And Ben-hadad the king of Aram gathered all his host together; and there were thirty and two kings with him, and horses and chariots; and he went up and besieged Samaria, and fought against it.
verse value 4267
Insights
Verse structure: 15 words, 70 letters. The shortest word is "against·her" (בָּֽהּ, 2 letters) and the longest is "all·his·strength" (אֶת־כׇּל־חֵיל֔וֹ, 8 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "all·his·strength" (אֶת־כׇּל־חֵיל֔וֹ), "against·Samaria" (עַל־שֹׁ֣מְר֔וֹן), "and·he·fought" (וַיִּלָּ֖חֶם). The root מלך appears 2 times in this verse. 13 unique roots are used. Frequent roots: "king·Aram" (root מלך, 341x in I Kings); "against·Samaria" (root על, 127x in I Kings); "and·went·up" (root עלה, 60x in I Kings). The etnachta (major mid-verse pause) falls on 'upper·millstone', dividing the verse into phrases of 10 and 5 words.
Metzudat David
And horse and chariot. Meaning: many horses and chariots, fitting for thirty-two kings.
And he sent messengers to Ahab king of Israel, into the city,
verse value 1459
Insights
Verse structure: 5 words, 30 letters. The shortest word is "and·he·sent" (וַיִּשְׁלַ֧ח, 5 letters) and the longest is "king·Israel" (מֶלֶךְ־יִשְׂרָאֵ֖ל, 8 letters). 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "messengers" (מַלְאָכִ֛ים). 5 unique roots are used. Frequent roots: "king·Israel" (root מלך, 341x in I Kings); "to·Ahab" (root אחאב, 49x in I Kings); "and·he·sent" (root שלח, 46x in I Kings). Full calculation: וַיִּשְׁלַ֧ח [and·he·sent] (354) + מַלְאָכִ֛ים [messengers] (141) + אֶל־אַחְאָ֥ב [to·Ahab] (43) + מֶלֶךְ־יִשְׂרָאֵ֖ל [king·Israel] (631) + הָעִֽירָה [to·the·city] (290) = 1459.
and said to him: ‘Thus says Ben-hadad: Your silver and your gold is mine; your wives also and your children, even the finest, are mine.’
verse value 1527
Insights
Verse structure: 12 words, 51 letters. Notable word values: "to·him" (ל֗וֹ) = 36, double chai. The shortest word is "to·him" (ל֗וֹ, 2 letters) and the longest is "the·good" (הַטּוֹבִ֖ים, 6 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "is·mine" (לִי־ה֑וּא), "the·good" (הַטּוֹבִ֖ים), "are·mine" (לִי־הֵֽם). The root אמר appears 2 times in this verse. 10 unique roots are used. Frequent roots: "and·said" (root אמר, 324x in I Kings); "Ben-hadad" (root בין, 107x in I Kings); "and·your·sons" (root בן, 72x in I Kings). The etnachta (major mid-verse pause) falls on 'is·mine', dividing the verse into phrases of 8 and 4 words. Full calculation: וַיֹּ֣אמֶר [and·said] (257) + ל֗וֹ [to·him] (36) + כֹּ֚ה [thus] (25) + אָמַ֣ר [said] (241) + בֶּן־הֲדַ֔ד [Ben-hadad] (65) + כַּסְפְּךָ֥ [your·silver] (180) + וּֽזְהָבְךָ֖ [and·your·gold] (40) + לִי־ה֑וּא [is·mine] (52) + וְנָשֶׁ֧יךָ [and·your·women] (386) + וּבָנֶ֛יךָ [and·your·sons] (88) + הַטּוֹבִ֖ים [the·good] (72) + לִי־הֵֽם [are·mine] (85) = 1527.
Malbim
(3-11) The Questions: What was the difference between the two missions, and what is the meaning of the verse "But tomorrow, at this time, I will send my servants,"—what will he [Ben-hadad] lose? Either way, he will take everything. And why did the text repeat "Do not listen and do not consent"?
“Your silver and your gold are mine.” These words of his can be interpreted in two ways. One interpretation is that he meant that they belong to him in terms of ownership, such that Ahab would become his servant, and all that he possesses—his wives, children, and acquisitions—would be under his dominion; not that he would take them from him physically. This is also how Ahab understood his words. Another interpretation is that he meant that they would be given to him in actuality, which is implied by what is written: “Your silver and your gold are mine.” For if his intention was that they were his due to Ahab’s servitude, then all of Ahab’s possessions would already be his by virtue of this relationship, so why did he specify only the silver and the gold? And likewise, why did he say “your wives and your children, the good ones”? Are they not all his servants? Therefore, it must be that he desired that they be given to him physically, and at this time he only wanted the silver and the gold, and only the good and beautiful wives, not the other possessions and the other wives.
And the king of Israel answered and said: ‘It is according to your saying, my lord, O king: I am yours, and all that I have.’
verse value 2138
Insights
Verse structure: 9 words, 43 letters. The shortest word is "to·you" (לְךָ֥, 2 letters) and the longest is "king·Israel" (מֶֽלֶךְ־יִשְׂרָאֵל֙, 8 letters). 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·all·that·is·mine" (וְכׇל־אֲשֶׁר־לִֽי). The root מלך appears 2 times in this verse. 8 unique roots are used. Frequent roots: "and·all·that·is·mine" (root אשר, 375x in I Kings); "king·Israel" (root מלך, 341x in I Kings); "and·said" (root אמר, 324x in I Kings). The etnachta (major mid-verse pause) falls on 'king', dividing the verse into phrases of 6 and 3 words. Full calculation: וַיַּ֤עַן [and·he·answered] (136) + מֶֽלֶךְ־יִשְׂרָאֵל֙ [king·Israel] (631) + וַיֹּ֔אמֶר [and·said] (257) + כִּדְבָרְךָ֖ [as·your·word] (246) + אֲדֹנִ֣י [my·lord] (65) + הַמֶּ֑לֶךְ [king] (95) + לְךָ֥ [to·you] (50) + אֲנִ֖י [I] (61) + וְכׇל־אֲשֶׁר־לִֽי [and·all·that·is·mine] (597) = 2138.
