Prophetic Rebuke at Bethel and Deception
1 Kings 13:1-34
1 K.13.1 - Details
Original Text
Morphology
- והנה: ADV
- איש: NOUN,m,sg,abs
- אלהים: NOUN,m,pl,abs
- בא: VERB,qal,perf,3,m,sg
- מיהודה: PREP+NOUN,prop,m,sg,abs
- בדבר: PREP+NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- אל: NEG
- בית: NOUN,m,sg,abs
- אל: NEG
- וירבעם: CONJ+NOUN,m,sg,abs
- עמד: VERB,qal,perf,3,m,sg
- על: PREP
- המזבח: NOUN,m,sg,def
- להקטיר: VERB,hiph,inf
Parallels
- 1Kgs.12:32-33 (structural): Same narrative setting — Jeroboam establishes the altar and golden calves at Bethel and institutes a non-Levitical cult, which provides the immediate background for the man of God’s confrontation in 1 Kgs 13.
- Amos 7:12-13 (thematic): A prophet (Amos) is rebuked for prophesying at Bethel and told that Bethel is the king’s sanctuary; thematically parallels prophetic confrontation with royal-sanctuary religion at Bethel.
- 1Kgs.14:4-16 (thematic): Ahijah’s oracle pronounces judgment on Jeroboam’s house for his sins and idolatry — another prophetic denunciation of Jeroboam’s religious innovations introduced at Bethel.
- 2Kgs.23:15-17 (structural): King Josiah’s later destruction of the altar and cultic objects at Bethel undoes Jeroboam’s establishment there, directly addressing the same altar and cultic site featured in 1 Kgs 13:1.
Alternative generated candidates
- And behold, a man of God came from Judah by the word of the LORD to Bethel; and Jeroboam stood by the altar to burn incense.
- Behold, a man of God came from Judah by the word of the LORD to Bethel, and Jeroboam stood by the altar to burn incense.
1 K.13.2 - Details
Original Text
Morphology
- ויקרא: VERB,qal,wayyiqtol,3,m,sg
- על: PREP
- המזבח: NOUN,m,sg,def
- בדבר: PREP+NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- ויאמר: VERB,qal,perf,3,m,sg
- מזבח: NOUN,m,sg,abs
- מזבח: NOUN,m,sg,abs
- כה: ADV
- אמר: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- הנה: PART
- בן: NOUN,m,sg,abs
- נולד: VERB,nifal,perf,3,m,sg
- לבית: PREP+NOUN,m,sg,cns
- דוד: NOUN,m,sg,abs
- יאשיהו: NOUN,m,sg,abs
- שמו: NOUN,m,sg,abs+PRON,3,m,sg
- וזבח: VERB,qal,impf,3,m,sg
- עליך: PREP+2ms
- את: PRT,acc
- כהני: NOUN,m,pl,cons
- הבמות: NOUN,f,pl,def
- המקטרים: VERB,qal,ptcp,3,m,pl,def
- עליך: PREP+2ms
- ועצמות: CONJ
- אדם: NOUN,m,sg,abs
- ישרפו: VERB,qal,impf,3,m,pl
- עליך: PREP+2ms
Parallels
- 2 Kings 23:15-20 (verbal): Narrative fulfillment: Josiah destroys the altar at Bethel and burns the bones of the priests on it — language and action echo the prophecy that 'bones of men shall be burned on you.'
- 2 Chronicles 34:3,6-7,33 (verbal): Parallel account of Josiah's reform: he purges high places, defiles altars, and executes/dispenses with the priests of the high places, matching the prophet's prediction concerning Josiah's actions.
- Deuteronomy 12:2-3 (thematic): Law against local high places and altars: Israelites are commanded to destroy local shrines and altars, a theological background for the prophecy that a Davidic king (Josiah) will abolish the high‑place priests.
- 1 Kings 13:32-34 (structural): Immediate book‑level link: later verses in the same chapter/section note the persistence of the illicit altar 'until the days of King Josiah,' connecting the prophetic pronouncement to the historical outcome.
Alternative generated candidates
- And he cried against the altar by the word of the LORD and said, "Altar, altar—thus says the LORD: Behold, a son shall be born to the house of David; his name shall be Josiah. On you I will offer the priests of the high places who burn incense on you, and human bones shall be burned upon you."
- He cried against the altar by the word of the LORD and said, 'Altar, altar! Thus says the LORD: Behold, a son is born to the house of David; his name shall be Josiah. On you I will sacrifice the priests of the high places who burn incense on you, and human bones shall be burned on you.'
1 K.13.3 - Details
Original Text
Morphology
- ונתן: VERB,qal,impf,3,m,sg
- ביום: PREP
- ההוא: DEM,ms,sg
- מופת: NOUN,m,sg,abs
- לאמר: INF,qal,infc
- זה: PRON,dem,m,sg
- המופת: NOUN,m,sg,def
- אשר: PRON,rel
- דבר: NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- הנה: PART
- המזבח: NOUN,m,sg,def
- נקרע: VERB,niphal,perf,3,m,sg
- ונשפך: VERB,niphal,perf,3,m,sg
- הדשן: NOUN,m,sg,def
- אשר: PRON,rel
- עליו: PREP,3,m,sg
Parallels
- 1 Kings 18:36-39 (thematic): Both passages record a prophetic sign involving an altar that publicly authenticates the prophet's word and demonstrates YHWH's power (Elijah's altar consumed by fire vs. the altar in 1 Kgs 13 being rent and ashes poured out).
- Judges 6:36-40 (thematic): Gideon requests and receives a miraculous sign (the fleece) to confirm God's word—parallel to the sign given in 1 Kgs 13 as confirmation of the prophet's message.
- Numbers 17:8 (thematic): Aaron's rod that buds functions as a tangible, miraculous sign validating priestly authority from God—analogous to the altar's extraordinary alteration as a sign validating the prophet's declaration.
- Deuteronomy 18:21-22 (structural): Provides the canonical criterion for testing prophets: a true prophet's word comes to pass. 1 Kgs 13 presents an immediate miraculous sign as confirmation that the prophet's message is from YHWH.
- Jeremiah 28:9 (allusion): In the dispute with Hananiah, Jeremiah invokes the fulfillment (or failure) of prophetic signs as the test of true prophecy—echoing the function of the altar-sign in 1 Kgs 13.
Alternative generated candidates
- And he gave a sign the same day, saying, "This is the sign that the LORD has spoken: Behold, the altar shall be split and the ashes that are on it shall be poured out."
- And he gave a sign the same day, saying, 'This is the sign that the LORD has spoken: behold, the altar shall be split and the ashes that are on it shall be poured out.'
1 K.13.4 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- כשמע: CONJ
- המלך: NOUN,m,sg,def
- את: PRT,acc
- דבר: NOUN,m,sg,abs
- איש: NOUN,m,sg,abs
- האלהים: NOUN,m,sg,def
- אשר: PRON,rel
- קרא: VERB,qal,perf,3,m,sg
- על: PREP
- המזבח: NOUN,m,sg,def
- בבית: PREP+NOUN,m,sg,def
- אל: NEG
- וישלח: VERB,qal,impf,3,m,sg
- ירבעם: NOUN,m,sg,abs
- את: PRT,acc
- ידו: NOUN,m,sg,abs+PRON,3,m,sg
- מעל: PREP
- המזבח: NOUN,m,sg,def
- לאמר: INF,qal,infc
- תפשהו: VERB,qal,impv,2,m,sg+PRON,3,m,sg
- ותיבש: VERB,qal,wayyiqtol,3,f,sg
- ידו: NOUN,m,sg,abs+PRON,3,m,sg
- אשר: PRON,rel
- שלח: VERB,qal,perf,3,m,sg
- עליו: PREP,3,m,sg
- ולא: CONJ
- יכל: VERB,qal,perf,3,m,sg
- להשיבה: PRT+VERB,hiph,inf+PRON,3,m,sg
- אליו: PREP+PRON,3,m,sg
Parallels
- Exodus 4:6-7 (verbal): A prophet's hand is miraculously affected as a sign (Moses' hand becomes leprous and is restored) — similar miraculous alteration of the hand as a divine sign/judgment.
- Mark 3:1-5 (thematic): Jesus confronts religious authorities and addresses a man with a withered hand; the episode centers on a miraculous change to a hand and divine authority over human action (contrast: Jesus heals whereas 1 Kgs records a punitive withering).
- 2 Chronicles 26:16-21 (thematic): King Uzziah is struck with leprosy for unlawfully assuming priestly duties — a royal act of presumption met by immediate divine punishment, parallel to Jeroboam's reaching out and being struck down.
- Acts 12:21-23 (thematic): King Herod is suddenly struck down for accepting divine praise (an act of overreaching), another example of abrupt divine judgment falling on a ruler for presumptuous conduct.
Alternative generated candidates
- When the king heard the word that the man of God had cried against the altar in Bethel, he stretched forth his hand from the altar, saying, "Seize him!" And his hand withered so that he could not draw it back to himself.
