1 Kings 21:10
1 Kings 21:10 in Multiple Translations
But seat two scoundrels opposite him and have them testify, ‘You have cursed both God and the king!’ Then take him out and stone him to death.”
And set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the king. And then carry him out, and stone him, that he may die.
and set two men, base fellows, before him, and let them bear witness against him, saying, Thou didst curse God and the king. And then carry him out, and stone him to death.
And get two good-for-nothing persons to come before him and give witness that he has been cursing God and the king. Then take him out and have him stoned to death.
But seat two bad men opposite him and have them accuse him, saying, ‘You have cursed God and the king!’ Then take him out and stone him to death.”
And set two wicked men before him, and let them witnesse against him, saying, Thou diddest blaspheme God and the King: then cary him out, and stone him that he may dye.
and cause two men — sons of worthlessness — to sit over-against him, and they testify of him, saying, Thou hast blessed God and Melech; and they have brought him out, and stoned him, and he dieth.'
Set two men, wicked fellows, before him, and let them testify against him, saying, ‘You cursed God and the king!’ Then carry him out, and stone him to death.”
And set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the king. And then carry him out, and stone him, that he may die.
And suborn two men, sons of Belial against him, and let them bear false witness: that he hath blasphemed God and the king: and then carry him out, and stone him, and so let him die.
Then find two men who always cause trouble. Give them places to sit opposite/facing him. Tell these men to testify that they heard Naboth say things that criticized God and the king. Then take Naboth out of the city and kill him by throwing stones at him.”
Berean Amplified Bible — 1 Kings 21:10
BAB
Word Study
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1 Kings 21:10 Interlinear (Deep Study)
BIB
HEB
וְ֠/הוֹשִׁיבוּ
שְׁנַ֨יִם
אֲנָשִׁ֥ים
בְּנֵֽי
בְלִיַּעַל֮
נֶגְדּ/וֹ֒
וִ/יעִדֻ֣/הוּ
לֵ/אמֹ֔ר
בֵּרַ֥כְתָּ
אֱלֹהִ֖ים
וָ/מֶ֑לֶךְ
וְ/הוֹצִיאֻ֥/הוּ
וְ/סִקְלֻ֖/הוּ
וְ/יָמֹֽת
וְ֠/הוֹשִׁיבוּ
yâshab
H3427
to dwell
Conj | V-Hiphil-Impv-2mp
שְׁנַ֨יִם
shᵉnayim
H8147
two
Adj
אֲנָשִׁ֥ים
ʼîysh
H376
man
N-mp
בְּנֵֽי
bên
H1121
son
N-mp
בְלִיַּעַל֮
bᵉlîyaʻal
H1100
Belial
N-ms
נֶגְדּ/וֹ֒
neged
H5048
before
Prep | Suff
וִ/יעִדֻ֣/הוּ
ʻûwd
H5749
to uphold
Conj | V-Hiphil-Juss-3mp | Suff
לֵ/אמֹ֔ר
ʼâmar
H559
to say
Prep | V-Qal-Inf-a
בֵּרַ֥כְתָּ
bârak
H1288
to bless
V-Piel-Perf-2ms
אֱלֹהִ֖ים
ʼĕlôhîym
H430
God
N-mp
וָ/מֶ֑לֶךְ
melek
H4428
King's
Conj | N-ms
וְ/הוֹצִיאֻ֥/הוּ
yâtsâʼ
H3318
to come out
Conj | V-Hiphil-Impv-2mp | Suff
וְ/סִקְלֻ֖/הוּ
çâqal
H5619
to stone
Conj | V-Qal-Impv-2mp | Suff
וְ/יָמֹֽת
mûwth
H4191
to die
Conj | V-Qal-Juss-3ms
Hebrew Word Study
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Hebrew Word Reference — 1 Kings 21:10
וְ֠/הוֹשִׁיבוּ
yâshab
H3427
"to dwell"
Conj | V-Hiphil-Impv-2mp
This verb means to sit or dwell, and can also mean to remain or abide. It's used in the Bible to describe people living in a place or staying with someone, like in the book of Genesis.
