Tafsiran yang Mengutip untuk 1 Raja-raja 13:26

‘A false prophet’; he who prophesies what he has not heard, or what was not told to him, is executed by man.
But he who suppresses his prophecy, or disregards the words of a prophet, or a prophet who transgresses his own word , his death is at the hands of heaven, as it says, “[And if anybody fails to heed the words he speaks in my name] I Myself will call him to account (Deut. 18:19).
Mishnah five defines the “false prophet” who is executed by strangling.
Deuteronomy 18:20 states that any prophet who “presumes to speak in My name an oracle that I did not command him to utter” shall be killed. Our mishnah teaches that a false prophet is one who states a prophecy that he either did not hear at all, or that he heard from another person and not straight from God. However, a prophet who hears the words of God but does not tell others (like Jonah) or one who ignores the words of another prophet (see I Kings 20:35-36) or one who ignores even his own prophecy (see I Kings 13:26) is killed not by a human court but by God. This exegesis presents an interesting twist on the verse quoted from Deuteronomy. The simple meaning of the verse is that a member of the tribe of Israel who ignores the true words of the prophet is not to be executed by the court but God will take His own revenge. The mishnah interprets the verse to refer not to a normal person, but to the prophet himself.

לנפשותיכם, the meaning of this word is that if an animal kills a human being it becomes guilty of death itself, unless I use the animal to exact retribution form wicked people, as in the case of the bears who killed the youngsters who had mocked the prophet Elisha (Kings II 20,23, or Kings I 13, entire chapter). [the fact that the lion had not touched the corpse of the man he had killed, showed that the lion had acted as G’d’s messenger, had not acted from impulse in order to still its hunger. Ed] Also in the תוכחה in Leviticus 26,22 G’d specifically announces that He would use the free roaming beasts as His agents to wreak vengeance of the Jewish people who had sinned deliberately and for a long period of time. Our sages (Bereshit Rabbah 34,13) explain the words דמכם לנפשותיכם, as a warning not to commit suicide (especially to people who thereby expect to escape G’d’s retribution) The message is that the person who killed himself will be held accountable in the hereafter. They said further that the word אך at the beginning of the verse excludes such apparent suicides as Chananyah, Mishael, and Azaryah, being prepared to become martyrs to demonstrate their faith in the G’d in heaven

נשבר :ומת או נשבר או נשבה wird in der מכילתא mit ששברתו חיה erläutert, also eine Verstümmelung oder Tötung durch ein Raubtier. Es lässt diese Erklärung die Frage offen, daß dieser Fall damit unter den Begriff טרפה fiele, der erst V. 12 besonders besprochen wird, und zwar nach Erläuterung der מכילתא selbst eine besondere Kategorie durch den zweifelhaften Charakter des Vorfalls bildet. Näher dürfte es liegen, unter נשבר Beinbruch oder sonst einen durch Fall zugezogenen Bruch zu verstehen, wie עורת או שבור (Wajikra 22, 22 ), הנשברת (Jechesk. 30. 22-34 u. 4, 17). Kön. I. 13, 26 kommt allerdings שבר vom Zerrissenwerden durch ein Raubtier vor, ebenso das. 28. Jedenfalls spricht נשבר und נשבה ebenso wie מת von אונסין גמורין, von Unfällen, deren Verhütung völlig außer Macht des Hüters steht. נשבה ist die gewaltsame Wegführung durch לסטים מזויין, bewaffneten Räuber.