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Nach YomiI Kings · מלכים א׳Chapter 13

I Kings 13

מלכים א׳ ׀ךק י׮ג

Section: נביאים · נביאים ךאשונים | Book: I Kings | Chapter: 13 of 22 | Day: 113 of 742

Date: June 4, 2026

קלאוד על הנ׮ך

I Kings 13 is one of the strangest and most unsettling stories in all of Nevi’im. Two prophets — one anonymous איש האלהים from Yehudah, one anonymous old prophet from Beit El — meet on a single afternoon, and by nightfall one is dead by a lion on the road and the other is mourning him in a borrowed grave. Set against the immense political backdrop of chapter 12 (the schism of the kingdom, the founding of Yarov’am’s calf-cult), the chapter zooms in to a strikingly intimate scale: a single encounter, a single shared meal, a single failure of vigilance, a single death. Yet the prophecy it contains will echo for nearly three centuries and will be invoked by name when Yoshiyahu of Yehudah finally fulfills it on this very altar (II Kings 23:15-18).

The chapter opens with one of the most specific predictive prophecies in Tanakh. As Yarov’am stands on his altar at Beit El to inaugurate his counterfeit festival, the איש האלהים cries against the altar itself: a son will be born to the House of David, יאשיהו שמו, who will slaughter the calf-priests upon this very stone and burn human bones to defile it. Rashi (via Chazal) notes that the doubled מזבח מזבח addresses both calf-altars, the one at Beit El and the one at Dan, and that “human bones” alludes to Yarov’am’s own bones — though the prophet softens the language out of respect for kingship. The sign given is immediate: the altar splits, the ashes spill. When Yarov’am stretches his hand to seize the prophet, his arm stiffens — Rashi (citing the midrash) draws the famous lesson: the Holy One avenged the honor of the tzaddik more zealously than His own honor. The king who could offer incense to idols with steady hand could not raise that same hand against a righteous man without being stricken.

The chapter’s pivot — and its lasting puzzle — comes when an old prophet living in Beit El hears of the day’s events. He saddles his donkey, pursues the man of God, finds him sitting beneath a terebinth, and persuades him to return to Beit El for a meal by claiming a (false) angelic counter-message: גם אני נביא כמוך, “I too am a prophet like you.” The text’s ruthless three-word verdict — כ֎֌חֵשׁ לוֹ, “he was lying to him” — converts a quiet hospitality scene into a moral catastrophe. Radak draws out the lesson: the man of God should have investigated; he had no right to abandon the explicit divine command he had received based merely on another person’s claim. The principle is in Devarim 18:19, “the one who does not listen to My words that he speaks in My name — אנכי אדךש מעמו, I will hold him to account” — and Radak notes that this applies all the more when the prophet himself violates his own received word.

The grim sequence that follows is told with deliberate economy and a quality of fairy-tale strangeness. The old prophet (the false one!) suddenly receives genuine prophetic revelation while sitting at the table — Rashi’s midrashic comment, picked up by Radak too, is the famous Chazal saying “great is the offering of food, for it brings the Shechinah to rest even on the prophets of the Baal.” The pronouncement is delivered, the man of God resumes his journey, and on the road a lion meets him and kills him. The composition holds the macabre image still: the corpse on the road, the donkey standing beside it, the lion standing beside the donkey — neither has eaten the body, nor has the lion attacked the donkey. The two animals are frozen sentries, witnesses to a death that is neither random predation nor common accident but a precise judicial execution by a wild animal under divine restraint. When the old prophet retrieves the body, buries it in his own grave, and weeps הוי אחי, he completes a strange brotherhood of two prophets reconciled only in death.

The chapter closes by zooming back out to its political frame. The old prophet, in the deepest piece of theological irony in the chapter, instructs his sons to bury his own bones alongside the man of God’s when his time comes — explicitly because, as Rashi notes, he calculates that when Yoshiyahu eventually fulfills the prophecy of human bones burned upon the altar, the man of God’s grave will be spared, and his own bones, lying alongside, will be spared too. Even his repentance is calibrated to the prophecy. And then, devastatingly, verse 33 records the chapter’s final and saddest verse about Yarov’am: אח׹ הדב׹ הזה לא שב יךבעם מד׹כו הךעה. After this — after the altar split, after his own hand was paralyzed and healed, after a prophet died because he turned back from his mission, after a lion stood as sentinel on the king’s roadside — Yarov’am did not repent. Rashi’s haunting midrashic gloss closes the chapter: God seized him by his garment and said “return, and you and I and the son of Yishai will stroll together in Gan Eden”; Yarov’am asked, “Who will walk in front?” Told “the son of Yishai,” he replied, “If so, I do not want it.” The chapter that began with a prediction of Yoshiyahu’s distant reform ends with the founding act of the apostasy that will demand that reform — and with the king whose stubbornness consigns ten tribes, three centuries later, to exile.

׀ךק י׮ג · Chapter 13

׀סוק א׳ · Verse 1

Hebrew:

וְה֎נ֌ֵ֣ה ׀ א֎֣ישׁ אֱלֹה֎֗ים ב֌֧֞א מ֎יהו֌ד֛֞ה ב֌֎דְבַ֥ך יְהֹו֖֞ה אֶל֟ב֌ֵ֜ית֟אֵ֑ל וְי֞ךׇבְע֛֞ם עֹמֵ֥ד עַל֟הַמ֌֎זְב֌ֵ֖חַ לְהַקְט֎֜יך׃

English:

an agent of God arrived at Bethel from Judah at the command of GOD. While Jeroboam was standing on the altaraon the altar I.e., at the top of the steps or ramp. to present the offering,

The chapter opens mid-action, picking up from the last verse of chapter 12 where Yarov'am stood on the altar to offer incense. Suddenly an איש האלהים — a man of God — arrives from Yehudah by divine command. Rashi (citing Chazal in Chronicles) identifies this anonymous prophet as Iddo, the same Iddo who prophesied about Yarov'am ben Nevat (II Chron 9:29). The unnamed prophet from Yehudah confronts the breakaway king at his own altar — a deliberate inversion of the usual prophetic geography.
ךש׎יRashi
וְה֎נ֌ֵה א֎ישׁ אֱלֹה֎ים. זֶה ה־י־ה ע֎ד֌וֹ.
Then behold a man of God. This was Yeddo.1See II Divrei Hayomim 9:29.