Definition: 1) to dwell, remain, sit, abide 1a) (Qal) 1a1) to sit, sit down 1a2) to be set 1a3) to remain, stay 1a4) to dwell, have one's abode 1b) (Niphal) to be inhabited 1c) (Piel) to set, place 1d) (Hiphil) 1d1) to cause to sit 1d2) to cause to abide, set 1d3) to cause to dwell 1d4) to cause (cities) to be inhabited 1d5) to marry (give an dwelling to) 1e) (Hophal) 1e1) to be inhabited 1e2) to make to dwell Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Usage: Occurs in 977 OT verses. KJV: (make to) abide(-ing), continue, (cause to, make to) dwell(-ing), ease self, endure, establish, [idiom] fail, habitation, haunt, (make to) inhabit(-ant), make to keep (house), lurking, [idiom] marry(-ing), (bring again to) place, remain, return, seat, set(-tle), (down-) sit(-down, still, -ting down, -ting (place) -uate), take, tarry. See also: Genesis 4:16; Leviticus 25:18; Joshua 13:6.
שְׁנַ֨יִם
shᵉnayim
H8147
"two"
Adj
The Hebrew word for the number two appears in Genesis and Exodus, describing pairs and dualities. It can also mean double or twice. In the Bible, it is often used to describe things that come in twos, like two witnesses or two tablets.
Definition: 1) two 1a) two (the cardinal number) 1a1) two, both, double, twice 1b) second (the ordinal number) 1c) in combination with other numbers 1d) both (a dual number)
Usage: Occurs in 646 OT verses. KJV: both, couple, double, second, twain, [phrase] twelfth, [phrase] twelve, [phrase] twenty (sixscore) thousand, twice, two. See also: Genesis 1:16; Exodus 30:4; Numbers 13:23.
אֲנָשִׁ֥ים
ʼîysh
H376
"man"
N-mp
The Hebrew word for man, referring to a male person or individual, is used in the Bible to describe humans in contrast to God or animals, as seen in Genesis and Psalms. It can also mean husband or servant. In the KJV, it is translated as man or male.
Definition: : man 1) man 1a) man, male (in contrast to woman, female) 1b) husband 1c) human being, person (in contrast to God) 1d) servant 1e) mankind 1f) champion 1g) great man 2) whosoever 3) each (adjective)
Usage: Occurs in 1851 OT verses. KJV: also, another, any (man), a certain, [phrase] champion, consent, each, every (one), fellow, (foot-, husband-) man, (good-, great, mighty) man, he, high (degree), him (that is), husband, man(-kind), [phrase] none, one, people, person, [phrase] steward, what (man) soever, whoso(-ever), worthy. Compare H802 (אִשָּׁה). See also: Genesis 2:23; Genesis 42:25; Exodus 32:23.
בְּנֵֽי
bên
H1121
"son"
N-mp
In the Bible, this word means a son or descendant, and can also refer to a grandson, nation, or quality. It appears in 1 Chronicles 24, describing a Levite named Beno. The word is used to show family relationships and inheritance.
Definition: : child/son
Usage: Occurs in 3653 OT verses. KJV: [phrase] afflicted, age, (Ahoh-) (Ammon-) (Hachmon-) (Lev-) ite, (anoint-) ed one, appointed to, ([phrase]) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-) ian, one born, bough, branch, breed, [phrase] (young) bullock, [phrase] (young) calf, [idiom] came up in, child, colt, [idiom] common, [idiom] corn, daughter, [idiom] of first, [phrase] firstborn, foal, [phrase] very fruitful, [phrase] postage, [idiom] in, [phrase] kid, [phrase] lamb, ([phrase]) man, meet, [phrase] mighty, [phrase] nephew, old, ([phrase]) people, [phrase] rebel, [phrase] robber, [idiom] servant born, [idiom] soldier, son, [phrase] spark, [phrase] steward, [phrase] stranger, [idiom] surely, them of, [phrase] tumultuous one, [phrase] valiant(-est), whelp, worthy, young (one), youth. See also: Genesis 3:16; Genesis 23:3; Genesis 34:18.
בְלִיַּעַל֮
bᵉlîyaʻal
H1100
"Belial"
N-ms
Belial refers to something or someone worthless or wicked, often translated as evil or ungodly. It describes people or actions that are good for nothing and lead to destruction.
