Parallel Bible VersionsHebrew Bible Study Tools

1 Kings 13:23 [study!]

American Standard Version (ASV 1901) [2]
— And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, [to wit], for the prophet whom he had brought back.
King James Version (KJV 1769)
— And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, [to wit], for the prophet whom he had brought back.
New American Standard Bible (NASB ©1995)
— It came about after he had eaten bread and after he had drunk, that he saddled the donkey for him, for the prophet whom he had brought back.
Webster's Revision of the KJB (WEB 1833)
— And it came to pass, after he had eaten bread, and after he had drank, that he saddled for him the ass, [to wit], for the prophet whom he had brought back.
Darby's Translation (DBY 1890)
— And it came to pass, after he had eaten bread, and after he had drunk, that he saddled the ass for him, for the prophet that he had brought back;
Rotherham's Emphasized Bible (EBR 1902)
— And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, for the prophet whom he had brought back.
Young's Literal Translation (YLT 1898)
— And it cometh to pass, after his eating bread, and after his drinking, that he saddleth for him the ass, for the prophet whom he had brought back,
Douay-Rheims Challoner Revision (DR 1750)
— And when he had eaten and drunk, he saddled his ass for the prophet, whom he had brought back.
Original King James Bible (AV 1611) [2]
— And it came to passe after he had eaten bread, and after hee had drunke, that he sadled for him the asse, [to wit], for the Prophet, whome hee had brought backe.
Brenton Greek Septuagint (LXX, Restored Names)
— And it came to pass after he had eaten bread and drunk water, that he saddled the ass for him, and he turned and departed.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, [to wit], for the prophet whom he had brought back.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
And it came to pass, x1961
(1961) Complement
הָיָה
hayah
{haw-yaw'}
A primitive root (compare H1933); to exist, that is, be or become, come to pass (always emphatic, and not a mere copula or auxiliary).
after 310
{0310} Prime
אַחַר
'achar
{akh-ar'}
From H0309; properly the hind part; generally used as an adverb or conjugation, after (in various senses).
he had eaten 398
{0398} Prime
אָכַל
'akal
{aw-kal'}
A primitive root; to eat (literally or figuratively).
z8800
<8800> Grammar
Stem - Qal (See H8851)
Mood - Infinitive (See H8812)
Count - 4888
bread, 3899
{3899} Prime
לֶחֶם
lechem
{lekh'-em}
From H3898; food (for man or beast), especially bread, or grain (for making it).
and after 310
{0310} Prime
אַחַר
'achar
{akh-ar'}
From H0309; properly the hind part; generally used as an adverb or conjugation, after (in various senses).
he had drunk, 8354
{8354} Prime
שָׁתָה
shathah
{shaw-thaw'}
A primitive root; to imbibe (literally or figuratively).
z8800
<8800> Grammar
Stem - Qal (See H8851)
Mood - Infinitive (See H8812)
Count - 4888
that he saddled 2280
{2280} Prime
חָבַשׁ
chabash
{khaw-bash'}
A primitive root; to wrap firmly (especially a turban, compress, or saddle); figuratively to stop, to rule.
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
for him the ass, 2543
{2543} Prime
חֲמוֹר
chamowr
{kham-ore'}
From H2560; a male ass (from its dun red).
[to wit], for the prophet 5030
{5030} Prime
נָבִיא
nabiy'
{naw-bee'}
From H5012; a prophet or (generally) inspired man.
whom x834
(0834) Complement
אֲשֶׁר
'asher
{ash-er'}
A primitive relative pronoun (of every gender and number); who, which, what, that; also (as adverb and conjunction) when, where, how, because, in order that, etc.
he had brought back. 7725
{7725} Prime
שׁוּב
shuwb
{shoob}
A primitive root; to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbially again.
z8689
<8689> Grammar
Stem - Hiphil (See H8818)
Mood - Perfect (See H8816)
Count - 2675
Jamieson-Fausset-Brown Commentary

1 Kings 13:23

_ _ 1 Kings 13:23-32. The disobedient prophet slain by a lion.

Matthew Henry's Commentary

1 Kings 13:23-34

_ _ Here is, I. The death of the deceived disobedient prophet. The old prophet that had deluded him, as if he would make him some amends for the wrong he had done him or help to prevent the mischief threatened him, furnished him with an ass to ride home on; but by the way a lion set upon him, and killed him, 1 Kings 13:23, 1 Kings 13:24. He did but return back to refresh himself when he was hungry, and behold he must die for it; see 1 Samuel 14:43. But we must consider, 1. That his offence was great, and it would by no means justify him that he was drawn into it by a lie; he could not be so certain of the countermand sent by another as he was of the command given to himself, nor had he any ground to think that the command would be recalled, when the reason of it remained in force, which was that he might testify his detestation of the wickedness of that place. He had great reason to suspect the honesty of this old prophet, who did not himself bear his testimony, nor did God think fit to make use of him as a witness against the idolatry of the city he lived in. However, he should have taken time to beg direction from God, and not have complied so soon. Did he think this old prophet's house safer to eat in than other houses at Beth-el, when God had forbidden him to eat in any? That was to refine upon the command, and make himself wiser than God. Did he think to excuse himself that he was hungry? Had he never read that man lives not by bread alone? 2. That his death was for the glory of God; for by this it appeared, (1.) That nothing is more provoking to him than disobedience to an express command, though in a small matter, which makes his proceedings against our first parents, for eating the forbidden fruit, the easier to be accounted for. (2.) That God is displeased at the sins of his own people, and no man shall be protected in disobedience by the sanctity of his profession, the dignity of his office, his nearness to God, or any good services he has done for him. Perhaps God by this intended, in a way of righteous judgment, to harden Jeroboam's heart, since he was not reformed by the withering of his hand; for he would be apt to make a bad use of it, and to say that the prophet was well enough served for meddling with his altar, he had better have staid at home; any, he would say that Providence had punished him for his insolence, and the lion had done that which his withered hand might not do. However, by this God intended to warn all those whom he employs strictly to observe their orders, at their peril.

