11 The king of Israel answered, “Tell him, ‘Don’t let him who puts on his armor brag like he who takes it off.’”
12 When Ben Hadad heard this message as he was drinking, he and the kings in the pavilions, he said to his servants, “Prepare to attack!” So they prepared to attack the city.
13 Behold, a prophet came near to Ahab king of Israel, and said, “Yahweh says, ‘Have you seen all this great multitude? Behold, I will deliver it into your hand today. Then you will know that I am Yahweh.’”
14 Ahab said, “By whom?” He said, “Yahweh says, ‘By the young men of the princes of the provinces.’” Then he said, “Who shall begin the battle?” He answered, “You.”
15 Then he mustered the young men of the princes of the provinces, and they were two hundred and thirty-two. After them, he mustered all the people, even all the children of Israel, being seven thousand.
16 They went out at noon. But Ben Hadad was drinking himself drunk in the pavilions, he and the kings, the thirty-two kings who helped him.
17 The young men of the princes of the provinces went out first; and Ben Hadad sent out, and they told him, saying, “Men are coming out from Samaria.”
18 He said, “If they have come out for peace, take them alive; or if they have come out for war, take them alive.”
19 So these went out of the city, the young men of the princes of the provinces, and the army which followed them.
20 They each killed his man. The Syrians fled, and Israel pursued them. Ben Hadad the king of Syria escaped on a horse with horsemen.
21 The king of Israel went out and struck the horses and chariots, and killed the Syrians with a great slaughter.
22 The prophet came near to the king of Israel and said to him, “Go, strengthen yourself, and plan what you must do, for at the return of the year, the king of Syria will come up against you.”
23 The servants of the king of Syria said to him, “Their god is a god of the hills; therefore they were stronger than we. But let’s fight against them in the plain, and surely we will be stronger than they.
24 Do this thing: take the kings away, every man out of his place, and put captains in their place.
25 Muster an army like the army that you have lost, horse for horse and chariot for chariot. We will fight against them in the plain, and surely we will be stronger than they are.” He listened to their voice and did so.
26 At the return of the year, Ben Hadad mustered the Syrians and went up to Aphek to fight against Israel.
27 The children of Israel were mustered and given provisions, and went against them. The children of Israel encamped before them like two little flocks of young goats, but the Syrians filled the country.
28 A man of God came near and spoke to the king of Israel, and said, “Yahweh says, ‘Because the Syrians have said, “Yahweh is a god of the hills, but he is not a god of the valleys,” therefore I will deliver all this great multitude into your hand, and you shall know that I am Yahweh.’”
29 They encamped opposite each other for seven days. Then on the seventh day the battle was joined; and the children of Israel killed one hundred thousand footmen of the Syrians in one day.
30 But the rest fled to Aphek, into the city; and the wall fell on twenty-seven thousand men who were left. Ben Hadad fled and came into the city, into an inner room.
31 His servants said to him, “See now, we have heard that the kings of the house of Israel are merciful kings. Please let us put sackcloth on our bodies and ropes on our heads, and go out to the king of Israel. Maybe he will save your life.”
32 So they put sackcloth on their bodies and ropes on their heads, and came to the king of Israel, and said, “Your servant Ben Hadad says, ‘Please let me live.’” He said, “Is he still alive? He is my brother.”
33 Now the men observed diligently and hurried to take this phrase; and they said, “Your brother Ben Hadad.” Then he said, “Go, bring him.” Then Ben Hadad came out to him; and he caused him to come up into the chariot.
34 Ben Hadad said to him, “The cities which my father took from your father I will restore. You shall make streets for yourself in Damascus, as my father made in Samaria.” “I”, said Ahab, “will let you go with this covenant.” So he made a covenant with him and let him go.
35 A certain man of the sons of the prophets said to his fellow by Yahweh’s word, “Please strike me!” The man refused to strike him.
36 Then he said to him, “Because you have not obeyed Yahweh’s voice, behold, as soon as you have departed from me, a lion will kill you.” As soon as he had departed from him, a lion found him and killed him.
37 Then he found another man, and said, “Please strike me.” The man struck him and wounded him.
38 So the prophet departed and waited for the king by the way, and disguised himself with his headband over his eyes.
39 As the king passed by, he cried to the king, and he said, “Your servant went out into the middle of the battle; and behold, a man came over and brought a man to me, and said, ‘Guard this man! If by any means he is missing, then your life shall be for his life, or else you shall pay a talent of silver.’
40 As your servant was busy here and there, he was gone.” The king of Israel said to him, “So shall your judgment be. You yourself have decided it.”
41 He hurried, and took the headband away from his eyes; and the king of Israel recognized that he was one of the prophets.
42 He said to him, “Yahweh says, ‘Because you have let go out of your hand the man whom I had devoted to destruction, therefore your life will take the place of his life, and your people take the place of his people.’”