׀סוק ב׳ · Verse 2

Hebrew:

וַי֌֎קְך֞րא עַל֟הַמ֌֎זְב֌ֵ֙חַ֙ ב֌֎דְבַ֣ך יְהֹו֞֔ה וַי֌ֹ֙אמֶך֙ מ֎זְב֌ֵ֣חַ מ֎זְב֌ֵ֔חַ כ֌ֹ֖ה א֞מַ֣ך יְהֹו֑֞ה ה֎נ֌ֵה֟בֵ֞ן נוֹל֞րד לְבֵית֟ד֌֞ו֎ד֙ יֹאשׁ֎י֌֣֞ה֜ו֌ שְׁמ֔וֹ וְז֞בַ֣ח ע֞לֶ֗יך֞ אֶת֟כ֌ֹהֲנֵրי הַב֌֞מוֹת֙ הַמ֌ַקְט֎ך֎֣ים ע֞לֶ֔יך֞ וְעַ׊ְמ֥וֹת א־ד־֖ם י֎שְׂךְ׀֥ו֌ ע֞לֶ֜יך֞׃

English:

he—the agent of God—at the command of GOD, cried out against the altar: “O altar, altar! Thus said GOD: A son shall be born to the House of David, Josiah by name; and he shall slaughter upon you the priests of the shrines who bring offerings upon you. And human bones shall be burned upon you.”

The prophet cries against the altar itself: a son named Yoshiyahu will be born to the House of David, who will slaughter upon this altar the calf-priests who offered upon it, and burn human bones to defile it. Rashi notes the doubled 'altar, altar' addresses both — Beit El's and Dan's. Rashi also identifies the human bones as Yarov'am's own, but says the prophet 'showed him respect' by not naming him directly. Metzudat David and Radak both observe the precise inversion: where animal bones are now burnt upon the altar in service of the calves, human bones will one day be burnt to render it impure forever — a prophecy fulfilled nearly three centuries later in II Kings 23:16.
ךש׎יRashi
מ֎זְב֌ֵחַ מ֎זְב֌ֵחַ. שֶׁב֌ְבֵית אֵל וְשֶׁב֌ְד֞ן. וְעַ׊ְמוֹת א־ד־ם. שֶׁל י֞ך֞בְע֞ם זֶה, אֶל֌֞א שֶׁח֞לַק לוֹ כ֌֞בוֹד.
Altar, altar. [The one] in Beis Eil and [the one] in Dan.2Alternatively, it is common to use repetition when summoning, i.e., "Avrohom, Avrohom [Bereishis 22:1]," etc.—Radak And the bones of human beings. This refers to Yerovom's [bones], but he [the prophet] treated him with respect.3Indeed he was prophesying that Yerovom's bones will be burnt on the same altar where he was standing now and offering sacrifices. However the Torah demands that a king be treated with respect. See Shemos 11:8 and Rashi there.

׀סוק ג׳ · Verse 3

Hebrew:

וְנ֞תַן֩ ב֌ַי֌֚וֹם הַהրו֌א מוֹ׀ֵת֙ לֵאמֹ֔ך זֶ֣ה הַמ֌וֹ׀ֵ֔ת אֲשֶׁ֖ך ד֌֎ב֌ֶ֣ך יְהֹו֑֞ה ה֎נ֌ֵրה הַמ֌֎זְב֌ֵ֙חַ֙ נ֎קְך֞֔ע וְנ֎שְׁ׀֌ַ֖ךְ הַד֌ֶ֥שֶׁן אֲשֶׁך֟ע֞ל֞֜יו׃

English:

He gave a portent on that day, saying, “Here is the portent that GOD has decreed: This altar shall break apart, and the ashes on it shall be spilled.”

The man of God gives an immediate sign authenticating his distant prediction: the altar itself will split, and the ashes upon it will spill to the ground. Rashi notes the verse explains the מו׀ת — the sign is for that very day, even though the larger prophecy targets a future generation. The technique is classical: a near-term miracle confirms the credibility of a far-future prediction.
ךש׎יRashi
וְנ֞תַן ב֌ַי֌וֹם הַהו֌א. הַנ֌֞ב֎יא מוֹ׀ֵת ל֮דְב־׹־יו ב֌ַי֌וֹם שֶׁנ֌֎תְנַב֌ֵא, זֶה ל֞כֶם ה֞אוֹת, הַמ֌֎זְב֌ֵחַ נ֎קְךַע הַי֌וֹם מֵאֵל֞יו, וְנ֎שְׁ׀֌ַךְ הַד֌ֶשֶׁן ל֞א֞ךֶץ.
And he gave on that day. The prophet [gave] a sign on the day that he prophesied, [saying,] "This is your sign, the altar will split by itself today, and the ashes will be spilled onto the ground."

׀סוק ד׳ · Verse 4

Hebrew:

וַיְה֎י֩ כ֎שְׁמֹ֚עַ הַמ֌ֶ֜לֶךְ אֶת֟ד֌ְבַ֣ך ￜￜ֎ישׁ֟ה֞אֱלֹה֎֗ים אֲשֶׁ֚ך ק֞ך֞րא עַל֟הַמ֌֎זְב֌ֵ֙חַ֙ ב֌ְבֵ֜ית֟אֵ֔ל וַי֌֎שְׁלַ֚ח י֞ךׇבְע֧֞ם אֶת֟י֞ד֛וֹ מֵעַ֥ל הַמ֌֎זְב֌ֵ֖חַ לֵאמֹ֣ך ׀ ת֌֎׀ְשֻׂ֑הו֌ וַת֌֎יבַրשׁ י֞דוֹ֙ אֲשֶׁ֣ך שׁ֞לַ֣ח ע֞ל֞֔יו וְלֹ֥א י֞כֹ֖ל לַהֲשׁ֎יב֥֞ה֌ אֵל֞֜יו׃

English:

When the king heard what the agent of God had proclaimed against the altar in Bethel, Jeroboam stretched out his arm above the altar and cried, “Seize him!” But the arm that he stretched out against him became rigid, and he could not draw it back.