Radak
"I, and all that is mine, are yours." He did not say this with the intention that [Ben-Hadad] should take them, but rather that everything should be under his dominion, so that he could impose taxes and forced labor upon them. And afterward he sent to him saying, "To me you shall give," meaning: Regarding what you said to me, I said it with that very understanding—that from now on you will give them to me, for at this time tomorrow I will send my servants, etc. And this [statement] was between the first and the last words. And for this reason, Ahab and the elders refused him regarding his later words. And what he said, "And I did not withhold from him," means: I did not withhold, but rather I consented—not that they should belong to him, nor that he should take them. Therefore, the elders said to him, "Do not listen and do not yield."
And in the midrashic interpretation: Everything he demanded at first, he demanded again the second time. "Desire" refers to silver and gold; women and sons—all of them are objects of desire. But what is "all the desire of your eyes"? It is something that is a desire within a desire. And what is this? This is the Torah, which is more desirable than gold and fine gold, abundant. When the King of Israel heard this, he said, "This matter does not belong to me; it belongs to the elders." Immediately, "And the King of Israel called all the elders of the land, and they said to him, 'Do not yield and do not listen to him.'" As soon as the King of Israel heeded the counsel of the elders, immediately, "And the King of Israel went out and struck the horses and the chariots."
They further said: We cannot say that "the desire of your eyes" refers to idolatry, for it is written, "And the elders said to him, and all the people, 'Do not listen and do not yield to him.'" Yet there were many among them who had not served Baal, as it is stated, "And I have left in Israel seven thousand, all the knees that have not bowed to Baal, and every mouth that has not kissed him." Rather, certainly, "the desire of your eyes" refers to the Book of Torah.
They further said: Why did Ahab merit to reign for twenty-two years? Because he honored the Torah, which is written with twenty-two letters. That is to say, twenty-two words, for in the verse, "And he said to the messengers of Ben-Hadad, etc.," there are twenty-two words, and Ben-Hadad is counted as one word, since it is a single name. And there are manuscripts that read: Because he honored the Torah that was given with twenty-two letters.
Ralbag
“Yours am I, and all that is mine.” This means: I am under your dominion, as your servant, to pay tribute to you.
Metzudat David
As you say. As you have said, so it is; for he thought that all Ben-hadad's request was to be all under his rule, and to impose upon them tribute and servitude; and to take a tenth of his silver and gold. And for this reason he assented to him.
Malbim
And the king of Israel answered, according to his understanding, saying: “Thus it is, as you have said; for since I am your servant, all that I have is also your servants.”
And the messengers came again, and said: ‘Thus speaks Ben-hadad, saying: I sent indeed to you, saying: You shall deliver me your silver, and your gold, and your wives, and your children;
verse value 4029
Insights
Verse structure: 15 words, 71 letters. The shortest word is "to·me" (לִ֥י, 2 letters) and the longest is "the·messengers" (הַמַּלְאָכִ֔ים, 7 letters). Words sharing gematria 271: saying, saying. 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "indeed·I·sent" (כִּֽי־שָׁלַ֤חְתִּי). The root אמר appears 4 times in this verse. 12 unique roots are used. Frequent roots: "and·they·said" (root אמר, 324x in I Kings); "you·will·give" (root נתן, 113x in I Kings); "Ben-hadad" (root בין, 107x in I Kings). The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 6 and 9 words.
Rashi
"For I have sent to you... to Me you shall give." I knew that you would give them to Me, but I decree upon you in a different manner:
Metzudat David
For I sent, etc. You shall give to me. Meaning: my heart does not imagine so; for what I sent to you, etc., the intention is that you give them to me.
Malbim
And they returned and explained the words of Ben-Hadad: "Thus says Ben-Hadad: What I sent to you was to say, 'Your silver and your gold you shall actually give to me.' In other words, I did not need to send a message regarding the fact that you and they are my servants, for this is already known; but what I sent was in order that you should give [the silver and gold]."
but I will send my servants to you tomorrow about this time, and they shall search your house, and the houses of your servants; and it shall be, that whatsoever is pleasant in your eyes, they shall put it in their hand, and take it away.’
verse value 4754
Insights
Verse structure: 17 words, 75 letters. Notable word values: "and·it·shall·be" (וְהָיָה֙) = 26, the value of the divine name Hashem. The shortest word is "but" (כִּ֣י, 2 letters) and the longest is "my·servants" (אֶת־עֲבָדַי֙, 6 letters). 5 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "about·this·time" (אִם־כָּעֵ֣ת), "and·they·shall·search" (וְחִפְּשׂוּ֙), "houses·of" (בָּתֵּ֣י). The root עבד appears 2 times in this verse. 15 unique roots are used. Frequent roots: "and·it·shall·be" (root היה, 196x in I Kings); "your·house" (root בית, 191x in I Kings); "to·you" (root אל, 102x in I Kings). First appearance of the root חפש ("and·they·shall·search") in I Kings. The etnachta (major mid-verse pause) falls on 'your·servants', dividing the verse into phrases of 11 and 6 words.
Rashi
“Every desirable thing of your eyes they shall put in their hand and take.” But are not all the first things [already demanded] likewise matters of desire? Rather, what is meant by “desirable thing of your eyes”? A desirable thing among desirable things—this is the Torah scroll, about which it is stated (Psalms 19:11): “More desirable than gold, even much fine gold.” Ahab said in his heart: This is a great matter he seeks; it is not mine alone, but belongs to the elders of Israel. Therefore, “he called all the elders of the land” (Midrash Tanchuma, Shemot 29; Sanhedrin 102b). Even though they were engaged in idolatry, they honored the Torah.