43 The king of Israel went to his house sullen and angry, and came to Samaria.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on 1 Kings 20:28–34Ahab also went to meet him with his army, and pitched his camp over against him, although his army was a very small one, if it were compared with the enemy's; but the prophet came again to him, and told him, that God would give him the victory, that he might demonstrate his own power to be, not only on the mountains, but on the plains also; which it seems was contrary to the opinion of the Syrians. … So they came to Ahab, clothed in sackcloth, with ropes about their heads, (for this was the ancient manner of supplication among the Syrians,) and said, that Benhadad desired he would save him, and that he would ever be a servant to him for that favor. Ahab replied he was glad that he was alive, and not hurt in the battle; and he further promised him the same honor and kindness that a man would show to his brother. … Ahab gave him his hand, and made him come up to him into his chariot, and kissed him, and bid him be of good cheer, and not to expect that any mischief should be done to him.
Ahab also went to meet him with his army, and pitched his camp over against him, although his army was a very small one, if it were compared with the enemy's; but the prophet came again to him, and told him, that God would give him the victory, that he might demonstrate his own power to be, not only on the mountains, but on the plains also; which it seems was contrary to the opinion of the Syrians. … So they came to Ahab, clothed in sackcloth, with ropes about their heads, (for this was the ancient manner of supplication among the Syrians,) and said, that Benhadad desired he would save him, and that he would ever be a servant to him for that favor. Ahab replied he was glad that he was alive, and not hurt in the battle; and he further promised him the same honor and kindness that a man would show to his brother. … Ahab gave him his hand, and made him come up to him into his chariot, and kissed him, and bid him be of good cheer, and not to expect that any mischief should be done to him.
Josephus, Antiquities of the Jews, Antiquities 8.14.4; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on 1 Kings 20:38–43But a certain prophet, whose name was Micaiah, … he bound up his head, and came to the king, and told him that he had been a soldier of his, and had the custody of one of the prisoners committed to him by an officer, and that the prisoner being run away, he was in danger of losing his own life by the means of that officer, who had threatened him, that if the prisoner escaped he would kill him. And when Ahab had said that he would justly die, he took off the binding about his head, and was known by the king to be Micaiah the prophet, who made use of this artifice as a prelude to his following words; for he said that God would punish him who had suffered Benhadad, a blasphemer against him, to escape punishment; and that he would so bring it about, that he should die by the other's means and his people by the other's army. Upon which Ahab was very angry at the prophet, and gave commandment that he should be put in prison, and there kept
But a certain prophet, whose name was Micaiah, … he bound up his head, and came to the king, and told him that he had been a soldier of his, and had the custody of one of the prisoners committed to him by an officer, and that the prisoner being run away, he was in danger of losing his own life by the means of that officer, who had threatened him, that if the prisoner escaped he would kill him. And when Ahab had said that he would justly die, he took off the binding about his head, and was known by the king to be Micaiah the prophet, who made use of this artifice as a prelude to his following words; for he said that God would punish him who had suffered Benhadad, a blasphemer against him, to escape punishment; and that he would so bring it about, that he should die by the other's means and his people by the other's army. Upon which Ahab was very angry at the prophet, and gave commandment that he should be put in prison, and there kept
Josephus, Antiquities of the Jews, Antiquities 8.14.5; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Kings 20:11Ahab sends him a decent rebuke to his assurance, dares not defy his menaces, only reminds him of the uncertain turns of war (Kg1 20:11): "Let not him that begins a war, and is girding on his sword, his armour, his harness, boast of victory, or think himself sure of it, as if he had put it off, and had come home a conqueror." This was one of the wisest words that ever Ahab spoke, and is a good item or momento to us all; it is folly to boast beforehand of any day, since we know not what it may bring forth (Pro 27:1), but especially to boast of a day of battle, which may prove as much against us as we promise ourselves it will be for us. It is impolitic to despise an enemy, and to be too sure of victory is the way to be beaten. Apply it to our spiritual conflicts. Peter fell by his confidence. While we are here we are but girding on the harness, and therefore must never boast as though we had put it off.
Ahab sends him a decent rebuke to his assurance, dares not defy his menaces, only reminds him of the uncertain turns of war (Kg1 20:11): "Let not him that begins a war, and is girding on his sword, his armour, his harness, boast of victory, or think himself sure of it, as if he had put it off, and had come home a conqueror." This was one of the wisest words that ever Ahab spoke, and is a good item or momento to us all; it is folly to boast beforehand of any day, since we know not what it may bring forth (Pro 27:1), but especially to boast of a day of battle, which may prove as much against us as we promise ourselves it will be for us. It is impolitic to despise an enemy, and to be too sure of victory is the way to be beaten. Apply it to our spiritual conflicts. Peter fell by his confidence. While we are here we are but girding on the harness, and therefore must never boast as though we had put it off.