Yarov'am stretches out his hand from the altar and commands 'seize him!' — and his arm goes rigid, unable to be drawn back. Rashi's haunting comment captures the irony with rabbinic precision: God avenged the honor of the tzaddik more than His own honor. The same hand had offered incense to idols without consequence; it stiffened the moment it was raised against a righteous man. Metzudat David clarifies the gesture: Yarov'am didn't grab the prophet himself but signaled his guards by extending his arm.
ךש׎יRashi
וַת֌֎יבַשׁ י֞דוֹ. נ֞קַם הַק֌֞דוֹשׁ ב֌֞ךו֌ךְ הו֌א עַל כ֌ְבוֹדוֹ שֶׁל ׊ַד֌֎יק יוֹתֵך מ֎כ֌ְבוֹדוֹ, עוֹמֵד ו֌מַקְט֎יך לַעֲבוֹדַת כ֌וֹכ֞ב֎ים לֹא י֞בְשׁ֞ה י֞דוֹ, ו֌ב֎שְׁב֎יל לַעַז הַ׊֌ַד֌֎יק י֞בְשׁ֞ה י֞דוֹ.
But his hand dried up [stiffened]. The Holy One Blessed Is He, avenged the honor of a righteous person more than His own honor. [When] he was standing and offering sacrifices to idols, his hand did not stiffen, yet, because of slandering the righteous person, his hand stiffened.4I.e., his hand became paralyzed. Yerovom had stretched out his hand to signal his servants to seize the man of God.—Metzudas Dovid

׀סוק ה׳ · Verse 5

Hebrew:

וְהַמ֌֎זְב֌ֵ֣חַ נ֎קְך֞֔ע וַי֌֎שׁ֌֞׀ֵ֥ךְ הַד֌ֶ֖שֶׁן מ֎ן֟הַמ֌֎זְב֌ֵ֑חַ כ֌ַמ֌וֹ׀ֵ֗ת אֲשֶׁ֥ך נ֞תַ֛ן א֎֥ישׁ ה֞אֱלֹה֎֖ים ב֌֎דְבַ֥ך יְהֹו֞֜ה׃

English:

The altar broke apart and its ashes were spilled—the very portent that the agent of God had announced at GOD’s command.

The sign is fulfilled instantly: the altar splits and the ashes pour out — exactly as the man of God had announced. The narrator's careful phrasing 'as the portent which the agent of God had given by the word of the LORD' double-stresses both the human messenger and the divine source. The miracle is witnessed by all the king's court.

׀סוק ו׳ · Verse 6

Hebrew:

וַי֌ַ֚עַן הַמ֌ֶ֜לֶךְ וַי֌ֹ֣אמֶך ׀ אֶל֟א֎֣ישׁ ה֞אֱלֹה֎֗ים חַל֟נ֞֞א אֶת֟׀֌ְנֵ֚י יְהֹו֞րה אֱלֹהֶ֙יך֞֙ וְה֎תְ׀֌ַל֌ֵ֣ל ב֌ַעֲד֎֔י וְת֞שֹׁ֥ב י־ד֖֮י אֵל֑֞י וַיְחַրל א֎ישׁ֟ה֞֜אֱלֹה֎ים֙ אֶת֟׀֌ְנֵ֣י יְהֹו֞֔ה וַת֌֞րשׇׁב יַד֟הַמ֌ֶ֙לֶךְ֙ אֵל֞֔יו וַת֌ְה֎֖י כ֌ְב֞ך֎אשֹׁנ֞֜ה׃

English:

Then the king spoke up and said to the agent of God, “Please entreat the ETERNAL your God and pray for me that I may be able to draw back my arm.” The agent of God entreated GOD and the king was able to draw his arm back; it became as it was before.

Yarov'am pleads — but pointedly addresses 'the LORD your God,' not 'my God.' Rashi (via Chazal) catches the slip: even now, mid-miracle, Yarov'am will not relinquish the rebellion that has made the God of Israel no longer 'his.' The prophet entreats God anyway, the hand is healed, and Rashi closes the comment with quiet devastation — Yarov'am 'returned to as it was before,' meaning he immediately resumed offering incense to the calves. The miracle did not move him.
ךש׎יRashi
אֱלֹהֶיך֞. וְלֹא אֱלֹהַי, עֲדַי֎ן עוֹמֵד ב֌ְמ֎ךְד֌וֹ. וַת֌ְה֎י כ֌ְב֞ך֎אשֹׁנ֞ה. עוֹמֵד ו֌מַקְט֎יך לַעֲבוֹדַת כ֌וֹכ֞ב֎ים.
Your God. But not my God, because he was still in a state of rebellion. As it was originally. Standing and burning sacrifices to idols.5Yerovom did not deserve to be healed, but God healed his hand as an incentive for him to repent.—Ralbag

׀סוק ז׳ · Verse 7

Hebrew:

וַיְדַב֌ֵրך הַמ֌ֶ֙לֶךְ֙ אֶל֟א֎֣ישׁ ה֞אֱלֹה֎֔ים ב֌ֹ֜א֞ה֟א֎ת֌֎֥י הַב֌ַ֖יְￜￜ֞ה ו֌֜סְע֑֞ד֞ה וְאֶת֌ְנ֥֞ה לְך־֖ מַת֌֞֜ת׃

English:

The king said to the agent of God, “Come with me to my house and have some refreshment; and I shall give you a gift.”

With characteristic political skill, Yarov'am pivots from threat to seduction. Come home with me, refresh yourself, and I will give you a gift. The royal hospitality is calculated to neutralize the prophet's public denunciation by re-domesticating him into the court — accepting bread and a gift would have implicitly endorsed the king's altar.
ךש׎יRashi
ו֌סֳע֞ד֞ה. אֱכֹל.
And have a meal. [And] eat.

׀סוק ח׳ · Verse 8

Hebrew:

וַי֌ֹրאמֶך א֎ישׁ֟ה֞֜אֱלֹה֎ים֙ אֶל֟הַמ֌ֶ֔לֶךְ א֎ם֟ת֌֎ת֌ֶן֟ל֎י֙ אֶת֟חֲ׊֎֣י בֵיתֶ֔ך֞ לֹ֥א א֞בֹ֖א ע֎מ֌֑֞ךְ וְלֹא֟אֹրכַל לֶ֙חֶם֙ וְלֹ֣א אֶשְׁת֌ֶה֟מ֌ַ֔י֎ם ב֌ַמ֌֞ק֖וֹם הַז֌ֶ֜ה׃

English:

But the agent of God replied to the king, “Even if you give me half your wealth, I will not go in with you, nor will I eat bread or drink water in this place;

The prophet refuses categorically — even half the king's house would not move him. The phrasing אם תתן לי את חשי ביתך echoes Balaam's refusal (Bemidbar 22:18) and announces the same theological logic: a prophet is bound by the divine word, not by the gifts of kings. He will accept neither hospitality nor reward in this place.

׀סוק ט׳ · Verse 9

Hebrew:

כ֌֎י֟כֵ֣ן ׀ ׊֎ו֌֣֞ה אֹת֎֗י ב֌֎דְבַրך יְהֹו֞ה֙ לֵאמֹ֔ך לֹא֟תֹ֥אכַל לֶ֖חֶם וְלֹ֣א ת֎שְׁת֌ֶה֟מ֌֑֞י֎ם וְלֹ֣א ת֞שׁ֔ו֌ב ב֌ַד֌ֶ֖ךֶךְ אֲשֶׁ֥ך ה֞ל֞֜כְת֌֞׃

English:

for so I was commanded by the word of GOD: You shall eat no bread and drink no water, nor shall you go back by the road by which you came.”

