2 Ahab spoke to Naboth, saying, “Give me your vineyard, that I may have it for a garden of herbs, because it is near my house; and I will give you for it a better vineyard than it. Or, if it seems good to you, I will give you its worth in money.”
3 Naboth said to Ahab, “May Yahweh forbid me, that I should give the inheritance of my fathers to you!”
4 Ahab came into his house sullen and angry because of the word which Naboth the Jezreelite had spoken to him, for he had said, “I will not give you the inheritance of my fathers.” He laid himself down on his bed, and turned away his face, and would eat no bread.
5 But Jezebel his wife came to him, and said to him, “Why is your spirit so sad that you eat no bread?”
6 He said to her, “Because I spoke to Naboth the Jezreelite, and said to him, ‘Give me your vineyard for money; or else, if it pleases you, I will give you another vineyard for it.’ He answered, ‘I will not give you my vineyard.’”
7 Jezebel his wife said to him, “Do you now govern the kingdom of Israel? Arise, and eat bread, and let your heart be merry. I will give you the vineyard of Naboth the Jezreelite.”
8 So she wrote letters in Ahab’s name and sealed them with his seal, and sent the letters to the elders and to the nobles who were in his city, who lived with Naboth.
9 She wrote in the letters, saying, “Proclaim a fast, and set Naboth on high among the people.
10 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.”
11 The men of his city, even the elders and the nobles who lived in his city, did as Jezebel had instructed them in the letters which she had written and sent to them.
12 They proclaimed a fast, and set Naboth on high among the people.
13 The two men, the wicked fellows, came in and sat before him. The wicked fellows testified against him, even against Naboth, in the presence of the people, saying, “Naboth cursed God and the king!” Then they carried him out of the city and stoned him to death with stones.
14 Then they sent to Jezebel, saying, “Naboth has been stoned and is dead.”
15 When Jezebel heard that Naboth had been stoned and was dead, Jezebel said to Ahab, “Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give you for money; for Naboth is not alive, but dead.”
16 When Ahab heard that Naboth was dead, Ahab rose up to go down to the vineyard of Naboth the Jezreelite, to take possession of it.
17 Yahweh’s word came to Elijah the Tishbite, saying,
18 “Arise, go down to meet Ahab king of Israel, who dwells in Samaria. Behold, he is in the vineyard of Naboth, where he has gone down to take possession of it.
19 You shall speak to him, saying, ‘Yahweh says, “Have you killed and also taken possession?”’ You shall speak to him, saying, ‘Yahweh says, “In the place where dogs licked the blood of Naboth, dogs will lick your blood, even yours.”’”
20 Ahab said to Elijah, “Have you found me, my enemy?” He answered, “I have found you, because you have sold yourself to do that which is evil in Yahweh’s sight.
21 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.
22 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.”
23 Yahweh also spoke of Jezebel, saying, “The dogs will eat Jezebel by the rampart of Jezreel.
24 The dogs will eat whoever dies of Ahab in the city; and the birds of the sky will eat whoever dies in the field.”
25 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.
26 He did very abominably in following idols, according to all that the Amorites did, whom Yahweh cast out before the children of Israel.
27 When Ahab heard those words, he tore his clothes, put sackcloth on his body, fasted, lay in sackcloth, and went about despondently.
28 Yahweh’s word came to Elijah the Tishbite, saying,
29 “See how Ahab humbles himself before me? Because he humbles himself before me, I will not bring the evil in his days; but I will bring the evil on his house in his son’s day.”
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on 1 Kings 21:27–29Hereupon Ahab began to be sorry for the things he had done, and to repent of them; and he put on sackcloth, and went barefoot and would not touch any food; he also confessed his sins, and endeavored thus to appease God. But God said to the prophet, that while Ahab was living he would put off the punishment of his family, because he repented of those insolent crimes he had been guilty of, but that still he would fulfill his threatening under Ahab's son; which message the prophet delivered to the king.