Definition: : worthless 1) worthlessness 1a) worthless, good for nothing, unprofitable, base fellow 1b) wicked 1c) ruin, destruction (construct) Also means: be.liy.ya.al (בְּלִיַּ֫עַל ": destruction" H1100H)
Usage: Occurs in 26 OT verses. KJV: Belial, evil, naughty, ungodly (men), wicked. See also: Deuteronomy 13:14; 2 Samuel 23:6; Psalms 18:5.
נֶגְדּ/וֹ֒
neged
H5048
"before"
Prep | Suff
Before or in front of something, as in Genesis 18:22 where Abraham stands before the Lord. It describes a position of being face to face or in someone's presence.
Definition: subst 1) what is conspicuous, what is in front of adv 2) in front of, straight forward, before, in sight of 3) in front of oneself, straightforward 4) before your face, in your view or purpose with prep 5) what is in front of, corresponding to 6) in front of, before 7) in the sight or presence of 8) parallel to 9) over, for 10) in front, opposite 11) at a distance prep 12) from the front of, away from 13) from before the eyes of, opposite to, at a distance from 14) from before, in front of 15) as far as the front of Aramaic equivalent: ne.ged (נֶ֫גֶד "before" H5049)
Usage: Occurs in 142 OT verses. KJV: about, (over) against, [idiom] aloof, [idiom] far (off), [idiom] from, over, presence, [idiom] other side, sight, [idiom] to view. See also: Genesis 2:18; Job 10:17; Psalms 10:5.
וִ/יעִדֻ֣/הוּ
ʻûwd
H5749
"to uphold"
Conj | V-Hiphil-Juss-3mp | Suff
To testify means to repeat or affirm something, like a witness in court. In the Bible, it appears in Deuteronomy 4:26 and Isaiah 44:26. It involves speaking up or warning others.
Definition: 1) to return, repeat, go about, do again 1a) (Piel) to surround, go round and round 1b) (Pilel) to restore, relieve 1c) (Hithpalel) to be restored
Usage: Occurs in 40 OT verses. KJV: admonish, charge, earnestly, lift up, protest, call (take) to record, relieve, rob, solemnly, stand upright, testify, give warning, (bear, call to, give, take to) witness. See also: Genesis 43:3; Nehemiah 13:15; Psalms 20:9.
לֵ/אמֹ֔ר
ʼâmar
H559
"to say"
Prep | V-Qal-Inf-a
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
בֵּרַ֥כְתָּ
bârak
H1288
"to bless"
V-Piel-Perf-2ms
To bless means to praise or honor God, often by kneeling in worship. In the Bible, people bless God and God blesses people, showing favor and care for them, as seen in the story of Abraham and his descendants.
Definition: 1) to bless, kneel 1a) (Qal) 1a1) to kneel 1a2) to bless 1b) (Niphal) to be blessed, bless oneself 1c) (Piel) to bless 1d) (Pual) to be blessed, be adored 1e) (Hiphil) to cause to kneel 1f) (Hithpael) to bless oneself 2) (TWOT) to praise, salute, curse Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
Usage: Occurs in 289 OT verses. KJV: [idiom] abundantly, [idiom] altogether, [idiom] at all, blaspheme, bless, congratulate, curse, [idiom] greatly, [idiom] indeed, kneel (down), praise, salute, [idiom] still, thank. See also: Genesis 1:22; Deuteronomy 24:19; Job 2:9.
אֱלֹהִ֖ים
ʼĕlôhîym
H430
"God"
N-mp
The Hebrew word for God, elohim, refers to the one supreme God, and is sometimes used to show respect to judges or magistrates. It is also used to describe angels or mighty beings. This word is closely related to the name of the Lord, Yahweh, and is often translated as God or gods in the Bible.
Definition: This name means "gods" (plural intensive-singular meaning), "God" Another name of ye.ho.vah (יהוה "LORD" H3068G)
Usage: Occurs in 2246 OT verses. KJV: angels, [idiom] exceeding, God (gods) (-dess, -ly), [idiom] (very) great, judges, [idiom] mighty. See also: Genesis 1:1; Genesis 22:12; Exodus 3:11.
וָ/מֶ֑לֶךְ
melek
H4428
"King's"
Conj | N-ms
This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.