Matthew Henry, Commentary on the Whole Bible, on 20:1–11; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 1 Kings 20:23their gods are gods of the hills, therefore they were stronger than we; and beat them in the last battle; this notion they might receive from what they had heard of Jehovah delivering the law on Mount Sinai to Moses, and of the miraculous things done lately on Mount Carmel, as well as of their worship being in high places, especially at Jerusalem, the temple there being built on an hill, as was Samaria itself, near to which they had their last defeat
their gods are gods of the hills, therefore they were stronger than we; and beat them in the last battle; this notion they might receive from what they had heard of Jehovah delivering the law on Mount Sinai to Moses, and of the miraculous things done lately on Mount Carmel, as well as of their worship being in high places, especially at Jerusalem, the temple there being built on an hill, as was Samaria itself, near to which they had their last defeat
John Gill, An Exposition of the Old and New Testament, on 20:23; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 1 Kings 20:23Their gods are gods of the hills - It is very likely that the small Israelitish army availed itself of the heights and uneven ground, that they might fight with greater advantage against the Syrian cavalry, for Ben-hadad came up against Samaria with horses and chariots, Kg1 20:1. These therefore must be soon thrown into confusion when charging in such circumstances; indeed, the chariots must be nearly useless. Let us fight against them in the plain - There our horses and chariots will all be able to bear on the enemy, and there their gods, whose influence is confined to the hills, will not be able to help them.
Their gods are gods of the hills - It is very likely that the small Israelitish army availed itself of the heights and uneven ground, that they might fight with greater advantage against the Syrian cavalry, for Ben-hadad came up against Samaria with horses and chariots, Kg1 20:1. These therefore must be soon thrown into confusion when charging in such circumstances; indeed, the chariots must be nearly useless. Let us fight against them in the plain - There our horses and chariots will all be able to bear on the enemy, and there their gods, whose influence is confined to the hills, will not be able to help them.
Adam Clarke, Commentary on the Holy Bible, on 20:23; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 1 Kings 20:43Heavy and displeased - Heavy or afflicted, because of these dreadful tidings; and displeased with the prophet for having announced them. Had he been displeased with himself, and humbled his soul before God, even those judgments, so circumstantially foretold, might have been averted.
Heavy and displeased - Heavy or afflicted, because of these dreadful tidings; and displeased with the prophet for having announced them. Had he been displeased with himself, and humbled his soul before God, even those judgments, so circumstantially foretold, might have been averted.
Adam Clarke, Commentary on the Holy Bible, on 20:43; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on 1 Kings 20:31–34put ropes on their heads--Captives were dragged by ropes round their necks in companies, as is depicted on the monuments of Egypt. Their voluntary attitude and language of submission flattered the pride of Ahab, who, little concerned about the dishonor done to the God of Israel by the Syrian king, and thinking of nothing but victory, paraded his clemency, called the vanquished king "his brother," invited him to sit in the royal chariot, and dismissed him with a covenant of peace.
put ropes on their heads--Captives were dragged by ropes round their necks in companies, as is depicted on the monuments of Egypt. Their voluntary attitude and language of submission flattered the pride of Ahab, who, little concerned about the dishonor done to the God of Israel by the Syrian king, and thinking of nothing but victory, paraded his clemency, called the vanquished king "his brother," invited him to sit in the royal chariot, and dismissed him with a covenant of peace.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 20:32–33; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on 1 Kings 20:34This thoroughly impolitic proceeding on the part of Ahab arose not merely from a natural and inconsiderate generosity and credulity of mind … but from an unprincipled weakness, vanity, and blindness. To let a cruel and faithless foe go unpunished, was not only the greatest harshness to his own subjects, but open opposition to God, who had announced to him the victory, and delivered the enemy of His people into his hand. … it was certainly to be foreseen that Benhadad would not keep the treaty which had been wrung from him by force, as was indeed very speedily proved
This thoroughly impolitic proceeding on the part of Ahab arose not merely from a natural and inconsiderate generosity and credulity of mind … but from an unprincipled weakness, vanity, and blindness. To let a cruel and faithless foe go unpunished, was not only the greatest harshness to his own subjects, but open opposition to God, who had announced to him the victory, and delivered the enemy of His people into his hand. … it was certainly to be foreseen that Benhadad would not keep the treaty which had been wrung from him by force, as was indeed very speedily proved
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 20:34; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
1 Kings 20
1 Kings 20:11–43, World English Bible
1 Kings 20 in the Bible · Told in the Story: Chapter 5, The Still Small Voice
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on 1 Kings 20:28–34Ahab also went to meet him with his army, and pitched his camp over against him, although his army was a very small one, if it were compared with the enemy's; but the prophet came again to him, and told him, that God would give him the victory, that he might demonstrate his own power to be, not only on the mountains, but on the plains also; which it seems was contrary to the opinion of the Syrians. … So they came to Ahab, clothed in sackcloth, with ropes about their heads, (for this was the ancient manner of supplication among the Syrians,) and said, that Benhadad desired he would save him, and that he would ever be a servant to him for that favor. Ahab replied he was glad that he was alive, and not hurt in the battle; and he further promised him the same honor and kindness that a man would show to his brother. … Ahab gave him his hand, and made him come up to him into his chariot, and kissed him, and bid him be of good cheer, and not to expect that any mischief should be done to him.