The man of God spells out the three-part prohibition: no bread, no water, and no returning by the same road. Radak provides the rationale: it is forbidden to enter a city of idolators except to rebuke them, and one should not appear to be entering for any other purpose. The 'different route' requirement reinforces this — the prophet must show that even the geography of Beit El is to be put behind him and forgotten.

׀סוק י׮ · Verse 10

Hebrew:

וַי֌ֵ֖לֶךְ ב֌ְדֶ֣ךֶךְ אַחֵ֑ך וְלֹא֟שׁ֣֞ב ב֌ַד֌ֶ֔ךֶךְ אֲשֶׁ֛ך ב֌֥֞א ב֖֞ה֌ אֶל֟ב֌ֵ֜ית֟אֵ֜ל׃ {×€}

English:

So he left by another road and did not go back by the road on which he had come to Bethel.

The man of God obeys the divine command literally: he leaves Beit El by a different road from the one he came by, completing what should have been the entire mission. At this point he has been faultlessly obedient — he has confronted the king, delivered the prophecy, refused the bribe, taken the alternate route home. Everything that follows will unspool from a single moment of credulity yet to come.

׀סוק י׮א · Verse 11

Hebrew:

וְנ֞ב֎րיא אֶח֞ד֙ ז֞קֵ֔ן יֹשֵׁ֖ב ב֌ְבֵ֜ית֟אֵ֑ל וַי֌֞ב֣וֹא בְנ֡וֹ וַיְסַ׀֌ֶך֟ל֣וֹ אֶת֟כ֌ׇל֟הַמ֌ַעֲשֶׂ֣ה אֲשֶׁך֟ע֞שׂ֞ה֩ א֎ישׁ֟ה֞אֱלֹה֎֚ים ׀ הַי֌֜וֹם ב֌ְבֵ֜ית֟אֵ֗ל אֶת֟הַד֌ְב֞ך֎ים֙ אֲשֶׁ֣ך ד֌֎ב֌ֶ֣ך אֶל֟הַמ֌ֶ֔לֶךְ וַ֜יְסַ׀֌ְך֖ו֌ם לַאֲב֎יהֶ֜ם׃

English:

There was an old prophet living in Bethel; and his sonsbsons Heb. “son.” came and told him all the things that the agent of God had done that day in Bethel [and] the words that he had spoken to the king. When they told it to their father,

A new character: an old prophet residing in Beit El. Rashi, drawing on Chazal, identifies him as a false prophet, and notes that he was not originally from Beit El but had relocated there from Shomron (cited at II Kings 23:18). Radak surveys the various rabbinic identifications — Michah, Amatzyahu the priest of Beit El, Iddo, or even Yehonatan ben Gershom — without committing. His sons return home and recount the day's dramatic events to their father, including the prophecy delivered to the king.
ךש׎יRashi
וְנ־ב֮יא אֶח֞ד. נְב֮יא הַש֌ֶׁקֶך. יוֹשֵׁב ב֌ְבֵית אֵל. וְאֵינוֹ מ֎ש֌ׁ֞ם, אֶל֌֞א מ֎ש֌ׁוֹמְךוֹן ב֌֞א, וְכֵן הו֌א אוֹמֵך ב֌ְ׀֞ך֞שַׁת יֹאשׁ֎י֌֞הו֌: וַיְמַל֌ְטו֌ עַ׊ְמוֹת֞יו אֶת עַ׊ְמוֹת הַנ֌֞ב֎יא אֲשֶׁך ב֌֞א מ֎ש֌ׁוֹמְךוֹן.
An old prophet. A false prophet.6According to some opinions the prophet was Michah. Others opine it was either Amatzyah, or Yiddo, or Yonoson the son of Gershom.—Radak Who lived in Beis Eil. But he was not from there, but he came from Shomron, and so it is stated in the section dealing with Yoshiyahu, "his bones with the bones of the prophet who had come from Shomron."7II Melochim 23:18.

׀סוק י׮ב · Verse 12

Hebrew:

וַיְדַב֌ֵրך אֲלֵהֶם֙ אֲב֎יהֶ֔ם אֵי֟זֶ֥ה הַד֌ֶ֖ךֶךְ ה־ל־֑ךְ וַי֌֎ךְא֣ו֌ ב־נ־֗יו אֶת֟הַד֌ֶ֙ךֶךְ֙ אֲשֶׁրך ה֞לַךְ֙ א֎֣ישׁ ה֞אֱלֹה֎֔ים אֲשֶׁך֟ב֌֖֞א מ֎יהו֌ד֞֜ה׃

English:

their father said to them, “Which road did he leave by?” His sons had seencHis sons had seen Septuagint reads “And his sons showed.” the road taken by the agent of God who had come from Judah.

The old prophet's first question is itself revealing: which road did he take? Metzudat David and Radak both note the grammatical issue with וי׹או — read as 'they showed' (hif'il), it indicates that the sons actively pointed out the road, or alternatively (the simple sense) that they had observed it themselves. Either way, the old prophet is preparing to pursue.

׀סוק י׮ג · Verse 13

Hebrew:

וַי֌ֹ֙אמֶך֙ אֶל֟ב֌֞נ֞֔יו ח֎בְשׁו֌֟ל֎֖י הַחֲמ֑וֹך וַי֌ַחְב֌ְשׁו֌֟ל֣וֹ הַחֲמ֔וֹך וַי֌֎ךְכ֌ַ֖ב ע֞ל֞֜יו׃

English:

“Saddle the donkey for me,” he said to his sons. They saddled the donkey for him, and he mounted it

The old prophet acts decisively: saddle the donkey. The minimal verbs — ויאמ׹... ויחבשו... וי׹כב — convey the practiced quickness of a man with a plan. He has heard the day's events and is moving to intercept the man of God before he gets too far.

׀סוק י׮ד · Verse 14

Hebrew:

וַי֌ֵ֗לֶךְ אַ֜חֲךֵי֙ א֎֣ישׁ ה֞אֱלֹה֎֔ים וַי֌֎֚מְ׊֞אֵ֔הו֌ יֹשֵׁ֖ב ת֌ַ֣חַת ה֞אֵל֑֞ה וַי֌ֹ֣אמֶך אֵל֞֗יו הַאַת֌֧֞ה א֎ישׁ֟ה֞אֱלֹה֎֛ים אֲשֶׁך֟ב֌֥֞את֞ מ֎יהו֌ד֖֞ה וַי֌ֹ֥אמֶך א֞֜נ֎י׃

English:

and rode after the agent of God. He came upon him sitting under a terebinth and said to him, “Are you the agent of God who came from Judah?” “Yes, I am,” he answered.