Definition: King's (Valley) (Gen.14.17)
Usage: Occurs in 1919 OT verses. KJV: king, royal. See also: Genesis 14:1; Joshua 10:39; 1 Samuel 16:1.
וְ/הוֹצִיאֻ֥/הוּ
yâtsâʼ
H3318
"to come out"
Conj | V-Hiphil-Impv-2mp | Suff
In the Bible, this Hebrew word means to go out or come out, and it's used in many different ways, like leaving a place or starting a new journey, as seen in Genesis and Exodus.
Definition: : come/go_out/escape 1) to go out, come out, exit, go forth 1a) (Qal) 1a1) to go or come out or forth, depart 1a2) to go forth (to a place) 1a3) to go forward, proceed to (to or toward something) 1a4) to come or go forth (with purpose or for result) 1a5) to come out of 1b) (Hiphil) 1b1) to cause to go or come out, bring out, lead out 1b2) to bring out of 1b3) to lead out 1b4) to deliver 1c) (Hophal) to be brought out or forth
Usage: Occurs in 991 OT verses. KJV: [idiom] after, appear, [idiom] assuredly, bear out, [idiom] begotten, break out, bring forth (out, up), carry out, come (abroad, out, thereat, without), [phrase] be condemned, depart(-ing, -ure), draw forth, in the end, escape, exact, fail, fall (out), fetch forth (out), get away (forth, hence, out), (able to, cause to, let) go abroad (forth, on, out), going out, grow, have forth (out), issue out, lay (lie) out, lead out, pluck out, proceed, pull out, put away, be risen, [idiom] scarce, send with commandment, shoot forth, spread, spring out, stand out, [idiom] still, [idiom] surely, take forth (out), at any time, [idiom] to (and fro), utter. See also: Genesis 1:12; Exodus 9:33; Leviticus 26:45.
וְ/סִקְלֻ֖/הוּ
çâqal
H5619
"to stone"
Conj | V-Qal-Impv-2mp | Suff
This Hebrew word means to stone someone to death, like in the case of someone who broke the law in the Old Testament. It can also mean to free a place from stones.
Definition: 1) to stone (to death), put to death by stoning 1a) (Qal) to pelt with stones, stone to death 1b) (Niphal) to be stoned to death 1c) (Piel) 1c1) to stone, pelt with stones 1c2) to free from stones (of vineyard, highway) 1d) (Pual) to be stoned to death
Usage: Occurs in 20 OT verses. KJV: (cast, gather out, throw) stone(-s), [idiom] surely. See also: Exodus 8:22; Joshua 7:25; Isaiah 5:2.
וְ/יָמֹֽת
mûwth
H4191
"to die"
Conj | V-Qal-Juss-3ms
In the Bible, this Hebrew word means to die, either literally or as a punishment, and is used in books like Genesis and Exodus. It can also mean to perish or be killed. This concept is seen in the story of Adam and Eve, where death enters the world as a result of sin.
Definition: 1) to die, kill, have one executed 1a)(Qal) 1a1) to die 1a2) to die (as penalty), be put to death 1a3) to die, perish (of a nation) 1a4) to die prematurely (by neglect of wise moral conduct) 1b) (Polel) to kill, put to death, dispatch 1c) (Hiphil) to kill, put to death 1d) (Hophal) 1d1) to be killed, be put to death 1d1a) to die prematurely
Usage: Occurs in 695 OT verses. KJV: [idiom] at all, [idiom] crying, (be) dead (body, man, one), (put to, worthy of) death, destroy(-er), (cause to, be like to, must) die, kill, necro(-mancer), [idiom] must needs, slay, [idiom] surely, [idiom] very suddenly, [idiom] in (no) wise. See also: Genesis 2:17; Exodus 21:18; Numbers 35:21.
Study Notes — 1 Kings 21:10
Show Verse Quote Highlights
- Context
- Cross References
- 1 Kings 21:10 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on 1 Kings 21:10
- Jamieson-Fausset-Brown on 1 Kings 21:10
- Matthew Poole's Commentary on 1 Kings 21:10
- Trapp's Commentary on 1 Kings 21:10
- Ellicott's Commentary on 1 Kings 21:10
- Adam Clarke's Commentary on 1 Kings 21:10
- Cambridge Bible on 1 Kings 21:10
- Barnes' Notes on 1 Kings 21:10
- Whedon's Commentary on 1 Kings 21:10
- Sermons on 1 Kings 21:10
Context — Jezebel’s Plot
8Then Jezebel wrote letters in Ahab’s name, sealed them with his seal, and sent them to the elders and nobles who lived with Naboth in his city.
