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Nach YomiI Kings · מלכים א׳Chapter 21

I Kings 21

מלכים א׳ ׀ךק כ׮א

Section: נביאים · נביאים ךאשונים | Book: I Kings | Chapter: 21 of 22 | Day: 121 of 742

Date: June 12, 2026

קלאוד על הנ׮ך

The story of Navot’s vineyard (כ׹ם נבות) is among the most morally searing episodes in all of Tanakh, a compact drama of greed, judicial murder, and prophetic confrontation that exposes the corruption at the heart of Ahab’s monarchy. It opens deceptively quietly: Navot the Jezreelite owns a vineyard adjoining Ahab’s palace in Jezreel, and the king, wanting it for a vegetable garden, offers a fair exchange or its price in silver. Navot refuses, not out of stubbornness but out of principle, invoking God’s name: chalila li meHashem mititi et nachalat avotai, far be it from me to give up my ancestral inheritance. Behind his refusal stands the Torah’s law that a tribal portion in the Land may not be permanently sold away (Numbers 36, Leviticus 25); Navot is defending a sacred trust, not haggling over real estate.

Ahab’s response reveals the smallness of the man whom Scripture will nonetheless call uniquely wicked. He retreats to his bed sar veza’eif, dispirited and sullen, the very phrase used of him at the close of the previous chapter, and turns his face to the wall and refuses to eat. The classical commentators note the pettiness of a king sulking like a child over a plot of land he has no right to seize. Into this vacuum steps Jezebel, who articulates a chillingly absolutist theory of kingship: ata ata aseh meluchah al Yisrael, is this how you exercise royal power over Israel? For Jezebel, raised in the autocratic court of Tzidon, a king simply takes what he wants. She tells Ahab to rise and eat, and promises to deliver the vineyard herself.

What follows is a perversion of Israel’s own legal machinery. Jezebel writes letters in Ahab’s name, seals them with the royal seal, and instructs the elders and nobles of Navot’s town to proclaim a public fast, seat Navot prominently, and suborn two base witnesses (anashim benei beliya’al) to accuse him of having cursed God and the king, a capital charge. The horror is that the forms of justice are scrupulously observed, two witnesses, a court, a verdict, even the requisite number of judges, while their substance is entirely hollow. The compliant elders carry out the judicial murder exactly as written, and Navot is stoned to death; the parallel account in II Kings 9:26 adds that his sons were killed as well, so that no heir could reclaim the land. Jezebel coldly reports the death to Ahab and tells him to go take possession.

It is precisely as Ahab descends to claim his ill-gotten vineyard that God sends Eliyahu to confront him with one of the great prophetic indictments of Scripture: haratzachta vegam yarashta, would you murder and also inherit? The sentence is measure for measure, in the place where dogs licked Navot’s blood, dogs will lick Ahab’s, and Jezebel will be devoured by dogs in Jezreel, while Ahab’s whole dynasty will be cut off like the houses of Yarovam and Basha before him. Ahab greets Eliyahu with the bitter recognition of an old adversary, found me, my enemy. Yet the chapter ends with a startling reversal that becomes a touchstone for the power of teshuvah: when Ahab hears the decree, he rends his garments, dons sackcloth, fasts, and walks about subdued (vayehalech at). Astonishingly, God responds to even this flawed and partial repentance, declaring through Eliyahu that because Ahab humbled himself, the catastrophe will be deferred to his son’s days. The Sages drew from this the lesson that no sinner is beyond the reach of repentance, and that God credits even the humbling of a wicked king, while leaving the ultimate reckoning intact.

׀ךק כ׮א · Chapter 21

׀סוק א׳ · Verse 1

Hebrew:

וַיְה֎֗י אַחַך֙ הַד֌ְב֞ך֎֣ים ה֞אֵ֔ל֌ֶה כ֌ֶ֧ךֶם ה־י־֛ה לְנ֞ב֥וֹת הַי֌֎זְךְעֵאל֎֖י אֲשֶׁ֣ך ב֌ְי֎זְךְעֶ֑אל אֵ֚׊ֶל הֵיכַ֣ל אַחְא֞֔ב מֶ֖לֶךְ שֹׁמְך֜וֹן׃

English:

[The following events] occurred some time afterward: Naboth the Jezreelite owned a vineyard in Jezreel, adjoining the palace of King Ahab of Samaria.

The chapter opens by introducing Navot the Jezreelite, who owns a vineyard right beside Ahab's palace in Jezreel. Rashi reads the opening phrase 'after these things' as signaling yet another incident that brings Ahab's downfall closer, linking this episode to the chain of his offenses.
ךש׎יRashi
וַיְה֎י אַחַך הַד֌ְב֞ך֎ים ה֞אֵל֌ֶה. עוֹד אַחֶךֶת לְק֞ךֵב מ֎ית֞תוֹ.
After these things [this occurred]. Yet another [incident] to bring his death near.