Hereupon Ahab began to be sorry for the things he had done, and to repent of them; and he put on sackcloth, and went barefoot and would not touch any food; he also confessed his sins, and endeavored thus to appease God. But God said to the prophet, that while Ahab was living he would put off the punishment of his family, because he repented of those insolent crimes he had been guilty of, but that still he would fulfill his threatening under Ahab's son; which message the prophet delivered to the king.
Josephus, Antiquities of the Jews, Antiquities 8.13.8; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Kings 21:4–6Ahab's great discontent and uneasiness hereupon. He was as before (Kg1 20:43) heavy and displeased (v. 4), grew melancholy upon it, threw himself upon his bed, would not eat nor admit company to come to him. … Discontent is a sin that is its own punishment and makes men torment themselves; it makes the spirit sad, the body sick, and all the enjoyments sour; … It arises not from the condition, but from the mind. As we find Paul contented in a prison, so Ahab discontent in a palace. He had all the delights of Canaan, that pleasant land, at command the wealth of a kingdom, the pleasures of a court, and the honours and powers of a throne; and yet all this avails him nothing without Naboth's vineyard. … He told her what troubled him (Kg1 21:6), yet invidiously concealed Naboth's reason for his refusal, representing it as peevish, when it was conscientious - I will not give it thee, whereas he said, I may not.
Ahab's great discontent and uneasiness hereupon. He was as before (Kg1 20:43) heavy and displeased (v. 4), grew melancholy upon it, threw himself upon his bed, would not eat nor admit company to come to him. … Discontent is a sin that is its own punishment and makes men torment themselves; it makes the spirit sad, the body sick, and all the enjoyments sour; … It arises not from the condition, but from the mind. As we find Paul contented in a prison, so Ahab discontent in a palace. He had all the delights of Canaan, that pleasant land, at command the wealth of a kingdom, the pleasures of a court, and the honours and powers of a throne; and yet all this avails him nothing without Naboth's vineyard. … He told her what troubled him (Kg1 21:6), yet invidiously concealed Naboth's reason for his refusal, representing it as peevish, when it was conscientious - I will not give it thee, whereas he said, I may not.
Matthew Henry, Commentary on the Whole Bible, on 21:1–4 and 21:5–16; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Kings 21:20Ahab vented his wrath against Elijah, fell into a passion at the sight of him, and, instead of humbling himself before the prophet, as he ought to have done (Ch2 36:12), was ready to fly in his face. Hast thou found me, O my enemy? Kg1 21:20. This shows, … That he hated him. The last time we found them together they parted very good friends, Kg1 18:46. … His conscience told him he had made God his enemy, and therefore he could not expect Elijah should be his friend. … That he feared him: Hast thou found me? intimating that he shunned him all he could, and it was now a terror to him to see him.
Ahab vented his wrath against Elijah, fell into a passion at the sight of him, and, instead of humbling himself before the prophet, as he ought to have done (Ch2 36:12), was ready to fly in his face. Hast thou found me, O my enemy? Kg1 21:20. This shows, … That he hated him. The last time we found them together they parted very good friends, Kg1 18:46. … His conscience told him he had made God his enemy, and therefore he could not expect Elijah should be his friend. … That he feared him: Hast thou found me? intimating that he shunned him all he could, and it was now a terror to him to see him.
