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Selected Verse: 1 Kings 14:1 - King James

Verse	Translation	Text
1Ki 14:1	King James	At that time Abijah the son of Jeroboam fell sick.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
AHIJAH DENOUNCES GOD'S JUDGMENTS AGAINST JEROBOAM. (1Ki. 14:1-20) At that time--a phrase used often loosely and indefinitely in sacred history. This domestic incident in the family of Jeroboam probably occurred towards the end of his reign; his son Abijah was of age and considered by the people the heir to the throne.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

AHIJAH DENOUNCES GOD'S JUDGMENTS AGAINST JEROBOAM. (1Ki. 14:1-20)

At that time--a phrase used often loosely and indefinitely in sacred history. This domestic incident in the family of Jeroboam probably occurred towards the end of his reign; his son Abijah was of age and considered by the people the heir to the throne.

Notes on the Bible, by Albert Barnes, [1834]
At that time - The phrase here connects the narrative which follows with Jeroboam's persistence in his evil courses. The event related is the first judgment upon him for his obduracy, the beginning of the cutting off of his house from the face of the earth. Abijah - We see by this name that Jeroboam did not intend to desert the worship of Yahweh, since its signification is "Yahweh is my father," or "Yahweh is my desire" Job 34:36.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Reign of Jeroboam. - Vv. 1-18. Ahijah's prophecy against Jeroboam and the kingdom of Israel. - As Jeroboam did not desist from his idolatry notwithstanding the threatened punishment, the Lord visited him with the illness of his son, and directed the prophet Ahijah, to whom his wife had gone to ask counsel concerning the result of the illness, to predict to him not only the cutting off of his house and the death of his sick son, but also the thrusting away of Israel out of the land of its fathers beyond the Euphrates, and in confirmation of this threat caused the sick son to die when the returning mother crossed the threshold of her house again. Kg1 14:1-3 When his son fell sick, Jeroboam said to his wife: Disguise thyself, that thou mayest not be known as the wife of Jeroboam, and go to Shiloh to the prophet Ahijah, who told me that I should be king over this people; he will tell thee how it will fare with the boy. השׁתּנּה, from שׁנה, to alter one's self, i.e., to disguise one's self. She was to go to Shiloh disguised, so as not to be recognised, to deceive the old prophet, because otherwise Jeroboam did not promise himself any favourable answer, as he had contemptuously neglected Ahijah's admonition (Kg1 11:38-39). But he turned to this prophet because he had spoken concerning him למלך, to be king, i.e., that he would become king, over this people. למלך stands for מלך להיות, with which the infinitive esse can be omitted (vid., Ewald, 336, b.). As this prophecy, which was so favourable to Jeroboam, had come to pass (Kg1 11:29-30), he hoped that he might also obtain from Ahijah a divine revelation concerning the result of his son's illness, provided that he did not know who it was who came to seek counsel concerning her sick son. To complete the deception, she was to take with her as a present for the prophet (cf., Sa1 9:8) "ten loaves and crumbs" and a jar with honey, i.e., a trifling gift such as a simple citizen's wife might take. According to the early versions and the context, a kind of plain cake, κολλυρίδα (lxx), crustulam (Vulg.). It is different in Jos 9:5. Kg1 14:4-5 Ahijah could no longer see, because his eyes were blinded with age. עיניו קמוּ as in Sa1 4:15, an expression applied to the black cataract, amaurosis. It was therefore all the less possible for him to recognise in a natural manner the woman who was coming to him. But before her arrival the Lord had not only revealed to him her coming and her object, but had also told him what he was to say to her if she should disguise herself when she came. וכזה כּזה; see at Jdg 18:4, וגו כבאהּ ויהי, "let it be if she comes and disguises herself;" i.e., if when she comes she should disguise herself. Kg1 14:6 When Ahijah heard the sound of her feet entering the door (the participle בּאה, according to the number and gender, refers to the אשּׁה implied in רגליה, vid., Ewald, 317, c.), he addressed her by her name, charged her with her disguise of herself, and told her that he was entrusted with a hard saying to her. קשׁה (cf., Kg1 12:13) is equivalent to קשׁה חזוּת; for the construction, compare Ewald, 284, c. Kg1 14:7-11 The saying was as follows: "Therefore, because thou hast exalted thyself from the people, and I have made thee prince over my people Israel (cf., Kg1 11:31), ... but thou hast not been as my servant David, who kept my commandments...