The encounter under the terebinth has a quiet, intimate quality — the man of God resting in the shade, the older prophet riding up. The opening question is formal: 'Are you the man of God who came from Yehudah?' The answer is one word: אני. The brevity will turn out to be tragic; he has not yet asked a single question back.

׀סוק ט׮ו · Verse 15

Hebrew:

וַי֌ֹ֣אמֶך אֵל֞֔יו לֵ֥ךְ א֎ת֌֎֖י הַב֌֑֞יְת֞ה וֶאֱכֹ֖ל ל֞֜חֶם׃

English:

“Come home with me,” he said, “and have something to eat.”

The invitation: come home with me and eat bread. The old prophet repeats almost verbatim the offer Yarov'am made and the man of God rejected (v. 7). The substance is identical; only the speaker has changed. This is the test.

׀סוק ט׮ז · Verse 16

Hebrew:

וַי֌ֹ֗אמֶך לֹ֥א או֌כַ֛ל ל֞שׁ֥ו֌ב א֎ת֌֖֞ךְ וְל֞ב֣וֹא א֎ת֌֑֞ךְ וְלֹא֟אֹ֣כַל לֶ֗חֶם וְלֹ֜א֟אֶשְׁת֌ֶրה א֎ת֌ְך֞֙ מַ֔י֎ם ב֌ַמ֌֞ק֖וֹם הַז֌ֶ֜ה׃

English:

He replied, “I may not go back with you and enter your home; and I may not eat bread or drink water in this place;

The man of God refuses again, this time even more emphatically: לא אוכל — 'I am not able' (not even 'I will not'). His refusal is grammatically stronger than what he gave Yarov'am. He still holds his ground.

׀סוק י׮ז · Verse 17

Hebrew:

כ֌֎֜י֟ד֞ב֞րך אֵלַי֙ ב֌֎דְבַ֣ך יְהֹו֞֔ה לֹא֟תֹאכַ֣ל לֶ֔חֶם וￜￜלֹא֟ת֎שְׁת֌ֶ֥ה שׁ֖֞ם מ־֑י֮ם לֹא֟ת֞שׁ֣ו֌ב ל֞לֶ֔כֶת ב֌ַד֌ֶ֖ךֶךְ אֲשֶׁך֟ה֞לַ֥כְת֌֞ ב֌֞֜ה֌׃

English:

the order I received by the word of GOD was: You shall not eat bread or drink water there; nor shall you return by the road on which you came.”

The man of God repeats his received prohibition to the old prophet — same three terms, now reframed with כי דב׹ אלי בדב׹ ה׳. Both commentaries gloss this as 'a word of prophecy came to me through an angel.' He has made his refusal explicit and grounded; the next verse will pivot on whether the old prophet will accept this and let him go.

׀סוק י׮ח · Verse 18

Hebrew:

וַי֌ֹ֣אמֶך ל֗וֹ ג֌ַם֟אֲנ֎֣י נ֞ב֎יא֮ כ֌֞מ֒וֹך֞֒ ו֌מַלְא֞֡ךְ ד֌֎ב֌ֶ֣ך אֵלַי֩ ב֌֎דְבַ֚ך יְהֹו֞֜ה לֵאמֹ֗ך הֲשׁ֎בֵրהו֌ א֎ת֌ְך֞֙ אֶל֟ב֌ֵיתֶ֔ך֞ וְיֹ֥אכַל לֶ֖חֶם וְיֵ֣שְׁת֌ְ מ־֑י֮ם כ֌֎חֵ֖שׁ ל֜וֹ׃

English:

“I am a prophet, too,” said the other, “and an angel said to me by command of GOD: Bring him back with you to your house, that he may eat bread and drink water.” He was lying to him.

The pivot. The old prophet declares 'I too am a prophet like you,' and claims an angelic counter-message authorizing the return. The narrator's three-word verdict is unsparing: כ֎֌חֵשׁ לוֹ — he was lying to him. Metzudat David identifies this as the editor's parenthesis; Radak draws the moral lesson: the man of God should have investigated, should have demanded confirmation. His failure to question fellow-prophet credentials is the precise transgression for which the consequences in the next verses unfold.

׀סוק י׮ט · Verse 19

Hebrew:

וַי֌֣֞שׇׁב א֎ת֌֗וֹ וַי֌ֹ֥אכַל לֶ֛חֶם ב֌ְבֵית֖וֹ וַי֌ֵ֥שְׁת֌ְ מ֞֜י֎ם׃

English:

So he went back with him, and he ate bread and drank water in his house.

The single, devastating verse. He went back with him — and ate bread and drank water in his house. Three forbidden acts compressed into one short sentence: returning, eating, drinking. The narrator offers no moralizing commentary; the bare statement carries its own weight.

׀סוק כ׳ · Verse 20

Hebrew:

וַיְה֎֕י הֵ֥ם יֹשְׁב֎֖ים אֶל֟הַשׁ֌ֻלְח֑֞ן {×€}וַ֜יְה֎י֙ ד֌ְבַך֟יְהֹו֞֔ה אֶל֟הַנ֌֞ב֎֖יא אֲשֶׁ֥ך הֱשׁ֎יב֜וֹ׃

English:

While they were sitting at the table, the word of GOD came to the prophet who had brought him back.

In one of the most arresting reversals in Tanakh, the word of God now comes — to the false prophet, while the man of God sits at his table. Rashi (via Chazal in Sanhedrin 103b-104a) cites the famous teaching: 'great is the offering of food, for it causes the Shechinah to rest even on the prophets of the Baal.' Radak adds the structural logic: precisely because the true prophet had disobeyed, the genuine revelation came not to him but through the very man who deceived him, so that the rebuke would be unanswerable.
ךש׎יRashi
אֶל הַנ֌֞ב֎יא. נְב֮יא הַש֌ֶׁקֶך. אֲשֶׁך הֱשׁ֎יבוֹ. ל֞א֎ישׁ ה֞אֱלֹה֎ים, מ֎כ֌֞אן א֞מְךו֌: ג֌ְדוֹל֞ה לְג֮ימ־ה שֶׁמ֌ַשְׁך֞ה שְׁכ֎ינ֞ה עַל נְב֎יאֵי הַב֌ַעַל.
To the prophet. The false prophet. That caused him to return. To the man of God. From here they [the Rabbis] deduced that [offering] refreshment is a great thing, for it causes the Divine Presence to rest on the prophets of the Baal.8The simple act of hospitality can have great and far reaching consequences. See Maseches Sanhedrin 103b-104a.