׀סוק ב׳ · Verse 2

Hebrew:

וַיְדַב֌ֵ֣ך אַחְא֣֞ב אֶל֟נ֞ב֣וֹת ׀ לֵאמֹך֩ ׀ ת֌ְנ֞ה֟ל֌֎֚י אֶ֜ת֟כ֌ַךְמְך֞֜ ו֎יה֎י֟ל֎֣י לְגַן֟י֞ך֞֗ק כ֌֎֣י הրו֌א ק֞ךוֹב֙ אֵ֣׊ֶל ב֌ֵית֎֔י וְאֶת֌ְנ֞րה לְך־֙ ת֌ַחְת֌֞֔יו כ֌ֶ֖ךֶם ט֣וֹב מ֎מ֌ֶ֑נ֌ו֌ א֚֮ם ט֣וֹב ב֌ְעֵינֶ֔יך֞ אֶת֌ְנ֞֜ה֟לְך֥֞ כֶ֖סֶף מְח֎֥יך זֶ֜ה׃

English:

Ahab said to Naboth, “Give me your vineyard, so that I may have it as a vegetable garden, since it is right next to my palace. I will give you a better vineyard in exchange; or, if you prefer, I will pay you the price in money.”

Ahab makes Navot a generous and lawful offer: he will trade a better vineyard for it or pay its full price in silver, since the plot lies conveniently next to his palace and he wants it as a vegetable garden. As Rashi notes (citing Radak), Ahab does not simply seize it by force, fearing the popular outrage that an open injustice would provoke.
ךש׎יRashi
מְח֮י׹ זֶה. הַכ֌ֶךֶם הַז֌ֶה.
The worth of this one. This vineyard.1Achov did not attempt to take this vineyard by force because he was afraid of a popular rebellion if he were to act unjustly.—Radak

׀סוק ג׳ · Verse 3

Hebrew:

וַי֌ֹ֥אמֶך נ֞ב֖וֹת אֶל֟אַחְא֑֞ב ח֞ל֎րיל֞ה ל֌֎י֙ מֵ֜יְהֹו֞֔ה מ֎ת֌֎ת֌֎֛י אֶת֟נַחֲלַ֥ת אֲבֹתַ֖י ל֞֜ךְ׃

English:

But Naboth replied, “GOD forbid that I should give up to you what I have inherited from my fathers!”

Navot refuses on principle, invoking God's name: 'chalila li meHashem' (far be it from me) to surrender his ancestral inheritance. As Metzudat David explains, his refusal rests on the Torah's command that the Land may not be sold off permanently (Leviticus 25:23); this is religious conviction, not stubborn bargaining.

׀סוק ד׳ · Verse 4

Hebrew:

וַי֌֞בֹא֩ אַחְא֚֞ב אֶל֟ב֌ֵית֜וֹ סַ֣ך וְז֞עֵ֗ף עַל֟הַד֌֞ב֞ך֙ אֲשֶׁך֟ד֌֎ב֌ֶ֣ך אֵל֞֗יו נ֞בוֹת֙ הַי֌֎זְךְעֵאל֎֔י וַי֌ֹ֕אמֶך לֹא֟אֶת֌ֵ֥ן לְך־֖ אֶת֟נַחֲלַ֣ת אֲבוֹת֑֞י וַי֌֎שְׁכ֌ַב֙ עַל֟מ֎ט֌֞ת֔וֹ וַי֌ַס֌ֵ֥ב אֶת֟׀֌֞נ֖֞יו וְלֹא֟א֥֞כַל ל֞֜חֶם׃

English:

Ahab went home dispirited and sullen because of the answer that Naboth the Jezreelite had given him: “I will not give up to you what I have inherited from my fathers!” He lay down on his bed and turned away his face, and he would not eat.

Stung by the refusal, Ahab goes home 'sar veza'eif' (dispirited and sullen), lies down on his bed, turns his face away, and refuses to eat. As Metzudat David and Radak note, he turns his face to the wall in the manner of a man consumed by distress and grief, behaving like a sulking child over a plot he has no right to take.

׀סוק ה׳ · Verse 5

Hebrew:

וַת֌֞בֹ֥א אֵל֖֞יו א֎יזֶ֣בֶל א֎שְׁת֌֑וֹ וַת֌ְדַב֌ֵ֣ך אֵל֞֗יו מַה֟ז֌ֶה֙ ךו֌חֲך֣֞ ס֞ך֞֔ה וְאֵינְך֖֞ אֹכֵ֥ל ל֞֜חֶם׃

English:

His wife Jezebel came to him and asked him, “Why are you so dispirited that you won’t eat?”

Jezebel comes to her brooding husband and asks why his spirit is so downcast that he will not eat. Metzudat David explains 'ruchacha sarah' as meaning that his will and even his speech have left him, capturing how thoroughly the king has withdrawn into his sulk.

