1 Kings 14 3

1 Kings 14:3 kjv

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.

1 Kings 14:3 nkjv

Also take with you ten loaves, some cakes, and a jar of honey, and go to him; he will tell you what will become of the child."

1 Kings 14:3 niv

Take ten loaves of bread with you, some cakes and a jar of honey, and go to him. He will tell you what will happen to the boy."

1 Kings 14:3 esv

Take with you ten loaves, some cakes, and a jar of honey, and go to him. He will tell you what shall happen to the child."

1 Kings 14:3 nlt

Take him a gift of ten loaves of bread, some cakes, and a jar of honey, and ask him what will happen to the boy."

1 Kings 14 verses

1 Kings 14 3 Meaning

1 Kings 14:3 details the specific instructions given by King Jeroboam to his wife regarding the offerings she should bring when consulting the prophet Ahijah concerning their sick son, Abijah. The gifts—ten loaves of bread, common cakes (niqqudîm), and a cruse of honey—were intended to be simple, common provisions. This humility in the offering was a calculated measure to obscure her true identity as the queen of Israel, facilitating her disguised inquiry of the Lord's prophet without revealing her royal status. This verse sets the stage for a dramatic divine revelation of judgment, highlighting the futility of human deception before the omniscience of God.

1 Kings 14 3 Context

1 Kings Chapter 14 continues the narrative of King Jeroboam's reign over the northern kingdom of Israel, detailing the escalating consequences of his apostasy. Following the division of the united monarchy (1 Ki 12), Jeroboam, appointed by God through the prophet Ahijah (1 Ki 11), swiftly established alternative places of worship with golden calves in Bethel and Dan to prevent his people from returning to Jerusalem to worship Yahweh. This act, rooted in political insecurity rather than faith, led to widespread idolatry and priests not of the Levitical lineage.

In this specific chapter, Jeroboam's young son, Abijah, falls gravely ill. Despite his establishment of false worship, Jeroboam paradoxically turns to the true prophet of the Lord, Ahijah of Shiloh, to inquire about his son's fate. This consultation, however, is not borne out of genuine repentance or faith, but out of a desperate need and perhaps a pragmatic acknowledgement of Ahijah's authentic prophetic power—the same power that previously anointed him king. To avoid confronting Ahijah directly as the apostate king and possibly to manipulate the situation, Jeroboam instructs his wife to disguise herself (1 Ki 14:2), appearing as a common person bringing common provisions. The items listed in verse 3 are precisely those that would align with such a disguise, avoiding any lavish gift that might betray her royal identity. The entire scene underscores the irony of an idolatrous king, who had turned away from the Lord, still relying on God's prophet in a personal crisis, all while attempting to deceive God's representative. God, however, is not mocked, as Ahijah, though physically blind, is divinely informed of the queen's arrival and identity (1 Ki 14:4-6) before she even speaks, delivering a scathing judgment against Jeroboam's house.