- When the king heard the man of God's words who cried against the altar in Bethel, he stretched out his hand from the altar, saying, 'Seize him!' And the hand that he stretched out toward him withered so that he could not draw it back to him.
1 K.13.5 - Details
Original Text
Morphology
- והמזבח: CONJ+NOUN,m,sg,def
- נקרע: VERB,niphal,perf,3,m,sg
- וישפך: CONJ+VERB,qal,wayyiqtol,3,m,sg
- הדשן: NOUN,m,sg,def
- מן: PREP
- המזבח: NOUN,m,sg,def
- כמופת: PREP+NOUN,m,sg,abs
- אשר: PRON,rel
- נתן: VERB,qal,perf,3,m,sg
- איש: NOUN,m,sg,abs
- האלהים: NOUN,m,sg,def
- בדבר: PREP+NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
Parallels
- 1 Kings 13:2 (quotation): This verse reports the fulfillment of the oracle spoken earlier in 1 Kgs 13:2, which prophesied that the altar at Bethel would be rent and its ashes poured out.
- Judges 6:25-27 (thematic): Gideon tears down the altar of Baal and cuts down the Asherah pole — a human act of destroying a cultic altar that parallels the removal/defeat of illicit worship embodied in the tearing of the altar.
- 1 Samuel 5:4-5 (thematic): The idol Dagon is miraculously disfigured and falls before the ark, illustrating divine judgment enacted against a cultic object, analogous to God’s intervention in ruining the Bethel altar.
- 1 Kings 18:38 (thematic): Elijah’s sacrifice is consumed by fire from the LORD and the altar is vindicated, another example of divine action directed at an altar to confirm prophetic authority and nullify false worship.
- 2 Kings 23:15-16 (structural): Josiah’s reform includes breaking down illicit high places and defiling Topheth — institutional destruction of unauthorized altars, comparable in outcome to the tearing and pouring out of the Bethel altar’s ashes.
Alternative generated candidates
- And the altar was split and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the LORD.
- The altar was split and the ashes poured out from the altar, according to the sign that the man of God had given by the word of the LORD.
1 K.13.6 - Details
Original Text
Morphology
- ויען: VERB,qal,perf,3,m,sg
- המלך: NOUN,m,sg,def
- ויאמר: VERB,qal,perf,3,m,sg
- אל: NEG
- איש: NOUN,m,sg,abs
- האלהים: NOUN,m,sg,def
- חל: ADJ,m,sg
- נא: PART
- את: PRT,acc
- פני: NOUN,m,sg,cons
- יהוה: NOUN,prop,m,sg,abs
- אלהיך: NOUN,m,sg,prsuf-2ms
- והתפלל: CONJ+VERB,hitp,impf,3,ms
- בעדי: PREP+1,sg
- ותשב: VERB,qal,perf,3,f,sg
- ידי: NOUN,f,pl,cons
- אלי: PREP+PRON,1,sg
- ויחל: VERB,qal,impf,3,m,sg
- איש: NOUN,m,sg,abs
- האלהים: NOUN,m,sg,def
- את: PRT,acc
- פני: NOUN,m,sg,cons
- יהוה: NOUN,prop,m,sg,abs
- ותשב: VERB,qal,perf,3,f,sg
- יד: NOUN,m,sg,abs
- המלך: NOUN,m,sg,def
- אליו: PREP+PRON,3,m,sg
- ותהי: VERB,qal,perf,3,f,sg
- כבראשנה: ADV
Parallels
- Exodus 4:6-7 (verbal): God miraculously afflicts and then restores a man's hand (Moses' hand becomes 'leprous' and is healed), echoing the motif of a hand being taken away and then returned to its former condition.
- 2 Kings 20:1-7 (structural): King Hezekiah is sick and the prophet/Isaiah intercedes; as a result God extends Hezekiah's life—parallel structure of a king's illness/healing mediated by a prophetic figure.
- Isaiah 38:1-6 (thematic): Parallel account to 2 Kings 20 recounting Hezekiah's plea, prophetic word, and miraculous recovery—reiterates the theme of royal healing through divine/prophetic intervention.
- 2 Kings 5:1-14 (thematic): Naaman's healing comes through the prophet Elisha's instruction rather than direct physician action, highlighting the role of prophetic mediation in physical restoration similar to the man of God praying for the king's hand.
- James 5:14-15 (allusion): New Testament instruction that the elders should pray for the sick so they may be healed and forgiven echoes the principle that prayer/prophetic intercession effects bodily healing, as in 1 Kgs 13:6.
Alternative generated candidates
- Then the king said to the man of God, "Entreat favor for me before the LORD your God, and pray for me, that my hand may be restored." So the man of God entreated the LORD, and the king’s hand was restored to him and became as before.
- Then the king said to the man of God, 'Entreat the favor of the LORD your God, and pray for me, that my hand may be restored.' So the man of God entreated the LORD, and the king's hand was restored and became as before.
1 K.13.7 - Details
Original Text
Morphology
- וידבר: VERB,qal,impf,3,m,sg
- המלך: NOUN,m,sg,def
- אל: NEG
- איש: NOUN,m,sg,abs
- האלהים: NOUN,m,sg,def
- באה: VERB,qal,perf,3,f,sg
- אתי: PRON,1,sg
- הביתה: NOUN,m,sg,def
- וסעדה: VERB,qal,perf,3,f,sg
- ואתנה: VERB,qal,impf,1,sg
- לך: PRON,2,m,sg
- מתת: NOUN,f,sg,abs
Parallels
- Numbers 22:17 (thematic): Balak offers Balaam honor and reward to entice him to pronounce a curse—parallels the king’s offer of food and a gift to secure a prophet’s cooperation or presence.
- 2 Kings 5:15-16 (thematic): Naaman offers gifts to Elisha after being healed; Elisha refuses—parallels the theme of prophets confronted with material offers and the question whether to accept them.
- 1 Samuel 9:22-24 (structural): Samuel entertains Saul with a meal and hospitality in a prophetic setting—echoes the motif of a leader offering food and a place to a prophetic figure.
- Micah 3:11 (thematic): Condemns priests and prophets who take bribes and teach for a price—serves as a thematic contrast to the man of God’s refusal to accept the king’s offer in 1 Kings 13.
Alternative generated candidates
- The king said to the man of God, "Come home with me and refresh yourself, and I will give you a reward."
- The king said to the man of God, 'Come home with me and refresh yourself, and I will give you a reward.'
1 K.13.8 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- איש: NOUN,m,sg,abs
- האלהים: NOUN,m,sg,def
- אל: NEG
- המלך: NOUN,m,sg,def
- אם: CONJ
- תתן: VERB,qal,imprf,2,_,sg
- לי: PREP+PRON,1,sg
- את: PRT,acc
- חצי: NOUN,m,sg,abs
- ביתך: NOUN,m,sg,abs+2ms
- לא: PART_NEG
- אבא: VERB,qal,impf,1,c,sg
- עמך: NOUN,m,sg,suff-2m
- ולא: CONJ
- אכל: VERB,qal,perf,3,m,sg
- לחם: NOUN,m,sg,abs
- ולא: CONJ
- אשתה: VERB,qal,impf,1,m,sg
- מים: NOUN,m,pl,abs
- במקום: PREP+NOUN,m,sg,abs
- הזה: DEM,m,sg
Parallels
- Judges 13:15-16 (verbal): Manoah asks the 'man of God' to stay and feed with them; the divine messenger replies 'I will not eat of thy bread, nor drink of thy water,' echoing the refusal of hospitality in 1 Kgs 13:8.
- 1 Kings 13:9 (structural): Immediate narrative follow-up: the man of God explains his refusal—'for it was commanded me by the word of the LORD'—showing the motive and legal/prophetic basis for declining food and drink.
- 1 Kings 13:18-24 (thematic): The later verses show an 'old prophet' deceiving the man of God into eating and the fatal consequence of disobeying God's command—directly thematizing the significance of refusing or accepting hospitality in prophetic obedience.
- Deuteronomy 13:1-5 (thematic): Law regulating prophetic claims—do not follow a prophet who leads you away from the LORD; thematically parallels the dangers of heeding a human messenger over a divine command, as in the 1 Kgs episode.
Alternative generated candidates
- But the man of God said to the king, "If you would give me half your house I would not go in with you, nor would I eat bread or drink water in this place."
- But the man of God said to the king, 'If you were to give me half your house, I would not go with you, nor would I eat bread or drink water in this place.'