(cf., Kg1 11:34), and hast done worse than all who were before thee (judices nimirum et duces Israelis - Cler.), and hast gone and hast made thyself other gods (contrary to the express command in Exo 20:2-3), ... and hast cast me behind thy back: therefore I bring misfortune upon the house of Jeroboam," etc. The expression, to cast God behind the back, which only occurs here and in Eze 23:35, denotes the most scornful contempt of God, the strict opposite of "keeping God before the eyes and in the heart." בּקיר משׁתּין, every male person; see at Sa1 25:22. A synonymous expression is ועזוּב עצוּר, the fettered (i.e., probably the married) and the free (or single); see at Deu 32:36. "In Israel," i.e., in the kingdom of the ten tribes. The threat is strengthened by the clause in Kg1 14:10, "and I will sweep out after the house of Jeroboam, as one sweepeth out dung, even to the end," which expresses shameful and utter extermination; and this threat is still further strengthened in Kg1 14:11 by the threat added from Deu 28:26, that of those cut off not one is to come to the grave, but their bodies are to be devoured by the dogs and birds of prey, - the worst disgrace that could befall the dead. Instead of wild beasts (Deu 28:26) the dogs are mentioned here, because in the East they wander out in the streets without owners, and are so wild and ravenous that they even devour corpses (vid., Harmar, Beobachtungen, i. p. 198). לירבעם with ל of relationship, equivalent to of those related to Jeroboam. It is the same in Kg1 14:13. Kg1 14:12-13 After this announcement of the judgment upon the house of Jeroboam, Ahijah gave the wife information concerning her sick son. He would die as soon as she entered the city, and of all the male members of the house of Jeroboam he only would receive the honour of a proper burial, because in him there was some good thing towards Jehovah found. Ewald (247, b.) regards the form בּבאה as standing for בּבאהּ, and refers the suffix to the following word העיר (vid., Ewald, 309, c.). But as this use of the suffix would be very harsh, the question arises whether בּאה is not to be regarded as a feminine form of the infinitive, after the analogy of דּעה in Exo 2:4 and לדה in Kg2 19:3, etc. From the fulfilment of this declaration in Kg1 14:17, Kg1 14:18 Jeroboam was to learn that the threatened destruction of his royal house would also be just as certainly fulfilled. The sick son appears to have been the heir-presumptive to the throne. This may be inferred partly from the lamentation of all Israel at his death (Kg1 14:18), and partly from what follows here in the next verse. אליהוה means in his relation to Jehovah. Kg1 14:14 "Jehovah will raise Himself up a king over Israel, who will cut off the house of Jeroboam this day; but what (sc., do I say)? even now," sc., has He raised him up. This appears to be the simplest explanation of the last words of the verse, of which very various interpretations have been given. יד is placed before היּום, to give it the stronger emphasis, as in Exo 32:1 (compare Jos 9:12-13, and Ewald, 293, b.; and for עתּה גּם compare Delitzsch on Job, i. p. 290, transl.). Kg1 14:15-18 But in order that not only Jeroboam, but also the people who had joined in his idolatry, might perceive the severity of the divine judgment, Ahijah also announced to the nation its banishment into exile beyond the Euphrates. "Jehovah will smite Israel, as the reed shakes in the water," is an abbreviated phrase for: Jehovah will smite Israel in such a manner that it will sway to and fro like a reed in the water moved by a strong wind, which has not a sufficiently firm hold to resist the violence of the storm. "And will thrust them out of the good land," etc., as Moses threatened the transgressors of the law (Deu 29:27), "and scatter them beyond the river (Euphrates)," i.e., banish them among the heathen, from whom God brought out and chose their forefather (Jos 24:3), "because they have made themselves Ashera-idols, to provoke Jehovah." אשׁרים is used for idols generally, among which the golden calves are reckoned. ויתּן, that He may deliver up Israel, on account of the idolatrous forms of worship introduced by Jeroboam. For the fulfilment see Kg2 15:29; Kg2 17:23, and Kg2 18:11. - In Kg1 14:17, Kg1 14:18 the exact fulfilment of Ahijah's announcement concerning the death of Jeroboam's sick son is described. According to Kg1 14:17, Jeroboam was then residing at Thirza, whereas he had at first resided at Shechem (Kg1 12:25). Thirza is probably the present Talluza, on the north of Shechem (see at Jos 12:24). Kg1 14:19-20 End of Jeroboam's reign. Of the wars, which were described in the annals of the kings, the war with Abijam of Judah is the only one of which we have any account (Ch2 13:2.). See also the Comm. on Kg1 14:30. He was followed on the throne by his son Nadab.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Reign of Jeroboam. - Vv. 1-18. Ahijah's prophecy against Jeroboam and the kingdom of Israel. - As Jeroboam did not desist from his idolatry notwithstanding the threatened punishment, the Lord visited him with the illness of his son, and directed the prophet Ahijah, to whom his wife had gone to ask counsel concerning the result of the illness, to predict to him not only the cutting off of his house and the death of his sick son, but also the thrusting away of Israel out of the land of its fathers beyond the Euphrates, and in confirmation of this threat caused the sick son to die when the returning mother crossed the threshold of her house again.

