The king answered the man of God, “Now intercede for the favor of Yahweh your God, and pray for me, that my hand may be restored me again.” The man of God interceded with Yahweh, and the king’s hand was restored to him again, and became as it was before.
Parallel Translations
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The king answered the man of God, “Now intercede for the favor of Yahweh your God, and pray for me, that my hand may be restored me again.” The man of God interceded with Yahweh, and the king’s hand was restored to him again, and became as it was before.
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And the king answered and said unto the man of God, Intreat now the face of the LORD thy God, and pray for me, that my hand may be restored me again. And the man of God besought the LORD, and the king’s hand was restored him again, and became as it was before.
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And the king answered and said unto the man of God: 'Entreat now the favour of the LORD thy God, and pray for me, that my hand may be restored me.' And the man of God entreated the LORD, and the king's hand was restored him, and became as it was before.
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Cross-references (21)
Passages linked to 1 Kings 13:6 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Exodus 8:8 Then Pharaoh called for Moses and Aaron, and said, “Entreat Yahweh, that he take away the frogs from me and from my people; and I will let the people go, that they may sacrifice to Yahweh.”
- Exodus 9:28 Pray to Yahweh; for there has been enough of mighty thunderings and hail. I will let you go, and you shall stay no longer.”
- Exodus 10:17 Now therefore please forgive my sin again, and pray to Yahweh your God, that he may also take away from me this death.”
- Acts 8:24 Simon answered, “Pray for me to the Lord, that none of the things which you have spoken happen to me.”
- Luke 6:27-28 “But I tell you who hear: love your enemies, do good to those who hate you, bless those who curse you, and pray for those who mistreat you.
- Exodus 8:28 Pharaoh said, “I will let you go, that you may sacrifice to Yahweh your God in the wilderness, only you shall not go very far away. Pray for me.”
- Numbers 21:7 The people came to Moses, and said, “We have sinned, because we have spoken against Yahweh and against you. Pray to Yahweh, that he take away the serpents from us.” Moses prayed for the people.
- Exodus 8:12-13 Moses and Aaron went out from Pharaoh, and Moses cried to Yahweh concerning the frogs which he had brought on Pharaoh. Yahweh did according to the word of Moses, and the frogs died out of the houses, out of the courts, and out of the fields.
- Exodus 12:32 Take both your flocks and your herds, as you have said, and be gone; and bless me also!”
- Numbers 12:13 Moses cried to Yahweh, saying, “Heal her, God, I beg you!”
- 1 Samuel 12:19 All the people said to Samuel, “Pray for your servants to Yahweh your God, that we not die; for we have added to all our sins this evil, to ask for a king.”
- 1 Samuel 12:23 Moreover as for me, far be it from me that I should sin against Yahweh in ceasing to pray for you: but I will instruct you in the good and the right way.
- Jeremiah 37:3 Zedekiah the king sent Jehucal the son of Shelemiah, and Zephaniah the son of Maaseiah, the priest, to the prophet Jeremiah, saying, “Pray now to Yahweh our God for us.”
- Jeremiah 42:2-4 and said to Jeremiah the prophet, “Please let our supplication be presented before you, and pray for us to Yahweh your God, even for all this remnant; for we are left but a few of many, as your eyes see us; that Yahweh your God may show us the way in which we should walk, and the things that we should do.” Then Jeremiah the prophet said to them, “I have heard you. Behold, I will pray to Yahweh your God according to your words; and it will happen that whatever thing Yahweh answers you, I will declare it to you. I will keep nothing back from you.”
- Matthew 5:44 But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you,
- Luke 23:34 Jesus said, “Father, forgive them, for they don’t know what they are doing.” Dividing his garments among them, they cast lots.
- Acts 7:60 He kneeled down, and cried with a loud voice, “Lord, don’t hold this sin against them!” When he had said this, he fell asleep.
- Romans 12:14 Bless those who persecute you; bless, and don’t curse.
- Romans 12:21 Don’t be overcome by evil, but overcome evil with good.
