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Nach YomiI Kings · מלכים א׳Chapter 20

I Kings 20

מלכים א׳ ׀ךק כ׳

Section: נביאים · נביאים ךאשונים | Book: I Kings | Chapter: 20 of 22 | Day: 120 of 742

Date: June 11, 2026

קלאוד על הנ׮ך

Chapter 20 marks a sudden and surprising shift in the portrayal of Ahab. Until now the narrative of Kings has cast him as Israel’s most wicked monarch, the patron of Baal worship and the husband of Jezebel, locked in bitter conflict with Eliyahu. Here, abruptly, the prophetic focus turns outward to a national emergency: Ben-hadad, king of Aram, marshals a vast coalition of thirty-two vassal kings and lays siege to Shomron (Samaria). The chapter recounts two military campaigns and two stunning Israelite victories, both delivered by the word of an anonymous prophet, and it closes with a sharp prophetic rebuke that seals Ahab’s fate. The effect is to show that even in the reign of so flawed a king, God fights for His people, not because they deserve it, but so that they will know that He is the Lord (vaydatem ki ani Hashem).

The opening campaign turns on Ben-hadad’s escalating arrogance. He first demands Ahab’s silver, gold, wives, and children, and Ahab submissively concedes (verses 3-4). But when Ben-hadad raises the stakes, demanding the right to plunder the houses of Israel at will, the elders and the people stiffen Ahab’s resolve to refuse (verses 7-9). The exchange of taunts that follows is among the most memorable in Tanakh: Ben-hadad boasts that the very dust of Shomron will not suffice to fill the hands of his troops, and Ahab retorts with the proverb, “Let not him who girds on his sword boast like him who ungirds it” (al yithallel chogeir kimfatei’ach), a warning not to celebrate victory before the battle is won. While Ben-hadad and his royal allies drink themselves drunk at Succoth, an unnamed prophet promises Ahab that God will deliver the great host into his hands. Through a tiny force, the 232 aides of the provincial governors backed by only 7,000 men, Israel routs the Arameans, and Ben-hadad flees on horseback.

The second campaign unfolds as a theological argument made flesh. The Aramean ministers rationalize their defeat by claiming that “their God is a God of mountains” (elohei harim) who could not prevail in the lowlands, and they counsel a rematch on the plain with a reconstituted professional army (verses 23-25). When the two forces meet at Aphek, the Israelites look like “two flocks of goats” beside the land-covering Aramean host. Precisely because the Arameans have reduced the God of Israel to a local mountain deity, God delivers them once more, and Israel strikes down a hundred thousand foot soldiers in a single day, while a falling wall kills twenty-seven thousand survivors at Aphek. The classical commentators dwell on these numbers and on the providential collapse of the wall as a manifestation that the God of Israel rules plain and mountain alike.

The chapter’s moral reversal comes in its final act. Ben-hadad’s ministers, trading on the reputation of the kings of Israel as merciful (malchei chesed), send their master out in sackcloth and ropes to plead for his life. Ahab, flattered to be called upon, embraces Ben-hadad as “my brother,” seats him in his chariot, and concludes a treaty, releasing the very enemy whom God had given into his hands. A disciple of the prophets then stages an elaborate prophetic enactment: he has himself struck and wounded, disguises himself, and traps Ahab into pronouncing judgment on himself through a parable about a guarded prisoner who escaped (verses 35-42). The verdict is devastating: because Ahab set free the man God had doomed to destruction (ish chermi), his life and his people will answer for Ben-hadad’s life and people. Ahab departs sar veza’eif, “dispirited and sullen,” foreshadowing the judgment that will overtake him. The chapter thus pairs miraculous deliverance with a lesson in the cost of misplaced mercy, and prepares the way for the vineyard of Navot in the chapter that follows.

׀ךק כ׳ · Chapter 20

׀סוק א׳ · Verse 1

Hebrew:

ו֌בֶן֟הֲדַ֣ד מֶלֶךְ֟אֲך֞֗ם ק֞בַץ֙ אֶת֟כ֌ׇל֟חֵיל֔וֹ ו֌שְׁלֹשׁ֎֚ים ו֌שְׁנַ֥י֎ם מֶ֛לֶךְ א֎ת֌֖וֹ וְס֣ו֌ס ו֞ך֑֞כֶב וַי֌ַ֗עַל וַי֌֞֙׊ַך֙ עַל֟שֹׁ֣מְך֔וֹן וַי֌֎ל֌֖֞חֶם ב֌֞֜ה֌׃

English:

King Ben-hadad of Aram gathered his whole army; thirty-two kings accompanied him with horses and chariots. He advanced against Samaria, laid siege to it, and attacked it.

The chapter opens with the scale of the threat: Ben-hadad king of Aram assembles his entire army together with thirty-two allied vassal kings and besieges Shomron (Samaria). Metzudat David notes that the mention of horses and chariots means a vast force, as befitting an alliance of thirty-two kings.

׀סוק ב׳ · Verse 2

Hebrew:

וַי֌֎שְׁלַ֧ח מַלְא֞כ֎֛ים אֶל֟אַחְא֥֞ב מֶלֶךְ֟י֎שְׂך֞אֵ֖ל ה֞ע֎֜יך֞ה׃

English:

And he sent messengers to Ahab inside the city

׀סוק ג׳ · Verse 3

Hebrew:

וַי֌ֹ֣אמֶך ל֗וֹ כ֌ֹ֚ה א֞מַ֣ך ב֌ֶן֟הֲדַ֔ד כ֌ַסְ׀֌ְך֥֞ ו֌֜זְה֞בְך֖֞ ל֎י֟ה֑ו֌א וְנ֞שֶׁ֧יך֞ ו֌ב֞נֶ֛יך֞ הַט֌וֹב֎֖ים ל֎י֟הֵ֜ם׃

English:

to say to him, “Thus said Ben-hadad: Your silver and gold are mine, and your beautiful wives and children are mine.”

׀סוק ד׳ · Verse 4

Hebrew:

וַי֌ַրעַן מֶ֜לֶךְ֟י֎שְׂך֞אֵל֙ וַי֌ֹ֔אמֶך כ֌֎דְב֞ךְך֖֞ אֲדֹנ֎֣י הַמ֌ֶ֑לֶךְ לְך֥֞ אֲנ֎֖י וְכׇל֟אֲשֶׁך֟ל֎֜י׃

English:

The king of Israel replied, “As you say, my lord king: I and all I have are yours.”

Ahab submissively concedes Ben-hadad's first demand, replying that he and all he owns belong to the Aramean king. Both Metzudat David and Radak explain that Ahab understood the demand only as a claim of overlordship and tribute (accepting Aramean rule), not as a literal seizure of his wives, children, and treasure -- which is why the second message will shock him.

׀סוק ה׳ · Verse 5

Hebrew:

וַי֌֞שֻׁ֙בו֌֙ הַמ֌ַלְא֞כ֎֔ים וַי֌ֹ֣אמְך֔ו֌ כ֌ֹה֟א֞מַ֥ך ב֌ֶן֟הֲדַ֖ד לֵאמֹ֑ך כ֌֎֜י֟שׁ֞לַրחְת֌֎י אֵלֶ֙יך֞֙ לֵאמֹ֔ך כ֌ַסְ׀֌ְך֧֞ ו֌֜זְה֞בְך֛֞ וְנ֞שֶׁ֥יך֞ ו֌ב֞נֶ֖יך֞ ל֎֥י ת֎ת֌ֵ֜ן׃

English:

Then the messengers came again and said, “Thus said Ben-hadad: When I sent you the order to give me your silver and gold, and your wives and children,

The messengers return with an escalated demand. Rashi explains Ben-hadad's meaning: 'I know you will give me these things, but now I am decreeing something else upon you' -- he is no longer satisfied with mere submission and raises the stakes, as the next verse spells out.
ךש׎יRashi
כ֌֎י שׁ֞לַחְת֌֎י אֵלֶיך֞ וְגוֹ' ל֮י ת֎ת֌ֵן. י֞דַעְת֌֎י כ֌֎י ת֎ת֌ְנֵם ל֮י, אֲב֞ל אַחֶךֶת אֲנ֎י ג֌וֹזֵך ע֞לֶיך֞.
When I have sent to you, etc., you must give [them] to me. I know that you will give them to me, but I am decreeing upon you something else.

׀סוק ו׳ · Verse 6

Hebrew:

כ֌֎֣י ׀ א֎ם֟כ֌֞עֵ֣ת מ־ח־֗׹ אֶשְׁלַրח אֶת֟עֲב֞דַי֙ אֵלֶ֔יך֞ וְח֎׀֌ְשׂו֌֙ אֶת֟ב֌ֵ֣יתְך֞֔ וְאֵ֖ת ב֌֞ת֌ֵ֣י עֲב֞דֶ֑יך֞ וְה־י־ה֙ כ֌ׇל֟מַחְמַ֣ד עֵינֶ֔יך֞ י֞שׂ֎֥ימו֌ בְי־ד־֖ם וְל֞ק֞֜חו֌׃

English:

I meant that tomorrow at this time I will send my servants to you and they will search your house and the houses of your courtiers and seize everything youayou Several ancient versions read “they.” prize and take it away.”