׀סוק כ׮א · Verse 21

Hebrew:

וַי֌֎קְך֞֞א אֶל֟א֎֣ישׁ ה֞אֱלֹה֎֗ים אֲשֶׁך֟ב֌֞րא מ֎֜יהו֌ד֞ה֙ לֵאמֹ֔ך כ֌ֹ֖ה א֞מַ֣ך יְהֹו֑֞ה יַ֗עַן כ֌֎րי מ֞ך֎֙ית֞֙ ׀֌֎֣י יְהֹו֞֔ה וְלֹրא שׁ֞מַ֙ךְת֌֞֙ אֶת֟הַמ֌֎׊ְו֞֔ה אֲשֶׁ֥ך ׊֎ו֌ְך֖֞ יְהֹו֥֞ה אֱלֹהֶ֜יך֞׃

English:

He cried out to the agent of God who had come from Judah: “Thus said GOD: Because you have flouted the word of GOD and have not observed what the ETERNAL your God commanded you,

The old prophet — now genuinely prophesying — calls out the verdict over the meal table itself. Rashi reads ויק׹א as 'called out' (the old prophet to the man of God); Radak surveys the alternative readings, including the midrashic one that the divine word actually came to the man of God himself but was uttered through the old prophet. Either way, the indictment is sharp: יען כי מךית ×€×™ ה׳ — because you flouted the mouth of the LORD.
ךש׎יRashi
וַי֌֎קְך֞א. הַנ֌֞ב֎יא הַז֌֞קֵן, אֶל א֎ישׁ ה֞אֱלֹה֎ים.
And he called. The old prophet called the man of God.9Alternatively, and "he prophesied about the prophet of God."—Targum Yonoson

׀סוק כ׮ב · Verse 22

Hebrew:

וַת֌֞֗שׇׁב וַת֌ֹրאכַל לֶ֙חֶם֙ וַת֌ֵ֣שְׁת֌ְ מַ֔י֎ם ב֌ַמ֌֞קוֹם֙ אֲשֶׁ֣ך ד֌֎ב֌ֶ֣ך אֵלֶ֔יך֞ אַל֟ת֌ֹ֥אכַל לֶ֖חֶם וְאַל֟ת֌ֵ֣שְׁת֌ְ מ־֑י֮ם לֹא֟ת֞ב֥וֹא נ֎בְל֞תְך֖֞ אֶל֟קֶ֥בֶך אֲבֹתֶ֜יך֞׃

English:

but have gone back and eaten bread and drunk water in the place of which [God] said to you, ‘Do not eat bread or drink water [there],’ your corpse shall not come to the grave of your ancestors.”

The sentence: your corpse will not come to your ancestors' grave. Radak unpacks the bitter precision — he will not even reach his home in Yehudah; he will die on the road. Radak also notes the word נבלתך has a built-in hint: his body will be 'cast' (מושלכת) like a discarded carcass, as the next scenes will graphically depict.

׀סוק כ׮ג · Verse 23

Hebrew:

וַיְה֎֗י אַחֲךֵ֛י אׇכְל֥וֹ לֶ֖חֶם וְאַחֲךֵ֣י שְׁתוֹת֑וֹ וַי֌ַחֲבׇשׁ֟ל֣וֹ הַחֲמ֔וֹך לַנ֌֞ב֎֖יא אֲשֶׁ֥ך הֱשׁ֎יב֜וֹ׃

English:

After he had eaten bread and had drunk, he saddled the donkey for him—for the prophet whom he had brought back.

A small, telling courtesy: the old prophet himself saddles the donkey — for the man of God to ride home upon. Rashi, Metzudat David, and Radak all converge on the same identification: it is the old prophet who saddles, and the donkey is intended for the man of God, the same prophet he has just doomed. The old man knows what is about to happen, and provides the very animal that will witness it.
ךש׎יRashi
לַנ֌֞ב֎יא אֲשֶׁך הֱשׁ֎יבוֹ. שֵׁם זֶה ל֎ךְכ֌ֹב ע֞ל֞יו א֎ישׁ ה֞אֱלֹה֎ים.
For the prophet that he brought back. Whom this one [had brought] there, for the man of God to ride upon.

׀סוק כ׮ד · Verse 24

Hebrew:

וַי֌ֵ֕לֶךְ וַי֌֎מְ׊֞אֵ֧הו֌ אַךְיֵ֛ה ב֌ַד֌ֶ֖ךֶךְ וַיְמ֎יתֵ֑הו֌ וַת֌ְה֎րי נ֎בְל֞תוֹ֙ מֻשְׁלֶ֣כֶת ב֌ַד֌ֶ֔ךֶךְ וְהַ֜חֲמוֹך֙ עֹמֵ֣ד אֶ׊ְל֞֔ה֌ וְה֣֞אַךְיֵ֔ה עֹמֵ֖ד אֵ֥׊ֶל הַנ֌ְבֵל֞֜ה׃

English:

He set out, and a lion came upon him on the road and killed him. His corpse lay on the road, with the donkey standing beside it, and the lion also standing beside the corpse.

The narrative slows to almost cinematic precision. He set out; a lion met him on the road; the lion killed him. The corpse lies on the road, the donkey stands beside it, the lion stands beside the corpse. The repetition of עומד — twice in one sentence — freezes the scene into a still tableau, like a Renaissance memento mori. The lion has done its work and is now standing watch.

׀סוק כ׮ה · Verse 25

Hebrew:

וְה֎נ֌ֵ֧ה אֲנ֞שׁ֎֣ים עֹבְך֎֗ים וַי֌֎ךְאրו֌ אֶת֟הַנ֌ְבֵל֞ה֙ מֻשְׁלֶ֣כֶת ב֌ַד֌ֶ֔ךֶךְ וְאֶת֟ה֣֞אַךְיֵ֔ה עֹמֵ֖ד אֵ֣׊ֶל הַנ֌ְבֵל֑֞ה וַי֌֞בֹ֙או֌֙ וַיְדַב֌ְך֣ו֌ ב֞ע֎֔יך אֲשֶׁ֛ך הַנ֌֞ב֎֥יא הַז֌֞קֵ֖ן יֹשֵׁ֥ב ב֌֞֜ה֌׃

English:

Some people who passed by saw the corpse lying on the road and the lion standing beside the corpse; they went and told it in the town where the old prophet lived.

The scene now has its public witnesses. Passersby see the impossible image — a corpse, a lion, a donkey, all stationary — and recognize that something is wrong with nature itself. They go and tell the news in the city where the old prophet lives, so that the story moves directly into the home that set it in motion.