1 K.13.9 - Details
Original Text
Morphology
- כי: CONJ
- כן: ADV
- צוה: VERB,qal,perf,3,m,sg
- אתי: PRON,1,sg
- בדבר: PREP+NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- לאמר: INF,qal,infc
- לא: PART_NEG
- תאכל: VERB,qal,impf,3,f,sg
- לחם: NOUN,m,sg,abs
- ולא: CONJ
- תשתה: VERB,qal,impf,3,f,sg
- מים: NOUN,m,pl,abs
- ולא: CONJ
- תשוב: VERB,qal,imperfect,3,f,sg
- בדרך: PREP+NOUN,f,sg,abs
- אשר: PRON,rel
- הלכת: VERB,qal,perf,2,f,sg
Parallels
- 1 Kings 13:8 (verbal): Immediate parallel in the same narrative where the man of God repeats/explicates the divine command not to eat, drink, or return by the same way — essentially the same instruction in the chapter context.
- Numbers 6:3 (thematic): Nazirite regulation forbids wine and strong drink as part of a consecrated vow; parallels the motif of divinely mandated abstention from food/drink as a sign of holiness/separation.
- Ezekiel 3:1-3 (thematic): A prophet receives a direct, symbolic divine command (including being told to eat the scroll) and is given precise instructions about his prophetic conduct — parallels the pattern of a prophetic commission with specific prohibitions/commands.
- Matthew 4:1-2 (thematic): Jesus, led by the Spirit, fasts (goes without food) for forty days as part of obedience to God and preparation for mission. Analogous example of divinely directed abstention associated with prophetic/missionary calling.
Alternative generated candidates
- For he had been commanded by the word of the LORD, "You shall not eat bread or drink water there, nor return by the way that you came."
- For he had been commanded by the word of the LORD, 'You shall not eat bread or drink water there; you shall not return by the way that you went.'
1 K.13.10 - Details
Original Text
Morphology
- וילך: VERB,qal,wayyiqtol,3,m,sg
- בדרך: PREP+NOUN,f,sg,abs
- אחר: PREP
- ולא: CONJ
- שב: VERB,qal,perf,3,m,sg
- בדרך: PREP+NOUN,f,sg,abs
- אשר: PRON,rel
- בא: VERB,qal,perf,3,m,sg
- בה: PREP+PRON,3,f,sg
- אל: NEG
- בית: NOUN,m,sg,abs
- אל: NEG
Parallels
- 1 Kgs 13:11-24 (structural): Immediate continuation of the episode: the old prophet’s deception, the man of God’s return (contrary to God’s command) and his ensuing punishment — completes the narrative started in v.10.
- Deut 13:1-5 (thematic): Warning against prophets or dreamers who entice Israel to follow other ways; parallels the danger of being led astray by a seemingly legitimate prophet or prophet’s hospitality.
- Jer 23:21-22 (thematic): God contrasts true prophetic sending with false prophets who speak their own word; thematically parallels the distinction between divine commission and human deception behind the man of God’s change of course.
- Num 20:10-12 (thematic): Moses’ failure to obey God’s precise instruction and the resulting censure (denial of entry into the land) parallels the motif of a leader/prophet disobeying God’s command and suffering consequences.
- Jonah 1:3 (allusion): Jonah 'went his own way' and fled from God’s command; like the man of God, a prophet takes a different route/decision than God intended, highlighting prophetic disobedience and its ramifications.
Alternative generated candidates
- So he went another way and did not return by the way that he had come to Bethel.
- So he went another way and did not return by the way that he had come to Bethel.
1 K.13.11 - Details
Original Text
Morphology
- ונביא: CONJ+NOUN,m,sg,abs
- אחד: NUM,card,m,sg
- זקן: ADJ,m,sg,abs
- ישב: VERB,qal,impf,3,m,sg
- בבית: PREP+NOUN,m,sg,def
- אל: NEG
- ויבוא: VERB,qal,wayyiqtol,3,m,sg
- בנו: NOUN,m,sg,abs+3ms
- ויספר: VERB,piel,impf,3,m,sg
- לו: PRON,3,m,sg
- את: PRT,acc
- כל: DET
- המעשה: NOUN,m,sg,def
- אשר: PRON,rel
- עשה: VERB,qal,perf,3,m,sg
- איש: NOUN,m,sg,abs
- האלהים: NOUN,m,sg,def
- היום: NOUN,m,sg,def
- בבית: PREP+NOUN,m,sg,def
- אל: NEG
- את: PRT,acc
- הדברים: NOUN,m,pl,def
- אשר: PRON,rel
- דבר: NOUN,m,sg,abs
- אל: NEG
- המלך: NOUN,m,sg,def
- ויספרום: VERB,qal,wayyiqtol,3,pl+OBJ:PRON,3,m,pl
- לאביהם: PREP+NOUN,m,sg+SUF:PRON,3,m,pl
Parallels
- 1 Kgs 13:14 (quotation): Direct continuation of the same episode: the old prophet in Bethel tells the man of God that an angel spoke to him, persuading the man of God to return (immediate verbal/ narrative parallel).
- Deut 18:20-22 (thematic): Gives the law's test for true and false prophets (a prophet’s word must be fulfilled); frames evaluation of claims like the old prophet’s alleged angelic message.
- Jer 23:25-32 (thematic): Condemns prophets who fabricate revelations and speak lies in God's name; thematically parallels the charge and danger of false prophetic speech exemplified by the Bethel incident.
- 2 Chron 18:18-22 (allusion): Narrates a lying spirit sent to deceive Ahab’s prophets so they prophesy falsely; parallels the motif of misleading prophetic messages and divine involvement/permitting of deceptive utterances.
- 1 Kgs 20:35-43 (structural): Another narrative where one prophet misleads or manipulates another, echoing the structural motif of prophetic rivalry/deception and its consequences in the royal court context.
Alternative generated candidates
- Now there was an old prophet dwelling in Bethel; and his sons told him all the work that the man of God had done that day in Bethel and all the words that he had spoken to the king—they related them to their father.
- Now an old prophet lived in Bethel; and his sons came and told him all the deeds that the man of God had done that day at Bethel, and what he had said to the king.
1 K.13.12 - Details
Original Text
Morphology
- וידבר: VERB,qal,impf,3,m,sg
- אלהם: PREP+PRON,3,m,pl
- אביהם: NOUN,m,sg,abs+PRON,3,m,pl
- אי: PRON,interrog
- זה: PRON,dem,m,sg
- הדרך: NOUN,f,sg,def
- הלך: VERB,qal,perf,3,m,sg
- ויראו: VERB,qal,impf,3,m,pl
- בניו: NOUN,m,pl,cs
- את: PRT,acc
- הדרך: NOUN,f,sg,def
- אשר: PRON,rel
- הלך: VERB,qal,perf,3,m,sg
- איש: NOUN,m,sg,abs
- האלהים: NOUN,m,sg,def
- אשר: PRON,rel
- בא: VERB,qal,perf,3,m,sg
- מיהודה: PREP+NOUN,prop,m,sg,abs
Parallels
- 1 Kings 13:1 (verbal): Introduces the same figure as “a man of God that came from Judah,” the verbal identity repeated in 13:12 and establishing the narrative subject.
- 1 Kings 13:11 (structural): The old prophet’s invitation that lured the man of God to return (’Come home with me’) explains why the sons later had to ask and trace the man’s route.
- 1 Kings 13:13 (structural): Direct narrative continuation: after the sons saw the road the man of God had taken, they pursued and killed him—13:12 sets up the action reported in 13:13.
- Deuteronomy 13:1–5 (thematic): Legal/thematic parallel about false/enticing prophets and the community’s response—relates to the motif of prophetic deception and the fatal consequences of following a misleading prophet.
Alternative generated candidates
- Their father said to them, "Which way did he go?" So his sons showed him the way which the man of God who came from Judah had taken.
- Their father said to them, 'Which way did he go?' And his sons showed him the way that the man of God who came from Judah had gone.
1 K.13.13 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- אל: NEG
- בניו: NOUN,m,pl,cs
- חבשו: VERB,qal,impv,2,pl
- לי: PREP+PRON,1,sg
- החמור: NOUN,m,sg,def
- ויחבשו: VERB,qal,perf,3,m,pl
- לו: PRON,3,m,sg
- החמור: NOUN,m,sg,def
- וירכב: VERB,qal,impf,3,m,sg
- עליו: PREP,3,m,sg
Parallels
- Genesis 22:3 (verbal): Abraham 'saddled his donkey' to set out on a divinely commanded journey — same verb/action of saddling an ass to depart for a mission.
- 1 Kings 19:21 (verbal): Elisha 'saddled his donkey and went after Elijah' — identical saddle/ride wording linking prophetic departure and following.
- Matthew 21:2–7 (allusion): Jesus instructs disciples to fetch a donkey/colt and they bring and prepare it for him — parallels the preparation/saddling of an animal for a mission and fulfills prophetic movement imagery.
- Luke 19:30 (thematic): The disciples are sent to find a colt and prepare it for Jesus' entry — thematically echoes the instruction to secure and saddle an animal for a divinely appointed journey.
Alternative generated candidates
- He said to his sons, "Saddle the donkey for me." So they saddled the donkey for him, and he rode on it.