׀סוק ו׳ · Verse 6

Hebrew:

וַיְדַב֌ֵ֣ך אֵלֶ֗יה֞ כ֌֎֜י֟אֲ֠דַב֌ֵ֠ך אֶל֟נ֞ב֚וֹת הַי֌֎זְךְעֵאל֎֜י ו֞אֹ֣מַך ל֗וֹ ת֌ְנ֞ה֟ל֌֎րי אֶ֜ת֟כ֌ַךְמְך֞֙ ב֌ְכֶ֔סֶף א֚וֹ א֎ם֟ח֞׀ֵ֣ץ אַת֌֞֔ה אֶת֌ְנ֞֜ה֟לְך֥֞ כֶ֖ךֶם ת֌ַחְת֌֑֞יו וַי֌ֹ֕אמֶך לֹא֟אֶת֌ֵ֥ן לְך־֖ אֶת֟כ֌ַךְמ֎֜י׃

English:

So he told her, “I spoke to Naboth the Jezreelite and proposed to him, ‘Sell me your vineyard for money, or if you prefer, I’ll give you another vineyard in exchange’; but he answered, ‘I will not give my vineyard to you.’”

Ahab recounts his exchange with Navot to Jezebel, though tellingly he omits Navot's principled, God-invoking reason and reports only the bare refusal. Radak notes the verb's tense, reading 'ki adabber' as standing in for the past, 'I had spoken to him.'

׀סוק ז׳ · Verse 7

Hebrew:

וַת֌ֹրאמֶך אֵל֞יו֙ א֎יזֶ֣בֶל א֎שְׁת֌֔וֹ אַת֌֞֕ה עַת֌֛֞ה ת֌ַעֲשֶׂ֥ה מְלו֌כ֖֞ה עַל֟י֎שְׂך֞אֵ֑ל קրו֌ם אֱכׇל֟לֶ֙חֶם֙ וְי֎טַ֣ב ל֎ב֌ֶ֔ך֞ אֲנ֎י֙ אֶת֌ֵ֣ן לְך־֔ אֶת֟כ֌ֶ֖ךֶם נ֞ב֥וֹת הַי֌֎זְךְעֵאל֎֜י׃

English:

His wife Jezebel said to him, “Now is the time to show yourself king over Israel. Rise and eat something, and be cheerful; I will get the vineyard of Naboth the Jezreelite for you.”

Jezebel mocks her husband with an absolutist theory of kingship: is this how you exercise royal power over Israel? She tells him to rise, eat, and cheer up, and promises to deliver Navot's vineyard herself. Metzudat David and Radak read her words as a sarcastic taunt, implying that a real king imposes his will rather than sulking.

׀סוק ח׳ · Verse 8

Hebrew:

וַת֌֎כְת֌ֹրב סְ׀֞ך֎ים֙ ב֌ְשֵׁ֣ם אַחְא֞֔ב וַת֌ַחְת֌ֹ֖ם ב֌ְחֹת֞מ֑וֹ וַת֌֎שְׁלַ֣ח (הס׀ךים) [סְ׀֞ך֎֗ים] אֶל֟הַז֌ְקֵנ֎րים וְאֶל֟הַחֹך֎ים֙ אֲשֶׁ֣ך ב֌ְע֎יך֔וֹ הַי֌ֹשְׁב֎֖ים אֶת֟נ֞ב֜וֹת׃

English:

So she wrote letters in Ahab’s name and sealed them with his seal, and sent the letters to the elders and the nobles who lived in the same town with Naboth.

Jezebel sets her plot in motion, writing letters in Ahab's name, sealing them with the royal seal, and dispatching them to the elders and nobles of Navot's own town. Rashi sharply characterizes these officials as 'wicked elders, elders of shame,' since they will prove all too willing to carry out the judicial murder.
ךש׎יRashi
אֶל הַז֌ְקֵנ֎ים. ז֎קְנֵי אַשְׁמַאי, ס֞בֵי דְבַהֲת֞א.
To the elders. Wicked elders, elders of shame.

׀סוק ט׳ · Verse 9

Hebrew:

וַת֌֎כְת֌ֹ֥ב ב֌ַס֌ְ׀֞ך֎֖ים לֵאמֹ֑ך ק֎֜ךְאו֌֟׊֔וֹם וְהֹשׁ֎֥יבו֌ אֶת֟נ֞ב֖וֹת ב֌ְךֹ֥אשׁ ה֞ע֞֜ם׃

English:

In the letters she wrote as follows: “Proclaim a fast and seat Naboth at the front of the assembly.

The letters instruct the leaders to proclaim a public fast and seat Navot prominently at the head of the assembly. As Rashi, Metzudat David, and Radak explain, a fast day was customarily an occasion to examine sins, so the staged solemnity lent a false air of legitimacy to the coming accusation against Navot.
ךש׎יRashi
ק֎ךְאו֌ ׊וֹם. ו֌בְיוֹם ׊וֹם ד֌ַךְכ֌֞ם ל֎בְד֌ֹק ב֌ַעֲבֵךוֹת שֶׁב֌ְי֞ד֞ם.
Proclaim a day of fasting. On a fast day it was their custom to examine their sins.