- Revelation 3:9 Behold, I give some of the synagogue of Satan, of those who say they are Jews, and they are not, but lie—behold, I will make them to come and worship before your feet, and to know that I have loved you.
- James 5:16-18 Confess your offenses to one another, and pray for one another, that you may be healed. The insistent prayer of a righteous person is powerfully effective. Elijah was a man with a nature like ours, and he prayed earnestly that it might not rain, and it didn’t rain on the earth for three years and six months. He prayed again, and the sky gave rain, and the earth produced its fruit.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (13 sources)
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Geneva Bible translators 1599 · Public Domain Though the wicked humble themselves for a time when…
Though the wicked humble themselves for a time when they feel God’s judgment, yet after they return to their old malice, and declare that they are but vile hypocrites.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 1Ki 13:6 And the king answered and said unto…
1Ki 13:6 And the king answered and said unto the man of God, Intreat now the face of the LORD thy God, and pray for me, that my hand may be restored me again. And the man of God besought the LORD, and the king’s hand was restored him again, and became as [it was] before.
Ver. 6. Intreat now the face - seek the favour for me - of the Lord thy God.] He could not say, My God, for he had chosen other gods, forsaken his own mercies, and was miserable by his own election.
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And the king’s hand was restored again.] Such is the power of prayer. {Jas 5:16} A like example we find in Nicephorns and Cedrenus, of a certain profane painter in Constantinople, who, assaying to paint Christ in the form of Jupiter, had his hand in like sort dried up and withered. But upon humble confession of his fault, he was healed again, at the devout prayer of Gennadius, bishop of that city.
And became as it was before.] But his heart continued as hard and inflexible as ever. See on 1Ki 13:4.
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 The king answered, i.e. spoke, as that word is…
The king answered, i.e. spoke, as that word is oft used in both Testaments.
Entreat now the face of the Lord thy God, who by his zeal for time hath manifested himself to be thy God and Friend in a singular manner; and therefore will hear thy prayers for me, though he will not regard mine, because I have forsaken him and his worship.
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The man of God besought the Lord, to assure Jeroboam that what he had said was not from ill-will to him, and that he heartily desired his reformation, not his ruin.
The king’s hand was restored again; partly, to assure him that the stroke was from God; partly, because he repented of that violence which he intended against the prophet, for which God inflicted it; and partly, that the goodness of God to him might have led him to repentance; or if he continued impenitent, leave him without all excuse.
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 And the king answered and said unto the man…
And the king answered and said unto the man of God,.... In another tone than when he bid the people lay hold on him; not in a haughty, but humble manner; not as threatening, but supplicating:
entreat now the face of the Lord thy God; he does not say "my God", for he had apostatized from him, and served other gods, but "thy" God, whose prophet he was, and who had an interest in him, as clearly appeared by what he had said and done by him;
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and pray for me, that my hand may be restored me again; not that the anger of God might be turned away from him, and he enjoy the divine favour, and have an application of pardoning grace made to him, only to have this outward mercy, this temporal favour restored to him, the use of his hand:
and the man of God besought the Lord; not rendering evil for evil; but being of a forgiving spirit, though the king had stretched out his hand against him, he lifted up his hands to heaven for him:
and the king's hand was restored again, and became as it was before; which was another instance of divine power, and a further proof of the prophet's divine mission; from whence it might be concluded, that what he had prophesied of would be fulfilled, and was an instance also of divine goodness to the king, which should have led him to repentance, but did not.
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 Thy God - Who hath manifested himself to be…
Thy God - Who hath manifested himself to be thy God and friend, in a singular manner; and therefore will hear thy prayers for me, though he will not regard mine, because I have forsaken him and his worship. Besought - To assure Jeroboam, that what he had said, was not from ill-will to him, and that he heartily desired his reformation, and not his ruin. Restored - Because he repented of that violence, which he intended against that prophet, for which God inflicted it: and that this goodness of God to him, might have led him to repentance; or, if he continued impenitent, leave him without excuse.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 6. Entreat - the face of the Lord…
Verse 6. Entreat - the face of the Lord thy God] The face of God is his favour, as we see in many parts of the sacred writings. He says, thy God; for Jeroboam knew that he was not his God, for he was now in the very act of acknowledging other gods, and had no portion in the God of Jacob.