Radak
"But at this time tomorrow." As its Targum [renders]: "elahin ke'idna hadein mechar" ["but at this time tomorrow"].
Metzudat David
But at this time tomorrow. Meaning: for if you do not give yourself; and if I am forced to send my servants to you at this time, tomorrow, to search for what is in your house to take against your will -- behold, know that they will take all the delights of your eyes, besides the silver and the gold.
Metzudat Zion
U'chafshu. A matter of searching and seeking:
Malbim
But if you do not grant it according to your will today and wait until tomorrow, until I send to take them by a strong hand, you will lose in two ways: 1. If I send my servants and they search your house and the houses of your servants, whereas now I ask only for your silver, not the silver of your servants; 2. That they will not be satisfied with silver and gold alone, but rather "all that is desirable to your eyes" they will place in their hands, until nothing desirable remains in your hand. And our Sages of blessed memory said that what is written, "all that is desirable to your eyes," refers to the Torah scroll. For it is a mitzvah of the king that he should not multiply for himself wives, nor silver and gold, and that he should write for himself a copy of the Torah. And Ahab guarded the commandment to write for himself a Torah scroll, for this is among the procedures of kingship. And it was said to him that he should give him his wives and silver and gold, which he had multiplied contrary to the law. And if he refuses, they will take from his hand also the Torah scroll, which he does not guard. And the taking of the Torah scroll is a sign that they will remove him from his kingdom.
Then the king of Israel called all the elders of the land, and said: ‘Mark, I pray you, and see how this man seeks mischief; for he sent to me for my wives, and for my children, and for my silver, and for my gold; and I denied him not.’
verse value 4757
Insights
Verse structure: 20 words, 90 letters. The shortest word is "and·how" (כִּ֥י, 2 letters) and the longest is "king·Israel" (מֶֽלֶךְ־יִשְׂרָאֵל֙, 8 letters). 8 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "all·the·elders·of" (לְכׇל־זִקְנֵ֣י), "know·please" (דְּעוּ־נָ֣א), "and·see" (וּרְא֔וּ). 20 unique roots are used. Frequent roots: "king·Israel" (root מלך, 341x in I Kings); "and·said" (root אמר, 324x in I Kings); "to·me" (root אל, 102x in I Kings). The etnachta (major mid-verse pause) falls on 'seeking', dividing the verse into phrases of 11 and 9 words.
Metzudat David
For this man seeks trouble. His mind is not on peace but on war; for he asks matters that are impossible to fulfill.
And did I not withhold from him. Meaning: and will I not withhold from him? In a question.
Malbim
For this evil seeks only evil, for the way of war is that when they besiege a city, they call out to it for peace. And if it answers with peace, they impose upon it tribute and servitude, and it does not become spoil unless they engage in war. But after he sent to me, saying, "To my wives and to my sons," etc., and I did not withhold from him, having accepted to become his servant with the lives of my household and with my strength, why does he provoke evil? And he brought proof that he seeks only evil, not his own benefit: 1. If so, why did he send for my wives and my sons? What use are they to him? 2. After I did not withhold from him that they should be under his authority, why did he add, "You shall give to me"?
And all the elders and all the people said to him: ‘Hearken you not, neither consent.’
verse value 2035
Insights
Verse structure: 7 words, 38 letters. The shortest word is "to·him" (אֵלָ֛יו, 4 letters) and the longest is "all·the·elders" (כׇּל־הַזְּקֵנִ֖ים, 8 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "all·the·elders" (כׇּל־הַזְּקֵנִ֖ים), "do·not·hearken" (אַל־תִּשְׁמַ֖ע), "consent" (תֹאבֶֽה). 7 unique roots are used. Frequent roots: "and·they·said" (root אמר, 324x in I Kings); "do·not·hearken" (root איל, 125x in I Kings); "to·him" (root אל, 102x in I Kings). The etnachta (major mid-verse pause) falls on 'and·all·the·people', dividing the verse into phrases of 4 and 3 words. Full calculation: וַיֹּאמְר֥וּ [and·they·said] (263) + אֵלָ֛יו [to·him] (47) + כׇּל־הַזְּקֵנִ֖ים [all·the·elders] (262) + וְכׇל־הָעָ֑ם [and·all·the·people] (171) + אַל־תִּשְׁמַ֖ע [do·not·hearken] (841) + וְל֥וֹא [and·not] (43) + תֹאבֶֽה [consent] (408) = 2035.
Metzudat Zion
Ve'lo tove'eh. And you shall not consent:
Malbim
And they said, "Do not heed what he said to you, 'You shall give,' nor should you consent in your heart to what you accepted, that you be his slave; rather, devise plans to remove his yoke when the opportunity arises."
Wherefore he said to the messengers of Ben-hadad: ‘Tell my lord the king: All that you did send for to your servant at the first I will do; but this thing I may not do.’ And the messengers departed, and brought him back word.
verse value 5121
Insights
Verse structure: 20 words, 94 letters. The shortest word is "all" (כֹּל֩, 2 letters) and the longest is "that·you·sent" (אֲשֶׁר־שָׁלַ֨חְתָּ, 7 letters). Words sharing gematria 95: to·my·lord, king. 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "to·messengers·of" (לְמַלְאֲכֵ֣י), "to·your·servant" (אֶל־עַבְדְּךָ֤), "and·the·matter" (וְהַדָּבָ֣ר). The root אמר appears 2 times in this verse. 16 unique roots are used. Frequent roots: "that·you·sent" (root אשר, 375x in I Kings); "king" (root מלך, 341x in I Kings); "and·said" (root אמר, 324x in I Kings). The etnachta (major mid-verse pause) falls on 'to·do', dividing the verse into phrases of 16 and 4 words.