_ _ II. The wonderful preservation of his dead body, which was a token of God's mercy remembered in the midst of wrath. The lion that gently strangled him, or tore him, did not devour his dead body, nor so much as tear the ass, 1 Kings 13:24, 1 Kings 13:25, 1 Kings 13:26. Nay, what was more, he did not set upon the travellers that passed by and saw it, nor upon the old prophet (who had reason enough to fear it) when he came to take up the corpse. His commission was to kill the prophet; hitherto he should go, but no further. Thus God showed that, though he was angry with him, his anger was turned away, and the punishment went no further than death.

_ _ III. The care which the old prophet took of his burial. When he heard of this unusual accident, he concluded it was the man of God, who was disobedient to his Master (and whose fault was that?), therefore the Lord has delivered him to the lion, 1 Kings 13:26. It would well have become him to ask why the lion was not sent against him and his house, rather than against the good man whom he had cheated. He took up the corpse, 1 Kings 13:29. If there by any truth in the vulgar opinion, surely the corpse bled afresh when he touched it, for he was in effect the murderer, and it was but a poor reparation for the injury to inter the dead body. Perhaps when he cheated him into his ruin he intended to laugh at him; yet now his conscience so far relents that he weeps over him, and, like Joab at Abner's funeral, is compelled to be a mourner for him whom he had been the death of. They said, Alas! my brother, 1 Kings 13:30. The case was indeed very lamentable that so good a man, a prophet so faithful, and so bold in God's cause, should, for one offence, die as a criminal, while an old lying prophet lives at ease and an idolatrous prince in pomp and power. Thy way, O God! is in the sea, and thy path in the great waters. We cannot judge of men by their sufferings, nor of sins by their present punishments; with some the flesh is destroyed that the spirit may be saved, while with others the flesh is pampered that the soul may ripen for hell.

_ _ IV. The charge which the old prophet gave his sons concerning his own burial, that they should be sure to bury him in the same grave where the man of God was buried (1 Kings 13:3): “Lay my bones beside his bones, close by them, as near as may be, so that my dust may mingle with his.” Though he was a lying prophet, yet he desired to die the death of a true prophet. “Gather not my soul with the sinners of Beth-el, but with the man of God.” The reason he gives is because what he cried against the altar of Beth-el, that men's bones should be burnt upon it, shall surely come to pass, 1 Kings 13:32. Thus, 1. He ratifies the prediction, that out of the mouth of two witnesses (and one of them such a one as St. Paul quotes, Titus 1:12, one of themselves, even a prophet of their own) the word might be established, if possible to convince and reclaim Jeroboam. 2. He does honour to the deceased prophet, as one whose word would not fall to the ground, though he did. Ministers die, die prematurely it may be; but the word of the Lord endures for ever, and does not die with them. 3. He consults his own interest. It was foretold that men's bones should be burnt upon Jeroboam's altar: “Lay mine (says he) close to his, and then they will not be disturbed;” and it was, accordingly, their security, as we find, 2 Kings 23:18. Sleeping and waking, living and dying, it is safe being in good company. No mention is made here of the inscription on the prophet's tomb; but it is spoken of 2 Kings 23:17, where Josiah asks, What title is that? and is told, It is the sepulchre of the man of God that came from Judah, who proclaimed these things which thou hast done; so that the epitaph upon the prophet's grave preserved the remembrance of his prophecy, and was a standing testimony against the idolatries of Beth-el, which it would not have been so remarkably if he had died and been buried elsewhere. The cities of Israel are here called cities of Samaria, though that name was not yet known; for, however the old prophet spoke, the inspired historian wrote in the language of his own time.

_ _ V. The obstinacy of Jeroboam in his idolatry (1 Kings 13:33): He returned not from his evil way; some hand was found that durst repair the altar God had rent, and then Jeroboam offered sacrifice on it again, and the more boldly because the prophet who disturbed him before was in his grave (Revelation 11:10) and because the prophecy was for a great while to come. Various methods had been used to reclaim him, but neither threats nor signs, neither judgments nor mercies, wrought upon him, so strangely was he wedded to his calves. He did not reform, no, not his priesthood, but whoever would, he filled his hand, and made him priest, though ever so illiterate or immoral, and of what tribe soever; and this became sin, that is, a snare first, and then a ruin, to Jeroboam's house, to cut if off, 1 Kings 13:34. Note, The diminution, disquiet, and desolation of families, are the fruit of sin; he promised himself that the calves would secure the crown to his family, but it proved they lost it, and sunk his family. Those betray themselves that think by any sin to support themselves.

John Wesley's Explanatory Notes

1 Kings 13:23

Saddled for him — But, it is observable, he doth not accompany him; his guilty conscience making him fear to be involved in the same judgment with him.

Geneva Bible Translation Notes

[[no comment]]

Cross-Reference Topical ResearchStrong's Concordance
[No cross-references for this verse.]
Random Bible VersesNew Quotes



Chain-Reference Bible Search

[no cross-references ascribed to this verse]

Newest Chat Bible Comment
Comment HereComplete Biblical ResearchComplete Chat Bible Commentary
Please post your comment on 1 Kings 13:23.
Name:

WWW Chat Bible Commentary

User-Posted Comments on 1 Kings 13:23


are you lieing to god when two people get a divorce
- hiiiiii (2/17/2017 9:21:31 PM)
Recent Chat Bible Comments