Ben-hadad now demands that his servants be allowed to ransack the houses of Ahab and his courtiers and carry off whatever they please. Rashi, citing Chazal, famously reads 'everything you cherish' (kol machmad einecha) as a hidden demand for the Torah scroll -- 'a treasure within a treasure' -- explaining why even idol-worshiping Ahab and the elders honored the Torah enough to refuse; Metzudat David and Radak read it more plainly as a license to seize all valuables beyond the silver and gold.
ךש׎יRashi
כ֌֞ל מַחְמַד עֵינֶיך֞ י֞שׂ֎ימו֌ בְי־ד־ם וְל֞קְחו֌. וַהֲלֹא כ֌֞ל ה֞ך֎אשׁוֹנ֎ים ד֌֎בְךֵי חֶמְד֌֞ה הֵם, אֶל֌֞א מַהו֌ מַחְמַד עֵינֶיך֞, חֶמְד֌֞ה מ֎ת֌וֹךְ חֶמְד֌֞ה, זֶה סֵ׀ֶך ת֌וֹך֞ה, שֶׁנ֌ֶאֱמַך ב֌וֹ: הַנ֌ֶחֱמ֞ד֎ים מ֎ז֌֞ה֞ב ו֌מ֎׀֌ַז ךַב, א֞מַך אַחְא֞ב ב֌ְל֎ב֌וֹ, ד֌֞ב֞ך ג֌֞דוֹל זֶה מְבַק֌ֵשׁ, אֵין זֶה שֶׁל֌֎י לְבַד֌֎י, שֶׁל ז֎קְנֵי י֎שְׂך֞אֵל ה֮יא, לְ׀֎יכ֞ךְ: וַי֌֎קְך֞א לְכ־ל ז֎קְנֵי ה֞א֞ךֶץ, אַף עַל ׀֌֎י שֶׁה֞יו֌ עוֹבְד֎ין עֲבוֹד֞ה ז־׹־ה, ה֞יו֌ מְכַב֌ְד֎ין אֶת הַת֌וֹך֞ה.
Everything you cherish they will put in their hands and take. Were not the first [things] cherished things? What, then, is the meaning of "[everything] you cherish"? [This means] a treasure within a treasure, referring to the Torah Scroll, about which it is stated, "more desirable than gold, even more than quantities of fine gold."1Tehillim 19:11. Achov said to himself, "He demands a great thing, but this is not mine alone; it belongs to the elders of Yisroel."2He therefore could not give away the Torah without consulting the elders. Therefore, he "called all the elders of the land,"3Below v. 7. for even though they worshiped idols, they honored the Torah.4See Maseches Sanhedrin 102b. Despite all his sins, Achov believed in the Torah and refused to give it up. He was ready to go to war if necessary, to defend it. God therefore rewarded him with a reign of 22 years corresponding to the 22 letters of the Alef Beis with which the Torah is written.

׀סוק ז׳ · Verse 7

Hebrew:

וַי֌֎קְך֞րא מֶ֜לֶךְ֟י֎שְׂך֞אֵל֙ לְכׇל֟ז֎קְנֵ֣י ה֞א֞֔ךֶץ וַי֌ֹ֙אמֶך֙ ד֌ְעו֌֟נ֣֞א ו֌ךְא֔ו֌ כ֌֎֥י ך֞ע֖֞ה זֶ֣ה מְבַק֌ֵ֑שׁ כ֌֎֜י֟שׁ֞לַ֚ח אֵלַ֜י לְנ֞שַׁրי ו֌לְב֞נַי֙ ו֌לְכַסְ׀֌֎֣י וְל֮זְה־ב֮֔י וְלֹ֥א מ֞נַ֖עְת֌֎י מ֎מ֌ֶ֜נ֌ו֌׃

English:

Then the king of Israel summoned all the elders of the land, and he said, “See for yourselves how that man is bent on evil! For when he demanded my wives and my children, my silver and my gold, I did not refuse him.”

Ahab convenes all the elders of the land and shows them that Ben-hadad seeks only war, not peace. Metzudat David explains his argument: Ben-hadad is now demanding things impossible to grant, even though Ahab had already not refused his first demand for wives, children, silver, and gold.

׀סוק ח׳ · Verse 8

Hebrew:

וַי֌ֹאמְך֥ו֌ אֵל֛֞יו כ֌ׇל֟הַז֌ְקֵנ֎֖ים וְכׇל֟ה֞ע֑֞ם אַל֟ת֌֎שְׁמַ֖ע וְל֥וֹא תֹאבֶ֜ה׃

English:

All the elders and all the people said, “Do not obey and do not submit!”

׀סוק ט׳ · Verse 9

Hebrew:

וַי֌ֹ֜אמֶך לְמַלְאֲכֵ֣י בֶן֟הֲדַ֗ד א֎מְך֞ו֌ לַאדֹנ֎րי הַמ֌ֶ֙לֶךְ֙ כ֌ֹל֩ אֲשֶׁך֟שׁ֞לַ֚חְת֌֞ אֶל֟עַבְד֌ְך֞ր ב֞ך֎֜אשֹׁנ֞ה֙ אֶעֱשֶׂ֔ה וְהַד֌֞ב֣֞ך הַז֌ֶ֔ה לֹ֥א או֌כַ֖ל לַעֲשׂ֑וֹת וַי֌ֵ֜לְכו֌֙ הַמ֌ַלְא֞כ֎֔ים וַיְשׁ֎בֻ֖הו֌ ד֌֞ב֞֜ך׃

English:

So he said to Ben-hadad’s messengers, “Tell my lord the king: All that you first demanded of your servant I shall do, but this thing I cannot do.” The messengers went and reported this to him.

Backed by the elders, Ahab sends his answer to Ben-hadad: he will do all that was demanded the first time but cannot grant this new demand. Metzudat David and Radak clarify the distinction -- Ahab agrees to submit to Aramean rule (the first message) but refuses to let his houses be plundered and his family seized (the second).

׀סוק י׮ · Verse 10

Hebrew:

וַי֌֎שְׁלַրח אֵל֞יו֙ ב֌ֶן֟הֲדַ֔ד וַי֌ֹ֕אמֶך כ֌ֹה֟יַעֲשׂ֥ו֌ן ל֛֮י אֱלֹה֎֖ים וְכֹ֣ה יוֹס֎֑׀ו֌ א֎ם֟י֎שְׂ׀֌ֹק֙ עֲ׀ַ֣ך שֹׁמְך֔וֹן ל֎שְׁע֞ל֎֕ים לְכׇל֟ה֞ע֖֞ם אֲשֶׁ֥ך ב֌ְךַגְל֞֜י׃

English:

Thereupon Ben-hadad sent him this message: “May the gods do thus to me and even more,bMay the gods do thus to me and even more See note at 19.2. if the dust of Samaria will provide even a handful for each of the men who are right behind me!”

Ben-hadad answers with a boastful oath: his army is so vast that the very dust of Shomron will not provide even a handful for each of his men. Rashi (citing Targum Yonatan) and Radak explain shealim either as the dust clinging to the soles of his soldiers' feet or as fistfuls of earth -- either way a hyperbolic claim that his troops outnumber the dust of the city.
ךש׎יRashi
א֎ם י֎שְׂ׀֌ֹק עֲ׀ַך שֹׁמְךוֹן ל֎שְׁע֞ל֎ים וְגוֹ'. (ת֌ַךְג֌ו֌ם:) לְמֵיסַב ב֌֎שְׁעוֹלֵי ׀ַךְסַת ךַגְלֵי עַמ֌֞א דְע֎מ֌֎י, ע֞׀֞ך שֶׁנ֌֎דְב֌ַק ב֌ְ׀ַךְסַת ךַגְלַי֎ם. ל֎שְׁע֞ל֎ים. לְשׁוֹן מ֎דְךַךְ כ֌ַף ך֞גֶל, וְכֵן: ב֌ְמ֎שְׁעוֹל הַכ֌ְך֞מ֎ים; וְכֵן: מ֮י מ֞דַד ב֌ְשׁ֞עֳלוֹ מַי֎ם, שֶׁד֌֞ךַךְ ב֌ְיַם סו֌ף, שֶׁנ֌ֶאֱמַך ד֌֞ךַכְת֌֞ ב֌ַי֌֞ם סו֌סֶיך֞. א֎ם י֎שְׂ׀֌ֹק. א֎ם יֵשׁ ד֌ַי.
If the dust of Shomron will be sufficient for the soles of the feet, etc. [Targum Yonoson rendered,] "to take with the footsteps of all the people who are with me," the earth that sticks to the sole of the feet.5Alternatively, שעלים means fistfuls, and Ben-Hadad said, that if each of his soldiers was to take a fistful of the dirt of Shomron, there would not be enough dirt for them, for his army was so large.—Radak For the soles of the feet. An expression of, "treading with the sole of the foot," and similarly, "in a narrow path [משעול] of the vineyards,"6Bamidbar 22:24. and similarly, "who measured the water with his step [בשעלו],"7Yeshayahu 40:12. for He trod in the Red Sea, as it is stated, "You tramped them in the sea with Your horses."8Chavakuk 3:15. Will be sufficient. If there is enough.

׀סוק י׮א · Verse 11

Hebrew:

וַי֌ַրעַן מֶ֜לֶךְ֟י֎שְׂך֞אֵל֙ וַי֌ֹ֣אמֶך ד֌ַב֌ְך֔ו֌ אַל֟י֎תְהַל֌ֵ֥ל חֹגֵ֖ך כ֌֎מְ׀ַת֌ֵ֜חַ׃

English:

The king of Israel replied, “Tell him: Let not him who girds on his sword boast like him who ungirds it!”