׀סוק י׮ · Verse 10

Hebrew:

וְ֠הוֹשׁ֎֠יבו֌ שְׁנַ֚י֎ם אֲנ֞שׁ֎֥ים ב֌ְנֵ֜י֟בְל֎י֌ַ֘עַל֮ נֶגְד֌וֹ֒ ו֎יע֎דֻ֣הו֌ לֵאמֹ֔ך ב֌ֵךַ֥כְת֌֞ אֱלֹה֎֖ים ו֞מֶ֑לֶךְ וְהוֹ׊֎יאֻ֥הו֌ וְס֎קְלֻ֖הו֌ וְי֞מֹ֜ת׃

English:

And seat two scoundrels opposite him, and let them testify against him: ‘You have reviled God and king!’ Then take him out and stone him to death.”

The plot's core: two 'benei beliya'al' (scoundrels) are to be seated opposite Navot to testify that he cursed God and the king, a capital charge punishable by stoning. Metzudat David notes they had to be base men because honest witnesses would never give false testimony, and that both God and king were named to inflame the crowd's fury and hasten the execution.

׀סוק י׮א · Verse 11

Hebrew:

וַי֌ַעֲשׂו֌֩ אַנְשֵׁ֚י ע֎יך֜וֹ הַז֌ְקֵנ֎֣ים וְהַחֹך֎֗ים אֲשֶׁրך הַי֌ֹ֜שְׁב֎ים֙ ב֌ְע֎יך֔וֹ כ֌ַאֲשֶׁ֛ך שׁ֞לְח֥֞ה אֲלֵיהֶ֖ם א֎יז֑֞בֶל כ֌ַאֲשֶׁրך כ֌֞תו֌ב֙ ב֌ַס֌ְ׀֞ך֎֔ים אֲשֶׁ֥ך שׁ֞לְח֖֞ה אֲלֵיהֶ֜ם׃

English:

The people of his town—the elders and nobles who lived in his town—did as Jezebel had instructed them, just as was written in the letters she had sent them:

The elders and nobles of Navot's town comply fully, doing exactly as Jezebel's letters had instructed. Radak observes the doubled phrasing 'asher hayoshvim be'iro' as emphatic repetition, underscoring how complicit these local leaders were in the scheme.

׀סוק י׮ב · Verse 12

Hebrew:

ק֞ךְא֖ו֌ ׊֑וֹם וְהֹשׁ֎֥יבו֌ אֶת֟נ֞ב֖וֹת ב֌ְךֹ֥אשׁ ה֞ע֞֜ם׃

English:

They proclaimed a fast and seated Naboth at the front of the assembly.

׀סוק י׮ג · Verse 13

Hebrew:

וַ֠י֌֞בֹ֠או֌ שְׁנֵ֚י ה֞אֲנ֞שׁ֎֥ים ב֌ְנֵ֜י֟בְל֎י֌ַ֘עַל֮ וַי֌ֵשְׁב֣ו֌ נֶגְד֌וֹ֒ וַיְע֎דֻ֩הו֌֩ אַנְשֵׁ֚י הַב֌ְל֎י֌ַ֜עַל אֶת֟נ֞ב֗וֹת נֶրגֶד ה֞ע֞ם֙ לֵאמֹ֔ך ב֌ֵךַ֥ךְ נ֞ב֛וֹת אֱלֹה֎֖ים ו֞מֶ֑לֶךְ וַי֌ֹ׊֎אֻ֙הו֌֙ מ֎ח֣ו֌ץ ל֞ע֎֔יך וַי֌֎סְקְלֻ֥הו֌ ב֞אֲב֞נ֎֖ים וַי֌֞מֹ֜ת׃

English:

Then the two scoundrels came and sat down opposite him; and those scoundrels testified against Naboth publicly as follows: “Naboth has reviled God and king.” Then theyathey I.e., the leaders of Naboth’s town (see v. 11), the two scoundrels, and perhaps others; cf. Lev. 24.14; Deut. 17.6–7. took him outside the town and stoned him to death.

The two scoundrels carry out their part: they sit opposite Navot, publicly testify that he cursed God and king, and the townspeople take him outside and stone him to death. Rashi notes that the word 'berach' here is a euphemism for cursing, and that Targum Yonatan renders it as Navot having blasphemed against God and reviled the king.
ךש׎יRashi
ב֌ֵךַךְ נ֞בוֹת. ח֎ל֌ו֌ף שֶׁל קְל־ל־ה, וְתַךְג֌ו֌ם: ג֌֞ד֎יף נ֞בוֹת קֳד֞ם ה' ו֌מַלְכ֌֞א ל־ט.
Navos cursed. A euphemism for curse. And Targum [Yonoson rendered], Navos blasphemed against God and cursed the king.2Thus making him liable to death for either offense. The reason for mentioning both offenses is to arouse the people's anger against Navos and thereby he would be executed quickly. See Maseches Sanhedrin 48b.—Metzudas Dovid

׀סוק י׮ד · Verse 14

Hebrew:

וַ֜י֌֎שְׁלְח֖ו֌ אֶל֟א֎יזֶ֣בֶל לֵאמֹ֑ך סֻק֌ַ֥ל נ֞ב֖וֹת וַי֌֞מֹ֜ת׃

English:

Word was sent to Jezebel: “Naboth has been stoned to death.”

