1st Kings Chapter 13 verse 11 Holy Bible
Now there dwelt an old prophet in Beth-el; and one of his sons came and told him all the works that the man of God had done that day in Beth-el: the words which he had spoken unto the king, them also they told unto their father.
read chapter 13 in ASV
Now there was an old prophet living in Beth-el; and one of his sons came and gave him word of all the man of God had done that day in Beth-el, and they gave their father an account of the words he had said to the king.
read chapter 13 in BBE
Now there dwelt a certain old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel; the words that he had spoken to the king, them they told also to their father.
read chapter 13 in DARBY
Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father.
read chapter 13 in KJV
Now there dwelt an old prophet in Beth-el; and his sons came and told him all the works that the man of God had done that day in Beth-el: the words which he had spoken to the king, them they told also to their father.
read chapter 13 in WBT
Now there lived an old prophet in Bethel; and one of his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken to the king, them also they told to their father.
read chapter 13 in WEB
And a certain aged prophet is dwelling in Beth-El, and his son cometh and recounteth to him all the deed that the man of God hath done to-day in Beth-El, the words that he hath spoken unto the king, -- yea, they recount them to their father.
read chapter 13 in YLT
Pulpit Commentary
Pulpit CommentaryVerse 11. - Now there dwelt an old prophet [Heb. a certain (lit. one) old prophet. For this use of אֶחָד ( = τις) cf. 1 Kings 20:13; 1 Kings 19:4] at Bethel [It is at first somewhat surprising to find one of the prophetic order residing here, at the very seat and stronghold of the apostasy, especially after what we read in 2 Chronicles 11:13-16, that the priests and Levites, and it would seem all devout worshippers of the Lord God of Israel, had left the country, and had gone over to Rehoboam. For we cannot suppose that a sense of duty had kept this prophet at his post (see note on ver. 1). The fact that he remained, not only in the kingdom, but at its ecclesiastical capital; that he stood by without protest when the schism was being effected, and that, though not present himself at the sacrifice, he permitted his sons to be there, is a sufficient index to his character. It is quite possible that strong political sympathies had warped his judgment, and that he had persuaded himself that the policy of Jeroboam was necessitated by the division of the kingdom, which he knew to be from the Lord, and which one of his own order had foretold. Or it may be that, despite his better judgment, he had gone with his tribe and the majority of the nation, and now felt it difficult to withdraw from a false position. Or, finally, he may have taken the side of Jeroboam because of the greater honours and rewards that prince had to bestow (see on ver. 18). There is a striking similarity between his position and action and that of Balaam]; and his sons [The Heb. has son; The LXX., Syr., and Vulg., sons. It is quite true that a "very slight change in the Hebrew text would bring it into accordance with the Septuagint here" (Rawlinson, similarly Ewald), but it would be against sound principles of textual criticism to make it. It is much more likely that the LXX. and other versions have been altered already, and that the plural has been introduced here because it is uniformly found in the later narrative. "His son" (בִּנו), as the lectio ardua, is therefore to he retained. The use of the singular indicates that one of them was at first the principal speaker. Perhaps one hastened home with the news before the rest. The sons of the prophet are not to be confounded with "the sons (i.e., disciples) of the prophets" (2 Kings 2:3, 4, passim); not merely because "the latter would scarcely have witnessed the golden calf worship" (Bahr), but also because they would have been differently designated] came and told him all the works [Heb. work] that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they [observe the plural] told also to their father. [It is quite clear that the virtual excommunication which the man of God had pronounced had made as great an impression as the signs which he had showed. The interdict was a matter which came home to the Bethelites, as an affront to the whole community.]
Ellicott's Commentary
Ellicott's Commentary for English Readers(11) An old prophet in Bethel.--The narrative clearly implies--and, indeed, part of its most striking instructiveness depends on this--that this old prophet was not a mere pretender to prophetic inspiration, nor an apostate from the worship of Jehovah. Like Balaam, he united true prophetic gifts with a low worldliness of temper, capable on occasion of base subterfuge and deceit. Such union of elements, which should be utterly discordant, is only too characteristic of man's self-contradictory nature. He had thrown in his lot with Jeroboam's policy, which did not want plausible grounds of defence: in spite of this adhesion, he desired to continue still a prophet of the Lord, and to support the king's action by prophetic influence. It has been noticed that, after the maintenance of the idolatry of Beth-el, even the true prophets did not break off their ministry to the kingdom of Israel, and that, indeed, they never appeared in open hostility to that kingdom, till the introduction of Baal worship. But their case is altogether different from that of the old prophet. He deliberately supports the idolatry, and that by the worst of falsehoods--a falsehood in the name of God. They rebuke the sin (see 1Kings 14:9), but do not forsake their ministry to the sinner.