Radak
"I cannot do this" -- meaning: that you should search our houses and take all that is precious, and the wives and the good children. Rather, that which you sent first -- let it be yours and under your authority; that matter I will do, and to that matter I will listen.
Metzudat David
All that , etc. At first. Meaning: the matter understood in the first request, that we be under your rule.
And this matter. What you ask now, to give you all.
Malbim
That which you sent for at first, I will do; but this matter, that I am to give to you, I cannot do.
And Ben-hadad sent to him, and said: ‘The gods do so to me, and more also, if the dust of Samaria shall suffice for handfuls for all the people that follow me.’
verse value 4401
Insights
Verse structure: 16 words, 75 letters. Notable word values: "gods" (אֱלֹהִ֖ים) = 86, equal to Elohim. The shortest word is "to·me" (לִ֛י, 2 letters) and the longest is "thus·may·they·do" (כֹּה־יַעֲשׂ֥וּן, 7 letters). 5 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "shall·they·add" (יוֹסִ֑פוּ), "if·shall·suffice" (אִם־יִשְׂפֹּק֙), "the·dust·of" (עֲפַ֣ר). 16 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "and·said" (root אמר, 324x in I Kings); "thus·may·they·do" (root עשה, 143x in I Kings). The etnachta (major mid-verse pause) falls on 'shall·they·add', dividing the verse into phrases of 9 and 7 words.
Rashi
"If the dust of Samaria will suffice for handfuls, etc." (Targum:) "To take, in the hollows of the soles of the feet, [for] the people who are with me," [meaning] dust that clings to the soles of the feet.
“Leshelim.” This is the language of “the path of the foot,” as it is written: “In the path of the vineyards” (Numbers 22:24); and likewise: “Who measured the waters with His footstep” (Isaiah 40:12), meaning that He trod upon the Sea of Reeds, as it is stated: “You trod the Sea with Your horses” (Habakkuk 3:15).
"If it will suffice." If there is enough:
Radak
Thus shall they do. A term of oath:
"If the dust of Samaria will suffice for handfuls." The people with me are so numerous that all the dust of Samaria would adhere to the hooves of their feet, and it would not suffice. In this sense, the Targum of Jonathan translates: "If the dust of Samaria were sufficient to be gathered in the hooves of the feet of the people who are with me." And it is proper to explain "handfuls" in connection with the matter of "Who measured the waters in the hollow of his hand?" which refers to the fist; and its meaning is: If every individual of the people who are with me were to take a handful of the dust that is in Samaria, it would not suffice.
Ralbag
"If the dust of Samaria were sufficient for shaelim." This means that the dust of Samaria would not be sufficient for all the people who are at his feet, if each one of them were to take from it a shael, which is a full handful.
Metzudat David
So shall they do , etc. It is a matter of an oath; and he spoke elliptically, without specifying [what would happen]; and there are many like it in Scripture.
If there shall suffice. If the dust that is in Samaria will suffice for all the people that is with me; if each takes from it a full handful.
Metzudat Zion
Yispok. Like yisfok with a samekh; it is from the language of sufficiency:
L'she'alim. It means a fist; likewise (Isaiah 40:12) 'who has measured the waters in the hollow of his hand' (mi'madad b'sha'lo mayim):
Asher biraglai. Those who walk with me and after me; likewise (Judges 4:10) 'and those who followed at his heels' (vaya'al viraglav):
And the king of Israel answered and said: ‘Tell him: Let not him that girds on his armour boast himself as he that puts it off.’
verse value 2501
Insights
Verse structure: 7 words, 36 letters. The shortest word is "girding" (חֹגֵ֖ר, 3 letters) and the longest is "king·Israel" (מֶֽלֶךְ־יִשְׂרָאֵל֙, 8 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "do·not·boast" (אַל־יִתְהַלֵּ֥ל), "girding" (חֹגֵ֖ר), "as·one·taking·off" (כִּמְפַתֵּֽחַ). 7 unique roots are used. Frequent roots: "king·Israel" (root מלך, 341x in I Kings); "and·said" (root אמר, 324x in I Kings); "speak" (root דבר, 191x in I Kings). Full calculation: וַיַּ֤עַן [and·he·answered] (136) + מֶֽלֶךְ־יִשְׂרָאֵל֙ [king·Israel] (631) + וַיֹּ֣אמֶר [and·said] (257) + דַּבְּר֔וּ [speak] (212) + אַל־יִתְהַלֵּ֥ל [do·not·boast] (506) + חֹגֵ֖ר [girding] (211) + כִּמְפַתֵּֽחַ [as·one·taking·off] (548) = 2501.
Rashi
"Speak: 'Let not him who girds himself boast like him who ungirds himself.'" The Targum renders: "Say to him: Let not he who hastens and descends into battle boast, as though he were a man who has already conquered and emerged victorious." Do not let him who girds his sword to go down to war boast, for he does not know whether he will conquer or not.
"Like him who ungirds." [Meaning] the belt of his sword — for he has already come up from the war victorious; so too, it is not for your master to boast about something that is yet to come.
Radak
And he said, "Speak." [That is,] say to him this parable. And according to the Targum of Jonathan, it says: They said to him:
Let not the one who girds on the sword boast like the one who ungirds it. One who girds on the sword to enter battle should not boast, for he does not know what will befall him in battle; only like the one who ungirds the sword, having already gone out and won the battle, may he boast.
Ralbag
And he said, “Speak to him, ‘Let not him who girds on his sword boast like him who ungirds it.’” The meaning is that he had already instructed the servants of Ben-Hadad to say to their master that it is not fitting for one to boast of victory in battle if he is merely one who girds his sword to go to war, even though he has a large force, just as it is fitting to boast for one who ungirds his sword after returning from battle and having defeated his enemies. For the one who girds his sword does not know what will befall him, for sometimes a small force defeats a large force.