׀סוק ט׮ו · Verse 15

Hebrew:

וַ֜יְה֎י֙ כ֌֎שְׁמֹ֣עַ א֎יזֶ֔בֶל כ֌֎י֟סֻק֌ַ֥ל נ֞ב֖וֹת וַי֌֞מֹ֑ת וַת֌ֹ֚אמֶך א֎יזֶ֜בֶל אֶל֟אַחְא֞֗ב ק֣ו֌ם ךֵ֞שׁ אֶת֟כ֌ֶ֣ךֶם ׀ נ֞ב֣וֹת הַי֌֎זְךְעֵאל֎֗י אֲשֶׁրך מֵאֵן֙ ל֞תֶת֟לְך֣֞ בְכֶ֔סֶף כ֌֎֣י אֵ֥ין נ֞ב֛וֹת חַ֖י כ֌֎י֟מֵ֜ת׃

English:

As soon as Jezebel heard that Naboth had been stoned to death, she said to Ahab, “Go and take possession of the vineyard that Naboth the Jezreelite refused to sell you for money; for Naboth is no longer alive, he is dead.”

Hearing that Navot is dead, Jezebel coldly tells Ahab to rise and take possession of the vineyard the man had refused to sell. The commentators explain the language of inheritance: Rashi and Metzudat David cite the view that the property of those executed by the king reverts to the king, while Rashi adds the alternative that Ahab was Navot's kinsman and so the legal heir once Navot and his sons were killed.
ךש׎יRashi
קו֌ם ךֵשׁ. יֵשׁ מֵחֲכ֞מ֎ים אוֹמְך֎ים: הֲךו֌גֵי מַלְכו֌ת נ֎כְסֵיהֶם לַמ֌ֶלֶךְ, וְיֵשׁ מֵהֶן אוֹמְך֎ים: ב֌ֶן אֲח֎י א־ב֮יו ה־י־ה, וְאוֹתוֹ וְאֶת ב֌֞נ֞יו ה֞ךַג, וְך֞או֌י לְי֞ךְשׁוֹ.
Get up and take possession. Some of our Sages say that the property of those executed by the king [belong] to the king. And some of them say3Some are of the opinion that even those executed by the king do not lose their right of having their property inherited by their closest of kin. Therefore they suggest that Achov was the son of, etc. that he was the son of his father's brother. He killed him and his children and was therefore the legal heir to inherit his property.4See Maseches Sanhedrin 48b.

׀סוק ט׮ז · Verse 16

Hebrew:

וַיְה֎֛י כ֌֎שְׁמֹ֥עַ אַחְא֖֞ב כ֌֎֣י מֵ֣ת נ֞ב֑וֹת וַי֌֣֞קׇם אַחְא֞֗ב ל֞ךֶ֛דֶת אֶל֟כ֌ֶ֛ךֶם נ֞ב֥וֹת הַי֌֎זְךְעֵאל֎֖י לְך֎שְׁת֌֜וֹ׃ {×€}

English:

When Ahab heard that Naboth was dead, Ahab set out for the vineyard of Naboth the Jezreelite to take possession of it.

׀סוק י׮ז · Verse 17

Hebrew:

וַ֜יְה֎י֙ ד֌ְבַך֟יְהֹו֞֔ה אֶל֟אֵל֎י֌֥֞הו֌ הַת֌֎שְׁב֌֎֖י לֵאמֹ֜ך׃

English:

Then the word of GOD came to Elijah the Tishbite:

׀סוק י׮ח · Verse 18

Hebrew:

ק֣ו֌ם ךֵ֗ד ל֎קְךַ֛את אַחְא֥֞ב מֶלֶךְ֟י֎שְׂך֞אֵ֖ל אֲשֶׁ֣ך ב֌ְשֹׁמְך֑וֹן ה֎נ֌ֵה֙ ב֌ְכֶ֣ךֶם נ֞ב֔וֹת אֲשֶׁך֟י֥֞ךַד שׁ֖֞ם לְך֎שְׁת֌֜וֹ׃

English:

“Go down and confront King Ahab of Israel who [resides] in Samaria. He is now in Naboth’s vineyard; he has gone down there to take possession of it.

God commands Eliyahu to go down and confront Ahab, telling him exactly where to find the king: in Navot's vineyard, which he has gone down to claim. Radak clarifies that 'asher beShomron' identifies Ahab as the king who reigns in Samaria, not where he is now, for he has in fact descended to Jezreel imagining he has gained where in truth he has lost.