Ahab caps the exchange of taunts with one of Tanakh's most quoted proverbs: 'Let not him who girds on his sword boast like him who ungirds it' (al yithallel chogeir kimfatei'ach). Rashi, Metzudat David, and Radak all explain that one who is only buckling on his weapon to enter battle has no right to boast like one who is unbuckling it in victory -- do not celebrate before the fight is won.
ךש׎יRashi
ד֌ַב֌ְךו֌ אַל י֎תְהַל֌ֵל חֹגֵך כ֌֎מְ׀ַת֌ֵחַ. (ת֌ַךְג֌ו֌ם:) אֱמַךו֌ לֵה֌, ל־א י֎שְׁת֌ַב֌ַח ד֌ְמ֎זְד֌ְךֵז וְנ֞ח֎ית ב֌֎קְך֞ב֞א, כ֌֎גְב֞ך ד֌ְנַ׊֌ַח וְס֞ל֎יק מ֎נ֌ַה֌. אַל י֎תְהַל֌ֵל הַחוֹגֵך חַךְב֌וֹ ל֞ךֶדֶת לַמ֌֎לְח֞מ֞ה, שֶׁאֵינוֹ יוֹדֵעַ א֎ם יְנַ׊֌ַח א֎ם ל־או. כ֌֎מְ׀ַת֌ֵחַ. חֲגוֹךַת חַךְב֌וֹ, שֶׁע֞ל֞ה כ֌ְב֞ך מ֮ן הַמ֌֎לְח֞מ֞ה וְנ֎׊֌ַח, כ֌֞ךְ אֵין לַאֲדוֹנֵיכֶם לְה֎תְהַל֌ֵל ב֌֎דְבַך הֶע֞ת֎יד.
"Tell him, 'He who puts on the sword shall not brag like the one who takes it off.'" "Say to him, 'One should not boast, he who arms himself and goes down to war like a man who has been victorious and is coming up from it.'" One should not boast he who puts on his sword to wage to war, for he does not know whether or not he will be victorious. Like the one who takes it off. His sword binding, [after] he has come up from the war victorious. Similarly, your master should not boast about a future event.

׀סוק י׮ב · Verse 12

Hebrew:

וַיְה֎֗י כ֌֎שְׁמֹ֙עַ֙ אֶת֟הַד֌֞ב֣֞ך הַז֌ֶ֔ה וְה֥ו֌א שֹׁתֶ֛ה ה֥ו֌א וְהַמ֌ְל֞כ֎֖ים ב֌ַס֌ֻכ֌֑וֹת וַי֌ֹրאמֶך אֶל֟עֲב֞ד֞יו֙ שׂ֎֔ימו֌ וַי֌֞שׂ֎֖ימו֌ עַל֟ה֞ע֎֜יך׃

English:

On hearing this reply—while he and the other kings were drinking together at Succoth—Ben-hadadcBen-hadad Heb. “he.” commanded his followers, “Advance!” And they advanced against the city.

When Ahab's defiant reply reaches him, Ben-hadad -- drinking with the allied kings in their booths -- orders an immediate assault on the city. Rashi and Radak explain his command 'simu' as an order to set the siege equipment in place against Shomron; Metzudat David notes the booths (sukkot) were shelters made against the sun.
ךש׎יRashi
שׂ֎ימו֌. כ֌ְלֵי הַמ֌֞׊וֹך עַל ה֞ע֎יך.
Prepare. The implements of siege against the city.

׀סוק י׮ג · Verse 13

Hebrew:

וְה֎נ֌ֵ֣ה ׀ נ֞ב֎֣יא אֶח֞֗ד נ֎ג֌ַשׁ֮ אֶל֟אַחְא֣֞ב מֶלֶךְ֟י֎שְׂך֞אֵל֒ וַי֌ֹ֗אמֶך כ֌ֹ֚ה א֞מַ֣ך יְהֹו֞֔ה הֲ֜ך֞א֎֔ית֞ אֵ֛ת כ֌ׇל֟הֶה֞מ֥וֹן הַג֌֞ד֖וֹל הַז֌ֶ֑ה ה֮נְנֹ֮י נֹתְנրוֹ בְי֞֜דְך֞֙ הַי֌֔וֹם וְי֞דַעְת֌֖֞ כ֌֎֜י֟אֲנ֎֥י יְהֹו֞֜ה׃

English:

Then a certain prophet went up to King Ahab of Israel and said, “Thus said GOD: Do you see that great host? I will deliver it into your hands today, and you shall know that I am GOD.”

An unnamed prophet approaches Ahab and promises in God's name that the entire great Aramean host will be delivered into his hand that very day, so that 'you shall know that I am the Lord.' Rashi, Metzudat David, and Radak identify this prophet, citing Chazal, as Michayhu son of Yimlah (who reappears in chapter 22); the victory is framed not as Ahab's merit but as a demonstration of God's power.
ךש׎יRashi
נ־ב֮יא אֶח֞ד. הו֌א מ֎יכַיְהו֌ ב֌ֶן י֮מְל־ה.
A certain prophet. That was Michoyhu the son of Yimloh.9See below 22:8.

׀סוק י׮ד · Verse 14

Hebrew:

וַי֌ֹրאמֶך אַחְא֞ב֙ ב֌ְמ֎֔י וַי֌ֹ֙אמֶך֙ כ֌ֹה֟א֞מַ֣ך יְהֹו֞֔ה ב֌ְנַעֲךֵ֖י שׂ֞ךֵ֣י הַמ֌ְד֎ינ֑וֹת וַי֌ֹ֛אמֶך מ֎י֟יֶאְסֹ֥ך הַמ֌֎לְח֞מ֖֞ה וַי֌ֹ֥אמֶך א֞֜ת֌֞ה׃

English:

“Through whom?” asked Ahab. He answered, “Thus said GOD: Through the aides of the provincial governors.” He asked, “Who shall begin the battle?” And he answered, “You.”

Ahab asks through whom the victory will come, and the prophet answers: through the young aides of the provincial governors, with Ahab himself to begin the battle. Rashi and Radak explain these youths were either hostages held to guarantee vassals' loyalty or sons of officials raised in the royal court; Radak adds that Ahab, conscious of his idolatry, asked who would lead the battle because he doubted God would work a miracle on his account -- only to be told 'You.'
ךש׎יRashi
ב֌ְנַעֲךֵי שׂ֞ךֵי הַמ֌ְד֎ינוֹת. הֵם ב֌ְנֵי הַת֌ַעֲךוֹבוֹת, שֶׁה֞יו֌ כ֌֞ל הַש֌ׂ֞ך֎ים שֶׁל שְׁא֞ך ה֞אֻמ֌וֹת נוֹתְנ֎ים ב֌ְנֵיהֶם ת֌ַחַת י֞דוֹ עֲךֵב֎ים, שֶׁל֌ֹא י֎מְךְדו֌ בוֹ. מ֮י יֶאְסֹך הַמ֌֎לְח֞מ֞ה. יַעֲךֹךְ לְ׊ַו֌וֹת אוֹת֞ה֌. א֞ת֌֞ה. ׊ֵא אַת֌֞ה ת֌ְח֎ל֌֞ה וְכֹה תְמ֎יתֶנ֌ו֌ (וְעַת֌֞ה ת֌֞ך֎יעו֌).
By the youths of the officers of the provinces. They are the hostages, for all the governors of the other nations would give their children into his custody [as a guarantee] that they will not rebel against him.10Also, this may have served as a demonstration of loyalty to the king. Alternatively, they were the children of Achov's high ranking officers who were raised in the royal court.—Radak Who will lead the battle? Who will array [the battle], to command it.11Being an idolater, Achov felt that he was unworthy to have a miracle performed through him and therefore he looked for another leader.—Radak You. You go forth first and so you shall kill him. (And now you shall shout: Omitted in some texts)

׀סוק ט׮ו · Verse 15

Hebrew:

וַי֌֎׀ְקֹ֗ד אֶ֜ת֟נַעֲךֵי֙ שׂ֞ךֵ֣י הַמ֌ְד֎ינ֔וֹת וַי֌֎הְי֕ו֌ מ֞אתַ֖י֎ם שְׁנַ֣י֎ם ו֌שְׁלֹשׁ֎֑ים וְאַחֲךֵיהֶ֗ם ׀֌֞קַ֧ד אֶת֟כ֌ׇל֟ה֞ע֛֞ם כ֌ׇל֟ב֌ְנֵ֥י י֎שְׂך֞אֵ֖ל שׁ֎בְעַ֥ת אֲל֞׀֎֜ים׃

English:

So he mustered the aides of the provincial governors, 232 strong, and then he mustered all the troops—all the Israelites—7,000 strong.

Ahab musters the tiny force the prophet specified: just 232 young aides of the provincial governors, followed by only 7,000 troops -- making the coming victory over Aram's vast host all the more miraculous. Rashi and Metzudat David identify these 7,000 with the faithful remnant of chapter 19, 'all the knees that did not bow to Baal.'
ךש׎יRashi
שׁ֎בְעַת אֲל֞׀֎ים. אוֹמֵך אֲנ֎י, הֵם שֶׁא֞מַך עֲלֵיהֶם: כ֌֞ל הַב֌֎ךְכ֌ַי֎ם אֲשֶׁך לֹא כ֞ךְעו֌ לַב֌ַעַל שׁ֎בְעַת אֲל֞׀֎ים.
Seven thousand. I say that they are the ones about whom it is stated, "All those whose knees did not bend to the Baal," were seven thousand.12Above 19:18.