Metzudat David
Speak. Say to Ben-hadad:
Let him not boast, etc. Meaning: the one who girds his sword to go down to war should not boast as the one who boasts, who unfastens and loosens his sword girdle, returning from war in victory. And as though saying: he should not yet boast; for who knows who will be victorious in the war?
Metzudat Zion
Yitalal. He will boast:
K'maftech. A matter of loosening:
Malbim
"Let him not boast" – that is to say: one who girds himself [for war] should not boast as one who unfastens [his belt, i.e., as though he had already won]. And the explanation is that one who girds himself for battle and considers all possible outcomes, acknowledging that there is also a possibility of defeat, fights with counsel and might. But one who, at the time of girding himself, imagines in his mind that he has already unfastened his belt and has already won – such a person will mostly not prevail. This is either because he did not properly prepare counsel and might for the battle, or because by doing so, his opponent will also throw himself into the fray against him. And the meaning is: Since you have not yet won, you should have made peace with me, seeing that I had [already] accepted to be your servant, for it is still uncertain whether you will win.
And it came to pass, when [Ben-hadad] heard this message, as he was drinking, he and the kings, in the booths, that he said to his servants: ‘Set yourselves in array.’ And they set themselves in array against the city.
verse value 3957
Insights
Verse structure: 14 words, 67 letters. Notable word values: "and·he" (וְה֥וּא) = 18, chai, 'life'. The shortest word is "this" (הַזֶּ֔ה, 3 letters) and the longest is "and·the·kings" (וְהַמְּלָכִ֖ים, 7 letters). 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "against·the·city" (עַל־הָעִֽיר). The root הוא appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·the·kings" (root מלך, 341x in I Kings); "and·said" (root אמר, 324x in I Kings); "and·it·was" (root היה, 196x in I Kings). The etnachta (major mid-verse pause) falls on 'in·the·booths', dividing the verse into phrases of 9 and 5 words. Full calculation: וַיְהִ֗י [and·it·was] (31) + כִּשְׁמֹ֙עַ֙ [when·hearing] (430) + אֶת־הַדָּבָ֣ר [the·word] (612) + הַזֶּ֔ה [this] (17) + וְה֥וּא [and·he] (18) + שֹׁתֶ֛ה [drinks] (705) + ה֥וּא [he] (12) + וְהַמְּלָכִ֖ים [and·the·kings] (151) + בַּסֻּכּ֑וֹת [in·the·booths] (488) + וַיֹּ֤אמֶר [and·said] (257) + אֶל־עֲבָדָיו֙ [to·his·servants] (123) + שִׂ֔ימוּ [put] (356) + וַיָּשִׂ֖ימוּ [and·they·put] (372) + עַל־הָעִֽיר [against·the·city] (385) = 3957.
Rashi
“Set.” The instruments of siege against the city:
Radak
"And he said, etc., 'Set.'" Explanation: "Set" means to set up weapons of war to fight against the city.
"And they set [themselves] against the city." They prepared weapons of war to fight against the city, and before they had actually set [themselves] against the city, the young men of the governors of the provinces went out at the word of the prophet, for they were still drinking in the booths when the young men of the governors of the provinces went out at the word of the prophet. Thus, "And they set against the city" does not mean that they actually did so, but that they prepared the weapons of war to fight against the city. And Targum Yonatan renders "simu" as "izdarzu" [made ready], and he translated "and they set against the city" as "and they lay in ambush against the city." Thus, according to his view, the meaning of "and they set against the city" is that they laid an ambush against the city, while the rest of the army was still in the booths when the young men of the governors of the provinces went out.
Ralbag
And he said to his servants, "Set." This means: [set] the army and the battle against the city.
Metzudat David
In booths. From the sun they made for themselves booths.
Set. Prepare war against the city.
Malbim
And he said to his servants: Since he trusted that it was an easy matter to conquer the city, he did not go out himself, he and the kings; rather, he entrusted this to his servants, that they should establish and prepare the affairs of capturing the city.
And, behold, a prophet came near to Ahab king of Israel, and said: ‘Thus says Hashem: Have you seen all this great multitude? behold, I will deliver it into your hand this day; and you shall know that I am Hashem.’ .
verse value 4281
Insights
Verse structure: 22 words, 94 letters. Notable word values: "one" (אֶחָ֗ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "thus" (כֹּ֚ה, 2 letters) and the longest is "king·Israel" (מֶלֶךְ־יִשְׂרָאֵל֒, 8 letters). Words sharing gematria 26: Hashem, Hashem. 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "came·near" (נִגַּשׁ֮), "all·the·multitude" (כׇּל־הֶהָמ֥וֹן), "giving·it" (נֹתְנ֤וֹ). The root אמר appears 2 times in this verse. 20 unique roots are used. Frequent roots: "king·Israel" (root מלך, 341x in I Kings); "and·said" (root אמר, 324x in I Kings); "Hashem" (root יהוה, 254x in I Kings). The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 15 and 7 words.
Rashi
One prophet. He is Micaiah son of Imlah (Seder Olam):
Radak
And behold, there was one prophet. They said that he was Micaiah son of Imlah.
Metzudat David
One prophet. Our Sages of blessed memory said (Seder Olam; see Sanhedrin 89b and Rashi there s.v. chaverayei de-Mica'ya) that it is Micaiah the son of Imlah.
Have you seen. Meaning: do you give heed to the greatness of the multitude of the people? And despite all this I will give it into your hand.
Metzudat Zion
HaHamon. A matter of multitude:
Malbim
“Have you seen this great multitude, that it is impossible for you to defeat them by natural means? Behold, I will deliver them into your hand by a miracle, and this shall be on this day. And thereby you shall know that I am the Lord.” The meaning is: As long as it is conceivable that they could win by their own strength, God will not act through a miracle, for one who fights relies on his own power and does not anticipate salvation from God. Therefore, the verse states: “Have you seen this great multitude,” etc. And only after it is impossible to defeat them by natural means will God perform a miracle.