׀סוק י׮ט · Verse 19

Hebrew:

וְד֎ב֌ַךְת֌֚֞ אֵל֞֜יו לֵאמֹ֗ך כ֌ֹ֚ה א֞מַ֣ך יְהֹו֞֔ה הֲך֞׊ַ֖חְת֌֞ וְגַם֟י֞ך֑֞שְׁת֌֞ וְד֎ב֌ַךְת֌֚֞ אֵל֞֜יו לֵאמֹ֗ך כ֌ֹ֚ה א֞מַ֣ך יְהֹו֞֔ה ב֌֎מְק֗וֹם אֲשֶׁ֚ך ל֞קְקրו֌ הַכ֌ְל֞ב֎ים֙ אֶת֟ד֌ַ֣ם נ֞ב֔וֹת י֞לֹ֧ק֌ו֌ הַכ֌ְל֞ב֎֛ים אֶת֟ד֌֞מְך֖֞ ג֌ַם֟א֞֜ת֌֞ה׃

English:

Say to him, ‘Thus said GOD: Would you murder and take possession? Thus said GOD: In the very place where the dogs lapped up Naboth’s blood, the dogs will lap up your blood too.’”

Eliyahu delivers one of Scripture's most searing indictments: 'haratzachta vegam yarashta' (would you murder and also inherit?), followed by a measure-for-measure sentence that dogs will lick Ahab's blood where they licked Navot's. Metzudat David explains that Ahab was complicit in Jezebel's deed, so he is charged with having both slain Navot like an enemy and seized his estate like a beloved heir.

׀סוק כ׳ · Verse 20

Hebrew:

וַי֌ֹրאמֶך אַחְא֞ב֙ אֶל֟אֵ֣ל֎י֌֞֔הו֌ הַ֜מְ׊֞אתַ֖נ֎י אֹ֜יְב֎֑י וַי֌ֹ֣אמֶך מ֞׊֞֔את֎י יַ֚עַן ה֎תְמַכ֌ֶךְך֞֔ לַעֲשׂ֥וֹת ה֞ךַ֖ע ב֌ְעֵינֵ֥י יְהֹו֞֜ה׃

English:

Ahab said to Elijah, “So you have found me, my enemy?” “Yes, I have found you,” he replied. “Because you have committed yourself to doing what is evil in GOD’s sight,

Ahab greets the prophet with bitter recognition, 'have you found me, my enemy?', and Eliyahu answers that he has indeed found him guilty, for Ahab has sold himself to do evil in God's sight. Rashi explains 'hitmakercha' as having sold oneself to provoke the Creator, while Metzudat David notes Ahab tried to deny responsibility by blaming Jezebel, only to be told the crime was done with his full knowledge.
ךש׎יRashi
ה֎תְמַכ֌ֶךְך֞. מ֞כַךְת֌֞ אֶת עַ׊ְמְך֞ לְהַכְע֎יס אֶת ב֌וֹךַאֲך֞. ה֎תְמַכ֌ֶךְך֞ כ֌ְמוֹ: וְה֎תְמַכ֌ַךְת֌ֶם שׁ֞ם לְאוֹיְבֶיך֞.
You have sold yourself. You sold yourself to anger your Creator,5You made yourself like a stranger. Achov went so far as to erase God's Name from the Torah and he replaced it with Baal's name throughout.—Radak התמכךת [=you have sold yourself], as in, "and there you will attempt to sell yourselves [והתמכךתם] to your enemies."6Devarim 28:68.

׀סוק כ׮א · Verse 21

Hebrew:

ה֮נְנֹ֮י מֵב֎րי אֵלֶ֙יך֞֙ ך֞ע֞֔ה ו֌ב֎עַךְת֌֎֖י אַחֲךֶ֑יך֞ וְה֎כְךַת֌֎րי לְאַחְא֞ב֙ מַשְׁת֌֎֣ין ב֌ְק֎֔יך וְע֞׊֥ו֌ך וְע֞ז֖ו֌ב ב֌ְי֎שְׂך֞אֵ֜ל׃

English:

I will bring disaster upon you. I will make a clean sweep of you, I will cut off from Israel every male belonging to Ahab, bond and free.bbond and free See note at 14.10.

The verdict on Ahab's dynasty: God will bring disaster and sweep it clean, cutting off every male of his house in Israel ('mashtin bekir', bond and free). Metzudat David explains the sweeping idiom as ensuring no remnant survives, and reads 'beYisrael' as meaning the destruction will be public so that all will take the lesson to heart.

׀סוק כ׮ב · Verse 22

Hebrew:

וְנ֞תַת֌֎֣י אֶת֟ב֌ֵיתְך֞֗ כ֌ְבֵית֙ י֞ךׇבְע֣֞ם ב֌ֶן֟נְב֞֔ט ו֌כְבֵ֖ית ב֌ַעְשׁ֣֞א בֶן֟אֲח֎י֌֑֞ה אֶל֟הַכ֌ַ֙עַס֙ אֲשֶׁ֣ך ה֎כְעַ֔סְת֌֞ וַ֜ת֌ַחֲט֎֖א אֶת֟י֎שְׂך֞אֵ֜ל׃

English:

And I will make your house like the House of Jeroboam son of Nebat and like the House of Baasha son of Ahijah, because of the provocation you have caused by leading Israel to sin.