Matthew Henry, Commentary on the Whole Bible, on 21:17–29; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 1 Kings 21:29Which yet was but an external humiliation, to be seen only with bodily eyes, as were all his actions and postures, before observed. Some Jewish writers … think his repentance was true and perfect, and his conversion thorough and real: they tell us … that he was in fasting and prayer morning and evening before the Lord, and was studying in the law all his days, and returned not to his evil works any more, and his repentance was accepted: but the contrary appears manifest; we never read that he reproved Jezebel for the murder of Naboth, nor restored the vineyard to his family, which he would have done had he been a true penitent; nor did he leave his idols; … his humiliation arose from dread of punishment, and not from the true fear of God; however, it was such as was never seen in any of his wicked predecessors, and is taken notice of by the Lord. Luther … from these words concluded, and was persuaded, that he was saved
Which yet was but an external humiliation, to be seen only with bodily eyes, as were all his actions and postures, before observed. Some Jewish writers … think his repentance was true and perfect, and his conversion thorough and real: they tell us … that he was in fasting and prayer morning and evening before the Lord, and was studying in the law all his days, and returned not to his evil works any more, and his repentance was accepted: but the contrary appears manifest; we never read that he reproved Jezebel for the murder of Naboth, nor restored the vineyard to his family, which he would have done had he been a true penitent; nor did he leave his idols; … his humiliation arose from dread of punishment, and not from the true fear of God; however, it was such as was never seen in any of his wicked predecessors, and is taken notice of by the Lord. Luther … from these words concluded, and was persuaded, that he was saved
John Gill, An Exposition of the Old and New Testament, on 21:29; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 1 Kings 21:2–3Give me thy vineyard - The request of Ahab seems at first view fair and honorable. … Naboth rejects the proposal with horror: The Lord forbid it me, that I should give the inheritance of my fathers to thee. No man could finally alienate any part of the parental inheritance; it might be sold or mortgaged till the jubilee, but at that time it must revert to its original owner, if not redeemed before; … Ahab most evidently wished him to alienate it finally, and this is what God's law had expressly forbidden; therefore he could not, consistently with his duty to God, indulge Ahab; … But we see farther that, despotic as those kings were, they dared not seize on the inheritance of any man. This would have been a flagrant breach of the law and constitution of the country; … The Jewish kings had no authority either to alter the old laws, or to make new ones.
Give me thy vineyard - The request of Ahab seems at first view fair and honorable. … Naboth rejects the proposal with horror: The Lord forbid it me, that I should give the inheritance of my fathers to thee. No man could finally alienate any part of the parental inheritance; it might be sold or mortgaged till the jubilee, but at that time it must revert to its original owner, if not redeemed before; … Ahab most evidently wished him to alienate it finally, and this is what God's law had expressly forbidden; therefore he could not, consistently with his duty to God, indulge Ahab; … But we see farther that, despotic as those kings were, they dared not seize on the inheritance of any man. This would have been a flagrant breach of the law and constitution of the country; … The Jewish kings had no authority either to alter the old laws, or to make new ones.
Adam Clarke, Commentary on the Holy Bible, on 21:2–3; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 1 Kings 21:27–29He rent his clothes - He was penetrated with sorrow, and that evidently unfeigned. … Lay in sackcloth - Gave the fullest proof that his repentance was real. … All these things prove that Ahab's repentance was genuine; and God's approbation of it puts it out of doubt. … Seest thou how Ahab humbleth himself - He did abase himself; he did truly repent him of his sins, and it was such a repentance as was genuine in the sight of God: He humbleth himself Before Me. The penitent heart ever meets the merciful eye of God; repentance is highly esteemed by the Father of compassion, even where it is comparatively shallow and short-lived.
He rent his clothes - He was penetrated with sorrow, and that evidently unfeigned. … Lay in sackcloth - Gave the fullest proof that his repentance was real. … All these things prove that Ahab's repentance was genuine; and God's approbation of it puts it out of doubt. … Seest thou how Ahab humbleth himself - He did abase himself; he did truly repent him of his sins, and it was such a repentance as was genuine in the sight of God: He humbleth himself Before Me. The penitent heart ever meets the merciful eye of God; repentance is highly esteemed by the Father of compassion, even where it is comparatively shallow and short-lived.