And Ahab said: ‘By whom?’ And he said: ‘Thus says Hashem: By the young men of the princes of the provinces.’ Then he said: ‘Who shall begin the battle?’ And he answered: ‘You.’
verse value 3596
Insights
Verse structure: 14 words, 66 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "by·whom" (בְּמִ֔י, 3 letters) and the longest is "the·provinces" (הַמְּדִינ֑וֹת, 7 letters). Words sharing gematria 257: and·said, and·said, and·said, and·said. 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "by·whom" (בְּמִ֔י), "in·servants·of" (בְּנַעֲרֵ֖י), "who?·will·begin" (מִי־יֶאְסֹ֥ר). The root אמר appears 5 times in this verse. 10 unique roots are used. Frequent roots: "and·said" (root אמר, 324x in I Kings); "Hashem" (root יהוה, 254x in I Kings); "Ahab" (root אחאב, 49x in I Kings). First appearance of the root מדינה ("the·provinces") in I Kings. The etnachta (major mid-verse pause) falls on 'the·provinces', dividing the verse into phrases of 9 and 5 words. Full calculation: וַיֹּ֤אמֶר [and·said] (257) + אַחְאָב֙ [Ahab] (12) + בְּמִ֔י [by·whom] (52) + וַיֹּ֙אמֶר֙ [and·said] (257) + כֹּה־אָמַ֣ר [thus·said] (266) + יְהֹוָ֔ה [Hashem] (26) + בְּנַעֲרֵ֖י [in·servants·of] (332) + שָׂרֵ֣י [princes·of] (510) + הַמְּדִינ֑וֹת [the·provinces] (515) + וַיֹּ֛אמֶר [and·said] (257) + מִי־יֶאְסֹ֥ר [who?·will·begin] (321) + הַמִּלְחָמָ֖ה [battle] (128) + וַיֹּ֥אמֶר [and·said] (257) + אָֽתָּה [you] (406) = 3596.
Rashi
"Through the aides of the provincial governors." They were the hostage-children, for all the officers of the other nations would give their sons into his hand as pledges, so that they would not rebel against him.
"Who will engage in the battle?" He will arrange to command it:
"You." Go out you first, and thus you will kill him (the words 'and now you shall shout' are absent in other manuscripts):
Radak
"With the youths of the princes of the provinces." And these youths were raised in his household, for such was the custom of kings: that the sons of the great princes be raised in their courts. And some say that they were hostage children — sons of the officers whom the king takes with him, to be a pledge for him, so that the officers will not rebel against him. And what is meant by "with the youths of the princes of the provinces" is that you will not need to bring troops and cavalry from outside, but rather from those who are with you—the youths of the princes of the provinces—and the troops that are with you in the city. It is possible that troops gathered to Samaria from the other cities, or that they were from the seven thousand of Samaria. And it is possible that those seven thousand were the same ones who had not bowed down to Baal.
"Who will initiate the war?" This is analogous to the phrase "and he hitched his chariot," which refers to the preparation of the chariot. For the leader of the war is called the one who "initiates," since he begins, and the people follow after him. Why did Ahab ask, "Who will initiate the war?" and "Who will initiate the war?" Was it not because he was the king? Rather, since he was an idolater, and the Holy One, blessed be He, performs miracles for Israel, Ahab reasoned that the Holy One, blessed be He, would not perform the miracle if he were present, because he was an idolater. Therefore, he asked, "Who will initiate the war?" — and the answer was, "You."
Ralbag
“Among the young men of the princes of the provinces.” It might seem that the sons of the princes of the provinces were raised together with the king in Samaria, and they served as a guarantee to him that his princes would not rebel against him.
Metzudat David
By whom. Who are they that will go out at the head to war, to be delivered into their hands?
The young servants of the rulers of the provinces. The servants of the rulers of the provinces of the land of Israel; and they are a few in number; and they are not trained in war. And this is in order that the miracle be even greater beyond measure.
Who shall bind the war. The head of the war is called 'binding'; for he establishes the men of war, and binds them with admonitions concerning matters of war. And so (Chronicles II 13:3): 'and Abijah bound the war.'
Malbim
And it said, "In whom, in whom shall one go forth at the head of the battle?"—in the youths of the princes of the provinces. Abarbanel explains that they were the attendants of the princes, who were lowly and few. Who shall bind the army, to inspect them and lead them?
Then he numbered the young men of the princes of the provinces, and they were two hundred and thirty-two; and after them he numbered all the people, even all the children of Israel, being seven thousand.
verse value 6176
Insights
Verse structure: 15 words, 77 letters. The shortest word is "princes·of" (שָׂרֵ֣י, 3 letters) and the longest is "the·provinces" (הַמְּדִינ֔וֹת, 7 letters). 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "the·young·men·of" (אֶֽת־נַעֲרֵי֙), "and·after·them" (וְאַחֲרֵיהֶ֗ם), "he·numbered" (פָּקַ֧ד). The root פקד appears 2 times in this verse. 13 unique roots are used. Frequent roots: "and·they·were" (root היה, 196x in I Kings); "Israel" (root ישראל, 120x in I Kings); "all·sons·of" (root כל, 86x in I Kings). The etnachta (major mid-verse pause) falls on 'and·thirty', dividing the verse into phrases of 8 and 7 words.
Rashi
Seven thousand. I say, these are the ones about whom it is said (above 19:18): "All the knees that did not bow down to Baal, seven thousand."
Ralbag
“He numbered all the people, all the children of Israel, seven thousand.” This means that he had already numbered all of Israel who were in Samaria, and they already numbered seven thousand; these alone went out to fight against the army of the king of Aram.
