Behold, I will bring evil on you, and will utterly sweep you away and will cut off from Ahab everyone who urinates against a wall, and him who is shut up and him who is left at large in Israel. I will make your house like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah for the provocation with which you have provoked me to anger, and have made Israel to sin.” Yahweh also spoke of Jezebel, saying, “The dogs will eat Jezebel by the rampart of Jezreel. The dogs will eat he who dies of Ahab in the city; and the birds of the sky will eat he who dies in the field.”
But there was no one like Ahab, who sold himself to do that which was evil in Yahweh’s sight, whom Jezebel his wife stirred up. He did very abominably in following idols, according to all that the Amorites did, whom Yahweh cast out before the children of Israel.
Geneva Bible translators 1599 · Public Domain On vv23, 25 Or, fortress, or possession.
Or, fortress, or possession.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv21–26 1Ki 21:21 Behold, I will bring evil upon thee,…
1Ki 21:21 Behold, I will bring evil upon thee, and will take away thy posterity, and will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel,
Ver. 21. Behold, I will bring evil.] Here the prophet resumeth and prosecuteth his interrupted speech to Ahab, telling him what to trust to. And the like boldness was used by Athanasius, Hilary, and Lucifer Calaritanus to Constantine, the Arian emperor, whom they spare not to call Herod, Nero, Antichrist, &c. John of Salisbury dealt as plainly also with the Pope, A.D. 1159. Thou hast made a match with mischief, and now thou shalt have thy bellyful of it. "The backslider in heart shall be filled with his own ways," saith Solomon.
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And will take away thy posterity.] Which yet Ahab thought to prevent by his begetting seventy sons. {2Ki 10:1}
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 vv21, 23, 25, 26 See Poole "1Ki 14:10"
See Poole "1Ki 14:10"
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 vv21–23 And he did very abominably in following idols,.... Which…
And he did very abominably in following idols,.... Which were abominable to the Lord; "dunghill gods", as the Tigurine version:
according to all things as did the Amorites, whom the Lord cast out before the children of Israel; meaning the seven nations that formerly inhabited Canaan, but were driven out for their sins, to make way for the children of Israel, of which the Amorites were one, and here put for all the rest.
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 vv23–24 By the wall - Or, in the portion, as…
By the wall - Or, in the portion, as it is explained 2 Kings ix, 36.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv23, 25 Verse 23. The dogs shall eat Jezebel] This was…
Verse 23. The dogs shall eat Jezebel] This was most literally fulfilled; see 2Kg 9:36. The carcasses of poor Hindoos, and of persons who have received public punishment, are thrown into the rivers, and floating to the side, are devoured by dogs, vultures, and crows.
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 vv23, 25 1Ki 21:23-24. The dogs shall eat Jezebel by the…
1Ki 21:23-24. The dogs shall eat Jezebel by the wall — Or, by the ditch, or fort; or, in the portion, of Jezreel, as the Hebrew word בחל, becheel, often signifies, and as it is explained 2Ki 9:36, a passage which attests the exact accomplishment of this prediction. Him that dieth of Ahab in the city, &c. — Punishments after death are here most insisted on; and these, though lighting on the body only, yet undoubtedly were designed as figures of the soul’s misery in an after state.
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 vv21, 23, 25, 26 The prophet changes, without warning, from speaking in his…
The prophet changes, without warning, from speaking in his own person to speaking in the person of God. The transition is abrupt, probably because the compiler follows his materials closely, compressing by omission. One fragment omitted here is preserved in 2Ki 9:26.
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 vv21–26 Wall. See 1 Kings xxv. 22. --- Israel, chap.…
Wall. See 1 Kings xxv. 22. --- Israel, chap. xiv. 10. (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 v21 will make thine house, &c.--(see on Kg1 15:29 and…
will make thine house, &c.--(see on Kg1 15:29 and Kg1 16:3-12). Jezebel, though included among the members of Ahab's house, has her ignominious fate expressly foretold (see Kg2 9:30).