Kg1 14:1-3

When his son fell sick, Jeroboam said to his wife: Disguise thyself, that thou mayest not be known as the wife of Jeroboam, and go to Shiloh to the prophet Ahijah, who told me that I should be king over this people; he will tell thee how it will fare with the boy. השׁתּנּה, from שׁנה, to alter one's self, i.e., to disguise one's self. She was to go to Shiloh disguised, so as not to be recognised, to deceive the old prophet, because otherwise Jeroboam did not promise himself any favourable answer, as he had contemptuously neglected Ahijah's admonition (Kg1 11:38-39). But he turned to this prophet because he had spoken concerning him למלך, to be king, i.e., that he would become king, over this people. למלך stands for מלך להיות, with which the infinitive esse can be omitted (vid., Ewald, 336, b.). As this prophecy, which was so favourable to Jeroboam, had come to pass (Kg1 11:29-30), he hoped that he might also obtain from Ahijah a divine revelation concerning the result of his son's illness, provided that he did not know who it was who came to seek counsel concerning her sick son. To complete the deception, she was to take with her as a present for the prophet (cf., Sa1 9:8) "ten loaves and crumbs" and a jar with honey, i.e., a trifling gift such as a simple citizen's wife might take. According to the early versions and the context, a kind of plain cake, κολλυρίδα (lxx), crustulam (Vulg.). It is different in Jos 9:5.

Kg1 14:4-5

Ahijah could no longer see, because his eyes were blinded with age. עיניו קמוּ as in Sa1 4:15, an expression applied to the black cataract, amaurosis. It was therefore all the less possible for him to recognise in a natural manner the woman who was coming to him. But before her arrival the Lord had not only revealed to him her coming and her object, but had also told him what he was to say to her if she should disguise herself when she came. וכזה כּזה; see at Jdg 18:4, וגו כבאהּ ויהי, "let it be if she comes and disguises herself;" i.e., if when she comes she should disguise herself.

Kg1 14:6

When Ahijah heard the sound of her feet entering the door (the participle בּאה, according to the number and gender, refers to the אשּׁה implied in רגליה, vid., Ewald, 317, c.), he addressed her by her name, charged her with her disguise of herself, and told her that he was entrusted with a hard saying to her. קשׁה (cf., Kg1 12:13) is equivalent to קשׁה חזוּת; for the construction, compare Ewald, 284, c.