׀סוק ט׮ז · Verse 16

Hebrew:

וַי֌ֵ׊ְא֖ו֌ ב֌ַ֜׊֌ׇהֳך֑֞י֎ם ו֌בֶן֟הֲדַד֩ שֹׁתֶ֚ה שׁ֎כ֌֜וֹך ב֌ַס֌ֻכ֌֗וֹת ה֧ו֌א וְהַמ֌ְל֞כ֎֛ים שְׁלֹשׁ֎֜ים֟ו֌שְׁנַ֥י֎ם מֶ֖לֶךְ עֹזֵ֥ך אֹת֜וֹ׃

English:

They marched out at noon, while Ben-hadad was drinking himself drunk at Succoth together with the thirty-two kings allied with him.

Israel's small force marches out at noon while Ben-hadad and his thirty-two allied kings are drinking themselves drunk in their booths -- a picture of overconfident carelessness on the eve of defeat. Metzudat David and Radak note he drank like a man so sure of himself that he gave no thought to the army of Shomron; Rashi explains the booths were sun-shelters.
ךש׎יRashi
ב֌ַס֌ֻכ֌וֹת. שֶׁע֞שׂו֌ ל֞הֶם מ֎׀֌ְנֵי הַחַמ֌֞ה.
In the shelters. That they had made for themselves [as protection] from the sun.

׀סוק י׮ז · Verse 17

Hebrew:

וַי֌ֵ׊ְא֗ו֌ נַעֲךֵ֛י שׂ֞ךֵ֥י הַמ֌ְד֎ינ֖וֹת ב֌֞ך֎֜אשֹׁנ֑֞ה וַי֌֎שְׁלַ֣ח ב֌ֶן֟הֲדַ֗ד וַי֌ַג֌֎րידו֌ לוֹ֙ לֵאמֹ֔ך אֲנ֞שׁ֎֕ים י֞׊ְא֖ו֌ מ֎שׁ֌ֹמְך֜וֹן׃

English:

The aides of the provincial governors rushed out first. Ben-hadad sent [scouts], who told him, “Some men have come out from Samaria.”

The aides of the provincial governors rush out first, and scouts report to Ben-hadad that men have come out from Shomron. Metzudat David explains that Ben-hadad had sent these scouts to learn what was happening at the besieged city.

׀סוק י׮ח · Verse 18

Hebrew:

וַי֌ֹ֛אמֶך א֎ם֟לְשׁ֞ל֥וֹם י֞׊֖֞או֌ ת֌֎׀ְשׂ֣ו֌ם חַי֌֎֑ים וְא֧֮ם לְמ֮לְח־מ־֛ה י֞׊֖֞או֌ חַי֌֎֥ים ת֌֎׀ְשׂ֜ו֌ם׃

English:

He said, “If they have come out to surrender, take them alive; and if they have come out for battle, take them alive anyhow.”

In his arrogance Ben-hadad orders that the men be captured alive whether they come in peace or for war. Metzudat David and Radak explain that he was so certain of his overwhelming strength that he assumed Shomron's men could never dare to fight, and he commanded they simply be seized alive in either case -- a confidence that is about to collapse.

׀סוק י׮ט · Verse 19

Hebrew:

וְאֵ֙ל֌ֶה֙ י֞׊ְא֣ו֌ מ֎ן֟ה֞ע֎֔יך נַעֲךֵ֖י שׂ֞ךֵ֣י הַמ֌ְד֎ינ֑וֹת וְהַחַ֖י֎ל אֲשֶׁ֥ך אַחֲךֵיהֶ֜ם׃

English:

But the others—the aides of the provincial governors, with the army behind them—had already rushed out of the city,

The verse identifies the force that had already charged out of the city: the young aides of the provincial governors with the army behind them. Metzudat David and Radak clarify that 'the army' (hachayil) refers to the 7,000 troops who followed the aides into battle.

׀סוק כ׳ · Verse 20

Hebrew:

וַי֌ַכ֌ו֌֙ א֎֣ישׁ א֎ישׁ֔וֹ וַי֌֞נֻ֣ס֜ו֌ אֲך֞֔ם וַ֜י֌֎ךְד֌ְ׀ֵ֖ם י֎שְׂך֞אֵ֑ל וַי֌֎מ֌֞לֵ֗ט ב֌ֶן֟הֲדַד֙ מֶ֣לֶךְ אֲך֞֔ם עַל֟ס֖ו֌ס ו֌׀֞ך֞שׁ֎֜ים׃

English:

and each of them struck down his opponent. The Arameans fled, and Israel pursued them; but King Ben-hadad of Aram escaped on a horse with other riders.

Each Israelite strikes down the Aramean facing him; Aram flees, Israel pursues, and Ben-hadad himself barely escapes on horseback with riders. Radak explains that when the Arameans saw their own scouting party cut down and their plan undone, a panic from God fell on them and they fled; Metzudat David notes that the very men sent to capture Israel alive were slain instead.

׀סוק כ׮א · Verse 21

Hebrew:

וַי֌ֵ׊ֵא֙ מֶ֣לֶךְ י֎שְׂך֞אֵ֔ל וַי֌ַ֥ךְ אֶת֟הַס֌֖ו֌ס וְאֶת֟ה֞ך֑֞כֶב וְה֎כ֌֥֞ה בַאֲך֖֞ם מַכ֌֥֞ה גְדוֹל֞֜ה׃

English:

The king of Israel came out and attacked the horses and chariots, and inflicted a great defeat on the Arameans.

Ahab then sallies out, attacks the enemy horses and chariots, and inflicts a great defeat on Aram. Radak explains that Ahab, still hesitant, only came out and joined the pursuit once he saw the deliverance had already begun and Aram was in flight; Israel struck down the horses and chariots in order to bring down the fleeing riders.

׀סוק כ׮ב · Verse 22

Hebrew:

וַי֌֎ג֌ַրשׁ הַנ֌֞ב֎יא֙ אֶל֟מֶ֣לֶךְ י֎שְׂך֞אֵ֔ל וַי֌ֹրאמֶך לוֹ֙ לֵ֣ךְ ה֎תְחַז֌ַ֔ק וְדַ֥ע ו֌ךְאֵ֖ה אֵ֣ת אֲשֶׁך֟ת֌ַעֲשֶׂ֑ה כ֌֎֚י ל֎תְשׁו֌בַ֣ת הַשׁ֌֞נ֞֔ה מֶ֥לֶךְ אֲך֖֞ם עֹלֶ֥ה ע֞לֶ֜יך֞׃ {×€}

English:

Then the prophet approached the king of Israel and said to him, “Go, keep up your efforts, and consider well what you must do; for the king of Aram will attack you at the turn of the year.”

The prophet returns to warn Ahab to strengthen himself and prepare, for the king of Aram will attack again 'at the turn of the year.' Rashi, Metzudat David, and Radak (citing Targum Yonatan) explain litshuvat hashana as the point when the sun returns to the position it occupied at the start of the year; Radak adds that 'strengthen yourself' may also mean to repent and uproot idolatry, since Ahab has now seen that the Lord is God.
ךש׎יRashi
ל֎תְשׁו֌בַת הַש֌ׁ֞נ֞ה. (ת֌ַךְג֌ו֌ם:) ל֎זְמַן סוֹ׀֞א ד֌ְשַׁת֌֞א.
At the end of the year. [Targum Yonoson rendered], "at the time of the year's end."13Alternatively, in the spring, kings go out to war because there provisions are available in the fields for the troops and their animals. See II Shmuel 11:1 and Rashi there.

׀סוק כ׮ג · Verse 23

Hebrew:

וְעַבְדֵ֚י מֶלֶךְ֟אֲך֞֜ם א֞מְך֣ו֌ אֵל֞֗יו אֱלֹהֵրי ה־׹֮ים֙ אֱלֹ֣הֵיהֶ֔ם עַל֟כ֌ֵ֖ן ח֞זְק֣ו֌ מ֎מ֌ֶ֑נ֌ו֌ וְאו֌ל֞֗ם נ֎ל֌֞חֵրם א֎ת֌֞ם֙ ב֌ַמ֌֎ישׁ֔וֹך א֎ם֟לֹ֥א נֶחֱזַ֖ק מֵהֶ֜ם׃

English:

Now the ministers of the king of Aram said to him, “Their God is a God of mountains; that is why they got the better of us. But if we fight them in the plain, we will surely get the better of them.

The Aramean ministers rationalize their defeat theologically, telling Ben-hadad that Israel's God is 'a God of mountains' and so prevailed in the hill country -- but on the level plain they will surely get the upper hand. Metzudat David and Radak explain that they attributed Israel's victory not to its small army but to its God; Metzudat David even suggests they reasoned this way because the Torah was given on a mountain. This claim sets up God's response in verse 28.

׀סוק כ׮ד · Verse 24

Hebrew:

וְאֶת֟הַד֌֞ב֥֞ך הַז֌ֶ֖ה עֲשֵׂ֑ה ה֞סֵրך הַמ֌ְל֞כ֎ים֙ א֎֣ישׁ מ֎מ֌ְקֹמ֔וֹ וְשׂ֎֥ים ׀֌ַח֖וֹת ת֌ַחְת֌ֵיהֶ֜ם׃

English:

Do this: Remove all the kings from their posts and appoint governors in their place.