9In the letters she wrote: “Proclaim a fast and give Naboth a seat of honor among the people.
10But seat two scoundrels opposite him and have them testify, ‘You have cursed both God and the king!’ Then take him out and stone him to death.”
11So the elders and nobles who lived in Naboth’s city did as Jezebel had instructed in the letters she had written to them. 12They proclaimed a fast and gave Naboth a seat of honor among the people.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 22:28 | You must not blaspheme God or curse the ruler of your people. |
| 2 | Acts 6:11 | Then they prompted some men to say, “We heard Stephen speak words of blasphemy against Moses and against God.” |
| 3 | Leviticus 24:15–16 | And you are to tell the Israelites, ‘If anyone curses his God, he shall bear the consequences of his sin. Whoever blasphemes the name of the LORD must surely be put to death; the whole assembly must surely stone him, whether he is a foreign resident or native; if he blasphemes the Name, he must be put to death. |
| 4 | Deuteronomy 13:13 | that wicked men have arisen from among you and have led the people of their city astray, saying, “Let us go and serve other gods” (which you have not known), |
| 5 | Deuteronomy 19:15 | A lone witness is not sufficient to establish any wrongdoing or sin against a man, regardless of what offense he may have committed. A matter must be established by the testimony of two or three witnesses. |
| 6 | John 10:33 | “We are not stoning You for any good work,” said the Jews, “but for blasphemy, because You, who are a man, declare Yourself to be God.” |
| 7 | Matthew 26:59–66 | Now the chief priests and the whole Sanhedrin were seeking false testimony against Jesus in order to put Him to death. But they did not find any, though many false witnesses came forward. Finally two came forward and declared, “This man said, ‘I am able to destroy the temple of God and rebuild it in three days.’” So the high priest stood up and asked Him, “Have You no answer? What are these men testifying against You?” But Jesus remained silent. Then the high priest said to Him, “I charge You under oath by the living God: Tell us if You are the Christ, the Son of God.” “You have said it yourself,” Jesus answered. “But I say to all of you, from now on you will see the Son of Man sitting at the right hand of Power and coming on the clouds of heaven.” At this, the high priest tore his clothes and declared, “He has blasphemed! Why do we need any more witnesses? Look, now you have heard the blasphemy. What do you think?” “He deserves to die,” they answered. |
| 8 | Acts 6:13 | where they presented false witnesses who said, “This man never stops speaking against this holy place and against the law. |
| 9 | Judges 19:22 | While they were enjoying themselves, suddenly the wicked men of the city surrounded the house. Pounding on the door, they said to the old man who owned the house, “Bring out the man who came to your house, so we can have relations with him!” |
1 Kings 21:10 Summary
In 1 Kings 21:10, Jezebel is plotting to have Naboth killed by falsely accusing him of cursing God and the king. This shows how corrupt and wicked she is, and how she is willing to do whatever it takes to get what she wants. As Christians, we are called to live with integrity and honesty, and to seek justice and truth, rather than plotting and scheming like Jezebel (as seen in Proverbs 10:9 and Psalm 37:37). We can learn from this verse to always seek to do what is right and just, and to trust in God's sovereignty and justice, rather than relying on our own power and schemes.
Frequently Asked Questions
What is the context of 1 Kings 21:10 and why is Jezebel plotting against Naboth?
Jezebel is plotting against Naboth because he refused to sell his vineyard to King Ahab, as seen in 1 Kings 21:1-4, and now she is seeking to have him falsely accused and punished, as instructed in the letters she wrote in 1 Kings 21:8-9.
What does it mean to 'curse both God and the king' in 1 Kings 21:10?
To 'curse both God and the king' means to speak against or blaspheme God and also to show disrespect or rebellion towards the king, which was a serious offense in ancient Israel, as seen in Leviticus 24:16 and Exodus 22:28.