Kg1 14:7-11

The saying was as follows: "Therefore, because thou hast exalted thyself from the people, and I have made thee prince over my people Israel (cf., Kg1 11:31), ... but thou hast not been as my servant David, who kept my commandments...(cf., Kg1 11:34), and hast done worse than all who were before thee (judices nimirum et duces Israelis - Cler.), and hast gone and hast made thyself other gods (contrary to the express command in Exo 20:2-3), ... and hast cast me behind thy back: therefore I bring misfortune upon the house of Jeroboam," etc. The expression, to cast God behind the back, which only occurs here and in Eze 23:35, denotes the most scornful contempt of God, the strict opposite of "keeping God before the eyes and in the heart." בּקיר משׁתּין, every male person; see at Sa1 25:22. A synonymous expression is ועזוּב עצוּר, the fettered (i.e., probably the married) and the free (or single); see at Deu 32:36. "In Israel," i.e., in the kingdom of the ten tribes. The threat is strengthened by the clause in Kg1 14:10, "and I will sweep out after the house of Jeroboam, as one sweepeth out dung, even to the end," which expresses shameful and utter extermination; and this threat is still further strengthened in Kg1 14:11 by the threat added from Deu 28:26, that of those cut off not one is to come to the grave, but their bodies are to be devoured by the dogs and birds of prey, - the worst disgrace that could befall the dead. Instead of wild beasts (Deu 28:26) the dogs are mentioned here, because in the East they wander out in the streets without owners, and are so wild and ravenous that they even devour corpses (vid., Harmar, Beobachtungen, i. p. 198). לירבעם with ל of relationship, equivalent to of those related to Jeroboam. It is the same in Kg1 14:13.

Kg1 14:12-13

After this announcement of the judgment upon the house of Jeroboam, Ahijah gave the wife information concerning her sick son. He would die as soon as she entered the city, and of all the male members of the house of Jeroboam he only would receive the honour of a proper burial, because in him there was some good thing towards Jehovah found. Ewald (247, b.) regards the form בּבאה as standing for בּבאהּ, and refers the suffix to the following word העיר (vid., Ewald, 309, c.). But as this use of the suffix would be very harsh, the question arises whether בּאה is not to be regarded as a feminine form of the infinitive, after the analogy of דּעה in Exo 2:4 and לדה in Kg2 19:3, etc. From the fulfilment of this declaration in Kg1 14:17, Kg1 14:18 Jeroboam was to learn that the threatened destruction of his royal house would also be just as certainly fulfilled. The sick son appears to have been the heir-presumptive to the throne. This may be inferred partly from the lamentation of all Israel at his death (Kg1 14:18), and partly from what follows here in the next verse. אליהוה means in his relation to Jehovah.

Kg1 14:14

"Jehovah will raise Himself up a king over Israel, who will cut off the house of Jeroboam this day; but what (sc., do I say)? even now," sc., has He raised him up. This appears to be the simplest explanation of the last words of the verse, of which very various interpretations have been given. יד is placed before היּום, to give it the stronger emphasis, as in Exo 32:1 (compare Jos 9:12-13, and Ewald, 293, b.; and for עתּה גּם compare Delitzsch on Job, i. p. 290, transl.).

Kg1 14:15-18

But in order that not only Jeroboam, but also the people who had joined in his idolatry, might perceive the severity of the divine judgment, Ahijah also announced to the nation its banishment into exile beyond the Euphrates. "Jehovah will smite Israel, as the reed shakes in the water," is an abbreviated phrase for: Jehovah will smite Israel in such a manner that it will sway to and fro like a reed in the water moved by a strong wind, which has not a sufficiently firm hold to resist the violence of the storm. "And will thrust them out of the good land," etc., as Moses threatened the transgressors of the law (Deu 29:27), "and scatter them beyond the river (Euphrates)," i.e., banish them among the heathen, from whom God brought out and chose their forefather (Jos 24:3), "because they have made themselves Ashera-idols, to provoke Jehovah." אשׁרים is used for idols generally, among which the golden calves are reckoned. ויתּן, that He may deliver up Israel, on account of the idolatrous forms of worship introduced by Jeroboam. For the fulfilment see Kg2 15:29; Kg2 17:23, and Kg2 18:11. - In Kg1 14:17, Kg1 14:18 the exact fulfilment of Ahijah's announcement concerning the death of Jeroboam's sick son is described. According to Kg1 14:17, Jeroboam was then residing at Thirza, whereas he had at first resided at Shechem (Kg1 12:25). Thirza is probably the present Talluza, on the north of Shechem (see at Jos 12:24).

