1 Kings 21 13

1 Kings 21:13 kjv

And there came in two men, children of Belial, and sat before him: and the men of Belial witnessed against him, even against Naboth, in the presence of the people, saying, Naboth did blaspheme God and the king. Then they carried him forth out of the city, and stoned him with stones, that he died.

1 Kings 21:13 nkjv

And two men, scoundrels, came in and sat before him; and the scoundrels witnessed against him, against Naboth, in the presence of the people, saying, "Naboth has blasphemed God and the king!" Then they took him outside the city and stoned him with stones, so that he died.

1 Kings 21:13 niv

Then two scoundrels came and sat opposite him and brought charges against Naboth before the people, saying, "Naboth has cursed both God and the king." So they took him outside the city and stoned him to death.

1 Kings 21:13 esv

And the two worthless men came in and sat opposite him. And the worthless men brought a charge against Naboth in the presence of the people, saying, "Naboth cursed God and the king." So they took him outside the city and stoned him to death with stones.

1 Kings 21:13 nlt

Then the two scoundrels came and sat down across from him. And they accused Naboth before all the people, saying, "He cursed God and the king." So he was dragged outside the town and stoned to death.

1 Kings 21 verses

1 Kings 21 13 Meaning

1 Kings 21:13 describes the moment of severe injustice when Naboth was falsely accused of blasphemy against both God and the king. This fabricated charge, instigated by Queen Jezebel and executed through corrupt witnesses and elders, resulted in Naboth being taken outside the city and stoned to death. The verse climaxes the treacherous plot, solidifying the perversion of justice and clearing the way for King Ahab to seize Naboth's inherited vineyard. It showcases the horrific consequences of covetousness combined with unbridled power and moral corruption.

1 Kings 21 13 Context

1 Kings chapter 21 immediately precedes this verse, narrating King Ahab's strong desire to acquire Naboth's vineyard, which was adjacent to his palace. Naboth, in fidelity to Mosaic law concerning ancestral land inheritance (Lev 25:23; Num 36:7), refused to sell or exchange the land. This refusal sent Ahab into a childish pout, which his Phoenician queen, Jezebel, quickly observed. Jezebel, notorious for her pagan worship of Baal and ruthless disposition, scoffed at Ahab's weakness and promised to secure the vineyard for him. She then meticulously orchestrated a plot: she wrote letters in Ahab's name, sealed with his seal, commanding the elders and nobles of Jezreel to proclaim a fast (implying a public sin needing atonement) and seat Naboth in a prominent position. Her crucial command was to then appoint two "worthless men" (sons of Belial) to bear false witness against Naboth, accusing him of blaspheming God and the king. This elaborate scheme aimed to lend an air of legal legitimacy to a predetermined execution, ultimately leading to Naboth's stoning as decreed by the false testimony in verse 13. The wider historical context includes the reign of Ahab, a king marked by more evil than any before him (1 Ki 16:30), who championed Baal worship under Jezebel's influence, leading to widespread apostasy and injustice in Israel.

1 Kings 21 13 Word analysis

• Then (וַיָּבֹאוּ - va-ya-vo'u): Connects to the previous actions; indicating immediate consequence. The legal process, however flawed, is set in motion and completed quickly.
• two men (שְׁנֵי אֲנָשִׁים - shə-nê ’ănāšîm): Refers to the legally required number of witnesses (Deut 17:6). This detail is important; it implies a facade of legitimate legal proceedings, yet utterly corrupted. The number two also serves as a poignant contrast to the false testimony they are about to bear.
• worthless fellows (בְּנֵי בְלִיַּעַל - bənê v'li-ya’al): Literally "sons of Belial." This Hebrew idiom denotes people who are depraved, lawless, corrupt, wicked, or utterly good-for-nothing. "Belial" itself signifies worthlessness, mischief, or destruction, and later became associated with Satan in some Jewish traditions (2 Cor 6:15). Their character confirms their suitability for Jezebel's malicious purpose, acting without conscience.
• bore witness (וַיָּעִידוּ - va-ya'i-du): From the root "to witness" or "to testify" (עוּד - 'ud). Here, specifically to bear false witness. This act, mandated by Jezebel, is a direct violation of the ninth commandment (Exod 20:16; Deut 5:20) and mocks the integrity of Israel's justice system, founded on God's law.
• against him (בּוֹ - bo): Specifically targeting Naboth. His innocence is underscored by this targeted malice.
• saying (לֵאמֹר - lē-mor): Introduces the exact wording of the false charge.
• Naboth blasphemed (נָבוֹת בֵּרַךְ אֱלֹהִים - Nāḇōṯ bērāḵ ’Ĕlōhîm): This is a key phrase. The verb "בֵּרַךְ" (bārach) normally means "to bless." However, in instances where one would not dare speak a curse directly, especially against God, this word is used euphemistically to mean "to curse" or "renounce." It indicates a severe imprecation or reviling of the Divine Name. By using "bless" for "curse," they feign piety while committing sacrilege.
• God (אֱלֹהִים - ’Ĕlōhîm): The God of Israel. Blasphemy against God was a capital offense under Mosaic law (Lev 24:16). This specific charge gave their actions a veneer of religious legitimacy.
• and the king (וָמֶלֶךְ - vā-melech): The dual charge; blaspheming God implies treason against a theocratic king who rules under God. This adds the charge of treason, ensuring the death penalty. It also subtly justifies the king's ultimate appropriation of the land, claiming Naboth forfeited it.
• Then they carried him out of the city (וַיֹּצִיאוּהוּ מִחוּץ לָעִיר - va-yō-ṣi'ū-hū mi-khūtz lā-‘îr): Executions, especially for capital crimes like blasphemy, were performed outside the city gates to ritually cleanse the community of the defilement (Lev 24:14, Acts 7:58). The swiftness implies a mob-like frenzy or calculated efficiency of an unjust legal process.
• and stoned him to death (וַיִּרְגְּמֻהוּ אֶבֶן וַיָּמֹת - va-yir-g’mu-hū ’e-ḇen va-yā-mot): The prescribed form of capital punishment for blasphemy and certain other offenses (Lev 24:16; Deut 13:10, 17:5). The stoning confirms the 'legal' basis for Naboth's execution, even though it was fundamentally a judicial murder orchestrated by Jezebel.

