16He said, “I cannot return with you, nor go with you, nor will I eat bread or drink water with you in this place. 17“For a command came to me by the word of the LORD, ‘You shall eat no bread, nor drink water there; do not return by going the way which you came.’” 18He said to him, “I also am a prophet like you, and an angel spoke to me by the word of the LORD, saying, ‘Bring him back with you to your house, that he may eat bread and drink water.’” But he lied to him. 19So he went back with him, and ate bread in his house and drank water.

      20Now it came about, as they were sitting down at the table, that the word of the LORD came to the prophet who had brought him back; 21and he cried to the man of God who came from Judah, saying, “Thus says the LORD, ‘Because you have disobeyed the command of the LORD, and have not observed the commandment which the LORD your God commanded you, 22but have returned and eaten bread and drunk water in the place of which He said to you, “Eat no bread and drink no water”; your body shall not come to the grave of your fathers.’” 23It came about after he had eaten bread and after he had drunk, that he saddled the donkey for him, for the prophet whom he had brought back. 24Now when he had gone, a lion met him on the way and killed him, and his body was thrown on the road, with the donkey standing beside it; the lion also was standing beside the body. 25And behold, men passed by and saw the body thrown on the road, and the lion standing beside the body; so they came and told it in the city where the old prophet lived.

      26Now when the prophet who brought him back from the way heard it, he said, “It is the man of God, who disobeyed the command of the LORD; therefore the LORD has given him to the lion, which has torn him and killed him, according to the word of the LORD which He spoke to him.” 27Then he spoke to his sons, saying, “Saddle the donkey for me.” And they saddled it. 28He went and found his body thrown on the road with the donkey and the lion standing beside the body; the lion had not eaten the body nor torn the donkey. 29So the prophet took up the body of the man of God and laid it on the donkey and brought it back, and he came to the city of the old prophet to mourn and to bury him. 30He laid his body in his own grave, and they mourned over him, saying, “Alas, my brother!” 31After he had buried him, he spoke to his sons, saying, “When I die, bury me in the grave in which the man of God is buried; lay my bones beside his bones. 32“For the thing shall surely come to pass which he cried by the word of the LORD against the altar in Bethel and against all the houses of the high places which are in the cities of Samaria.”

      33After this event Jeroboam did not return from his evil way, but again he made priests of the high places from among all the people; any who would, he ordained, to be priests of the high places. 34This event became sin to the house of Jeroboam, even to blot it out and destroy it from off the face of the earth.

NASB ©1995

American Standard Version
And he said, I may not return with thee, nor go in with thee; neither will I eat bread nor drink water with thee in this place:

Douay-Rheims Bible
But he said: I must not return, nor go with thee, neither will I eat bread, nor drink water in this place :

Darby Bible Translation
And he said, I cannot return with thee, nor go in with thee; neither will I eat bread nor drink water with thee in this place.

English Revised Version
And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place:

Webster's Bible Translation
And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place:

World English Bible
He said, "I may not return with you, nor go in with you; neither will I eat bread nor drink water with you in this place.

Young's Literal Translation
And he saith, 'I am not able to turn back with thee, and to go in with thee, nor do I eat bread or drink with thee water in this place,Whether Christ Took Flesh of the Seed of David?
Objection 1: It would seem that Christ did not take flesh of the seed of David. For Matthew, in tracing the genealogy of Christ, brings it down to Joseph. But Joseph was not Christ's father, as shown above ([4138]Q[28], A[1], ad 1,2). Therefore it seems that Christ was not descended from David. Objection 2: Further, Aaron was of the tribe of Levi, as related Ex. 6. Now Mary the Mother of Christ is called the cousin of Elizabeth, who was a daughter of Aaron, as is clear from Lk. 1:5,36. Therefore, …
Saint Thomas Aquinas—Summa Theologica

Interpretation of Prophecy.
1. The scriptural idea of prophecy is widely removed from that of human foresight and presentiment. It is that of a revelation made by the Holy Spirit respecting the future, always in the interest of God's kingdom. It is no part of the plan of prophecy to gratify vain curiosity respecting "the times or the seasons which the Father hath put in his own power." Acts 1:7. "Comfort ye, comfort ye my people, saith your God"--this is its key-note. In its form it is carefully adapted to this great end. …
E. P. Barrows—Companion to the Bible

And Yet, by Reason of that Affection of the Human Heart...
9. And yet, by reason of that affection of the human heart, whereby "no man ever hateth his own flesh," [2731] if men have reason to know that after their death their bodies will lack any thing which in each man's nation or country the wonted order of sepulture demandeth, it makes them sorrowful as men; and that which after death reacheth not unto them, they do before death fear for their bodies: so that we find in the Books of Kings, God by one prophet threatening another prophet who had transgressed …
St. Augustine—On Care to Be Had for the Dead.

Jeroboam
Placed on the throne by the ten tribes of Israel who had rebelled against the house of David, Jeroboam, the former servant of Solomon, was in a position to bring about wise reforms in both civil and religious affairs. Under the rulership of Solomon he had shown aptitude and sound judgment; and the knowledge he had gained during years of faithful service fitted him to rule with discretion. But Jeroboam failed to make God his trust. Jeroboam's greatest fear was that at some future time the hearts of …
Ellen Gould White—The Story of Prophets and Kings

The Prophet Hosea.
GENERAL PRELIMINARY REMARKS. That the kingdom of Israel was the object of the prophet's ministry is so evident, that upon this point all are, and cannot but be, agreed. But there is a difference of opinion as to whether the prophet was a fellow-countryman of those to whom he preached, or was called by God out of the kingdom of Judah. The latter has been asserted with great confidence by Maurer, among others, in his Observ. in Hos., in the Commentat. Theol. ii. i. p. 293. But the arguments …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Book of the Law
The silent yet powerful influences set in operation by the messages of the prophets regarding the Babylonian Captivity did much to prepare the way for a reformation that took place in the eighteenth year of Josiah's reign. This reform movement, by which threatened judgments were averted for a season, was brought about in a wholly unexpected manner through the discovery and study of a portion of Holy Scripture that for many years had been strangely misplaced and lost. Nearly a century before, during …
Ellen Gould White—The Story of Prophets and Kings

Paul's Departure and Crown;
OR, AN EXPOSITION UPON 2 TIM. IV. 6-8 ADVERTISEMENT BY THE EDITOR How great and glorious is the Christian's ultimate destiny--a kingdom and a crown! Surely it hath not entered into the heart of man to conceive what ear never heard, nor mortal eye ever saw? the mansions of the blest--the realms of glory--'a far more exceeding and eternal weight of glory.' For whom can so precious an inheritance be intended? How are those treated in this world who are entitled to so glorious, so exalted, so eternal, …
John Bunyan—The Works of John Bunyan Volumes 1-3

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament

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