And the king's hand was restored] Both miracles were wrought to show the truth of the Jewish religion, and to convince this bold innovator of his wickedness, and to reclaim him from the folly and ruinous tendency of his idolatry.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Ki 13:6. The king said, Entreat now the face…
1Ki 13:6. The king said, Entreat now the face of the Lord thy God — Of him who hath manifested himself to be thy God and friend in a singular manner; and therefore will hear thy prayers for me, though he will not regard mine, because I have forsaken him and his worship. The man of God besought the Lord — This he did to assure Jeroboam that what he had said was not from ill-will to him, and that he heartily desired his reformation, not his ruin. And the king’s hand was restored — God showed him this mercy, 1st, Because he repented of the violence intended against the prophet, for which his hand had been dried up: 2d, To assure him that the stroke was from God: and, 3d, That this goodness of God to him might lead him to repentance, or if he continued impenitent, might leave him without excuse.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Thy God. He does not say my, being conscious…
Thy God. He does not say my, being conscious that he had abandoned his service. (Menochius) --- Before. We may be surprised that God thus heals a man, whose heart was not changed, ver. 33. (Estius) --- But miracles do not always work a conversion. Pharao, Saul, and Achaz beheld the in vain: only one of the ten lepers returned to give thanks, Luke xvii. 17. This miracle rendered Jeroboam still more inexcusable. (Calmet)
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).
Daniel D. Whedon 1874 · Public Domain 6. Entreat now the face of the Lord —…
6. Entreat now the face of the Lord — More literally, Stroke the face. Caress; entreat so imploringly that you cannot be refused. The king’s alarm and momentary terror was like that of the sorcerer Simon. Act_8:24.
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 6. Intreat now the face of the Lord thy…
6. Intreat now the face of the Lord thy God] Here the R.V. has adopted the rendering of the phrase by A.V. in Psa_119:58; Pro_19:6 “Intreat now the favour, &c.” The idea of the original word is that of soothing, so as to relax the frowns and anger of any one, and hence to gain favour instead of displeasure. We are not to conclude because Jeroboam says ‘the Lord thy God’ that he himself had ceased to acknowledge Jehovah. But in the present circumstances God was evidently more favourable to the prophet than to the king and this Jeroboam intends to express.
and pray for me] These words are omitted in the LXX. (Vat.).
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besought the Lord] The expression is exactly the same in the Hebrew as in the former part of the verse. So the R.V. has here ‘intreated the Lord’. To insert ‘the favour’ a second time would make the verse read heavily, but there seems no reason for varying the verb.
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.
The Pulpit Commentary 1880 · Public Domain And the king humbled and alarmed by the judgment…
And the king humbled and alarmed by the judgment he had experienced in his own person answered and said unto the man of God, Intreat now The Heb. is very expressiveSmooth or stroke the face." It is an expression which occurs several times. (See especially Exodus 2Ki_13:4; 2Ch_33:12; Pro_19:6) of the Lord thy God i.e., whose messenger thou art. "Jeroboam, conscience stricken, does not dare to call Jehovah his own God" (Wordsworth). This was probably the case, yet surely it is an inference not warranted by the text. The expression, "The Lord thy God," is of constant occurrence, especially when a "man of God" is addressed; (cf., 1Ki_17:12 1Ki_18:10) and pray for me This sudden change in his bearing shows how much Jeroboam was frightened. The sight, too, of the king humbly supplicating the prophet who a moment before had protested against the calf worship was calculated to make an impression on the minds of the people, that my hand may be restored me again. And the man of God besought lit., stroked the face of the Lord, and the king"s hand was restored him, and became as it was before.
HOMILIES BY J. WAITE Ver. 6.