׀סוק כ׮ג · Verse 23

Hebrew:

וְגַ֚ם֟לְא֎יזֶ֔בֶל ד֌֎ב֌ֶ֥ך יְהֹו֖֞ה לֵאמֹ֑ך הַכ֌ְל֞ב֎֛ים יֹאכְל֥ו֌ אֶת֟א֎יזֶ֖בֶל ב֌ְחֵ֥ל י֎זְךְעֶ֜אל׃

English:

And GOD has also spoken concerning Jezebel: ‘The dogs shall devour Jezebel in the fieldcfield So nine Heb. mss. and the parallel 2 Kings 9.36, as well as Targum and other ancient versions. Most texts read here “rampart.” of Jezreel.

A separate doom is pronounced on Jezebel, the true architect of the crime: the dogs will devour her in Jezreel, the very district where Navot died. Rashi, following Targum Yonatan, explains 'bechel' as the Aramaic word for valley, locating her gruesome end in the valley of Jezreel (fulfilled in II Kings 9).
ךש׎יRashi
ב֌ְחֵל י֎זְךְעֶאל. ב֌ְב֎קְעַת י֎זְךְעֶאל, ב֌ְחֵל, ת֌ַךְג֌ו֌מוֹ שֶׁל ג֌ַיְא.
In the valley of Yizreil. In the valley of Yizreil. "בחיל" is the Aramaic translation of "valley."

׀סוק כ׮ד · Verse 24

Hebrew:

הַמ֌ֵրת לְאַחְא֞ב֙ ב֌֞ע֎֔יך יֹאכְל֖ו֌ הַכ֌ְל֞ב֎֑ים וְהַמ֌ֵת֙ ב֌ַשׂ֌֞דֶ֔ה יֹאכְל֖ו֌ ע֥וֹף הַשׁ֌֞מ֞֜י֎ם׃

English:

All of Ahab’s line who die in the town shall be devoured by dogs, and all who die in the open country shall be devoured by the birds of the sky.’”

׀סוק כ׮ה · Verse 25

Hebrew:

ךַ֚ק לֹא֟ה֞י֣֞ה כְאַחְא֞֔ב אֲשֶׁ֣ך ה֎תְמַכ֌ֵ֔ך לַעֲשׂ֥וֹת ה֞ךַ֖ע ב֌ְעֵינֵ֣י יְהֹו֑֞ה אֲשֶׁך֟הֵסַ֥ת֌֞ה אֹת֖וֹ א֎יזֶ֥בֶל א֎שְׁת֌֜וֹ׃

English:

(Indeed, there never was anyone like Ahab, who committed himself to doing what was displeasing to GOD, at the instigation of his wife Jezebel.

A parenthetical aside declares that no one ever rivaled Ahab in selling himself to do evil, with his wife Jezebel as the instigator. Rashi explains that earlier kings like Yarovam worshiped the calves out of political fear, whereas Ahab added the Baal and Asherah purely to provoke; Metzudat David and Radak stress that Jezebel's incitement is what made him the worst of all.
ךש׎יRashi
ךַק לֹא ה־י־ה כְאַחְא֞ב. הַכ֌֞תו֌ב מֵע֎יד ע֞ל֞יו, שֶׁל֌ֹא ה־י־ה ב֌ַמ֌ְל֞כ֎ים כ֌ְמוֹתוֹ, שֶׁי֌֞ך֞בְע֞ם וְכ־ל אֲשֶׁך אַחֲך֞יו, ע֞בְדו֌ אֶת ה֞עֲג֞ל֎ים מ֎י֌֎ךְא֞ה, א֎ם יַעֲלֶה ה֞ע֞ם יְךו֌שׁ֞לַי֎ם, ת֌֞שׁו֌ב הַמ֌ַמְל֞כ֞ה לְבֵית ד֌֞ו֎ד, וְזֶה הוֹס֎יף הַב֌ַעַל וְה֞אֲשֵׁך֞ה לְהַכְע֎יס. ה֎תְמַכ֌ֵך. נ֎מְכ֌ַך לַעֲבוֹד֞ה ז־׹־ה. ך֞א֎ית֎י ב֌֎יךו֌שַׁלְמ֎י ח֎יאֵל ב֌ֵית ה֞אֱל֎י שׁוֹשְׁב֎ינוֹ ה־י־ה, ו֌בְכ֞ל יוֹם שׁ֞ם ד֌֞מ֞יו וְנ֞תַן לַעֲבוֹד֞ה ז־׹־ה.
But there was none likes of Achov. Scripture testifies about him that there was none among the kings like him,7Achov surpassed all his predecessors in doing evil. for Yerovom and all those after him worshiped the calves out of fear, that if the people would go up to Yerusholayim, the kingdom would revert to the House of Dovid, but this one added the Baal and the Asheirah to anger [God]. Sold himself. He was sold to idolatry. I saw in [Talmud] Yerushalmi that Chieil from the house of Eili was his advisor, and every day he would estimate his value and give it to the pagan deities.8Talmud Yerushalmi Maseches Sanhedrin 10:2.