- He said to his sons, 'Saddle me the donkey.' So they saddled the donkey for him, and he rode on it.
1 K.13.14 - Details
Original Text
Morphology
- וילך: VERB,qal,wayyiqtol,3,m,sg
- אחרי: PREP
- איש: NOUN,m,sg,abs
- האלהים: NOUN,m,sg,def
- וימצאהו: VERB,qal,wayyiqtol,3,m,sg
- ישב: VERB,qal,impf,3,m,sg
- תחת: PREP
- האלה: DEM,pl
- ויאמר: VERB,qal,perf,3,m,sg
- אליו: PREP+PRON,3,m,sg
- האתה: PRON,2,m,sg,interr
- איש: NOUN,m,sg,abs
- האלהים: NOUN,m,sg,def
- אשר: PRON,rel
- באת: VERB,qal,perf,2,m,sg
- מיהודה: PREP+NOUN,prop,m,sg,abs
- ויאמר: VERB,qal,perf,3,m,sg
- אני: PRON,1,sg
Parallels
- John 1:21 (verbal): Both passages record an interrogation about prophetic identity ("Art thou...?") — questions posed to a prophetic figure to confirm who he is.
- 1 Kings 22:6-28 (thematic): Conflict between a true prophet and opposing/false prophetic voices in the royal court (Micaiah vs. the king’s prophets) parallels the confrontation and prophetic rivalry in 1 Kings 13.
- Amos 7:12-13 (structural): A northern sanctuary (Bethel) priest confronts a prophet from outside the northern establishment and tells him to return to Judah — closely mirrors setting and social conflict in 1 Kings 13.
- Jeremiah 23:16-22 (thematic): Jeremiah’s denunciation of false prophets and the warning about listening to deceptive prophetic words echoes the theme of prophetic deception and authority found in 1 Kings 13.
Alternative generated candidates
- He went after the man of God and found him sitting under an oak. He said to him, "Are you the man of God who came from Judah?" He said, "I am."
- He went after the man of God and found him sitting under an oak. He said to him, 'Are you the man of God who came from Judah?' He answered, 'I am.'
1 K.13.15 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- אליו: PREP+PRON,3,m,sg
- לך: PRON,2,m,sg
- אתי: PRON,1,sg
- הביתה: NOUN,m,sg,def
- ואכל: VERB,qal,perf,3,m,sg
- לחם: NOUN,m,sg,abs
Parallels
- 1 Kings 13:8 (verbal): Earlier in the same episode the man of God refuses the older prophet's offer: 'I will not eat bread or drink water with you' — directly contrasts the later acceptance in 13:15.
- 1 Kings 13:18 (quotation): The older prophet explicitly claims an angel told him to bring the man of God home and eat — the verbal inducement that leads to the meal and the man's disobedience.
- 1 Kings 13:23-24 (structural): The immediate consequence motif: after accepting the invitation and eating, the man of God disobeys and is killed by a lion — the narrative fulfillment of the fatal choice begun in 13:15.
- Deuteronomy 13:1-5 (thematic): Prescribes testing and punishment for prophets who entice Israel to follow other gods or false commands — parallels the theme of a prophet being led astray by another's inducement to disobey God's word.
- Jeremiah 28:15-17 (thematic): Conflict between rival prophets (Jeremiah vs. Hananiah) and the theme of a prophetic figure who gives misleading assurances and faces judgment — thematically parallels the danger of accepting a prophet's contrary counsel.
Alternative generated candidates
- Then he said to him, "Come home with me and eat bread."
- The prophet said to him, 'Come home with me and eat bread.'
1 K.13.16 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- לא: PART_NEG
- אוכל: VERB,qal,part,1,m,sg
- לשוב: INF,qal
- אתך: PREP+PRON,2,m,sg
- ולבוא: CONJ+VERB,qal,inf
- אתך: PREP+PRON,2,m,sg
- ולא: CONJ
- אכל: VERB,qal,perf,3,m,sg
- לחם: NOUN,m,sg,abs
- ולא: CONJ
- אשתה: VERB,qal,impf,1,m,sg
- אתך: PREP+PRON,2,m,sg
- מים: NOUN,m,pl,abs
- במקום: PREP+NOUN,m,sg,abs
- הזה: DEM,m,sg
Parallels
- 1 Kings 13:8-9 (verbal): Immediate parallel within the same episode where the man of God explicitly refuses the invitation and repeats the prohibition not to eat or drink there because of the word of the LORD.
- 1 Kings 13:18-23 (structural): Contrasts the earlier refusal: the man of God is later deceived, eats and drinks in that place in violation of the divine command and is punished—highlighting obedience versus disobedience to a prophetic word.
- Numbers 6:1-4 (thematic): The Nazirite regulations forbid wine and strong drink as a sign of consecration; thematically similar to abstaining from food and drink in compliance with a divine directive.
- Ezekiel 24:15-27 (thematic): Ezekiel is given a specific, counter‑cultural command to enact/sign and to refrain from normal mourning behavior; parallels the theme of prophets being bound by particular divine commands that restrict ordinary social actions.
Alternative generated candidates
- But he said, "I cannot return with you, nor eat bread or drink water with you in this place."
- But he said, 'I cannot return with you, nor can I eat bread or drink water with you in this place.'
1 K.13.17 - Details
Original Text
Morphology
- כי: CONJ
- דבר: NOUN,m,sg,abs
- אלי: PREP+PRON,1,sg
- בדבר: PREP+NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- לא: PART_NEG
- תאכל: VERB,qal,impf,3,f,sg
- לחם: NOUN,m,sg,abs
- ולא: CONJ
- תשתה: VERB,qal,impf,3,f,sg
- שם: ADV
- מים: NOUN,m,pl,abs
- לא: PART_NEG
- תשוב: VERB,qal,imperfect,3,f,sg
- ללכת: VERB,qal,inf
- בדרך: PREP+NOUN,f,sg,abs
- אשר: PRON,rel
- הלכת: VERB,qal,perf,2,f,sg
- בה: PREP+PRON,3,f,sg
Parallels
- 1 Kings 13:8 (verbal): Same episode earlier: the man of God explicitly reports he was commanded not to eat or drink or return by the same way (the instruction appears verbatim in the narrative).
- 1 Kings 13:20 (structural): Immediate narrative consequence: the man of God disobeys the command (eats and returns the same way) and is judged—this completes the narrative hook begun in v.17.
- Judges 13:4 (thematic): Angel‑given prohibitions regarding food/drink accompany prophetic or birth‑announcing commands (Manoah’s wife told not to drink wine), echoing the motif of divinely ordered abstinence.
- Mark 6:8 (thematic): Jesus’ mission instructions to the Twelve include prohibitions about taking bread or provisions for the journey—another instance of specific travel directives about eating/drinking tied to a prophetic/missionary commission.
- Deuteronomy 18:20–22 (allusion): Legal criterion for testing prophets: true prophecy is validated by the fulfillment of spoken word. The claim 'the word of the LORD commanded me' in 1 Kgs 13:17 invites this Deuteronomic standard for assessing prophetic authenticity.
Alternative generated candidates
- For he had been commanded by the word of the LORD, "You shall not eat bread or drink water there, nor return by the way that you came."
- The prophet said to him, 'I too am a prophet like you, and an angel spoke to me by the word of the LORD, saying,
1 K.13.18 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- לו: PRON,3,m,sg
- גם: ADV
- אני: PRON,1,sg
- נביא: NOUN,m,sg,abs
- כמוך: PREP+PRON,2,m,sg
- ומלאך: NOUN,m,sg,abs
- דבר: NOUN,m,sg,abs
- אלי: PREP+PRON,1,sg
- בדבר: PREP+NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- לאמר: INF,qal,infc
- השבהו: VERB,hif,imp,2,m,sg
- אתך: PREP+PRON,2,m,sg
- אל: NEG
- ביתך: NOUN,m,sg,abs+2ms
- ויאכל: VERB,qal,impf,3,m,sg
- לחם: NOUN,m,sg,abs
- וישת: VERB,qal,impf,3,m,sg
- מים: NOUN,m,pl,abs
- כחש: VERB,qal,perf,3,m,sg
- לו: PRON,3,m,sg
Parallels
- Deuteronomy 13:1-5 (thematic): Warnings about prophets or dreamers who entice people to follow other gods or to obey false commands — parallels the motif of a prophet giving misleading divine instruction and the need to test prophetic claims.
- Deuteronomy 18:20-22 (structural): Prescribes the criterion for identifying a false prophet (their word does not come to pass). This legal test is relevant for assessing the older prophet’s claim that an angel spoke to him.
- Jeremiah 14:14 (thematic): God denounces prophets who prophesy lies in His name, saying He did not send them — directly resonates with the deception of the old prophet who falsely claims a divine message.
- Ezekiel 13:6 (thematic): Condemns prophets who see false visions and give lying divinations; addresses the same phenomenon of prophets producing counsel or commands that are not from the LORD.