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The King confronted by the Prophet.
Jeroboam is not allowed to pursue his iniquitous career without solemn Divine rebuke and warning. Though Rehoboam has been forbidden to attempt forcibly to suppress the revolt of the tribes, (1Ki_12:24) a "man of God out of Judah" is sent sternly to denounce the rival altar, and to give the sacrilegious king something like a symbolic forewarning of the disasters that should surely befall him. The scene, described here with so much simplicity and dramatic force, is full of moral instruction.
I In the person of the king we see THE HELPLESSNESS OF A WICKED MAN IN THE HANDS OF AN OFFENDED GOD. The physical associations and the mental conditions here presented are alike suggestive of this. It is a striking picture of restrained infatuation and impotent rage.
1. The king"s withered arm tells how God can in a moment turn the strength that is used against Him to weakness. "When thou with rebukes dost correct man for iniquity," etc.. (Psa_39:11)
1. The rent altar suggests the certain frustration, sooner or later, of the purposes and plans of those that are at enmity with God. "The Lord
2. bringeth the counsel of the heathen to nought," etc.. (Psa_33:10) "If this counsel or this work be of man," etc.. (Act_5:38)
3. The king"s inability to pray for himself reminds us how God sometimes forsakes those who forsake Him, so that it seems utterly vain for them to call upon Him. Many a man has felt like Saul, "I am sore distressed, and God is departed from me," etc.. (1Sa_28:15)
1. His appeal to the prophet to intercede for him is typical of the way in which ungodly men are often contrained by force of circumstance to seek succour from those whom they have despised. "The wheel of fortune turns and lowers the proud," and they are placed, perhaps, at the mercy of the very men whom they once scorned and injured. Such are the penalties that God often inflicts on those who trifle with His authority and defy His power. Such is the curse that falls upon "presumptuous sin.
II The behaviour of the prophet presents A FINE EXAMPLE OF MORAL DIGNITY AND CONSCIOUS STRENGTH. See here
(1) The courage of a man who knows that God is on his side. The prophets of old, conscious of a more majestic Presence and a higher Sovereignty, never trembled before the face of wicked kings. The fear of God casts out all other fear. "Be not afraid of them that kill the body," etc.. (Luk_12:4, Luk_12:5) "If God be for us," etc.. (Rom_8:31)
(2) The magnanimity of one who feels that he is called to witness for God among men. The prophet will not take advantage of the king"s helpnessness; rather responds at once to his appeal. He who is inspired by God"s Spirit will not return scorn for scorn, or retaliate an attempted injury, but rather use for beneficent ends the power that he possesses. "Lord, wilt thou that we command fire to come down from heaven and consume them? Ye know not what manner of spirit ye are of," etc. (Luk_9:54, Luk_9:56)
(3) The efficacy of the prayer of a righteous man. The withered arm is restored, and though this had no happy moral effect, as might have been expected, on Jeroboam, the whole transaction, in which mercy was thus blended with judgment, vindicated the honour of Jehovah, and established afresh His sovereign claim to the allegiance alike of king and people. W.
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 Plead for the favor of Yahweh your God
Plead for the favor of Yahweh your God
The abstract noun "favor" can be expressed as a verb. AT: "Plead that Yahweh your God may favor me" (See: Abstract Nouns)
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my hand may be restored to me again
This can be stated in active form. AT: "Yahweh may restore my hand" (See: Active or Passive)
the king's hand was restored to him again, and it became as it was before
This can be stated in active form. AT: "Yahweh restored the king's hand and made it as it was before" (See: Active or Passive)
Come home with me and refresh yourself
The word "yourself" is a reflexive pronoun. AT: "Come home with me and eat some food" (See: Reflexive Pronouns)
translationWords
plea
favor
pray
restore
reward
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 13:6 hand was restored: God showed mercy toward Jeroboam;…
13:6 hand was restored: God showed mercy toward Jeroboam; his restored hand should have reminded Jeroboam that it was still possible to serve God properly.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.