Josephus, Antiquities of the Jews, Antiquities 8.14.4; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on 1 Kings 20:38–43But a certain prophet, whose name was Micaiah, … he bound up his head, and came to the king, and told him that he had been a soldier of his, and had the custody of one of the prisoners committed to him by an officer, and that the prisoner being run away, he was in danger of losing his own life by the means of that officer, who had threatened him, that if the prisoner escaped he would kill him. And when Ahab had said that he would justly die, he took off the binding about his head, and was known by the king to be Micaiah the prophet, who made use of this artifice as a prelude to his following words; for he said that God would punish him who had suffered Benhadad, a blasphemer against him, to escape punishment; and that he would so bring it about, that he should die by the other's means and his people by the other's army. Upon which Ahab was very angry at the prophet, and gave commandment that he should be put in prison, and there kept
Josephus, Antiquities of the Jews, Antiquities 8.14.5; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Kings 20:11Ahab sends him a decent rebuke to his assurance, dares not defy his menaces, only reminds him of the uncertain turns of war (Kg1 20:11): "Let not him that begins a war, and is girding on his sword, his armour, his harness, boast of victory, or think himself sure of it, as if he had put it off, and had come home a conqueror." This was one of the wisest words that ever Ahab spoke, and is a good item or momento to us all; it is folly to boast beforehand of any day, since we know not what it may bring forth (Pro 27:1), but especially to boast of a day of battle, which may prove as much against us as we promise ourselves it will be for us. It is impolitic to despise an enemy, and to be too sure of victory is the way to be beaten. Apply it to our spiritual conflicts. Peter fell by his confidence. While we are here we are but girding on the harness, and therefore must never boast as though we had put it off.
Matthew Henry, Commentary on the Whole Bible, on 20:1–11; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 1 Kings 20:23their gods are gods of the hills, therefore they were stronger than we; and beat them in the last battle; this notion they might receive from what they had heard of Jehovah delivering the law on Mount Sinai to Moses, and of the miraculous things done lately on Mount Carmel, as well as of their worship being in high places, especially at Jerusalem, the temple there being built on an hill, as was Samaria itself, near to which they had their last defeat
John Gill, An Exposition of the Old and New Testament, on 20:23; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 1 Kings 20:23Their gods are gods of the hills - It is very likely that the small Israelitish army availed itself of the heights and uneven ground, that they might fight with greater advantage against the Syrian cavalry, for Ben-hadad came up against Samaria with horses and chariots, Kg1 20:1. These therefore must be soon thrown into confusion when charging in such circumstances; indeed, the chariots must be nearly useless. Let us fight against them in the plain - There our horses and chariots will all be able to bear on the enemy, and there their gods, whose influence is confined to the hills, will not be able to help them.
Adam Clarke, Commentary on the Holy Bible, on 20:23; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 1 Kings 20:43Heavy and displeased - Heavy or afflicted, because of these dreadful tidings; and displeased with the prophet for having announced them. Had he been displeased with himself, and humbled his soul before God, even those judgments, so circumstantially foretold, might have been averted.
Adam Clarke, Commentary on the Holy Bible, on 20:43; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on 1 Kings 20:31–34put ropes on their heads--Captives were dragged by ropes round their necks in companies, as is depicted on the monuments of Egypt. Their voluntary attitude and language of submission flattered the pride of Ahab, who, little concerned about the dishonor done to the God of Israel by the Syrian king, and thinking of nothing but victory, paraded his clemency, called the vanquished king "his brother," invited him to sit in the royal chariot, and dismissed him with a covenant of peace.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 20:32–33; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on 1 Kings 20:34This thoroughly impolitic proceeding on the part of Ahab arose not merely from a natural and inconsiderate generosity and credulity of mind … but from an unprincipled weakness, vanity, and blindness. To let a cruel and faithless foe go unpunished, was not only the greatest harshness to his own subjects, but open opposition to God, who had announced to him the victory, and delivered the enemy of His people into his hand. … it was certainly to be foreseen that Benhadad would not keep the treaty which had been wrung from him by force, as was indeed very speedily proved
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 20:34; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.