1 Kings 13:29-32 sits inside this longer paragraph.
23After he had eaten bread, and after he drank, he saddled the donkey for the prophet whom he had brought back. 24When he had gone, a lion met him by the way and killed him. His body was thrown on the path, and the donkey stood by it. The lion also stood by the body. 25Behold, men passed by, and saw the body thrown on the path, and the lion standing by the body; and they came and told it in the city where the old prophet lived. 26When the prophet who brought him back from the way heard of it, he said, “It is the man of God who was disobedient to Yahweh’s mouth. Therefore Yahweh has delivered him to the lion, which has mauled him and slain him, according to Yahweh’s word, which he spoke to him.” 27He said to his sons, saying, “Saddle the donkey for me,” and they saddled it. 28He went and found his body thrown on the path, and the donkey and the lion standing by the body. The lion had not eaten the body, nor mauled the donkey. 29The prophet took up the body of the man of God, and laid it on the donkey, and brought it back. He came to the city of the old prophet to mourn, and to bury him. 30He laid his body in his own grave; and they mourned over him, saying, “Alas, my brother!”
31After he had buried him, he spoke to his sons, saying, “When I am dead, bury me in the tomb in which the man of God is buried. Lay my bones beside his bones. 32For the saying which he cried by Yahweh’s word against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, will surely happen.”
Geneva Bible translators 1599 · Public Domain On v30 Which he had prepared for himself.
Which he had prepared for himself.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv29–32 1Ki 13:29 And the prophet took up the carcase…
1Ki 13:29 And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him.
Ver. 29. And the prophet took up the carcass.] Which the lion, belike, left to him, and went away.
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And laid it upon the ass.] Which was kept alive for such a purpose.
And the old prophet came to the city to mourn.] As good cause he had, not more for the man of God, who was Dei frumentum leonis dentibus commolitum, as Ignatius said of himself at his death, than for himself, who had seduced him to such an untimely end.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv30–32 So that threatening, 1Ki 13:22, was fulfilled; and withal,…
So that threatening, 1Ki 13:22, was fulfilled; and withal, the memory of his prophecy was revived and preserved among them, and his very carcass resting there might be a witness of their madness and desperate wickedness, in continuing their abominable idolatry after such an assurance of the dreadful effects of it.
They mourned over him; the old prophet, and his sons, and others, whom common humanity taught to lament the untimely death of so worthy a person.
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Alas, my brother! was a usual form of expression in funeral lamentations. See Jer 22:18.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv29–31 For the saying which he cried by the word…
For the saying which he cried by the word of the Lord against the altar in Bethel,.... That the priests should be offered on it, and men's bones be burnt upon it; for as for its being rent, and the ashes of it poured out, that had been done already:
and against all the houses of the high places which are in Samaria, shall surely come to pass: by which it appears that there were temples, and high places, and altars built in other parts of the kingdom besides Dan and Bethel, of the destruction of which the man of God prophesied, though not before mentioned; all which the old prophet gave credit to, and firmly believed would be accomplished. The kingdom of Israel, in later times, had the name of Samaria, from the chief city of it, Isa 7:9, here spoken of by anticipation, for as yet it was not in being, see Kg1 16:24 and either it has its name here by way of prophecy, or else given by the writer of this book, as what it went by in his time.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv30–32 His grave - So that threatening, ver. 22, was…
His grave - So that threatening, ver. 22, was fulfilled; and withal, the memory of his prophecy was revived and preserved among them, and his very carcase resting there, might be a witness of their madness and desperate wickedness, in continuing in their abominable idolatry, after such an assurance of the dreadful effects of it. They - The old prophet and his sons, and others, whom common humanity taught to lament the untimely death of so worthy a person. Alas, &c. - Which was an usual form of expression in funeral-Lamentations.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv30–32 Verse 30. Alas, my brothers] This lamentation is very…
Verse 30. Alas, my brothers] This lamentation is very simple, very short, and very pathetic. Perhaps the old prophet said it as much in reference to himself, who had been the cause of his untimely death, as in reference to the man of God, whose corpse he now committed to the tomb. But the words may be no more than the burden of each line of the lamentation which was used on this occasion. See instances of this among the Asiatics in Clarke's note on "Jer 22:18".