Is this verse promoting the idea that people should be stoned to death for blasphemy?
No, this verse is not promoting the idea of stoning people to death, but rather it is showing the wickedness of Jezebel's plot to have Naboth falsely accused and killed, which is contrary to God's command to love and not to murder, as seen in Matthew 22:37-40 and Exodus 20:13.
How does this verse relate to the biblical concept of justice?
This verse highlights the corruption of justice in the kingdom of Israel under Ahab and Jezebel, where the powerful can manipulate the system to punish the innocent, which is contrary to God's command to do justice and love mercy, as seen in Micah 6:8 and Deuteronomy 16:20.
Reflection Questions
- What are some ways that I may be compromising my integrity or values in order to fit in or gain power, like Jezebel in this verse?
- How can I ensure that I am seeking justice and truth, rather than plotting and scheming like Jezebel?
- What are some areas in my life where I may be tempted to 'curse God' or show disrespect to those in authority over me?
- How can I cultivate a heart of humility and respect for God and others, rather than a heart of pride and rebellion?
Gill's Exposition on 1 Kings 21:10
And set two men, sons of Belial, before him, to bear witness against him,.... Worthless wretches, that have cast off the yoke of the law, as Belial signifies, lawless abandoned creatures, that have
Jamieson-Fausset-Brown on 1 Kings 21:10
And set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the king. And then carry him out, and stone him, that he may die. God and the king.
Matthew Poole's Commentary on 1 Kings 21:10
Thou didst blaspheme, Heb. bless. Blessing is put for cursing and blaspheming, as 2:9, so also here, as is apparent, because his blessing God and the king had been no crime. It is a figure called euphemisms. God would have blasphemy so much abhorred, that it should not easily and unnecessarily be named by its proper name. Compare . Carry him out, to the place where malefactors were punished, which was out of the city, , partly to show that they were unworthy of all human society, and abhorred by all the people; and partly because the place where they were killed was thereby ceremonially polluted. Stone him; the proper punishment of blasphemers, ,16. That he may die; as one that cursed his God, and his political father, his king. See 12:28.
Trapp's Commentary on 1 Kings 21:10
1 Kings 21:10 And set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the king. And [then] carry him out, and stone him, that he may die.Ver. 10. And set two men, sons of Belial.] Two such as she pointed out, and well knew to be for her purpose: knights of the post, as we call them, devils incarnate. Thou didst blaspheme God and the king.] Heb., Thou didst bless: Euphemismus per antiphrasin. The Hebrews, saith Martyr, did so far abominate blasphemy, that they would not once name it, when the blaspheming of God was to be spoken of. See on Job 2:9. And then carry him out.] As a καθαρμα, or public pest; not fit to breathe out his spirit in the city.
Ellicott's Commentary on 1 Kings 21:10
(10) Two men—in accordance with Numbers 35:30; Deuteronomy 17:6. Sons of Belial.—See Judges 19:22; Judges 20:13; 1 Samuel 1:16; 1 Samuel 2:12; 1 Samuel 10:27; 1 Samuel 25:17; 1 Samuel 25:25; 1 Samuel 30:22; 2 Samuel 16:7; 2 Samuel 20:1, &c.; properly, “children of lawlessness, or worthlessness.” Blaspheme.—The word is the same used in Job 1:5; Job 1:11; Job 2:5, there rendered “curse.” It properly signifies “to bless;” thence, to “part from with blessing;” finally to part from, or “disown.” It is, rather, therefore, “to renounce” than “to blaspheme.” The punishment, however, was stoning, as for positive blasphemy. (See Leviticus 24:16; Deuteronomy 13:9-10.)