The ministers advise a structural reform: remove the thirty-two vassal kings from command and replace them with appointed governors (pachot). Rashi, Metzudat David, and Radak explain the reasoning -- kings value their own lives and dignity too highly to risk themselves in the thick of battle, whereas lower-born governors will fight harder to win favor and honor through victory.
ךש׎יRashi
וְשׂ֎ים ׀֌֞חוֹת ת֌ַחְת֌ֵיהֶם. מ֎ת֌וֹךְ שֶׁל֌ֹא יְהו֌ מ֎מ֌֎שְׁ׀֌֞ח֞ה ׹־מ־ה, י֎ת֌ְנו֌ לֵב לְה֎תְחַז֌ֵק, כ֌ְדֵי ל֎מְ׊ֹא חֵן.
And replace them with generals. Because they are not of a high [society] family, they will put in an extra effort in order to find favor [in your eyes].

׀סוק כ׮ה · Verse 25

Hebrew:

וְאַת֌֣֞ה ת֎֜מְנֶ֜ה֟לְך֣֞ ׀ חַ֡י֎ל כ֌ַחַ֩י֎ל֩ הַנ֌ֹ׀ֵ֚ל מֵאוֹת֞֜ךְ וְס֥ו֌ס כ֌ַס֌֣ו֌ס ׀ וְךֶ֣כֶב כ֌֞ךֶ֗כֶב וְנ֎֜ל֌֞חֲמ֞րה אוֹת֞ם֙ ב֌ַמ֌֎ישׁ֔וֹך א֎ם֟לֹ֥א נֶחֱזַ֖ק מֵהֶ֑ם וַי֌֎שְׁמַ֥ע לְקֹל֖֞ם וַי֌ַ֥עַשׂ כ֌ֵ֜ן׃ {×€}

English:

Then muster for yourself an army equal to the army you lost, horse for horse and chariot for chariot. And let us fight them in the plain, and we will surely get the better of them.” He took their advice and acted accordingly.

The ministers urge Ben-hadad to raise a fresh army equal to the one he lost, horse for horse and chariot for chariot, and to fight Israel on the plain -- and he follows their counsel. Metzudat David and Radak note he need only replace his losses to match his original numbers; Rashi paraphrases their confident promise: 'you will see whether we do not overpower them.'
ךש׎יRashi
א֎ם לֹא נֶחֱזַק מֵהֶם. כ֌ְלוֹמַך, וְת֎ךְאֶה א֎ם לֹא נֶחֱזַק מֵהֶם.
And he will be more powerful than them. I.e., and you will see if we will not overpower them.

׀סוק כ׮ו · Verse 26

Hebrew:

וַ֜יְה֎י֙ ל֎תְשׁו֌בַ֣ת הַשׁ֌֞נ֞֔ה וַי֌֎׀ְקֹ֥ד ב֌ֶן֟הֲדַ֖ד אֶת֟אֲך֑֞ם וַי֌ַ֣עַל אֲ׀ֵ֔ק֞ה לַמ֌֎לְח֞מ֖֞ה ע֎ם֟י֎שְׂך֞אֵ֜ל׃

English:

At the turn of the year, Ben-hadad mustered the Arameans and advanced on Aphek to fight Israel.

As the prophet foretold, at the turn of the year Ben-hadad musters Aram and advances on Aphek to fight Israel. Metzudat David explains that he reviewed the troops to confirm he had replaced the army he lost; Radak discusses the location of Aphek and its broad plain, the very lowland battlefield the ministers had chosen to test their 'God of the plains' theory.

׀סוק כ׮ז · Verse 27

Hebrew:

ו֌בְנֵ֣י י֎שְׂך֞אֵ֗ל הׇתְ׀֌֞קְדו֌֙ וְכׇלְכ֌ְל֔ו֌ וַי֌ֵלְכ֖ו֌ ל֎קְך֞את֑֞ם וַי֌ַחֲנ֚ו֌ בְנֵי֟י֎שְׂך֞אֵ֜ל נֶגְד֌֞֗ם כ֌֎שְׁנֵי֙ חֲשׂ֎׀ֵ֣י ע֎ז֌֎֔ים וַאֲך֖֞ם מ֎לְא֥ו֌ אֶת֟ה֞א֞֜ךֶץ׃

English:

Now the Israelites had been mustered and provisioned, and they went out against them; but when the Israelites encamped against them, they looked like two flocksdflocks Meaning of Heb. uncertain. of goats, while the Arameans covered the land.

Israel musters and provisions itself and goes out to meet Aram, but encamped before the enemy they look like 'two small flocks of goats' while the Arameans cover the land. Rashi, Metzudat David, and Radak explain kishnei chasifei izim as two tiny herds -- the 232 aides and the 7,000 men -- pitifully small beside Aram's land-filling host, heightening the miracle to come.
ךש׎יRashi
וְכ֞לְכ֌ְלו֌. ׀֌ַךְנ֞סַת ׊ֵד֞ה לַמ֌֎לְח֞מ֞ה ה֎׊ְטַי֌ְדו֌, הֵם כ֌ְלֵי זַי֎ן וְכ־ל ׊֞ךְכֵי הַמ֌֎לְח֞מ֞ה. וְכ֞לְכ֌ְלו֌. נ֎תְכ֌ַלְכ֌ְלו֌. כ֌֎שְׁנֵי חֲשׂ֎׀ֵי ע֎ז֌֎ים. קְבו֌׊ֵי ע֎ז֌֎ים, וְאֵין לוֹ ד֌֎מְיוֹן. ו֌מְנַחֵם ח֎ב֌ְךוֹ ב֌֎לְשׁוֹן ג֌֎ל֌ו֌י, כ֌ְמוֹ: מַחְשׂוֹף הַל֌֞ב֞ן: חֶשְׂ׀֌֎י שׁוֹבֶל, ו֌לְשׁוֹן ג֌֎ל֌ו֌י נוֹ׀ֵל עַל עֶדְךֵי ע֎ז֌֎ים, כ֌ְמוֹ: שֶׁג֌֞לְשׁו֌ מֵהַך ג֌֎לְע֞ד, כ֌ְשֶׁי֌וֹךְד֎ין מ֮ן ה־ה־׹, נ֎תְג֌ַל֌ֶה ה־ה־׹.
And provisioned. They armed themselves with supplies for the war; i.e., with weapons and all necessities of war. And provisioned. They were provisioned.14Alternatively, וכלכלו means and they all [=כל] were accounted for and none were missing.—Radak Like two flocks of goats. [חש׀י means] "flocks of goats,"15I.e., they are small in number in comparison with Arom's army which "filled the land.". The two flocks consisted of one group of youths of the officers of the provinces and another group of 7000 men.—Metzudas Dovid but there is no similar word [in Scripture]. However, Menachem classifies [חש׀י] as an expression of revelation, as in, "by uncovering [מחשוף] the white,"16Bereishis 30:37. [and as in,] "bare [חש׀י] a leg."17Yeshayahu 47:2. An expression of "revelation" can be applied to flocks of goats, as in, "who bared [שגלשו] from Mount Gilad,"18Shir Hashirim 4:1. [i.e.,] when they come down from the mountain, the mountain is bared.

׀סוק כ׮ח · Verse 28

Hebrew:

וַי֌֎ג֌ַ֞שׁ א֎֣ישׁ ה֞אֱלֹה֎֗ים וַי֌ֹ֘אמֶך֮ אֶל֟מֶ֣לֶךְ י֎שְׂך֞אֵל֒ וַי֌ֹ֜אמֶך כ֌ֹ֜ה֟א֞מַ֣ך יְהֹו֞֗ה יַ֠עַן אֲשֶׁ֚ך א֞מְךրו֌ אֲך֞ם֙ אֱלֹהֵրי ה־׹֮ים֙ יְהֹו֞֔ה וְלֹ֜א֟אֱלֹהֵ֥י עֲמ֞ק֎֖ים ה֑ו֌א וְ֠נ֞תַת֌֎֠י אֶת֟כ֌ׇל֟הֶה֞מ֚וֹן הַג֌֞דրוֹל הַז֌ֶה֙ ב֌ְי֞דֶ֔ך֞ ו֎ידַעְת֌ֶ֖ם כ֌֎֜י֟אֲנ֎֥י יְהֹו֞֜ה׃

English:

Then the agent of God approached and spoke to the king of Israel, “Thus said GOD: Because the Arameans have said, ‘GOD is a God of mountains—but not a God of lowlands,’ I will deliver that great host into your hands; and you shall know that I am GOD.”