- 2 Chronicles 18:21-22 (allusion): Describes a lying spirit sent to entice Ahab through false prophecy — a parallel case where prophecy is corrupted by deceptive agency, illuminating how prophetic words can mislead kings and individuals.
Alternative generated candidates
- But the old prophet said to him, "I too am a prophet as you are, and an angel spoke to me by the word of the LORD, saying, ‘Bring him back with you to your house that he may eat bread and drink water.’ " So he lied to him.
- So he turned back with him and ate bread in his house and drank water.
1 K.13.19 - Details
Original Text
Morphology
- וישב: VERB,qal,perf,3,m,sg
- אתו: PRON,3,m,sg,acc
- ויאכל: VERB,qal,impf,3,m,sg
- לחם: NOUN,m,sg,abs
- בביתו: PREP+NOUN,m,sg,abs+PRON,3,m,sg
- וישת: VERB,qal,impf,3,m,sg
- מים: NOUN,m,pl,abs
Parallels
- 1 Kings 13:8 (verbal): Immediately prior instruction that the man of God must not eat bread or drink water in that place or return by the same way — the explicit prohibition that verse 13:19 violates.
- 1 Kings 13:23-24 (structural): Continues the same narrative: after being persuaded to eat and drink at the old prophet’s house, the man of God is rebuked and then killed by a lion — shows the consequence of the act described in v.19.
- Judges 13:15-16 (thematic): Manoah invites the divine messenger to remain and prepare a meal; both passages involve human hospitality or provision of food to a prophetic/divine visitor and the complex relations between host and messenger.
- Luke 10:7 (thematic): Jesus instructs his disciples to remain in a house and ‘eat and drink what they provide,’ offering a contrasting mission norm about accepting hospitality that highlights different expectations for prophets/missionaries.
Alternative generated candidates
- He returned with him and ate bread in his house and drank water.
- While they were sitting at the table, the word of the LORD came to the prophet who had brought him back.
1 K.13.20 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- הם: PRON,personal,3,m,pl
- ישבים: VERB,qal,part,3,m,pl
- אל: NEG
- השלחן: NOUN,m,sg,def
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- דבר: NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- אל: NEG
- הנביא: NOUN,m,sg,def
- אשר: PRON,rel
- השיבו: VERB,qal,perf,3,m,pl
Parallels
- Jonah 3:1 (verbal): Uses the same phrase 'the word of the LORD came'—divine speech arriving again to a prophet after an earlier episode of disobedience, paralleling the timing of divine communication in 1 Kgs 13:20.
- 1 Kgs 13:18 (structural): Immediate narrative parallel: the old prophet's claim and invitation that led to the man of God's return; explains the human agency that precedes the 'word of the LORD' in v.20.
- Deuteronomy 18:20-22 (thematic): Sets criteria for distinguishing true and false prophecy (a prophet's word must come to pass); thematically relevant to the episode where a prophet is misled by another's false claim to divine authority.
- Ezekiel 13:2-9 (thematic): Condemns false prophets who prophesy lies and lead the people astray—parallels the motif of a prophet (the old man) speaking falsely and misleading another prophet in 1 Kgs 13.
- Jeremiah 28:9 (thematic): States a test for prophetic authenticity—if a prophet's word proclaimed in God's name does not come to pass, it is not from God—relevant to evaluating the competing prophetic claims in the Bethel incident.
Alternative generated candidates
- While they were sitting at the table, the word of the LORD came to the prophet who had brought him back.
- He cried out to the man of God who had come from Judah, 'Thus says the LORD: Because you disobeyed the mouth of the LORD and did not keep the command that the LORD your God gave you,
1 K.13.21 - Details
Original Text
Morphology
- ויקרא: VERB,qal,wayyiqtol,3,m,sg
- אל: NEG
- איש: NOUN,m,sg,abs
- האלהים: NOUN,m,sg,def
- אשר: PRON,rel
- בא: VERB,qal,perf,3,m,sg
- מיהודה: PREP+NOUN,prop,m,sg,abs
- לאמר: INF,qal,infc
- כה: ADV
- אמר: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- יען: CONJ
- כי: CONJ
- מרית: VERB,qal,perf,2,m,sg
- פי: NOUN,m,sg,construct
- יהוה: NOUN,prop,m,sg,abs
- ולא: CONJ
- שמרת: VERB,qal,perf,2,m,sg
- את: PRT,acc
- המצוה: NOUN,f,sg,def
- אשר: PRON,rel
- צוך: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אלהיך: NOUN,m,sg,prsuf-2ms
Parallels
- Deut.18.20-22 (thematic): Addresses the authority and testing of prophets — a prophet who speaks presumptuously or contradicts God’s command is to be rejected; parallels the charge that the man of God disobeyed/false to the LORD’s word.
- 1Sam.15.23-24 (thematic): Samuel’s rebuke of Saul for rejecting God’s command and the ensuing judgment parallels the theme of prophetic/leadership disobedience bringing divine condemnation.
- Jonah.1.3 (thematic): Jonah’s flight from God’s command (a prophet’s disobedience) and the resulting divine intervention parallels the motif of a prophet’s failure to obey God and its consequences.
- 1Kgs.13.26-29 (structural): Immediate narrative consequence of the rebuke in 13:21: the man of God is killed by a lion and his body mourned — this passage completes the episode and shows the fulfillment of judgment for disobedience.
Alternative generated candidates
- He cried to the man of God who came from Judah, "Thus says the LORD: Because you have disobeyed the mouth of the LORD and have not kept the commandment that the LORD your God commanded you,
- but came back and ate bread and drank water in the place of which he said to you,
1 K.13.22 - Details
Original Text
Morphology
- ותשב: VERB,qal,perf,3,f,sg
- ותאכל: VERB,qal,impf,3,f,sg
- לחם: NOUN,m,sg,abs
- ותשת: VERB,qal,imprf,3,fs,sg
- מים: NOUN,m,pl,abs
- במקום: PREP+NOUN,m,sg,abs
- אשר: PRON,rel
- דבר: NOUN,m,sg,abs
- אליך: PREP+PRON,2,m,sg
- אל: NEG
- תאכל: VERB,qal,impf,3,f,sg
- לחם: NOUN,m,sg,abs
- ואל: CONJ+PREP
- תשת: VERB,qal,imprf,juss,2,ms,sg
- מים: NOUN,m,pl,abs
- לא: PART_NEG
- תבוא: VERB,qal,impf,2,m,sg
- נבלתך: NOUN,f,sg,abs,2,ms
- אל: NEG
- קבר: NOUN,m,sg,abs
- אבתיך: NOUN,m,pl,abs,poss:2,m
Parallels
- 1 Kings 13:11-32 (structural): Immediate narrative context: the full episode of the man of God commanded not to eat/drink at Bethel, his deception by the old prophet, disobedience, and the resultant death.
- 1 Kings 22:21-23 (thematic): Reports a 'lying spirit' put among prophets so that false prophecy leads a king to his doom—parallels the motif of deceptive prophetic speech producing fatal consequences.
- Deuteronomy 18:20 (thematic): Declares that a prophet who presumes to speak in God's name without command shall die—provides a legal/theological precedent for judgment on unauthorized or false prophecy.
- Jeremiah 23:21-22 (allusion): Contrasts prophets truly sent by God with those who prophesy without his commission and mislead the people; God judges and distinguishes between them, echoing the issue of true versus false prophetic authority in 1 Kgs 13.
- Ezekiel 13:9-10 (thematic): Condemns prophets who give false visions and lead people astray and announces divine judgment—a parallel warning against false or self‑made prophecy like that exercised by the old prophet.
Alternative generated candidates
- you shall not be brought to the tomb of your fathers. When you die, your carcass shall not be buried in the tomb of your fathers."
- After he had eaten bread and after he had drunk, the prophet who had brought him back saddled the donkey for him.
1 K.13.23 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- אחרי: PREP
- אכלו: VERB,qal,perf,3,m,sg
- לחם: NOUN,m,sg,abs
- ואחרי: CONJ
- שתותו: VERB,qal,perf,3,m,sg
- ויחבש: VERB,qal,perf,3,m,sg
- לו: PRON,3,m,sg
- החמור: NOUN,m,sg,def
- לנביא: PREP+NOUN,m,sg,abs
- אשר: PRON,rel
- השיבו: VERB,qal,perf,3,m,pl
Parallels
- Gen.18.1-8 (thematic): Abraham entertains divine visitors with bread and water; hospitality to a prophetic/divine messenger and the offering of food parallels the meal given to the man of God.
- Gen.19.1-3 (thematic): Lot provides bread and water to angelic visitors; another instance of hospitable reception of messengers whose visit affects the host and guest relationship.
- 2Kgs.4.8-10 (structural): The Shunammite woman provides a room and meals for the prophet Elisha; like 1 Kgs 13 it shows a pattern of sustained hospitality toward a prophet and the prophet’s reception of food/hospitality.