Metzudat David
And after them. Meaning: to go after them; for the young servants of the rulers of the provinces went at the head, by the word of the Lord.
All the children of Israel. Meaning: there were no longer among them men of war; or they were the worthy ones of all the children of Israel; and as is said above (19:18): 'and I have left in Israel seven thousand, all the knees that have not bowed to Baal' etc.
And they went out at noon. But Ben-hadad was drinking himself drunk in the booths, he and the kings, the thirty and two kings that helped him.
verse value 4273
Insights
Verse structure: 12 words, 58 letters. The shortest word is "drinks" (שֹׁתֶ֨ה, 3 letters) and the longest is "thirty·year" (שְׁלֹשִֽׁים־וּשְׁנַ֥יִם, 10 letters). 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "thirty·year" (שְׁלֹשִֽׁים־וּשְׁנַ֥יִם), "help" (עֹזֵ֥ר). The root מלך appears 2 times in this verse. 11 unique roots are used. Frequent roots: "and·the·kings" (root מלך, 341x in I Kings); "thirty·year" (root שנה, 72x in I Kings); "he" (root הוא, 65x in I Kings). The etnachta (major mid-verse pause) falls on 'at·noon', dividing the verse into phrases of 2 and 10 words. Full calculation: וַיֵּצְא֖וּ [and·went·out] (113) + בַּֽצׇּהֳרָ֑יִם [at·noon] (347) + וּבֶן־הֲדַד֩ [and·Ben-hadad] (71) + שֹׁתֶ֨ה [drinks] (705) + שִׁכּ֜וֹר [drunken] (526) + בַּסֻּכּ֗וֹת [in·the·booths] (488) + ה֧וּא [he] (12) + וְהַמְּלָכִ֛ים [and·the·kings] (151) + שְׁלֹשִֽׁים־וּשְׁנַ֥יִם [thirty·year] (1086) + מֶ֖לֶךְ [king] (90) + עֹזֵ֥ר [help] (277) + אֹתֽוֹ [him] (407) = 4273.
Rashi
"In the booths"—[these are] booths that they made for themselves because of the sun.
Radak
"A drunkard who drinks." He drinks and becomes intoxicated, like a confident man, who did not fear the army of Samaria.
“Helped him.” That is, they would assist him.
Metzudat David
Drinking, drunk. He drank until he became drunk from the abundance of wine.
Helping him. That each was helping him.
Malbim
“And they went out at midday”: Even though it was midday and he saw them, he did not go out, nor did the kings themselves go out to war, for he was drinking wine and was intoxicated, and the kings were merely assisting him—not his servants—and when they saw that he was not going out, they too did not wish to go out.
And the young men of the princes of the provinces went out first; and Ben-hadad sent out, and they told him, saying: ‘There are men come out from Samaria.’
verse value 3935
Insights
Verse structure: 13 words, 62 letters. Notable word values: "to·him" (לוֹ֙) = 36, double chai. The shortest word is "to·him" (לוֹ֙, 2 letters) and the longest is "the·provinces" (הַמְּדִינ֖וֹת, 7 letters). 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "from·Samaria" (מִשֹּׁמְרֽוֹן). The root יצא appears 2 times in this verse. 11 unique roots are used. Frequent roots: "saying" (root אמר, 324x in I Kings); "Ben-hadad" (root בין, 107x in I Kings); "man" (root איש, 79x in I Kings). The etnachta (major mid-verse pause) falls on 'at·the·first', dividing the verse into phrases of 5 and 8 words. Full calculation: וַיֵּצְא֗וּ [and·went·out] (113) + נַעֲרֵ֛י [the·servants·of] (330) + שָׂרֵ֥י [princes·of] (510) + הַמְּדִינ֖וֹת [the·provinces] (515) + בָּרִֽאשֹׁנָ֑ה [at·the·first] (558) + וַיִּשְׁלַ֣ח [and·he·sent] (354) + בֶּן־הֲדַ֗ד [Ben-hadad] (65) + וַיַּגִּ֤ידוּ [and·they·told] (39) + לוֹ֙ [to·him] (36) + לֵאמֹ֔ר [saying] (271) + אֲנָשִׁ֕ים [man] (401) + יָצְא֖וּ [they·went·out] (107) + מִשֹּׁמְרֽוֹן [from·Samaria] (636) = 3935.
Metzudat David
And Ben-hadad sent. To know what was done when they were besieging the city.
Malbim
"And they went out first"—they went out only the young men of the officers of the provinces, who were a few in number. And Hadad sent to see, and it was said to him that only private individuals had gone out, not a large army. Therefore, he did not leave the feast. Only:
And he said: ‘Whether they are come out for peace, take them alive; or whether they are come out for war, take them alive.’
verse value 2906
Insights
Verse structure: 10 words, 47 letters. The shortest word is "and·if" (וְאִ֧ם, 3 letters) and the longest is "if·for·peace" (אִם־לְשָׁל֥וֹם, 7 letters). Words sharing gematria 826: catch·them, catch·them. 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "if·for·peace" (אִם־לְשָׁל֥וֹם). The root אם appears 2 times in this verse. 6 unique roots are used. Frequent roots: "and·said" (root אמר, 324x in I Kings); "they·went·out" (root יצא, 42x in I Kings); "if·for·peace" (root אם, 28x in I Kings). The etnachta (major mid-verse pause) falls on 'alive', dividing the verse into phrases of 5 and 5 words. Full calculation: וַיֹּ֛אמֶר [and·said] (257) + אִם־לְשָׁל֥וֹם [if·for·peace] (447) + יָצָ֖אוּ [they·went·out] (107) + תִּפְשׂ֣וּם [catch·them] (826) + חַיִּ֑ים [alive] (68) + וְאִ֧ם [and·if] (47) + לְמִלְחָמָ֛ה [to·battle] (153) + יָצָ֖אוּ [they·went·out] (107) + חַיִּ֥ים [alive] (68) + תִּפְשֽׂוּם [catch·them] (826) = 2906.
