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1 Kings 12:29

in 1 Kings 12

One calf he set up in Bethel, and the other in Dan.

BSB

The same verse in ASV and KJV

ASV

And he set the one in Beth-el, and the other put he in Dan.

KJV

And he set the one in Beth–el, and the other put he in Dan.

This verse in 1 Kings 12

Commentary

6 notes on this verse
And he set the one in Bethel,.... In the southern part of the land, on the border of Ephraim and Benjamin; and the rather he chose this place, because its name signifies the house of God, and had been a sacred place, where Jacob more than once enjoyed the divine Presence: and the other put he in Dan: in the northern part of the land, for the convenience of the inhabitants of those parts; and the rather, since it had been a place resorted to in former times, because of the teraphim of Micah there.

This site's exposition

made two calves of gold

on 1 Kings 12:28-30

Jeroboam's proclamation repeats Aaron's sentence at Ex 32:4 almost to the word, behold thy gods, O Israel, which brought thee up out of the land of Egypt, only now a king speaks it and two calves stand where Aaron's one stood. One calf goes to Bethel, the house of God where Jacob had met the Lord, and one to Dan at the northern edge, so that neither end of the kingdom is left without a shrine of its own. The narrator's verdict is short and final: this thing became a sin, and the people traveled as far as Dan to keep it.

The record, by era

The Puritans and the Awakening1 voice

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

proposed

Sin is a bad way of building up a family. Rehoboam was the son of the wisest of men, yet did not inherit his father's wisdom, and then it stood him in little stead to inherit his father's throne. Neither wisdom nor grace runs in the blood.

The Nineteenth Century3 voices

In the first place, Jeroboam consulted the convenience of his subjects, who would thus in no case have very far to go in order to reach one or the other sanctuary. Further, he avoided the danger of reminding them continually that they had no ark - a danger which would have been imminent, had the two cherubs been placed together in one shrine. He selected Bethel (in the south) for one of his seats of worship, on account of its pre-eminent sanctity. (See the marginal reference; Jdg 20:26-28; 1Sa 7:16.)

A commentator

Jamieson, Fausset & Brown

1802–1910

Commentary Critical and Explanatory on the Whole Bible (1871)

proposed

The latter place was the most frequented--for the words (1Ki 12:30) should be rendered, "the people even to Dan went to worship before the one" (Jer 48:13; The innovation was a sin because it was setting up the worship of God by symbols and images and departing from the place where He had chosen to put His name.

quarantine:debris (2026-07-29) — unbalanced-parens

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

proposed

One in Beth-el, and the other - in Dan - One at the southern and the other at the northern extremity of the land. Solomon’s idolatry had prepared the people for Jeroboam’s abominations!

The words behind it

9 Hebrew words

Every Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

  • וַיָּ֥שֶׂםand he set

    vaiyasemH7760584 times

  • אֶת־<obj.>

    ʾet-H85310935 times

  • הָאֶחָ֖דthe one [calf]

    haechadH259971 times

  • בְּבֵֽית־in Beth-

    beveit-H1008142 times

  • אֵ֑ל-el

    ʾelH1008142 times

  • וְאֶת־and <obj.>

    veetH85310935 times

  • הָאֶחָ֖דthe one [calf]

    haechadH259971 times

  • נָתַ֥ןhe put

    natanH54142011 times

  • בְּדָֽן׃in Dan

    bedanH183570 times

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Genesis 14:14

    And when Abram heard that his relative had been captured, he mobilized the 318 trained men born in his household, and they set out in pursuit as far as Dan.

    it leads to

    • Judges 18:29

      They named it Dan, after their forefather Dan, who was born to Israel—though the city was formerly named Laish.

      Reached by 2 separate paths from here.

    • Genesis 15:3

      Abram continued, “Behold, You have given me no offspring, so a servant in my household will be my heir.”

  • Through

    Genesis 28:19

    and he called that place Bethel, though previously the city had been named Luz.

    it leads to

    • Genesis 48:3

      Jacob said to Joseph, “God Almighty appeared to me at Luz in the land of Canaan, and there He blessed me

    • Hosea 12:4–5

      Yes, he struggled with the angel and prevailed; he wept and sought His favor; he found Him at Bethel and spoke with Him there—

    • Genesis 35:1

      Then God said to Jacob, “Arise, go up to Bethel, and settle there. Build an altar there to the God who appeared to you when you fled from your brother Esau.”

    • Genesis 12:8

      From there Abram moved on to the hill country east of Bethel and pitched his tent, with Bethel to the west and Ai to the east. There he built an altar to the LORD,…

    • Judges 1:22–26

      The house of Joseph also attacked Bethel, and the LORD was with them.

  • Through

    2 Kings 10:29

    but he did not turn away from the sins that Jeroboam son of Nebat had caused Israel to commit—the worship of the golden calves at Bethel and Dan.

    it leads to

    • 1 Kings 12:28–30

      After seeking advice, the king made two golden calves and said to the people, “Going up to Jerusalem is too much for you. Here, O Israel, are your gods, who brought you up out…

Where this verse is studied

On this page

Studies1

About 1 Kings

This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the Old Testament (1748-1763); John Gill, Exposition of the Old Testament and Matthew Henry, Commentary on the Whole Bible.