- 1Sam.9.22-24 (structural): Saul is brought into Samuel’s home and eats before the prophetic pronouncement; parallels the sequence of lodging/eating followed by prophetic action or guidance.
- Luke.24.30-31 (thematic): On the road to Emmaus the breaking of bread leads to recognition/revelation and the disciples’ return to mission; thematically similar in meal precipitating a significant prophetic/recognitional turn.
Alternative generated candidates
- After he had eaten bread and after he had drunk, he saddled the donkey for the prophet who had brought him back.
- As he departed, a lion met him on the road and killed him, and his corpse was thrown on the road; the donkey stood beside it, and the lion stood beside the corpse.
1 K.13.24 - Details
Original Text
Morphology
- וילך: VERB,qal,wayyiqtol,3,m,sg
- וימצאהו: VERB,qal,wayyiqtol,3,m,sg
- אריה: NOUN,m,sg,cons
- בדרך: PREP+NOUN,f,sg,abs
- וימיתהו: VERB,hif,impf,3,m,sg,clit:3,m,sg
- ותהי: VERB,qal,perf,3,f,sg
- נבלתו: NOUN,f,sg,abs,3,m
- משלכת: VERB,piel,participle,?,f,sg
- בדרך: PREP+NOUN,f,sg,abs
- והחמור: CONJ+NOUN,m,sg,def
- עמד: VERB,qal,perf,3,m,sg
- אצלה: PREP+3fs
- והאריה: CONJ+NOUN,m,sg,def
- עמד: VERB,qal,perf,3,m,sg
- אצל: PREP
- הנבלה: NOUN,f,sg,def
Parallels
- Judges 14:5-6 (verbal): Samson encounters and rends a lion on the way (lion attack and carcass motif), paralleling the sudden lion‑attack scene and the image of a carcass left by the road.
- Judges 14:8 (verbal): The lion's carcass later becomes a notable object (bees/honey in the carcass); like 1 Kgs 13:24, it draws attention to a deserted animal carcass as a narrative sign.
- 1 Samuel 17:34-36 (thematic): David recalls killing a lion (and a bear) while guarding sheep—shared theme of God's servant confronting deadly wild beasts and divine protection/encounter with predators.
- 2 Kings 9:30-37 (structural): Jezebel's exposed corpse is left and defiled by animals (dogs eat her flesh); parallels the motif of a human corpse exposed on the road and animals associated with the body as divine judgment.
- Isaiah 11:6 (allusion): The prophetic image of predator and domestic animal together (lion and ox/child) provides a contrastal backdrop: 1 Kgs 13:24 subverts the peaceable‑kingdom motif by depicting a lion standing over a human corpse while a donkey stands nearby.
Alternative generated candidates
- As he was going away, a lion met him on the road and killed him; his body was thrown upon the road, and the donkey stood beside it, and the lion stood by the body.
- Behold, some passing by saw the corpse thrown on the road and the lion standing beside the corpse; they came and told it in the city where the old prophet lived.
1 K.13.25 - Details
Original Text
Morphology
- והנה: ADV
- אנשים: NOUN,m,pl,abs
- עברים: PART,qal,ptc,3,m,pl
- ויראו: VERB,qal,impf,3,m,pl
- את: PRT,acc
- הנבלה: NOUN,f,sg,def
- משלכת: VERB,piel,part,3,f,sg
- בדרך: PREP+NOUN,f,sg,abs
- ואת: CONJ
- האריה: NOUN,m,sg,def
- עמד: VERB,qal,perf,3,m,sg
- אצל: PREP
- הנבלה: NOUN,f,sg,def
- ויבאו: VERB,qal,impf,3,m,pl
- וידברו: VERB,qal,wayyiqtol,3,m,pl
- בעיר: PREP+NOUN,f,sg,abs
- אשר: PRON,rel
- הנביא: NOUN,m,sg,def
- הזקן: NOUN,m,sg,def
- ישב: VERB,qal,impf,3,m,sg
- בה: PREP+PRON,3,f,sg
Parallels
- Judges 14:5-9 (thematic): Both narratives feature a man encountering a lion and later a discovered carcass associated with the lion — Samson’s encounter and the later finding of the lion’s carcass (and its surprising contents).
- 1 Kings 13:24 (verbal): Immediate parallel within the same episode: verse 24 describes the prophet slain and the donkey and lion standing by the corpse, language repeated/echoed in v.25.
- 1 Kings 13:26-27 (structural): Continues the same incident—men report the scene to the old prophet, who then goes out, mourns over the body, and brings it back; these verses complete the narrative arc begun in v.25.
- 2 Kings 2:23-24 (thematic): Illustrates the motif of wild animals acting as instruments of divine judgment in narrative tradition (here bears maul youths after mocking a prophet).
- Amos 3:8 (thematic): Uses lion imagery to signify divine action and judgment—parallels the motif of a lion appearing as an agent or symbol of God's retribution in prophetic language.
Alternative generated candidates
- Behold, some travelers passed by and saw the body thrown upon the road and the lion standing by the body; they came and reported it in the city where the old prophet lived.
- When the prophet who had brought him back heard it, he said, 'It is the man of God who defied the mouth of the LORD; the LORD has delivered him to the lion, which has torn him, according to the word of the LORD that he spoke to him.'
1 K.13.26 - Details
Original Text
Morphology
- וישמע: VERB,qal,imperfect,3,m,sg
- הנביא: NOUN,m,sg,def
- אשר: PRON,rel
- השיבו: VERB,qal,perf,3,m,pl
- מן: PREP
- הדרך: NOUN,f,sg,def
- ויאמר: VERB,qal,perf,3,m,sg
- איש: NOUN,m,sg,abs
- האלהים: NOUN,m,sg,def
- הוא: PRON,3,m,sg
- אשר: PRON,rel
- מרה: NOUN,m,sg,abs
- את: PRT,acc
- פי: NOUN,m,sg,construct
- יהוה: NOUN,prop,m,sg,abs
- ויתנהו: VERB,qal,impf,3,m,sg,obj3ms
- יהוה: NOUN,prop,m,sg,abs
- לאריה: PREP+NOUN,m,sg,abs
- וישברהו: VERB,qal,wayyiqtol,3,m,sg
- וימתהו: VERB,qal,imperfect,3,m,sg,obj:3,m,sg
- כדבר: PREP+NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- אשר: PRON,rel
- דבר: NOUN,m,sg,abs
- לו: PRON,3,m,sg
Parallels
- 1 Kings 13:11-24 (structural): Immediate narrative parallel — the fuller episode: an old prophet deceives the man of God, causing him to disobey God’s command; the subsequent report explains that God delivered him to a lion and he died, the same event continued in v.26.
- Deuteronomy 18:20-22 (thematic): Gives the legal/theological standard for true and false prophecy: a prophet who speaks presumptuously in God's name bears accountability — provides the wider theological framework for judging the prophet’s disobedience and its punishment.
- Ezekiel 14:15-16 (thematic): Uses the motif of God sending wild beasts among the people as an instrument of divine judgment; parallels the lion as an agent of God's retributive justice in 1 Kgs 13:26.
- Judges 14:5-6 (thematic): Also features a lion acting within divine providence (Samson and the lion); highlights the motif of lion as a theologically charged agent — here used in different ways (judge’s death vs. deliverance/affirmation of a holy man).
- Daniel 6:16-23 (thematic): Contrastive parallel: the lion’s den narrative portrays lions as instruments of fate/judgment, but God preserves the righteous (Daniel) rather than allowing death — thereby illumining different theological outcomes when lions appear in prophetic narratives.
Alternative generated candidates
- When the prophet who had brought him back heard of it, he said, "It is the man of God who disobeyed the word of the LORD; therefore the LORD has delivered him to the lion, which has torn him and killed him, according to the word of the LORD that he spoke to him."
- Then he said to his sons, 'Saddle me the donkey.' So they saddled the donkey for him.
1 K.13.27 - Details
Original Text
Morphology
- וידבר: VERB,qal,impf,3,m,sg
- אל: NEG
- בניו: NOUN,m,pl,cs
- לאמר: INF,qal,infc
- חבשו: VERB,qal,impv,2,m,pl
- לי: PREP+PRON,1,sg
- את: PRT,acc
- החמור: NOUN,m,sg,def
- ויחבשו: VERB,qal,imperf,3,m,pl
Parallels
- Gen.22.3 (verbal): Abraham 'saddled' his donkey (Heb. חבשׁ) to prepare for a divinely‑given journey — same verb/action of ordering an animal to be readied.
- Luke.19.30-35 (thematic): Jesus sends servants to fetch and prepare a colt for his use; like 1 Kgs 13:27 this depicts an authority directing others to prepare a beast of burden for travel or service.
- 1Sam.25.23-24 (thematic): Abigail hastens and mounts a donkey (is provided transport) to meet David — another narrative instance of preparing/using an ass to carry a person in response to an urgent command.