Adam Clarke's Commentary on 1 Kings 21:10
Verse 10. Set two men] For life could not be attainted but on the evidence of two witnesses at least. Sons of Belial] Men who will not scruple to tell lies and take a false oath. Thou didst blaspheme God and the king.] Thou art an atheist and a rebel. Thou hast spoken words injurious to the perfections and nature of God; and thou hast spoken words against the crown and dignity of the king. The words literally are, Naboth hath BLESSED God and the king; or, as Parkhurst contends, "Thou hast blessed the false gods and Molech," ברכת אלהים ומלך And though Jezebel was herself an abominable idolatress; yet, as the law of Moses still continued in force, she seems to have been wicked enough to have destroyed Naboth, upon the false accusation of blessing the heathen Aleim and Molech, which subjected him to death by Deuteronomy 12:6; Deuteronomy 17:2-7. The first meaning appears the most simple. Many think that the word ברך barach signifies both to bless and curse; and so it is interpreted in most Lexicons: it is passing strange that out of the same word proceedeth blessing and cursing; and to give such opposite and self-destructive meanings to any word is very dangerous. Parkhurst denies that it ever has the meaning of cursing, and examines all the texts where it is said to occur with this meaning; and shows that blessing, not cursing, is to be understood in all those places: see him under ברך, sec. vi.
Cambridge Bible on 1 Kings 21:10
10. sons of Belial] In Deuteronomy 13:13, the R.V. has translated this expression ‘base fellows’, putting in the margin ‘sons of worthlessness’. This is the sense everywhere in the O.T. and should have been in the text. In N.T. times ‘Belial’ was personified (see 2 Corinthians 6:15), but there is no trace of this idea in the earlier Scriptures. The LXX. has υἱοὶπαρανόμων. The men were good-for-noughts, who would swear to anything for which they were paid. Josephus makes them three in number. Thou didst blaspheme [R.V. curse] God and the king] The verb in the original αψκ is very frequently used of blessing, but it had the opposite sense also. The root idea appears to be ‘to say adieu to’. This might be and most frequently was with a parting benediction; but it also might be a renunciation, a declaration of hostility. Hence the R.V. has put ‘renounce’ in the margin, to indicate how the sense of ‘curse’ is obtained.
The verb is used in the bad sense also in Job 1:5; Job 2:9. It is remarkable that an accusation of this nature should have been set afoot by Jezebel. We need not however assume that she had any care about the cursing of God; only that she found this the first convenient mode of getting rid of Naboth. But amongst the people, who were to suppose Naboth justly executed, there must have still been some regard for the divine name and the divine law. The death stoning was appointed by the Mosaic code (Leviticus 24:16), and so was the necessity for two witnesses at least (Deuteronomy 17:6; Deuteronomy 19:15) before the accused could be put to death. that he may die] The R.V. omits ‘may’.
Barnes' Notes on 1 Kings 21:10
Sons of Belial - i. e., “worthless persons” (Deuteronomy 13:13 note). Witnesses must be two in number according to the Law Numbers 35:30; Deuteronomy 17:6; Deuteronomy 19:15.
Whedon's Commentary on 1 Kings 21:10
10. Two men — The law required at least two witnesses to convict a man of murder or any great crime. See Numbers 35:30; Deuteronomy 17:6; Deuteronomy 19:15.
Sermons on 1 Kings 21:10
| Sermon | Description | |
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(Spiritual Dangers) Being Under God's Authority by Don Currin | In this sermon, the speaker emphasizes the importance of looking for the good in others and recognizing our own flaws. He encourages appealing to authority with scripture and sound |
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Acts 22_pt2 by Bill Gallatin | In this sermon, the speaker reflects on the previous week's events where Paul had caused another riot while preaching. The speaker emphasizes God's sovereignty and control over all |
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2 Peter 2:10 by John Gill | John Gill expounds on 2 Peter 2:10, emphasizing the dangers of those who walk after the flesh, particularly in the context of immoral practices that defy both natural law and divin |
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Third River -- Profanity by Martin Knapp | Martin Knapp delivers a powerful sermon on the seriousness of taking the name of the Lord in vain, emphasizing that God will not hold guiltless those who do so. He shares the story |
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Epistle 214 by George Fox | George Fox preaches about the power of the Lord God being over those who pray sincerely, contrasting it with those who pray insincerely with an earthly, dark spirit. He warns again |
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The Tabernacle #2: The Holy Place by Stephen Kaung | In this sermon, the speaker emphasizes the importance of the cross in our approach to God. The cross is not only the means by which our sins are forgiven, but it also removes our o |
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Bristol Conference 1975-02 1 Timothy - Chapter 1: by Stan Ford | In this sermon, the preacher begins by highlighting various biblical events where God gave instructions or commands. He mentions how God gave the Ten Commandments to Moses and how |