1 Kings 14 3 Word analysis

• And take: A direct imperative, "And you shall take." The command is urgent and specific, highlighting the seriousness of Jeroboam's intent for his wife.
• with thee: Refers specifically to Jeroboam's wife, the unnamed queen, who is dispatched on this clandestine mission. This emphasizes the personal nature of the errand and the discreet manner in which it was to be executed.
• ten loaves: Hebrew: ‘asarâ lechem (עֲשָׂרָה לֶחֶם). "Loaves of bread" signifies basic, staple food. Ten loaves is a reasonable quantity for a family, implying common fare. Its presence contributes to the disguise, making her appear as a regular household visitor seeking counsel rather than a royal delegate. It also served as a respectful offering to the prophet.
• and cracknels: Hebrew: ûniqqûdîm (וְנִקֻּדִים). The KJV "cracknels" refers to a kind of dry, brittle biscuit or cake. Other translations render it as "cakes," "biscuits," or "cookies." The root naqad suggests "to spot" or "mark," possibly indicating perforated or dotted cakes. This too points to simple, domestic baked goods, further enhancing the queen's humble appearance. It wasn't a ceremonial or royal delicacy.
• and a cruse: Hebrew: ûbhaqbûq (וּבַקְבֻּק). Refers to a small, narrow-necked jug or bottle, typically made of earthenware pottery. This vessel is commonly associated with liquids and again indicates an everyday item rather than something elaborate or kingly. Ahijah later uses a similar word for a bottle broken in symbolism in Jer 19:10-11, perhaps reinforcing the fragility of Jeroboam's kingdom.
• of honey: Hebrew: debaš (דְּבַשׁ). Wild or cultivated honey was a highly prized natural sweetener and a valuable food source in ancient Israel, signifying bounty and sweetness (often associated with the "land flowing with milk and honey"). While valued, it was also a common household item, easily presented as a personal gift rather than a state tribute. In Mosaic law, honey was forbidden in fire offerings on the altar (Lev 2:11), not due to impurity, but possibly because it caused fermentation or was too natural and sweet for solemn sacrifices; however, it was accepted as a food gift or for first-fruit offerings (2 Chr 31:5). Its inclusion here signifies a simple yet valued provision.
• and go to him: Refers directly to Ahijah the prophet, whom Jeroboam knew from their previous encounter (1 Ki 11). The immediacy of the instruction emphasizes the urgency of Jeroboam's distress.
• he shall tell thee: Highlights Ahijah's prophetic authority and role as a channel for divine revelation. Despite his physical blindness (1 Ki 14:4), he is acknowledged as one who possesses supernatural knowledge from God.
• what shall become of the child: The precise object of the inquiry: the destiny and health outcome of Jeroboam's son, Abijah. This reveals the king's desperation concerning his lineage, a common concern for ancient monarchs, even those who defy God. It also points to the specific crisis that prompted Jeroboam's wife to undertake this disguised mission.

1 Kings 14 3 Bonus section

The seemingly humble nature of the gifts in 1 Kings 14:3 is crucial to understanding the underlying theological message. These were not offerings prescribed by the Mosaic Law for prophetic consultation, nor were they ceremonial. They were practical, household provisions, suggesting an effort by Jeroboam's wife to appear as a common village woman. This pretense is entirely futile as Ahijah's blindness emphasizes that his revelation does not come from physical sight but from divine communication. This reinforces the broader biblical theme that no human secret or attempt at manipulation can escape God's all-seeing eye. The very simplicity of the gifts thus underscores the magnitude of Jeroboam's spiritual duplicity.

1 Kings 14 3 Commentary

King Jeroboam's instruction to his wife in 1 Kings 14:3 is a pivotal detail revealing the profound spiritual hypocrisy and delusion characteristic of his reign. Despite actively leading Israel into idolatry and institutionalizing calf worship at Bethel and Dan, Jeroboam does not turn to these false gods in a personal crisis. Instead, he acknowledges, by this action, the genuine authority and connection of the Lord's prophet, Ahijah, from whom he previously received divine affirmation for his kingship. This paradoxical turning to God while simultaneously rejecting His commandments highlights a common human tendency: seeking God only when desperate for a favor, rather than out of faithful obedience.

The specific instructions regarding the gifts—ten loaves, common cakes, and a cruse of honey—are deliberate. These were simple, everyday provisions, far removed from the opulent tributes expected for a king consulting another ruler, or even a king presenting himself before a significant prophet. The unostentatious nature of the gifts serves the overarching purpose of disguise (v. 2). Jeroboam's motivation for this secrecy was likely manifold: to avoid the shame and judgment associated with an idolatrous king directly approaching the Lord's prophet, to maintain his outward pretense of adherence to his own religious system, and perhaps to manipulate the prophet into delivering a favorable, less damning word.

However, the efficacy of human deception is starkly contrasted with divine omniscience. Ahijah, though physically blind in his old age (v. 4), is granted supernatural sight by the Lord, who reveals the queen's true identity and the purpose of her visit even before she sets foot in the prophet's house (v. 5-6). This divine foresight nullifies any human attempt at guile and serves as a powerful theological statement about God's sovereign knowledge and uncompromised justice. The ensuing prophecy of judgment against Jeroboam's house, prompted by his grievous sins of idolatry and disregard for God's covenant, becomes a stark consequence for the nation. Thus, 1 Kings 14:3 is not merely about a humble offering but about a futile attempt at deception, setting the stage for the revelation of God's inescapable wrath against spiritual rebellion.