Adam Clarke, Commentary on the Holy Bible, on 21:27–29; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on 1 Kings 21:9–10Jezebel ordered the fasting for a sign, as though some public crime or heavy load of guilt rested upon the city, for which it was necessary that it should humble itself before God (Sa1 7:6). The intention was, that at the very outset the appearance of justice should be given to the legal process about to be instituted in the eyes of all the citizens, and the stamp of veracity impressed upon the crime of which Naboth was to be accused. … "seat him at the head of the people," i.e., bring him to the court of justice as a defendant before all the people. … To preserve the appearance of justice, two witnesses were appointed, according to the law in Deu 17:6-7; Deu 19:15; Num 35:30; but worthless men, as at the trial of Jesus (Mat 26:60).
Jezebel ordered the fasting for a sign, as though some public crime or heavy load of guilt rested upon the city, for which it was necessary that it should humble itself before God (Sa1 7:6). The intention was, that at the very outset the appearance of justice should be given to the legal process about to be instituted in the eyes of all the citizens, and the stamp of veracity impressed upon the crime of which Naboth was to be accused. … "seat him at the head of the people," i.e., bring him to the court of justice as a defendant before all the people. … To preserve the appearance of justice, two witnesses were appointed, according to the law in Deu 17:6-7; Deu 19:15; Num 35:30; but worthless men, as at the trial of Jesus (Mat 26:60).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 21:8–10; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on 1 Kings 21:27–29This terrible threat made such an impression upon Ahab, that he felt deep remorse, and for a time at least was sincerely penitent. … This repentance was neither hypocritical, nor purely external; but it was sincere even if it was not lasting and produced no real conversion. For the Lord Himself acknowledge it to be humiliation before Him (Kg1 21:29), and said to Elijah, that because of it He would not bring the threatened calamity upon Ahab's house in his own lifetime, but only in the days of his son.
This terrible threat made such an impression upon Ahab, that he felt deep remorse, and for a time at least was sincerely penitent. … This repentance was neither hypocritical, nor purely external; but it was sincere even if it was not lasting and produced no real conversion. For the Lord Himself acknowledge it to be humiliation before Him (Kg1 21:29), and said to Elijah, that because of it He would not bring the threatened calamity upon Ahab's house in his own lifetime, but only in the days of his son.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 21:27–29; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
1 Kings 21
1 Kings 21:2–29, World English Bible
1 Kings 21 in the Bible · Told in the Story: Chapter 5, The Still Small Voice, Chapter 6, Micaiah and Jehoshaphat
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on 1 Kings 21:27–29Hereupon Ahab began to be sorry for the things he had done, and to repent of them; and he put on sackcloth, and went barefoot and would not touch any food; he also confessed his sins, and endeavored thus to appease God. But God said to the prophet, that while Ahab was living he would put off the punishment of his family, because he repented of those insolent crimes he had been guilty of, but that still he would fulfill his threatening under Ahab's son; which message the prophet delivered to the king.
Josephus, Antiquities of the Jews, Antiquities 8.13.8; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Kings 21:4–6Ahab's great discontent and uneasiness hereupon. He was as before (Kg1 20:43) heavy and displeased (v. 4), grew melancholy upon it, threw himself upon his bed, would not eat nor admit company to come to him. … Discontent is a sin that is its own punishment and makes men torment themselves; it makes the spirit sad, the body sick, and all the enjoyments sour; … It arises not from the condition, but from the mind. As we find Paul contented in a prison, so Ahab discontent in a palace. He had all the delights of Canaan, that pleasant land, at command the wealth of a kingdom, the pleasures of a court, and the honours and powers of a throne; and yet all this avails him nothing without Naboth's vineyard. … He told her what troubled him (Kg1 21:6), yet invidiously concealed Naboth's reason for his refusal, representing it as peevish, when it was conscientious - I will not give it thee, whereas he said, I may not.