׀סוק כ׮ו · Verse 26

Hebrew:

וַי֌֎שְׁמַ֣ע הַנ֌֞ב֎יא֮ אֲשֶׁ֣ך הֱשׁ֎יב֣וֹ מ֎ן֟הַד֌ֶ֒ךֶךְ֒ וַי֌ֹ֙אמֶך֙ א֎֣ישׁ ה֞אֱלֹה֎֣ים ה֔ו֌א אֲשֶׁ֥ך מ־׹־֖ה אֶת֟׀֌֎֣י יְהֹו֑֞ה וַי֌֎ת֌ְנֵ֚הו֌ יְהֹו֞֜ה ל֞אַךְיֵ֗ה וַ֜י֌֎שְׁב֌ְךֵ֙הו֌֙ וַיְמ֎תֵ֔הו֌ כ֌֎דְבַ֥ך יְהֹו֖֞ה אֲשֶׁ֥ך ד֌֎ב֌ֶך֟ל֜וֹ׃

English:

And when the prophet who had brought him back from the road heard it, he said, “That is the agent of God who flouted GOD’s command; GOD gave him over to the lion, which mauled him and killed him in accordance with the word that GOD had spoken to him.”

The old prophet, hearing the report from passing travelers, immediately identifies the victim and the meaning: this is the man of God who flouted the divine word; God gave him to the lion. Metzudat David parses the technical phrase דב׹ לו as 'spoke about him.' The old prophet's recognition is total — he sees the whole moral architecture of the death he himself helped engineer.

׀סוק כ׮ז · Verse 27

Hebrew:

וַיְדַב֌ֵրך אֶל֟ב֌֞נ֞יו֙ לֵאמֹ֔ך ח֎בְשׁו֌֟ל֎֖י אֶ֜ת֟הַחֲמ֑וֹך וַ֜י֌ַחֲבֹ֜שׁו֌׃

English:

He said to his sons, “Saddle the donkey for me,” and they did so.

The verbatim echo of verse 13: 'saddle the donkey for me,' and they saddled it. The same command, the same response — but now the journey is in reverse, retrieving rather than overtaking. The old prophet's day began and ends with the same words.

׀סוק כ׮ח · Verse 28

Hebrew:

וַי֌ֵ֗לֶךְ וַי֌֎מְ׊֞րא אֶת֟נ֎בְל֞תוֹ֙ מֻשְׁלֶ֣כֶת ב֌ַד֌ֶ֔ךֶךְ וַ֜חֲמוֹך֙ וְה֣֞אַךְיֵ֔ה עֹמְד֎֖ים אֵ֣׊ֶל הַנ֌ְבֵל֑֞ה לֹ֜א֟א֞כַրל ה֞֜אַךְיֵה֙ אֶת֟הַנ֌ְבֵל֞֔ה וְלֹ֥א שׁ֞בַ֖ך אֶ֜ת֟הַחֲמ֜וֹך׃

English:

He set out and found the corpse lying on the road, with the donkey and the lion standing beside the corpse; the lion had not eaten the corpse nor had it mauled the donkey.

The supernatural still-life resolves into a single tableau: the corpse on the road, the donkey beside it, the lion beside the donkey — and the explicit narrative twin negation: the lion did not eat the corpse, nor did it maul the donkey. Radak draws the theological lesson with care: the lion killed only as the executioner of the divine sentence, on the principle of 'God shut the mouth of the lion' (Daniel 6:23), and refrained from doing more. The whole scene is staged to show that this was a judgment, not a predation. Radak adds the further moral note: the donkey's preservation is itself a reward for the dignified service it rendered the prophet.

׀סוק כ׮ט · Verse 29

Hebrew:

וַי֌֎שׂ֌֚֞א הַנ֌֞ב֎֜יא אֶת֟נ֎בְלַ֧ת א֎ישׁ֟ה֞אֱלֹה֎֛ים וַי֌ַנ֌֎חֵ֥הו֌ אֶ֜ל֟הַחֲמ֖וֹך וַיְשׁ֎יבֵ֑הו֌ וַי֌֞בֹ֗א אֶל֟ע֎יך֙ הַנ֌֞ב֎֣יא הַז֌֞קֵ֔ן ל֎סְ׀֌ֹ֖ד ו֌לְקׇבְך֜וֹ׃

English:

The prophet lifted up the corpse of the agent of God, laid it on the donkey, and brought it back; it was broughtdit was brought Lit. “it came.” to the town of the old prophet for lamentation and burial.

The old prophet lifts the body, lays it on the donkey, and brings it back to Beit El for eulogy and burial. The closing gesture of pity comes from the very man whose deception caused the death — a striking layering of guilt and devotion. Radak notes a small grammatical point: אל החמו׹ functions as על החמו׹ ('onto the donkey'), one of the not-uncommon prepositional substitutions in biblical Hebrew.

׀סוק ל׳ · Verse 30

Hebrew:

וַי֌ַנ֌ַ֥ח אֶת֟נ֎בְל֞ת֖וֹ ב֌ְק֎בְך֑וֹ וַי֌֎סְ׀֌ְד֥ו֌ ע֞ל֖֞יו ה֥וֹי א֞ח֎֜י׃

English:

He laid the corpse in his own burial place; and they lamented over it, “Alas, my brother!”

The burial: the old prophet lays the corpse in his own grave — the one he had prepared for himself — and they eulogize him with the cry הוי אחי, 'alas, my brother!' Rashi explains בקב׹ו as the false prophet's own family plot in the city. Metzudat David and Radak agree it was the very grave the old prophet had dug for himself, and that the lamentation was offered by the old prophet together with his sons. The cry 'my brother' folds the deceived prophet and the deceiver into a strange brotherhood across the boundary of death.
ךש׎יRashi
ב֌ְק֎בְךוֹ. ב֌ְבֵית קְבו֌ך֞ה שֶׁה֞י֞ה ל֮נְב֮יא הַש֌ֶׁקֶך הַז֌ֶה ב֌֞ע֎יך.
In his own grave. In the graveyard belonging to the false prophet in the city.10Alternatively, "in the grave that he had dug for himself."—Metzudas Dovid

׀סוק ל׮א · Verse 31

Hebrew:

וַיְה֎י֮ אַחֲךֵ֣י קׇבְך֣וֹ אֹתוֹ֒ ￜￜַי֌ֹրאמֶך אֶל֟ב֌֞נ֞יו֙ לֵאמֹ֔ך ב֌ְמוֹת֎י֙ ו֌קְבַךְת֌ֶ֣ם אֹת֎֔י ב֌ַק֌ֶ֕בֶך אֲשֶׁ֛ך א֎֥ישׁ ה֞אֱלֹה֎֖ים ק֞ב֣ו֌ך ב֌֑וֹ אֵ֚׊ֶל עַ׊ְמֹת֞֔יו הַנ֌֎֖יחו֌ אֶת֟עַ׊ְמֹת֞֜י׃

English:

After burying him, he said to his sons, “When I die, bury me in the grave where the agent of God lies buried; lay my bones beside his.