- Matt.14.12 (thematic): After John the Baptist's execution his disciples take up and bury his body — thematically parallel to the sons burying the prophet in 1 Kgs 13 (the preparation of care and burial by close followers/relatives).
Alternative generated candidates
- Then he said to his sons, "Saddle the donkey for me." So they saddled the donkey for him.
- He went and found his corpse thrown on the road, with the donkey standing near the corpse and the lion standing by it; the lion had not eaten the corpse, nor had it torn the donkey.
1 K.13.28 - Details
Original Text
Morphology
- וילך: VERB,qal,wayyiqtol,3,m,sg
- וימצא: VERB,qal,wayyiqtol,3,m,sg
- את: PRT,acc
- נבלתו: NOUN,f,sg,abs,3,m
- משלכת: VERB,qal,part,f,sg
- בדרך: PREP+NOUN,f,sg,abs
- וחמור: CONJ+NOUN,m,sg,abs
- והאריה: CONJ+NOUN,m,sg,def
- עמדים: VERB,qal,part,3,m,pl
- אצל: PREP
- הנבלה: NOUN,f,sg,def
- לא: PART_NEG
- אכל: VERB,qal,perf,3,m,sg
- האריה: NOUN,m,sg,def
- את: PRT,acc
- הנבלה: NOUN,f,sg,def
- ולא: CONJ
- שבר: NOUN,m,sg,abs
- את: PRT,acc
- החמור: NOUN,m,sg,def
Parallels
- 1 Kings 13:24-26 (structural): Immediate narrative context: these verses report the lion’s attack that killed the man of God; v.28 continues the scene (the lion and donkey standing by the corpse).
- Judges 14:5-9 (thematic): Both passages feature a lion’s carcass and an unexpected phenomenon around it (Samson later finds a lion’s carcass with honey; here a lion stands beside a slain man’s body and does not eat it).
- 1 Samuel 17:34-36 (thematic): David’s account of killing a lion (and a bear) that threatened his sheep echoes the motif of human encounters with lions and the lion as a force affecting people and flocks (violence, divine protection/judgment).
- Amos 3:8 (thematic): Uses the image of a roaring lion as a metaphor for God’s action/word—paralleling the Bible’s recurrent use of the lion as an instrument or sign of divine action, as in the lion that kills the prophet here.
Alternative generated candidates
- He went and found his body thrown upon the road, and the donkey and the lion standing by the body; the lion had not eaten the body, nor had the lion broken the donkey.
- The prophet took up the corpse of the man of God and laid it upon his own donkey, and brought it to the city of the old prophet; they mourned over him and buried him.
1 K.13.29 - Details
Original Text
Morphology
- וישא: VERB,qal,impf,3,m,sg
- הנביא: NOUN,m,sg,def
- את: PRT,acc
- נבלת: NOUN,f,sg,cons
- איש: NOUN,m,sg,abs
- האלהים: NOUN,m,sg,def
- וינחהו: VERB,hifil,imperfect,3,m,sg+obj:3,m,sg
- אל: NEG
- החמור: NOUN,m,sg,def
- וישיבהו: VERB,hif,impf,3,m,sg
- ויבא: VERB,qal,wayyiqtol,3,m,sg
- אל: NEG
- עיר: NOUN,f,sg,abs
- הנביא: NOUN,m,sg,def
- הזקן: NOUN,m,sg,def
- לספד: PREP+VERB,qal,inf
- ולקברו: VERB,qal,inf,3,m,sg
Parallels
- 1 Kgs. 13:31–32 (structural): Immediate continuation of the episode—details the old prophet’s mourning and burial of the man of God, directly tied to v.29.
- 2 Kgs. 13:21 (thematic): A man revived when his body touched Elisha’s bones; highlights the significance and reverence attached to prophets’ graves and remains, thematically linked to transporting and burying a prophet.
- 1 Sam. 31:11–13 (thematic): The men of Jabesh Gilead recover and bury Saul’s body, mourning and performing burial rites—parallel in recovering, transporting, and burying a prominent figure and communal mourning.
- Deut. 34:6 (thematic): Moses is buried by Yahweh and his grave is unknown—another instance of burial of a leading prophet, emphasizing concern for the prophet’s final resting place.
- Gen. 50:25 (thematic): Joseph’s request that his bones be carried to Canaan for burial mirrors the theme of transporting and burying the remains of a significant figure.
Alternative generated candidates
- He took up the body of the man of God, laid it upon his own donkey, and brought it back; and the prophet went to the city to mourn and to bury him.
- He laid his corpse in his own tomb, and they mourned over him, saying, 'Alas, my brother!'
1 K.13.30 - Details
Original Text
Morphology
- וינח: VERB,qal,wayyiqtol,3,m,sg
- את: PRT,acc
- נבלתו: NOUN,f,sg,abs,3,m
- בקברו: PREP+NOUN,m,sg,abs,3,m,sg
- ויספדו: VERB,qal,wayyiqtol,3,m,pl
- עליו: PREP,3,m,sg
- הוי: INTJ
- אחי: NOUN,m,pl,suff
Parallels
- Genesis 50:13 (verbal): Joseph buries his father in the cave of Machpelah—parallel language and theme of burial in a family/ancestral grave (’buried him in his fathers’ grave’).
- Genesis 23:19 (thematic): Abraham buries Sarah in the family burial cave—illustrates the near-universal Israelite practice and concern for interment in a familial tomb.
- 2 Samuel 1:11-12 (thematic): David and his men mourn and fast for Saul and Jonathan after their deaths—parallels the communal lamentation (’they bewailed/they lamented over him’).
- 2 Samuel 3:31-32 (structural): After Abner’s slaying David commands public mourning and all weep—a structurally similar public ritual of lamentation over a notable death, echoing the verse’s mourning formula.
Alternative generated candidates
- He laid his body in his own tomb; and they mourned over him, saying, "Alas, my brother!"
- After he had buried him, he said to his sons, 'When I die, bury me in the grave where the man of God is buried; lay my bones beside his bones.
1 K.13.31 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- אחרי: PREP
- קברו: NOUN,m,sg,abs+3m
- אתו: PRON,3,m,sg,acc
- ויאמר: VERB,qal,perf,3,m,sg
- אל: NEG
- בניו: NOUN,m,pl,cs
- לאמר: INF,qal,infc
- במותי: PREP+NOUN,m,sg,abs
- וקברתם: VERB,qal,perf,2,m,pl
- אתי: PRON,1,sg
- בקבר: PREP+NOUN,m,sg,abs
- אשר: PRON,rel
- איש: NOUN,m,sg,abs
- האלהים: NOUN,m,sg,def
- קבור: ADJ,m,sg
- בו: PREP+PRON,3,m,sg
- אצל: PREP
- עצמתיו: NOUN,f,pl,abs
- הניחו: VERB,qal,perf,3,m,pl
- את: PRT,acc
- עצמתי: PRON,1,m,sg
Parallels
- Genesis 50:24-25 (thematic): Joseph makes his brothers swear to carry his bones out of Egypt and bury them in Canaan — a dying request to be buried with one's people/land, parallel motif of burial wishes tied to identity and continuity.
- Genesis 49:29-32 (thematic): Jacob instructs to be buried in the cave of Machpelah beside the ancestors — similar instruction to be laid in a specific tomb beside certain persons, emphasizing family/ancestral burial sites.
- 2 Kings 13:21 (verbal): A dead man revived when his body touched Elisha’s bones — highlights the significance attributed to a prophet’s tomb and 'bones,' resonating with the desire in 1 Kgs 13:31 to be placed beside a prophet’s bones.
- 2 Samuel 21:12-14 (thematic): The bodies of Saul and his sons are recovered and given burial at Jabesh Gilead — reflects concern for proper burial and the retrieval or placement of remains in an honored location.
- 1 Kings 13:32-33 (structural): Immediate narrative continuation showing the sons burying the old prophet in the prophet’s tomb — directly fulfils and contextualizes the request of 13:31.
Alternative generated candidates
- After he had buried him, he said to his sons, "When I die, bury me in the tomb where the man of God is buried; lay my bones beside his bones."
- For the saying that he cried by the word of the LORD against the altar in Bethel, and against all the shrines that are in the cities of Samaria, will surely come to pass.'
1 K.13.32 - Details
Original Text
Morphology
- כי: CONJ
- היה: VERB,qal,perf,3,m,sg
- יהיה: VERB,qal,impf,3,m,sg
- הדבר: NOUN,m,sg,def
- אשר: PRON,rel
- קרא: VERB,qal,perf,3,m,sg
- בדבר: PREP+NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- על: PREP
- המזבח: NOUN,m,sg,def
- אשר: PRON,rel
- בבית: PREP+NOUN,m,sg,def
- אל: NEG
- ועל: CONJ+PREP
- כל: DET
- בתי: NOUN,f,sg,abs,1cs
- הבמות: NOUN,f,pl,def
- אשר: PRON,rel
- בערי: PREP+NOUN,f,pl,const
- שמרון: NOUN,f,sg,abs
Parallels
- 1 Kings 13:2 (verbal): The original prophetic denunciation against the altar at Bethel—the very oracle cited here (the altar will be torn down and its ashes poured out).