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv29, 31 1Ki 13:29-30. The prophet, (namely, the old prophet,) took…
1Ki 13:29-30. The prophet, (namely, the old prophet,) took up the carcass of the man of God — “If there were any truth,” says Henry, “in the vulgar opinion, sure the corpse bled afresh when he touched it; for he was, in effect, the murderer.” He laid his carcass in his own grave — A poor reparation this of the injury done him in deceiving him, and persuading him to disobey the command of God to his ruin. Hereby, however, the divine threatening, (in 1Ki 13:22,) was fulfilled; and withal, the memory of his prophecy was revived from time to time, by the sight of his grave, and preserved among them; and even his carcass, resting there, might be a witness of their madness and desperate wickedness, in continuing to practise their abominable, idolatrous worship, after such an assurance of the dreadful effects of it. They mourned over him — Namely, the old prophet and his sons, and others, whom common humanity taught to lament the untimely death of so worthy a person. Saying, Alas! my brother — Which was a usual form of expression in funeral lamentations. “The case, indeed, was very piteous,” says Henry, “that so good a man, so faithful a prophet, and one so bold in God’s cause, should, for one offence, die as a criminal, while an old, lying prophet lived 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.” The reader will be pleased to see a similar reflection by Dr. Dodd. “Upon a review of this narrative, who can fail to admire the unsearchable secrets of the divine justice? Jeroboam revolts from his lawful sovereign, forsakes the worship of the true God, engages the people in gross idolatry, and is himself hardened by the menaces and miracles of the prophet, who wits sent to him; a false prophet deceives an innocent man with a lie, and draws him into an act of disobedience, contrary to his inclination; yet this wicked Jeroboam, and this seducing prophet, escape immediate punishment, while the other, who might mean no ill, perhaps, in turning back, is slain by a lion, and his body deprived of the sepulchre of his fathers! We must acknowledge, indeed, that the depths of the judgments of God are an abyss which our understandings cannot fathom; but nothing certainly can be a more sensible proof of the certainty of another life, and of the eternal recompenses or punishments which attend it, than to see the righteous so rigorously treated here, for slight offences, while, sentence not being speedily executed against evil men, we have an assurance from thence that God will bring every work into judgment, with every secret thing, whether it be good or evil, Ecc 12:14.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv30, 32 He laid his carcase in his own grave -…
He laid his carcase in his own grave - As Joseph of Arimathaea did the body of our Lord Mat 27:60. The possession of rock-hewn tombs by families, or individuals, was common among the Jews from their first entrance into the holy land to their final expulsion. A sepulchre usually consisted of an underground apartment, into which opened a number of long, narrow “loculi,” or cells, placed side by side, each adapted to receive one body. The cells were 6 or 7 feet long, 2 feet wide, and 3 feet high. They were commonly closed by a stone placed at the end of each. Many such tombs still exist in Palestine.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv30–32 Brother. Such titles were customary, Jeremias xxii. 18. (Menochius)
Brother. Such titles were customary, Jeremias xxii. 18. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v31 bury me in the sepulchre wherein the man of…
bury me in the sepulchre wherein the man of God is buried--His motive in making this request was either that his remains might not be disturbed when the predicted events took place (see Kg2 23:18), or he had some superstitious hope of being benefited at the resurrection by being in the same cave with a man of God.
Next: 1 Kings Chapter 14
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv30–32 30. Alas, my brother — His mourning doubtless came…
30. Alas, my brother — His mourning doubtless came from the depths of his heart. The mere facts of the intercourse of these two prophets are profoundly impressive. The old prophet of Beth-el could not but think that he had been instrumental in his brother’s fall.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv29–32 29. to mourn and to bury him] These words…
29. to mourn and to bury him] These words are also left out in the LXX. (Vat.).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On v30 (30-32) They mourned.—The mourning of the old prophet, and…
(30-32) They mourned.—The mourning of the old prophet, and the burial of the body in his own sepulchre, probably show some touch of remorse and personal compassion for the victim of his treacherous policy, mingled with the desire of preserving the tomb, which was to be his own last resting-place, from desecration, when the prediction of the prophet of Judah should be accomplished. But, even setting aside the rather prosaic tradition of his attempts to remove any impression made on the mind of Jeroboam, which Josephus has preserved (Ant. viii., 9), it is evident that his policy was only too successful. The messenger of wrath had been enticed to familiar intercourse with the prophet of the new idolatry, and had been publicly proclaimed as his “brother:” probably his death had been used to discredit his warning. The result is seen in the significant notice of 1Ki_13:33 : “After this thing, Jeroboam returned not from his evil way.” Hence the seriousness of the disobedience, which played into the hands of wickedness, and the startling severity of the penalty.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv29–32 And the prophet took up the carcase of the…
And the prophet took up the carcase of the man of God, and laid it upon the ass i.e., the one standing by, and brought it back: and the old prophet came to the city, to mourn and to bury him. The mourning is specially mentioned, because in the East professional wailers were and are employed at funerals. The Jew, no less than the Greek and Roman, esteemed it a great misfortune and disgrace to be deprived of decent burial: (Isa_14:19; Jer_22:19; and especially 2Ki_9:10)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv29, 31 took up
took up
"lifted up"
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the body
"the dead body"
they mourned
Here the word "they" refers to the prophet and his sons.
Woe, my brother!
The word "Woe" here is an expression of great sorrow.
translationWords
prophet
mourn
bury
grave
woe
brother
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv30, 32 13:30 The old prophet probably had a modest grave.…
13:30 The old prophet probably had a modest grave. Such tombs were hewn out of soft limestone in a wadi (a stream bed) near the person’s home.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.