The old prophet instructs his sons to bury him alongside the man of God when he dies — 'lay my bones beside his bones.' Radak observes the precise diction: bones (ע׊מות) stands here for the body itself, as the body's foundation. The instruction is no sentiment; it is calculation, as the next verse and Rashi's gloss will make explicit.

׀סוק ל׮ב · Verse 32

Hebrew:

כ֌֎י֩ ×”Öž×™Ö¹Öš×” י֎֜הְיֶ֜ה הַד֌֞ב֞֗ך אֲשֶׁրך ק־׹־א֙ ב֌֎דְבַ֣ך יְהֹו֞֔ה עַל֟הַמ֌֎זְב֌ֵ֖חַ אֲשֶׁ֣ך ב֌ְבֵ֜ית֟אֵ֑ל וְעַל֙ כ֌ׇל֟ב֌֞ת֌ֵ֣י הַב֌֞מ֔וֹת אֲשֶׁ֖ך ב֌ְע֞ךֵ֥י שֹׁמְך֜וֹן׃ {×€}

English:

For what he announced by the word of GOD against the altar in Bethel, and against all the cult places in the towns of Samaria, shall surely come true.”

The old prophet's reasoning, made explicit. The prophecy will certainly be fulfilled, against the altar of Beit El and the cult-platforms of Shomron. Rashi captures the calculation with one short line: 'perhaps his bones will rescue my bones.' He has watched the man of God die for a meal, and he now arranges his own posthumous geography to ride the protective coattails of that prophecy — fulfilled, as Rashi notes, in II Kings 23:18 where Yoshiyahu specifically spares 'the bones of the prophet who came from Shomron.' Metzudat David notes the editor's anachronism: the verse refers to 'cities of Shomron' though the city was only built later by Omri.
ךש׎יRashi
כ֌֎י ×”Öž×™Ö¹×” י֎הְיֶה וְגוֹ'. או֌לַי יְמַל֌ְטו֌ עַ׊ְמוֹת֞יו אֶת עַ׊ְמוֹתַי.
For [the message] will certainly come to pass, etc. Perhaps his bones will rescue my bones.11This is indeed what happened. See below, II Melochim 23:18.

׀סוק ל׮ג · Verse 33

Hebrew:

אַחַך֙ הַד֌֞ב֣֞ך הַז֌ֶ֔ה לֹא֟שׁ֥֞ב י֞ךׇבְע֖֞ם מ֎ד֌ַךְכ֌֣וֹ ה֞ך֞ע֑֞ה וַ֠י֌֞֠שׇׁב וַי֌ַ֜עַשׂ מ֎קְ׊րוֹת ה֞ע֞ם֙ כ֌ֹהֲנֵ֣י ב֞מ֔וֹת הֶ֜ח֞׀ֵץ֙ יְמַל֌ֵ֣א אֶת֟י֞ד֔וֹ ו֮יה֖֮י כ֌ֹהֲנֵ֥י ב֞מ֜וֹת׃

English:

Even after this incident, Jeroboam did not turn back from his evil way, but kept on appointing priests for the shrines from the ranks of the people. He ordained as priests of the shrines any who so desired.

The chapter's grimmest verdict: אח׹ הדב׹ הזה לא שב יךבעם מד׹כו הךעה. After the splitting altar, the paralyzed and healed hand, the prophet dead by the road, the lion-sentinel — Yarov'am did not repent. He kept ordaining priests for the cult-platforms from anyone willing. Rashi cites the haunting midrash from Sanhedrin 102a: God seized Yarov'am by his garment and said 'return, and I and you and the son of Yishai will stroll together in Gan Eden'; Yarov'am asked, 'who will walk in front?' Told 'the son of Yishai,' he replied 'then I do not want it.' The kingdom-divider would rather not have eternity than walk behind a Davidide. Metzudat David and Radak both stress the verb structure וישב ויעש — he 'returned and did,' meaning he resumed the practice repeatedly, day after day.
ךש׎יRashi
אַחַך הַד֌֞ב֞ך הַז֌ֶה. שֶׁך֞א֞ה אֶת הַמ֌וֹ׀ֵת הַז֌ֶה, וְשׁ֞מַע אֶת ד֌֎בְךֵי הַנ֌֞ב֎יא, וְאַף עַל ׀֌֎י כֵן לֹא שׁ֞ב. וְךַב֌וֹתֵינו֌ ד֌֞ךְשׁו֌: אַחַך שֶׁת֌ְ׀֞סוֹ הַק֌֞דוֹשׁ ב֌֞ךו֌ךְ הו֌א ב֌ְב֎גְד֌וֹ, וְא֞מַך לוֹ: חֲזֹך ב֌ְך֞, וַאֲנ֎י וְאַת֌֞ה ו֌בֶן י֎שַׁי נְטַי֌ֵל ב֌ְגַן עֵדֶן.
[Even] after all that transpired. That he saw this wonder and heard the words of the prophet, and he, nevertheless, did not repent. And our Rabbis expounded, "After the Holy One Blessed Is He, grasped him by his garment and said to him, 'Repent, and I and you and the son of Yishay will stroll in the Garden of Eden.'"12See Maseches Sanhedrin 102a. The conversation continued, "Yerovom said, 'Who will walk in front?' [and the reply was,] 'The son of Yishy.' [Yerovom responded,] 'If so, I want no part of it.'"

׀סוק ל׮ד · Verse 34

Hebrew:

וַ֜יְה֎י֙ ב֌ַד֌֞ב֣֞ך הַז֌ֶ֔ה לְחַט֌ַ֖את ב֌ֵ֣ית י֞ךׇבְע֑֞ם ו֌לְהַכְח֎יד֙ ו֌לְהַשְׁמ֎֔יד מֵעַ֖ל ׀֌ְנֵ֥י ה֞אֲד֞מ֞֜ה׃ {×€}

English:

Thereby the House of Jeroboam incurred guilt—to their utter annihilation from the face of the earth.

The chapter closes by naming the consequence in dynasty-ending terms: בדב׹ הזה — through this thing — the House of Yarov'am incurred the guilt that would lead להכחיד ולהשמיד, to its blotting out and annihilation from the face of the earth. Metzudat David identifies the 'thing' as the worship at the cult-platforms, and the reward as the complete erasure of Yarov'am's house from the world. The verse looks ahead to chapter 14 and to the prophetic doom that will fall on the dynasty in just over a generation.

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