The man of God tells Ahab that precisely because Aram called the Lord 'a God of mountains and not a God of lowlands,' God will deliver their great host into his hand so all will know He is the Lord. Rashi and Radak, noting the doubled 'and he said,' cite Chazal that the second statement was a hidden command not to spare Ben-hadad if he fell into Ahab's hand -- the very command Ahab will violate, leading to the rebuke in verse 42.
ךש׎יRashi
וַי֌ֹאמֶך אֶל מֶלֶךְ י֎שְׂך֞אֵל וַי֌ֹאמֶך וְגוֹ'. א֞מַך ךַב֌֎י יוֹח֞נ֞ן: כ֌֞ל מ֞קוֹם שֶׁנ֌ֶאֱמַך וַי֌ֹאמֶך וַי֌ֹאמֶך, ש־׹֮יךְ ל֎דְךשׁ. אֲמ֎יך֞ה ך֎אשׁוֹנ֞ה, א֞מַך לוֹ וְנ֞תַת֌֎י אֶת כ֌֞ל הֶה֞מוֹן הַז֌ֶה ב֌ְי֞דֶך֞, אֲמ֎יך֞ה שְׁנ֎י֌֞ה, א֎ם י֎׀֌ֹל ב֌ֶן הֲדַד ב֌ְי֞דְך֞ אַל תַחֲמֹל ע֞ל֞יו, לְ׀֎יכ֞ךְ כ֌ְשֶׁח֞מַל ע֞ל֞יו א֞מַך לוֹ: יַעַן שׁ֎ל֌ַחְת֌֞ אֶת א֎ישׁ חֶךְמ֎י מ֎י֌֞ד וְגוֹ'.
And he spoke to the king of Yisroel, and he said, etc. Rabbi Yochonon said that every place where it is stated, "And he said....and he said," must be expounded. The first saying refers to what he said to him, "I will give this entire great multitude into your hand," the second saying [refers to], "if Ben-Hadad falls into your hands, show him no clemency." Therefore, when he took pity on him, he said to him, "Because you released the man whom I condemned from your hand, etc."19Below v. 42. 20Talmud Yerushalmi Sanhedrin 11:5.

׀סוק כ׮ט · Verse 29

Hebrew:

וַ֜י֌ַחֲנ֧ו֌ אֵ֊ל֌ֶה נֹ֜כַח֟אֵ֖ל֌ֶה שׁ֎בְעַ֣ת י־מ֑֮ים וַיְה֎֣י ׀ ב֌ַי֌֣וֹם הַשׁ֌ְב֎יע֎֗י וַת֌֎קְךַב֙ הַמ֌֎לְח֞מ֞֔ה וַי֌ַכ֌֚ו֌ בְנֵי֟י֎שְׂך֞אֵ֧ל אֶת֟אֲך֛֞ם מֵא֞ה֟אֶ֥לֶף ךַגְל֎֖י ב֌ְי֥וֹם אֶח֞֜ד׃

English:

For seven days they were encamped opposite each other. On the seventh day, the battle was joined and the Israelites struck down 100,000 Aramean foot soldiers in one day.

The two armies camp facing each other for seven days; on the seventh the battle is joined and Israel strikes down 100,000 Aramean foot soldiers in a single day. Radak (citing Targum Yonatan) explains 'the battle drew near' simply as the joining of the forces in combat -- the staggering casualty figure underscores the divine deliverance promised for the lowland fight.

׀סוק ל׳ · Verse 30

Hebrew:

וַי֌֞נֻ֚סו֌ הַנ֌וֹת֞ך֎֥ים ׀ אֲ׀ֵ֘ק֞ה֮ אֶל֟ה֞ע֎יך֒ וַת֌֎׀֌ֹל֙ הַחוֹמ֞֔ה עַל֟עֶשְׂך֎֚ים וְשׁ֎בְע֥֞ה אֶ֛לֶף א֎֖ישׁ הַנ֌וֹת֞ך֎֑ים ו֌בֶן֟הֲדַ֣ד נ֞֔ס וַי֌֞בֹ֥א אֶל֟ה֞ע֎֖יך חֶ֥דֶך ב֌ְח֞֜דֶך׃

English:

The survivors fled to Aphek, inside the town, and the wall fell on the 27,000 survivors.Ben-hadad also fled and took refuge inside the town, in an inner chamber.

The survivors flee into the town of Aphek, where the wall collapses and kills 27,000 more; Ben-hadad himself flees and hides in an innermost chamber. Radak explains that a great miracle was needed because the neighboring kingdom of Yehuda was at peace with Aram and would not have killed the fugitives, so God brought down the wall to finish them; Metzudat David explains 'chamber within a chamber' as Ben-hadad burrowing deep inside to conceal himself.

׀סוק ל׮א · Verse 31

Hebrew:

וַי֌ֹאמְך֣ו֌ אֵל֞יו֮ עֲב֞ד֞יו֒ ה֎נ֌ֵה֟נ֣֞א שׁ֞מַ֔עְנו֌ כ֌֎֗י מַלְכֵי֙ ב֌ֵ֣ית י֎שְׂך֞אֵ֔ל כ֌֎֜י֟מַלְכֵ֥י חֶ֖סֶד הֵ֑ם נ֞שׂ֎֣ימ֞ה נ֌֞א֩ שַׂק֌֎֚ים ב֌ְמׇתְנֵ֜ינו֌ וַחֲב֞ל֎֣ים ב֌ְךֹאשֵׁ֗נו֌ וְנֵ׊ֵא֙ אֶל֟מֶ֣לֶךְ י֎שְׂך֞אֵ֔ל או֌לַ֖י יְחַי֌ֶ֥ה אֶת֟נַ׀ְשֶׁ֜ך֞׃

English:

His ministers said to him, “We have heard that the kings of the House of Israel are magnanimous kings. Let us put sackcloth on our loins and ropes on our heads, and surrender to the king of Israel; perhaps he will spare your life.”

Ben-hadad's ministers propose trading on the reputation of Israel's kings as 'merciful kings' (malchei chesed): they will go out in sackcloth and ropes to plead for his life. Metzudat David explains malchei chesed as kings known to deal kindly even with their enemies, and the sackcloth and ropes as a display of total surrender, presenting themselves as captives ready to be hanged by those very ropes.

׀סוק ל׮ב · Verse 32

Hebrew:

וַי֌ַחְג֌ְךו֌֩ שַׂק֌֎֚ים ב֌ְמׇתְנֵיהֶ֜ם וַחֲב֞ל֎֣ים ב֌ְך֞אשֵׁיהֶ֗ם וַי֌֞בֹ֙או֌֙ אֶל֟מֶ֣לֶךְ י֎שְׂך֞אֵ֔ל וַי֌ֹ֣אמְך֔ו֌ עַבְד֌ְך֧֞ בֶן֟הֲדַ֛ד א֞מַ֖ך ת֌ְח֎י֟נ֣֞א נַ׀ְשׁ֎֑י וַי֌ֹ֛אמֶך הַעוֹדֶ֥נ֌ו֌ חַ֖י א֞ח֎֥י ה֜ו֌א׃

English:

So they girded sackcloth on their loins and wound ropes around their heads, and came to the king of Israel and said, “Your servant Ben-hadad says, ‘I beg you, spare my life.’” He replied, “Is he still alive? He is my brother.”eHe is my brother I.e., I would accept him as my treaty partner.

The ministers come in sackcloth and ropes, relay Ben-hadad's plea to spare his life, and Ahab responds with fateful warmth: 'Is he still alive? He is my brother.' Metzudat David explains that Ahab is reassuring them -- Ben-hadad need not fear, for Ahab now cherishes him like a brother and will do him no harm, sealing the very mercy God had forbidden.

׀סוק ל׮ג · Verse 33

Hebrew:

וְה֞אֲנ֞שׁ֎ים֩ יְנַחֲשׁ֚ו֌ וַ֜יְמַהֲך֜ו֌ וַי֌ַחְלְט֣ו֌ הֲמ֎מ֌ֶ֗נ֌ו֌ וַי֌ֹ֜אמְךו֌֙ א֞ח֎֣יך֞ בֶן֟הֲדַ֔ד וַי֌ֹ֖אמֶך ב֌ֹ֣או֌ ק֞חֻ֑הו֌ וַי֌ֵ׊ֵրא אֵל֞יו֙ ב֌ֶן֟הֲדַ֔ד וַ֜י֌ַעֲלֵ֖הו֌ עַל֟הַמ֌ֶךְכ֌֞ב֞֜ה׃

English:

The men divined his meaning and quickly caught the word from him,fcaught the word from him Meaning of Heb. uncertain. saying, “Yes, Ben-hadad is your brother.”gyour brother I.e., willing to be your treaty partner. “Go, bring him,” he said. Ben-hadad came out to him, and he invited him into his chariot.

The men take Ahab's word 'my brother' as a favorable omen and quickly seize on it, echoing back 'Ben-hadad is your brother,' whereupon Ahab brings him up into his royal chariot. Rashi, Metzudat David, and Radak explain that yenachashu means they treated the chance word of peace as a divination, hurrying (vayachletu) to lock Ahab into it before he could retract -- and so an enemy is embraced as an equal.
ךש׎יRashi
יְנַחֲשׁו֌ וַיְמַהֲךו֌ וַי֌ַחְלְטו֌ הֲמ֎מ֌ֶנ֌ו֌. יְנַחֲשׁו֌ לְשׁוֹן מְנַחֵשׁ, א֞מְךו֌ כ֌ֵיו֞ן שֶׁנ֌֞׀ְלו֌ ד֌֎בְךֵי שׁ֞לוֹם ב֌ְ׀֎יו אֲ׀֎ל֌ו֌ שֶׁל֌ֹא ב֌ְמ֎תְכ֌ַו֌ֵן, ס֎ימ֞ן טוֹב הו֌א זֶה, וַיְמַהֲךו֌ לְהַחֲז֎יק הַד֌֞ב֞ך. וַי֌ַחְלְטו֌. לְשׁוֹן: ׊ְמ֎יתו֌ת, כ֌֞ךְתו֌ הַד֌֞ב֞ך מ֎׀֌֎יו שֶׁל֌ֹא יַחֲזֹך ב֌וֹ, וְהַהֵ"א שֶׁל הֲמ֎מ֌ֶנ֌ו֌ נוֹטֶה ב֌ְמ֞סֹךֶת ל֎שְׁת֌ֵי הַת֌ֵבוֹת, כ֌ְא֎ל֌ו֌ נ֎כְת֌ַב וַי֌ַחְלְטו֌ה֞ מ֎מ֌ֶנ֌ו֌, א֎ם מ֎מ֌ֶנ֌ו֌ יֵ׊ֵא הַד֌֞ב֞ך ב֌ְכַו֌֞נַת הַל֌ֵב.
The [men] took it for a [good] omen, and they hurried to confirm it from him. "ינחשו" is an expression of "divining." They said that since words of peace fell from his mouth,21Ben-Hadad's men originally referred to their master as "your servant," when they addressed Achov, but once they heard Achov refer to Ben-Hadad as "my brother," they change and called him "your brother," too. even unintentionally, it is a good sign, and they hastened to confirm the matter. To confirm. [ויחלטו is] an expression of "confirmation." They cut the word from his mouth so that he should not retract. According to the Masorah, the 'ה' of "הממנו" leans to both words,22The preceding word [ויחלטו] and the succeeding word [הממנו]. as though it were written, ויחלטוה ממנו [=and they caught it from him], whether the word emanated from him intentionally.