Matthew Henry, Commentary on the Whole Bible, on 21:1–4 and 21:5–16; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Kings 21:20Ahab vented his wrath against Elijah, fell into a passion at the sight of him, and, instead of humbling himself before the prophet, as he ought to have done (Ch2 36:12), was ready to fly in his face. Hast thou found me, O my enemy? Kg1 21:20. This shows, … That he hated him. The last time we found them together they parted very good friends, Kg1 18:46. … His conscience told him he had made God his enemy, and therefore he could not expect Elijah should be his friend. … That he feared him: Hast thou found me? intimating that he shunned him all he could, and it was now a terror to him to see him.
Matthew Henry, Commentary on the Whole Bible, on 21:17–29; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 1 Kings 21:29Which yet was but an external humiliation, to be seen only with bodily eyes, as were all his actions and postures, before observed. Some Jewish writers … think his repentance was true and perfect, and his conversion thorough and real: they tell us … that he was in fasting and prayer morning and evening before the Lord, and was studying in the law all his days, and returned not to his evil works any more, and his repentance was accepted: but the contrary appears manifest; we never read that he reproved Jezebel for the murder of Naboth, nor restored the vineyard to his family, which he would have done had he been a true penitent; nor did he leave his idols; … his humiliation arose from dread of punishment, and not from the true fear of God; however, it was such as was never seen in any of his wicked predecessors, and is taken notice of by the Lord. Luther … from these words concluded, and was persuaded, that he was saved
John Gill, An Exposition of the Old and New Testament, on 21:29; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 1 Kings 21:2–3Give me thy vineyard - The request of Ahab seems at first view fair and honorable. … Naboth rejects the proposal with horror: The Lord forbid it me, that I should give the inheritance of my fathers to thee. No man could finally alienate any part of the parental inheritance; it might be sold or mortgaged till the jubilee, but at that time it must revert to its original owner, if not redeemed before; … Ahab most evidently wished him to alienate it finally, and this is what God's law had expressly forbidden; therefore he could not, consistently with his duty to God, indulge Ahab; … But we see farther that, despotic as those kings were, they dared not seize on the inheritance of any man. This would have been a flagrant breach of the law and constitution of the country; … The Jewish kings had no authority either to alter the old laws, or to make new ones.
Adam Clarke, Commentary on the Holy Bible, on 21:2–3; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 1 Kings 21:27–29He rent his clothes - He was penetrated with sorrow, and that evidently unfeigned. … Lay in sackcloth - Gave the fullest proof that his repentance was real. … All these things prove that Ahab's repentance was genuine; and God's approbation of it puts it out of doubt. … Seest thou how Ahab humbleth himself - He did abase himself; he did truly repent him of his sins, and it was such a repentance as was genuine in the sight of God: He humbleth himself Before Me. The penitent heart ever meets the merciful eye of God; repentance is highly esteemed by the Father of compassion, even where it is comparatively shallow and short-lived.
Adam Clarke, Commentary on the Holy Bible, on 21:27–29; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on 1 Kings 21:9–10Jezebel ordered the fasting for a sign, as though some public crime or heavy load of guilt rested upon the city, for which it was necessary that it should humble itself before God (Sa1 7:6). The intention was, that at the very outset the appearance of justice should be given to the legal process about to be instituted in the eyes of all the citizens, and the stamp of veracity impressed upon the crime of which Naboth was to be accused. … "seat him at the head of the people," i.e., bring him to the court of justice as a defendant before all the people. … To preserve the appearance of justice, two witnesses were appointed, according to the law in Deu 17:6-7; Deu 19:15; Num 35:30; but worthless men, as at the trial of Jesus (Mat 26:60).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 21:8–10; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on 1 Kings 21:27–29This terrible threat made such an impression upon Ahab, that he felt deep remorse, and for a time at least was sincerely penitent. … This repentance was neither hypocritical, nor purely external; but it was sincere even if it was not lasting and produced no real conversion. For the Lord Himself acknowledge it to be humiliation before Him (Kg1 21:29), and said to Elijah, that because of it He would not bring the threatened calamity upon Ahab's house in his own lifetime, but only in the days of his son.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 21:27–29; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.