Kg1 14:19-20

End of Jeroboam's reign. Of the wars, which were described in the annals of the kings, the war with Abijam of Judah is the only one of which we have any account (Ch2 13:2.). See also the Comm. on Kg1 14:30. He was followed on the throne by his son Nadab.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
At that time - Presently after the things described in the former chapter; which, though related in the beginning of his reign, yet might be done a good while after it, and so Ahijah the prophet might be very old, as he is described to be Kg1 14:4. It is probable he was his eldest son.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Abijah - fell sick - This was but a prelude to the miseries which fell on the house of Jeroboam; but it was another merciful warning, intended to turn him from his idolatry and wickedness.

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³⁶ My desire is that Job may be tried unto the end because of his answers for wicked men.

³⁰ And there was war between Rehoboam and Jeroboam all their days.

² He reigned three years in Jerusalem. His mother's name also was Michaiah the daughter of Uriel of Gibeah. And there was war between Abijah and Jeroboam.

¹⁹ And the rest of the acts of Jeroboam, how he warred, and how he reigned, behold, they are written in the book of the chronicles of the kings of Israel.
²⁰ And the days which Jeroboam reigned were two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead.

²⁴ The king of Tirzah, one: all the kings thirty and one.

²⁵ Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel.

¹⁷ And Jeroboam's wife arose, and departed, and came to Tirzah: and when she came to the threshold of the door, the child died;

¹⁸ And they buried him; and all Israel mourned for him, according to the word of the LORD, which he spake by the hand of his servant Ahijah the prophet.

¹⁷ And Jeroboam's wife arose, and departed, and came to Tirzah: and when she came to the threshold of the door, the child died;

¹¹ And the king of Assyria did carry away Israel unto Assyria, and put them in Halah and in Habor by the river of Gozan, and in the cities of the Medes:

²³ Until the LORD removed Israel out of his sight, as he had said by all his servants the prophets. So was Israel carried away out of their own land to Assyria unto this day.

²⁹ In the days of Pekah king of Israel came Tiglathpileser king of Assyria, and took Ijon, and Abelbethmaachah, and Janoah, and Kedesh, and Hazor, and Gilead, and Galilee, all the land of Naphtali, and carried them captive to Assyria.

³ And I took your father Abraham from the other side of the flood, and led him throughout all the land of Canaan, and multiplied his seed, and gave him Isaac.

²⁷ And the anger of the LORD was kindled against this land, to bring upon it all the curses that are written in this book:

¹⁵ For the LORD shall smite Israel, as a reed is shaken in the water, and he shall root up Israel out of this good land, which he gave to their fathers, and shall scatter them beyond the river, because they have made their groves, provoking the LORD to anger.
¹⁶ And he shall give Israel up because of the sins of Jeroboam, who did sin, and who made Israel to sin.
¹⁷ And Jeroboam's wife arose, and departed, and came to Tirzah: and when she came to the threshold of the door, the child died;
¹⁸ And they buried him; and all Israel mourned for him, according to the word of the LORD, which he spake by the hand of his servant Ahijah the prophet.

¹² This our bread we took hot for our provision out of our houses on the day we came forth to go unto you; but now, behold, it is dry, and it is mouldy:
¹³ And these bottles of wine, which we filled, were new; and, behold, they be rent: and these our garments and our shoes are become old by reason of the very long journey.

¹ And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.

¹⁴ Moreover the LORD shall raise him up a king over Israel, who shall cut off the house of Jeroboam that day: but what? even now.

¹⁸ And they buried him; and all Israel mourned for him, according to the word of the LORD, which he spake by the hand of his servant Ahijah the prophet.

¹⁷ And Jeroboam's wife arose, and departed, and came to Tirzah: and when she came to the threshold of the door, the child died;

³ And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and blasphemy: for the children are come to the birth, and there is not strength to bring forth.

⁴ And his sister stood afar off, to wit what would be done to him.