׀סוק כ׮ו · Verse 26

Hebrew:

וַי֌ַתְעֵ֣ב מְאֹ֔ד ל֞לֶ֖כֶת אַחֲךֵ֣י הַג֌֎ל֌ֻל֎֑ים כ֌ְכֹל֙ אֲשֶׁ֣ך ע֞שׂ֣ו֌ ה֞אֱמֹך֎֔י אֲשֶׁך֙ הוֹך֎֣ישׁ יְהֹו֞֔ה מ֎׀֌ְנֵ֖י ב֌ְנֵ֥י י֎שְׂך֞אֵ֜ל׃ {×€}

English:

He acted most abominably, straying after the fetishes just like the Amorites, whom GOD had dispossessed before the Israelites.)

The aside concludes that Ahab acted most abominably, chasing after idols just as the Amorites had done before God dispossessed them for the Israelites. Metzudat David explains 'vayit'ev me'od' as his committing detestable deeds in following idolatry like the people of the Amorites, placing him among the very nations Israel was meant to replace.

׀סוק כ׮ז · Verse 27

Hebrew:

וַיְה֎י֩ כ֎שְׁמֹ֚עַ אַחְא֞֜ב אֶת֟הַד֌ְב֞ך֎րים ה֞אֵ֙ל֌ֶה֙ וַי֌֎קְךַ֣ע ב֌ְג֞ד֞֔יו וַי֌֞שֶׂם֟שַׂ֥ק עַל֟ב֌ְשׂ֞ך֖וֹ וַי֌֞׊֑וֹם וַי֌֎שְׁכ֌ַ֣ב ב֌ַשׂ֌֞֔ק וַיְהַל֌ֵ֖ךְ אַ֜ט׃ {×€}

English:

When Ahab heard these words, he rent his clothes and put sackcloth on his body. He fasted and lay in sackcloth and walked about subdued.

In a striking reversal, Ahab responds to the prophecy with genuine signs of repentance: he tears his garments, dons sackcloth, fasts, sleeps in the sackcloth, and walks about subdued ('vayehalech at'). Rashi reads 'at' as walking barefoot, while Metzudat David pictures him pacing softly like a man who mourns and dreads, searching for a way to set things right, a model of teshuvah.
ךש׎יRashi
וַיְהַל֌ֵךְ אַט. ×™Öž×—Öµ×£.
And walked barefoot. [He walked] barefoot.9Alternatively, Achov walked slowly [לאט], like a mourner or like one who is under a ban.—Ralbag

׀סוק כ׮ח · Verse 28

Hebrew:

וַ֜יְה֎י֙ ד֌ְבַך֟יְהֹו֞֔ה אֶל֟אֵל֎י֌֥֞הו֌ הַת֌֎שְׁב֌֎֖י לֵאמֹ֜ך׃

English:

Then the word of GOD came to Elijah the Tishbite:

׀סוק כ׮ט · Verse 29

Hebrew:

הֲ֜ך֞א֎֔ית֞ כ֌֎֜י֟נ֎כְנַ֥ע אַחְא֖֞ב מ֎ל֌ְ׀֞נ֑֞י יַ֜עַן כ֌֎֜י֟נ֎כְנַ֣ע מ֎׀֌֞נַ֗י לֹ֜א֟א֞ב֎րי ה֞ך֞ע֞ה֙ ב֌ְי֞מ֞֔יו ב֌֎ימֵ֣י בְנ֔וֹ א֞ב֎֥יא ה֞ך֞ע֖֞ה עַל֟ב֌ֵית֜וֹ׃

English:

“Have you seen how Ahab has humbled himself before Me? Because he has humbled himself before Me, I will not bring the disaster in his lifetime; I will bring the disaster upon his house in his son’s time.”

God tells Eliyahu that because Ahab humbled himself, the disaster on his house will be deferred to his son's days, a powerful testament to the reach of repentance. Rashi clarifies the scope: only the dynastic catastrophe is postponed, but the decree that dogs will lick Ahab's own blood must still fall on him personally; Metzudat David adds that Ahab humbled himself out of awe for God's greatness, not mere fear of punishment.
ךש׎יRashi
לֹא א־ב֮יא ה֞ך֞ע֞ה. ך֞עַת ב֌ֵיתוֹ לֹא א־ב֮יא ב֌ְי֞מ֞יו, אֲב֞ל ג֌ְזֵךַת י֞לֹק֌ו֌ הַכ֌ְל֞ב֎ים אֶת ד֌֞מוֹ, א֮י אֶ׀ְשׁ֞ך ל֞בֹא ב֌֎ימֵי ב֌ְנוֹ, אֶל֌֞א ע֞ל֞יו.
I will not bring the evil. The disaster of this house I will not bring in his days, but the decree that the dogs will lick his blood is not possible to come in the days of his son, but upon him.

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