׀סוק ל׮ד · Verse 34

Hebrew:

וַי֌ֹ֣אמֶך אֵל֞֡יו הֶע֞ך֎֣ים אֲשֶׁך֟ל֞֜קַח֟א֞ב֎י֩ מֵאֵ֚ת א־ב֮֜יך־ א֞שׁ֎֗יב וְ֠חֻ׊֠וֹת ת֌֞שׂ֎֚ים לְך֞ր בְדַמ֌ֶ֙שֶׂק֙ כ֌ַ֜אֲשֶׁך֟שׂ֞րם א־ב֮י֙ ב֌ְשֹׁ֣מְך֔וֹן וַאֲנ֎֖י ב֌ַב֌ְך֎֣ית אֲשַׁל֌ְחֶ֑ך֌֞ וַי֌֎כְךׇת֟ל֥וֹ בְך֎֖ית וַ֜יְשַׁל֌ְחֵ֜הו֌׃ {ס}        

English:

Ben-hadad said to him, “I will give back the towns that my father took from your father, and you may set up bazaars for yourself in Damascus as my father did in Samaria.” “And I, for my part,” [said Ahab,] “will let you go home under these terms.” So he made a treaty with him and dismissed him.

Ben-hadad offers terms -- returning the towns his father seized and granting Ahab trade bazaars in Damascus -- and Ahab concludes a treaty and releases him. Rashi, Metzudat David, and Radak explain that Ben-hadad spoke out of fear, offering Ahab the right to set up profitable markets in Damascus as Aram's father had done in Shomron; Ahab's reply 'on these terms I will let you go' frees the very enemy God had handed over to him.
ךש׎יRashi
וַי֌ֹאמֶך אֵל֞יו. ב֌ֶן הֲדַד, הֶע֞ך֎ים אֲשֶׁך ל֞קַח א־ב֮י מֵאֵת א־ב֮יך־ ע֞מְך֎י, א֞שׁ֎יב לְך־. וְחו֌׊וֹת ת֌֞שׂ֎ים לְך־ בְדַמ֌ֶשֶׂק. ו֌תְה֎י מוֹשֵׁל ב֌֞ה֌, וְה֮יא ךֹאשׁ לְמַלְכו֌ת֎י. כ֌ַאֲשֶׁך שׂ֞ם א־ב֮י ב֌ְשֹׁמְךוֹן. ע֎יךְך֞ עַל כ֌֞ךְחֲך֞, וְכ־ל זֶה ה־י־ה אוֹמֵך מ֎י֌֎ךְא֞ה, א֞מַך לוֹ אַחְא֞ב, וַאֲנ֎י ב֌ַב֌ְך֎ית הַז֌ֹאת אֲשַׁלְ֌חֶך֞֌.
He [Ben-Hadad] said. Ben-Hadad [said], "The cities that my father took from your father Omri, I will return to you." And you may establish markets in Damascus. And you rule in it, although it is the capital of my kingdom.23And you can collect taxes from the markets in Damascus.—Radak As my father established in Shomron. Your city, against your will. He was saying all this out of fear. Achov said to him, "And with this treaty I will release you."

׀סוק ל׮ה · Verse 35

Hebrew:

וְא֎֚ישׁ אֶח֞֜ד מ֎ב֌ְנֵ֣י הַנ֌ְב֎יא֎֗ים א֞מַ֧ך אֶל֟ךֵעֵ֛הו֌ ב֌֎דְבַ֥ך יְהֹו֖֞ה הַכ֌ֵ֣ינ֎י נ־֑א וַיְמ֞אֵ֥ן ה֞א֎֖ישׁ לְהַכ֌ֹת֜וֹ׃

English:

A certain man, a disciple of the prophets, said to another, at the word of GOD, “Strike me”; but the man refused to strike him.

A disciple of the prophets commands a fellow, at God's word, to strike him -- but the man refuses. Rashi and Radak explain that this whole episode is a living parable aimed at Ahab: just as Ahab disregarded God's command by sparing Ben-hadad, so this man disobeyed the prophet's command to strike, and Radak adds (citing Chazal) that mercy toward the wicked is itself cruelty, since their survival leads to future bloodshed.
ךש׎יRashi
הַכ֌ֵנ֎י נ֞א. ס֎ימ֞ן זֶה ךַע עַל אַחְא֞ב, שֶׁא֞מַך לוֹ הַנ֌֞ב֎יא עַל ׀֌֎י הַג֌ְבו֌ך֞ה לְהַכ֌וֹת אֶת ב֌ֶן הֲדַד וְלֹא ה֎כ֌֞הו֌. וְאַף זֶה שֶׁא֞מַך לוֹ הַנ֌֞ב֎יא ב֌֎דְבַך ה' הַכ֌ֵנ֎י, וְלֹא ה֎כ֌֞הו֌, כ֌ְשֵׁם שֶׁנ֌֎׀ְךַע מ֎ז֌ֶה, י֎׀֌֞ךַע מֵאַחְא֞ב. ב֌֎דְבַך ה'. הַק֌֞דוֹשׁ ב֌֞ךו֌ךְ הו֌א א֞מַך שֶׁת֌ַכ֌ֶה אוֹת֎י.
Hit me now. This sign was bad for Achov, for the prophet said to him by the word of the Almighty to kill Ben-Hadad, and he did not kill him.24Achov chose to be gracious to Ben-Hadad even though he had been commanded to destroy Arom. However, dealing mercifully with evildoers is evil in itself because the evildoers will eventually cause others to suffer.—Radak Also, this one to whom the prophet said by the word of God, "Hit me," and he did not hit him, just as He punished him, He would punish Achov. By the word of Adonoy. The Holy One Blessed Is He, said that you should hit me.

׀סוק ל׮ו · Verse 36

Hebrew:

וַי֌ֹ֣אמֶך ל֗וֹ יַ֚עַן אֲשֶׁրך לֹא֟שׁ֞מַ֙עְת֌֞֙ ב֌ְק֣וֹל יְהֹו֞֔ה ה֎נ֌ְך֞ր הוֹלֵךְ֙ מֵ֜א֎ת֌֎֔י וְה֎כ֌ְך֖֞ ה֞אַךְיֵ֑ה וַי֌ֵ֙לֶךְ֙ מֵ֜אֶ׊ְל֔וֹ וַי֌֎מְ׊֞אֵ֥הו֌ ה֞אַךְיֵ֖ה וַי֌ַכ֌ֵ֜הו֌׃

English:

He said to him, “Because you have not obeyed GOD, a lion will strike you dead as soon as you leave me.” And when he left, a lion came upon him and killed him.

׀סוק ל׮ז · Verse 37

Hebrew:

וַי֌֎מְ׊֞א֙ א֎֣ישׁ אַחֵ֔ך וַי֌ֹ֖אמֶך הַכ֌ֵ֣ינ֎י נ־֑א וַי֌ַכ֌ֵ֥הו֌ ה֞א֎֖ישׁ הַכ֌ֵ֥ה ו֌׀֞׊ֹ֜עַ׃

English:

Then he met another man and said, “Come, strike me.” So the man struck him and wounded him.

The prophet finds a second man who, this time, obeys and strikes and wounds him as commanded. Rashi explains 'wounding' as a blow that draws blood; Radak (citing Chazal) adds the homiletical point that this drop of righteous blood served as atonement for Israel, who would otherwise have perished in the coming war at Ramot Gilad.
ךש׎יRashi
ו֌׀֞׊ֹע. מַכ֌ַת חַב֌ו֌ך֞ה.
And wounding him. A wounding blow.

׀סוק ל׮ח · Verse 38

Hebrew:

וַי֌ֵ֙לֶךְ֙ הַנ֌֞ב֎֔יא וַי֌ַעֲמֹ֥ד לַמ֌ֶ֖לֶךְ עַל֟הַד֌֑֞ךֶךְ וַי֌֎תְחַ׀֌ֵ֥שׂ ב֌֞אֲ׀ֵ֖ך עַל֟עֵינ֞֜יו׃

English:

Then the prophet, disguised by a cloth over his eyes, went and waited for the king by the road.