¹² Arise thou therefore, get thee to thine own house: and when thy feet enter into the city, the child shall die.
¹³ And all Israel shall mourn for him, and bury him: for he only of Jeroboam shall come to the grave, because in him there is found some good thing toward the LORD God of Israel in the house of Jeroboam.

¹³ And all Israel shall mourn for him, and bury him: for he only of Jeroboam shall come to the grave, because in him there is found some good thing toward the LORD God of Israel in the house of Jeroboam.

²⁶ And thy carcase shall be meat unto all fowls of the air, and unto the beasts of the earth, and no man shall fray them away.

¹¹ Him that dieth of Jeroboam in the city shall the dogs eat; and him that dieth in the field shall the fowls of the air eat: for the LORD hath spoken it.

¹⁰ Therefore, behold, I will bring evil upon the house of Jeroboam, and will cut off from Jeroboam him that pisseth against the wall, and him that is shut up and left in Israel, and will take away the remnant of the house of Jeroboam, as a man taketh away dung, till it be all gone.

³⁶ For the LORD shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left.

²² So and more also do God unto the enemies of David, if I leave of all that pertain to him by the morning light any that pisseth against the wall.

³⁵ Therefore thus saith the Lord GOD; Because thou hast forgotten me, and cast me behind thy back, therefore bear thou also thy lewdness and thy whoredoms.

² I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage.
³ Thou shalt have no other gods before me.

³⁴ Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant's sake, whom I chose, because he kept my commandments and my statutes:

³¹ And he said to Jeroboam, Take thee ten pieces: for thus saith the LORD, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee:

⁷ Go, tell Jeroboam, Thus saith the LORD God of Israel, Forasmuch as I exalted thee from among the people, and made thee prince over my people Israel,
⁸ And rent the kingdom away from the house of David, and gave it thee: and yet thou hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do that only which was right in mine eyes;
⁹ But hast done evil above all that were before thee: for thou hast gone and made thee other gods, and molten images, to provoke me to anger, and hast cast me behind thy back:
¹⁰ Therefore, behold, I will bring evil upon the house of Jeroboam, and will cut off from Jeroboam him that pisseth against the wall, and him that is shut up and left in Israel, and will take away the remnant of the house of Jeroboam, as a man taketh away dung, till it be all gone.
¹¹ Him that dieth of Jeroboam in the city shall the dogs eat; and him that dieth in the field shall the fowls of the air eat: for the LORD hath spoken it.

¹³ And the king answered the people roughly, and forsook the old men's counsel that they gave him;

⁶ And it was so, when Ahijah heard the sound of her feet, as she came in at the door, that he said, Come in, thou wife of Jeroboam; why feignest thou thyself to be another? for I am sent to thee with heavy tidings.

⁴ And he said unto them, Thus and thus dealeth Micah with me, and hath hired me, and I am his priest.

¹⁵ Now Eli was ninety and eight years old; and his eyes were dim, that he could not see.

⁴ And Jeroboam's wife did so, and arose, and went to Shiloh, and came to the house of Ahijah. But Ahijah could not see; for his eyes were set by reason of his age.
⁵ And the LORD said unto Ahijah, Behold, the wife of Jeroboam cometh to ask a thing of thee for her son; for he is sick: thus and thus shalt thou say unto her: for it shall be, when she cometh in, that she shall feign herself to be another woman.

⁵ And old shoes and clouted upon their feet, and old garments upon them; and all the bread of their provision was dry and mouldy.

⁸ And the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a shekel of silver: that will I give to the man of God, to tell us our way.

²⁹ And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field:
³⁰ And Ahijah caught the new garment that was on him, and rent it in twelve pieces:

³⁸ And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee.
³⁹ And I will for this afflict the seed of David, but not for ever.

¹ At that time Abijah the son of Jeroboam fell sick.
² And Jeroboam said to his wife, Arise, I pray thee, and disguise thyself, that thou be not known to be the wife of Jeroboam; and get thee to Shiloh: behold, there is Ahijah the prophet, which told me that I should be king over this people.
³ And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him: he shall tell thee what shall become of the child.

⁴ And Jeroboam's wife did so, and arose, and went to Shiloh, and came to the house of Ahijah. But Ahijah could not see; for his eyes were set by reason of his age.