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 vv21, 23, 25 21. I will bring evil — See note on…
21. I will bring evil — See note on 1Ki_14:10.
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 vv21–26 21. and will take away thy posterity] R.V. and…
21. and will take away thy posterity] R.V. and will utterly sweep thee away. See above on 1Ki_14:10, where this verse occurs in substance.
and left in Israel] R.V. and him that is left at large. The expression is a proverbial one, meant to indicate all men of every kind. Perhaps its origin is in the idea of ‘bondmen and free’ or it may have been ‘the young, who were not their own masters, and the old who were at liberty to choose their own way.’ The expression recalls Deu_32:36.
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 vv21, 25, 26 (21-24) Behold, I will bring evil.—Distinct from that message…
(21-24) Behold, I will bring evil.—Distinct from that message of personal judgment is the doom of utter destruction pronounced on the dynasty of Omri—the same in substance, and almost in word, as that already pronounced in 1Ki_14:10-11; 1Ki_16:3-4. It is, indeed, called forth by the last sin of Ahab, but the ground assigned for it (1Ki_21:22) extends to the whole course of idolatry and apostasy, “making Israel to sin.” It is only this more general sentence which is postponed by the repentance of Ahab (1Ki_21:29).
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 vv21–26 Behold, I will bring evil upon thee, and will…
Behold, I will bring evil upon thee, and will take away thy posterity Heb. exterminate after thee. See note on, 1Ki_14:10. Ahab knew well the meaning of these words. He had before him the examples of Baasha and Zimri and will cut off from Ahab Heb. to Ahab him that pisseth against the wall, and him that is shut up and left in Israel. (see on 1Ki_14:10)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v25 But there was none like unto Ahab, which did…
1Ki_21:25
But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the Lord.
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Ahab
I. An illustration of the depths of human depravity.
1. Ahabs pre-eminence in sin (1Ki_16:30). There had been many instances of wickedness decked with the robes of royalty; but there was none like Ahab.
2. Ahabs bargain with hell. He stands before us as a self-sold slave of the devil. Ahab sold himself! What a bargain!
3. The daring character of Ahabs wickedness. In the sight of the Lord. Most strive to work wickedness under the covert of darkness--under the shades of night, or wearing the hypocrites mask. Not so Ahab.
II. An evidence of the unmanly servility of evil. Whom Jezebel his wife stirred up. This Syrian princess, whom Ahab had married, was a woman of the most consummate subtlety, duplicity, and cruelty.
III. A proof of the magnitude of the divine mercy. Great was the long-suffering of God in permitting Ahab to reign so long (2Pe_3:9). Great, too, was His mercy in regarding the humiliation of this guilty man (1Ki_21:29), i.e. the destruction of his posterity (Psa_86:15). God gives no repulse (says Bengel), when He gives good things: He neither upbraids us with our past folly and unworthiness, nor with future abuse of His goodness.
IV. The evanescent nature of merely selfish penitence. Ahab appeared by his fasting and humiliation to return to God; but his goodness proved like the morning cloud. He soon cast off the yoke of the Divine authority, and returned to his wallowing in the mire. In this he is the type of multitudes, who in their affliction say, Come, and let us return unto the Lord; but bring forth no fruits meet for repentance. (Patrick Morrison.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv21, 23, 25 "Look" or "Listen" or "Pay attention to what I…
See
"Look" or "Listen" or "Pay attention to what I am about to tell you"
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completely consume and cut off from you every male child and slave and free man in Israel
Yahweh speaks of destroying Ahab's family and preventing him from having any decedents as if he were consuming these people like a fire would consume them, and cutting them off as one would cut a branch from a tree. AT: "destroy every one of your male children in Israel, whether slave or free" (See: Metaphor)
I will make your family like the family of Jeroboam ... and like the family of Baasha
Yahweh will destroy Ahab's family like he destroyed the families of Jeroboam and Baasha.
translationWords
consume
cut off
children
servant
free
family
Jeroboam
son
Baasha
Ahijah
anger
sin
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 v25 21:25-26 The author interrupts his account to reemphasize (see…
21:25-26 The author interrupts his account to reemphasize (see 16:30-34) Ahab’s evil character, to denounce the king’s commitment to idolatry, and to condemn his weakness in allowing himself to be under the influence of his wife Jezebel. Wicked Jezebel would stop at nothing to achieve her own ends (18:4; 19:1-2; 21:5-10, 15). Though arrogant and defiant to the end (2 Kgs 9:30-31), she eventually met her predicted doom (1 Kgs 21:23; 2 Kgs 9:32-37).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.