- 1 Kings 12:28-30 (thematic): Jeroboam's establishment of the golden calves and high-place worship at Bethel and throughout Samaria provides the background cause for the prophetic judgment cited in 1 Kgs 13:32.
- 2 Kings 23:15-18 (structural): Josiah's reforms include removal of the high places and altars — explicitly mentioning Bethel and the houses of the high places — showing later fulfillment or remediation of the condemned cult sites referenced in 1 Kgs 13:32.
- 2 Kings 17:29-33 (thematic): Description of how inhabitants of Samaria continued to set up high places and local cults, illustrating the persistence of the institutions (altars/high places) criticized in the prophecy cited in 1 Kgs 13:32.
Alternative generated candidates
- For the saying which he cried by the word of the LORD against the altar in Bethel and against all the houses of the high places that are in the cities of Samaria shall certainly come to pass.
- After this event Jeroboam did not turn from his evil way, but persisted in it.
1 K.13.33 - Details
Original Text
Morphology
- אחר: PREP
- הדבר: NOUN,m,sg,def
- הזה: DEM,m,sg
- לא: PART_NEG
- שב: VERB,qal,perf,3,m,sg
- ירבעם: NOUN,m,sg,abs
- מדרכו: PREP+NOUN,f,sg,abs+PRON,3,m,sg
- הרעה: NOUN,f,sg,def
- וישב: VERB,qal,perf,3,m,sg
- ויעש: VERB,qal,impf,3,m,sg
- מקצות: PREP+NOUN,m,pl,abs
- העם: NOUN,m,sg,def
- כהני: NOUN,m,pl,cons
- במות: PREP+NOUN,m,sg,abs
- החפץ: PTCP,qal,act,m,sg
- ימלא: VERB,qal,impf,3,m,sg
- את: PRT,acc
- ידו: NOUN,m,sg,abs+PRON,3,m,sg
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- כהני: NOUN,m,pl,cons
- במות: PREP+NOUN,m,sg,abs
Parallels
- 1 Kings 12:31-33 (verbal): Earlier account of Jeroboam’s establishment of high places and the making of priests from the common people — essentially the same action described here.
- 2 Chronicles 11:14-15 (verbal): Chronicles’ retelling of the same episode: priests and Levites leaving Judah and Jeroboam’s appointment of priests for the high places.
- Deuteronomy 18:1-8 (thematic): Deuteronomic law assigning the priesthood to Levites and regulating priestly service — highlights how Jeroboam’s appointment of 'any who desired' violated covenant law.
- 1 Kings 14:9-16 (thematic): Prophetic judgment on Jeroboam’s house because of his sins (idolatry and improper priesthood), connecting his continued evil practices to coming punishment.
Alternative generated candidates
- After this thing Jeroboam did not turn from his evil way, but he persisted in it; and the priests of the high places were appointed from among the people—whoever desired was made priest of the high places.
- He appointed at Bethel and at the shrines in the cities of Samaria priests of the high places, from the lowest of the people; whoever pleased him he made priests of the high places.
1 K.13.34 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- בדבר: PREP+NOUN,m,sg,abs
- הזה: DEM,m,sg
- לחטאת: PREP+NOUN,f,sg,abs
- בית: NOUN,m,sg,abs
- ירבעם: NOUN,m,sg,abs
- ולהכחיד: CONJ+INF,hiphil
- ולהשמיד: VERB,hiph,infc
- מעל: PREP
- פני: NOUN,m,sg,cons
- האדמה: NOUN,f,sg,def
Parallels
- 1 Kings 14:10 (quotation): A prophetic judgment against the house of Jeroboam that repeats the cause and result—because Jeroboam caused Israel to sin, his house will be cut off (echoes the same verdict).
- 1 Kings 12:28-30 (verbal): The origin of ‘the sin of the house of Jeroboam’—Jeroboam’s establishment of calf-worship explicitly ‘made Israel to sin,’ which this verse summarizes and judges.
- 2 Kings 10:30 (thematic): Narrative of a kingly house being destroyed for covenant unfaithfulness; parallels in outcome language (destruction/removal of a royal house as divine judgment).
- Deuteronomy 13:12-18 (structural): Legal paradigm for destroying a city or people who lead Israel into idolatry—structurally parallels the punitive rationale for exterminating a house that ‘made Israel sin.’
Alternative generated candidates
- And it was a sin of the house of Jeroboam, a cause of its ruin and of its destruction from off the face of the earth.
- By this thing the house of Jeroboam became guilty of sin and was destined to be cut off and destroyed from off the face of the earth.
And behold, a man of God came from Judah by the word of the LORD to Bethel; and Jeroboam stood by the altar to burn incense.
He cried against the altar by the word of the LORD and said, "Altar, altar! Thus says the LORD: ‘Behold, a son shall be born to the house of David; his name shall be Josiah, and on you he will offer the priests of the high places who burn incense on you, and human bones shall be burned upon you.’" And on that day he gave a sign, saying, "This is the sign that the LORD has spoken: behold, the altar will be split and the ashes that are on it will be poured out."
When the king heard the word that the man of God had cried against the altar in Bethel, Jeroboam stretched out his hand from the altar, saying, "Seize him!" and his hand withered so that he could not draw it back to him. And the altar was split and the ashes were poured out from the altar, according to the sign that the man of God had given by the word of the LORD.
Then the king answered and said to the man of God, "Please entreat the favor of the LORD your God and pray for me, that my hand may be restored." So the man of God entreated the LORD, and the king’s hand was restored to him and became as before.
The king said to the man of God, "Come to my house, and refresh yourself; and I will give you a reward." But the man of God said to the king, "If you would give me half your house, I will not go in with you, nor will I eat bread or drink water in this place."
For he had been commanded by the word of the LORD, "You shall not eat bread or drink water there; you shall not return by the way that you came." So he went another way and did not return by the way that he had come to Bethel. Now an old prophet was living in Bethel; and his sons came and told him all the deeds that the man of God had done that day in Bethel, and what he had said to the king; they reported it to their father. And their father said to them, "Which way did he go?" So the sons showed him the way that the man of God who came from Judah had taken.
He said to his sons, "Saddle me the donkey." So they saddled the donkey for him, and he rode on it.
He went after the man of God and found him sitting under an oak, and he said to him, "Are you the man of God who came from Judah?" He said, "I am."
He said to him, "Come home with me and eat bread." But he said, "I will not return with you, nor will I eat bread or drink water with you in this place."
For he had been told by the word of the LORD, "You shall not eat bread or drink water there; you shall not return by the way that you came."
Then the old prophet said to him, "I too am a prophet like you, and an angel spoke to me by the word of the LORD, saying, ‘Bring him back with you to your house, that he may eat bread and drink water.’" So he misled him.
He turned back with him and ate bread in his house and drank water.
As they were sitting at the table, the word of the LORD came to the prophet who had brought him back.
He cried to the man of God who had come from Judah, "Thus says the LORD: Because you have disobeyed the mouth of the LORD and have not kept the commandment that the LORD your God commanded you,
—you returned and ate bread and drank water in the place of which he told you, and you have broken your word—your body shall not come to the grave of your fathers.
When he had eaten bread and drunk, the prophet who had brought him back saddled the donkey for him.
As he went on his way, a lion met him on the road and tore him, and he died; his body was thrown on the road, and the donkey stood beside the corpse, and the lion stood by the corpse.
Behold, men passing by saw the body thrown on the road and the lion standing beside the body; and they went and told it in the city where the old prophet lived.
When the prophet who had brought him back heard it, he said, "It is the man of God who disobeyed the word of the LORD; therefore the LORD has delivered him to the lion, which has torn him and slain him, according to the word of the LORD that he spoke to him."
He said to his sons, "Saddle the donkey for me." So they saddled it.
He went and found the body thrown on the road, and the donkey and the lion standing beside the body; the lion had not eaten the body nor mauled the donkey.
Then he took up the body of the man of God and laid it on his donkey, and brought it back; and the old prophet came to the city to lament and to bury him.
He laid his body in his own grave; and they lamented over him, saying, "Alas, my brother!"
After he had buried him, he said to his sons, "When I die, bury me in the grave where the man of God is buried; lay my bones beside his bones."
For he said, "It will be when the word of the LORD comes to pass that he cried against the altar at Bethel and against all the shrines in the cities of Samaria,
—after these things Jeroboam did not turn from his evil way, but persisted—he made priests for the high places from among the lowest of the people; whoever desired, he made him a priest of the high places. And by this thing the sin of the house of Jeroboam became great; it brought about their being cut off and destroyed from the face of the land.