Words-group by words-group analysis:

• "two men, worthless fellows, bore witness against him": This phrase exposes the complete moral bankruptcy of the justice system under Jezebel's influence. The presence of two witnesses fulfilled the legal requirement, making the proceeding appear valid, but their description as "sons of Belial" instantly signals the malicious and perjurious nature of their testimony, stripping the trial of any true legitimacy. It highlights the manipulation of sacred law for corrupt ends.
• "saying, 'Naboth blasphemed God and the king'": This specific accusation carries immense weight. Blasphemy against God was the gravest religious crime, warranting immediate death. Adding "the king" merged religious sacrilege with political treason, ensuring capital punishment and also serving Ahab's goal of land seizure, as the property of a condemned traitor often reverted to the crown. The subtle use of "blessed" for "cursed" also reflects the cultural caution in articulating the direct blasphemy against God.
• "Then they carried him out of the city and stoned him to death": This entire phrase encapsulates the tragic outcome of the plot and the ruthless efficiency of Jezebel's perversion of justice. The execution outside the city adheres to Israelite law for capital offenses, symbolizing the community's cleansing, yet in this instance, it's a profound act of defilement on the land due to shedding innocent blood. The stoning signifies not merely a judicial execution but a calculated murder shrouded in false piety.

1 Kings 21 13 Bonus section

The concept of "sons of Belial" (בְּנֵי בְלִיַּעַל - bənê vĕlîya‘al) appears elsewhere in the Old Testament, always referring to deeply wicked, morally corrupt, and destructive individuals, such as the men of Gibeah (Judg 19:22), Hophni and Phinehas (1 Sam 2:12), or Shimei cursing David (2 Sam 16:7). This consistent negative portrayal reinforces the egregious nature of their actions against Naboth. The manipulation of the law, where the means (a valid legal procedure like two witnesses and stoning) are used to achieve an evil end (murder and theft), constitutes a deeper perversion than mere lawbreaking. It reveals a deliberate profanity of the sacred and a usurpation of God's justice. Naboth's commitment to his ancestral land (nachalah), inherited from his fathers, reflects a foundational aspect of Israelite identity tied to God's covenant promises, a concept completely disregarded by Ahab and Jezebel's paganized worldview. This clash underscores the struggle between the principles of the Mosaic Covenant and the pervasive unrighteousness of idolatrous rule.

1 Kings 21 13 Commentary

1 Kings 21:13 stands as a pivotal moment of deep theological and moral significance within the narrative of Israel's monarchy. It unveils the corrupt intersection of royal ambition, pagan influence, and religious hypocrisy, culminating in the judicial murder of an innocent man. The precise details of the execution – the requirement of two witnesses, the charge of blasphemy against both God and king, and the act of stoning outside the city – all mimic the external forms of Mosaic law. Yet, they are perverted entirely from their intended purpose. The use of "sons of Belial" signifies that this was no mere mistake, but a deliberate act of evil executed by individuals who utterly lacked moral character. Naboth's death by stoning, an act meant to purge serious sin from the community, ironically introduces a far greater sin: the shedding of innocent blood through the misuse of divine law. This event exposes the profound spiritual decay under Ahab and Jezebel's reign, where the covenant traditions of Israel are brazenly manipulated for personal gain. It foretells the coming judgment of God on the House of Ahab, which prophet Elijah would swiftly declare, underscoring God's unwavering commitment to justice, even when earthly systems fail spectacularly.