the words of the God of Israel in awe ⁶  gathered around me because of the unfaithful acts of the people of the exile. ⁷  Devastated, I continued to sit there until the evening offering.

9:5 At the time of the evening offering I got up from my self-abasement, ⁸  with my tunic and robe torn, and then dropped to my knees and spread my hands to the Lord my God.

Mazmur 141:2

141:2 May you accept my prayer like incense,

my uplifted hands like the evening offering! ⁹ 

Daniel 9:21

9:21 yes, while I was still praying, ¹⁰  the man Gabriel, whom I had seen previously ¹¹  in a vision, was approaching me in my state of extreme weariness, ¹²  around the time of the evening offering.

[18:29]  ¹ tn Heb “when noon passed they prophesied until the offering up of the offering.”

[18:29]  ² tc The Old Greek translation and Syriac Peshitta include the following words here: “When it was time to offer the sacrifice, Elijah the Tishbite spoke to the prophets of the abominations: ‘Stand aside for the time being, and I will offer my burnt offering.’ So they stood aside and departed.”

[18:29]  sn In 2 Kgs 4:31 the words “there was no sound and there was no response” are used to describe a dead boy. Similar words are used here to describe the god Baal as dead and therefore unresponsive.

[18:36]  ³ tn Heb “at the offering up of the offering.”

[18:36]  ⁴ tn The words “the altar” are supplied in the translation for clarification.

[18:36]  ⁵ tn Heb “let it be known.”

[9:4]  ⁶ tn Heb “who trembled at the words of the God of Israel.”

[9:4]  ⁷ tn Heb “the exile”; the words “the people” are not in the Hebrew text, but are supplied in the translation for clarity.

[9:5]  ⁸ tn The Hebrew word used here is a hapax legomenon. It refers to the self-abasement that accompanies religious sorrow and fasting.

[141:2]  ⁹ tn Heb “may my prayer be established [like] incense before you, the uplifting of my hands [like] an evening offering.”

[9:21]  ¹⁰ tn Heb “speaking in prayer.”

[9:21]  ¹¹ tn Heb “in the beginning.”

[9:21]  ¹² tn The Hebrew expression בִּיעָף מֻעָף (mu’af bi’af) is very difficult. The issue is whether the verb derives from עוּף (’uf, “to fly”) or from יָעַף (ya’af, “to be weary”). Many ancient versions and modern commentators take the first of these possibilities and understand the reference to be to the swift flight of the angel Gabriel in his coming to Daniel. The words more likely refer to the extreme weariness, not of the angel, but of Daniel. Cf. 7:28; 8:27; 10:8-9, 16-17; also NASB.