The wounded prophet disguises himself with a cloth over his eyes and waits by the road for the king to pass. Rashi, Metzudat David, and Radak explain that he changed his appearance (the apher being a headcloth or kerchief drawn over his eyes) so Ahab would not recognize him, allowing him to spring his parable before being identified.
ךש׎יRashi
וַי֌֎תְחַ׀֌ֵשׂ ב֌֞אֲ׀ֵך. שׁ֎נ֌֞ה אֶת מַעְ׀֌֞ךְת֌וֹ שֶׁל֌ֹא יַכ֌֎יךו֌הו֌, כ֌֞ל שׁ֎נ֌ו֌י ב֌ְג֞ד֎ים הו֌א לְשׁוֹן ח֎׀֌ו֌שׂ. ב֌֞אֲ׀ֵך. ת֌֎ךְג֌ְמוֹ יוֹנ֞ת֞ן: ב֌ְמַעֲ׀֞ך֞א, הו֌א סו֌ד֞ך.
And disguised himself with a kerchief. He changed his hooded cloak so that they would not recognize him. Any change of clothes is an expression of disguise. With a kerchief. [Targum] Yonoson rendered this במע׀ךא, "a hooded cloak."

׀סוק ל׮ט · Verse 39

Hebrew:

וַיְה֎րי הַמ֌ֶ֙לֶךְ֙ עֹבֵ֔ך וְה֖ו֌א ׊֞עַ֣ק אֶל֟הַמ֌ֶ֑לֶךְ וַי֌ֹ֜אמֶך עַבְד֌ְך֣֞ ׀ י֞׊֣֞א בְקֶךֶב֟הַמ֌֎לְח֞מ֞֗ה וְה֎נ֌ֵ֜ה֟א֎֚ישׁ ס֞֜ך וַי֌֞בֵ֧א אֵלַ֣י א֎֗ישׁ וַי֌ֹ֙אמֶך֙ שְׁמֹך֙ אֶת֟ה֞א֎֣ישׁ הַז֌ֶ֔ה א֎ם֟ה֎׀֌֞קֵד֙ י֎׀֌֞קֵ֔ד וְה֞יְת֞րה נַ׀ְשְׁך֞֙ ת֌ַ֣חַת נַ׀ְשׁ֔וֹ א֥וֹ כ֎כ֌ַך֟כ֌ֶ֖סֶף ת֌֎שְׁק֜וֹל׃

English:

As the king passed by, he cried out to the king and said, “Your servant went out into the thick of the battle. Suddenly someone came over and brought a man to me, saying, ‘Guard this man! If he goes missing, it will be your life for his, or you will have to pay a talent of silver.‘

As the king passes, the disguised prophet cries out his invented tale: in battle a man handed him a prisoner to guard, warning that if the captive escaped he would forfeit his own life or pay a talent of silver. Rashi, Metzudat David, and Radak explain im hipakeid yipakeid as 'if he goes missing,' an idiom of being lacking -- the parable sets a trap, since the missing prisoner mirrors the spared Ben-hadad.
ךש׎יRashi
וְה֎נ֌ֵה א֎ישׁ ס֞ך. מ֮ן הַד֌ֶךֶךְ אֵלַי. וַי֌֞בֵא אֵלַי א֎ישׁ. שׁ֞בו֌י מ֮ן הַמ֌֎לְח֞מ֞ה. א֎ם ה֎׀֌֞קֵד י֎׀֌֞קֵד. א֎ם י֎בְךַח, לְשׁוֹן: לֹא נ֎׀ְקַד מ֎מ֌ֶנ֌ו֌ א֎ישׁ, לְשׁוֹן ח֎ס֌֞ךוֹן.
And behold a man turned aside. From the road toward me. And brought a man to me. A prisoner of war. If he shall be missing. If he escapes, an expression [similar to], "and none of us is missing [נ׀קד]," an expression of lacking.25Bamidbar 31:49.

׀סוק מ׳ · Verse 40

Hebrew:

וַיְה֎֣י עַבְד֌ְך֞֗ עֹשֵׂ֥ה הֵ֛נ֌֞ה ו֞הֵ֖נ֌֞ה וְה֣ו֌א אֵינֶ֑נ֌ו֌ וַי֌ֹ֚אמֶך אֵל֧֞יו מֶלֶךְ֟י֎שְׂך֞אֵ֛ל כ֌ֵ֥ן מ֎שְׁ׀֌֞טֶ֖ך֞ אַת֌֥֞ה ח֞ך֞֜׊ְת֌֞׃

English:

While your servant was busy here and there, he got away.” The king of Israel responded, “You have your verdict; you pronounced it yourself.”

The prophet confesses that while he was busy 'here and there' the prisoner escaped, and Ahab pronounces sentence: 'You have your verdict; you pronounced it yourself.' Rashi and Metzudat David explain that Ahab thereby condemns the man to forfeit either his life or a talent of silver -- not realizing he is unwittingly passing judgment on his own sparing of Ben-hadad.
ךש׎יRashi
וְהו֌א אֵינֶנ֌ו֌. ב֌֞ךַח לוֹ. אַת֌֞ה ח֞ךַ׊ְת֌֞. אוֹ נֶ׀ֶשׁ, אוֹ כ֌֎כ֌ַך כ֌ֶסֶף.
And disappeared. He ran away. You have pronounced. Either [your] life or a talent of silver.

׀סוק מ׮א · Verse 41

Hebrew:

וַיְמַהֵ֕ך וַי֌֞֙סַך֙ אֶת֟ה֣֞אֲ׀ֵ֔ך (מעל) [מֵעֲלֵ֖י] עֵינ֑֞יו וַי֌ַכ֌ֵրך אֹתוֹ֙ מֶ֣לֶךְ י֎שְׂך֞אֵ֔ל כ֌֎֥י מֵהַנ֌ְב֎יא֎֖ים ה֜ו֌א׃

English:

Quickly he removed the cloth from his eyes, and the king recognized him as one of the prophets.

׀סוק מ׮ב · Verse 42

Hebrew:

וַי֌ֹ֣אמֶך אֵל֞֗יו כ֌ֹ֚ה א֞מַ֣ך יְהֹו֞֔ה יַ֛עַן שׁ֎ל֌ַ֥חְת֌֞ אֶת֟א֎ישׁ֟חֶךְמ֎֖י מ֎י֌֑֞ד וְה֞יְת֞րה נַ׀ְשְׁך֞֙ ת֌ַ֣חַת נַ׀ְשׁ֔וֹ וְעַמ֌ְך֖֞ ת֌ַ֥חַת עַמ֌֜וֹ׃

English:

He said to him, “Thus said GOD: Because you have set free the man whom I doomed, your life shall be forfeit for his life and your people for his people.”

The prophet removes his disguise and delivers God's verdict: because Ahab set free 'the man I doomed' (ish chermi), his life will be forfeit for Ben-hadad's life and his people for Ben-hadad's people. Rashi and Radak explain ish chermi as either the man condemned to destruction or, by Midrashic reading, the man God ensnared into Ahab's hand through many traps -- the spared king's reprieve becomes Ahab's death sentence, fulfilled later at Ramot Gilad.
ךש׎יRashi
א֎ישׁ חֶךְמ֎י. א֎ישׁ מ֎לְחַמְת֌֎י, לְשׁוֹן חֵיךו֌ם, ו֌לְשׁוֹן חֵיךו֌ם נוֹ׀ֵל ב֌ְמ֎לְח֞מ֞ה, וְכֵן: עַל אֱדוֹם ת֌ֵךֵד וְעַל עַם חֶךְמ֎י. ו֌מ֎דְךַשׁ אַג֌֞ד֞ה כ֌ַמ֌֞ה מְ׊ו֌דוֹת וַחֲך֞מ֎ים ׀֌֞ךַשְׂת֌֎י לְך־ עַד שֶׁנ֌֞׀ַל ב֌ְי֞דְך֞.
The man whom I condemned. איש ח׹מי means "the man of My war," an expression of strife. An expression of strife [ח׹ם] can be applied to war, and similarly, "on Edom it will descend and on the nation with whom I war [ח׹מי].26Yeshayahu 34:5. The Midrash Aggadah [states], "Many traps and nets [ח׹מים] have I spread for you until he fell into your hand."27Alternatively, איש ח׹מי means "the man whom I condemned."—Radak

׀סוק מ׮ג · Verse 43

Hebrew:

וַי֌ֵ֧לֶךְ מֶלֶךְ֟י֎שְׂך֞אֵ֛ל עַל֟ב֌ֵית֖וֹ סַ֣ך וְז֞עֵ֑ף וַי֌֞בֹ֖א שֹׁמְך֜וֹנ֞ה׃ {×€}

English:

Dispirited and sullen, the king of Israel left for home and came to Samaria.

The chapter closes with Ahab leaving for home 'dispirited and sullen' (sar veza'eif) and arriving in Shomron, foreshadowing the judgment hanging over him. Rashi (citing Targum Yonatan) and Radak explain sar veza'eif as aggrieved and downcast -- his spirit turned away from him -- the same brooding resentment that opens the very next chapter at Navot's vineyard.
ךש׎יRashi
ס֞ך וְז֞עֵף. (ת֌ַךְג֌ו֌ם:) נְס֎יס וְדַו֌֞י, ךו֌חוֹ ס֞ך֞ה מ֎מ֌ֶנ֌ו֌.
Dejected and angry. [Targum Yonoson rendered,] "aggrieved and sad." His spirit turned [סך] away from him.

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