Radak
“Take them alive.” What is written, “Take them alive,” and “Take them alive”—it is one and the same, but it is repeated due to the duplication. This means: whether they went out to war or whether they went out for peace, “take them alive,” because it was in his mind that the men whom he was sending to them would overpower them, such that if they wished to take them alive, they would be able to do so, for it would not enter the hearts of the men of Samaria to go out and fight against them once they reached them, due to their fear of them. Therefore, he said, “Take them alive,” and in arrogance and with a haughty heart he said:
Ralbag
"If they went out for peace, seize them alive." This means that regardless of whether they went out for peace or for war, they should be seized alive and not killed.
Metzudat David
If for peace , etc. Meaning: either way, seize them. And he reversed the words for the beauty of the speech. Or: 'alive' is a matter of vigor/swiftness; and so (II Samuel 23:20): 'son of a valiant man.' And so he said to them: if you see that they go out for peace, to surrender themselves to captivity -- and this is when they go out sluggishly and with drooping hands -- and if so, it is not proper and fitting to seize them; for this reason seize them 'alive,' meaning: with great swiftness, before they say that they went out for peace. And if you see that they go out to war; for they go out 'alive,' meaning: zealous, with a high hand in the manner of those who go out to war -- then seize them alone; and there is no need for the hastening.
Malbim
The questions: Why did he repeat his words, and why here did he say "seize them alive," and there did he say "alive, seize them"?
And it says: "Command that they take them alive," meaning not to fight them in order to kill them. And it says: If they come out for peace, take them alive; the word "take" is placed first, as it is the main novelty, indicating that even if they come out for peace, they should be taken. And if they come out for war, alive take them; the word "alive" is placed first, as it is the main novelty, indicating that even if they come out for war, they should not be killed, but only taken alive. And the general rule in the language of speech is that the word which is the main novelty is placed first in the statement, as it is written in *Ayelet HaShachar* (Chapter 22).
So these went out of the city, the young men of the princes of the provinces, and the army which followed them.
verse value 2703
Insights
Verse structure: 9 words, 42 letters. The shortest word is "princes·of" (שָׂרֵ֣י, 3 letters) and the longest is "the·provinces" (הַמְּדִינ֑וֹת, 7 letters). 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "from·the·city" (מִן־הָעִ֔יר), "and·the·valor" (וְהַחַ֖יִל). 9 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "after·them" (root אחר, 66x in I Kings); "from·the·city" (root עיר, 44x in I Kings). The etnachta (major mid-verse pause) falls on 'the·provinces', dividing the verse into phrases of 6 and 3 words. Full calculation: וְאֵ֙לֶּה֙ [and·these] (42) + יָצְא֣וּ [they·went·out] (107) + מִן־הָעִ֔יר [from·the·city] (375) + נַעֲרֵ֖י [the·servants·of] (330) + שָׂרֵ֣י [princes·of] (510) + הַמְּדִינ֑וֹת [the·provinces] (515) + וְהַחַ֖יִל [and·the·valor] (59) + אֲשֶׁ֥ר [that] (501) + אַחֲרֵיהֶֽם [after·them] (264) = 2703.
Radak
“And these went out from the city.” Explanation: “These” refers to those who went out from the city, namely the young men of the princes of the provinces and the army that was after them; that is to say, the army that had been appointed to go after them struck each other.
Metzudat David
And these went out. And these are those who went out: the young servants of the rulers of the provinces; and the army, they are the seven thousand.
Malbim
And these, amidst this, also went out—namely, the army that was behind them, which numbered seven thousand—and those who came to seize them were unable to do so. For, (verses 20-21) "each man struck his fellow," and consequently confusion arose among them, and consequently the Arameans fled, etc., and consequently the king also went out, etc., whereas until that time he had been afraid to leave the city.
And they slew every one his man; and the Arameans fled, and Israel pursued them; and Ben-hadad the king of Aram escaped on a horse with horsemen.
verse value 3277
Insights
Verse structure: 13 words, 57 letters. The shortest word is "man" (אִ֣ישׁ, 3 letters) and the longest is "and·pursued·them" (וַֽיִּרְדְּפֵ֖ם, 6 letters). Words sharing gematria 241: Aram, Aram. 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "his·man" (אִישׁ֔וֹ), "and·pursued·them" (וַֽיִּרְדְּפֵ֖ם), "and·slipped·away" (וַיִּמָּלֵ֗ט). The root איש appears 2 times in this verse. 11 unique roots are used. Frequent roots: "king" (root מלך, 341x in I Kings); "Israel" (root ישראל, 120x in I Kings); "Ben-hadad" (root בין, 107x in I Kings). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 7 and 6 words. Full calculation: וַיַּכּוּ֙ [and·they·smote] (42) + אִ֣ישׁ [man] (311) + אִישׁ֔וֹ [his·man] (317) + וַיָּנֻ֣סֽוּ [and·they·fled] (132) + אֲרָ֔ם [Aram] (241) + וַֽיִּרְדְּפֵ֖ם [and·pursued·them] (340) + יִשְׂרָאֵ֑ל [Israel] (541) + וַיִּמָּלֵ֗ט [and·slipped·away] (95) + בֶּן־הֲדַד֙ [Ben-hadad] (65) + מֶ֣לֶךְ [king] (90) + אֲרָ֔ם [Aram] (241) + עַל־ס֖וּס [on·a·horse] (226) + וּפָרָשִֽׁים [and·horsemen] (636) = 3277.
Radak
"And they struck each his man." From the men who had gone out from Samaria, each one of them struck the man who came before him from Aram, whom the king of Aram had sent to them to see whether they had gone out for war or whether they had gone out for peace. And when Aram saw that the men whom they had sent to them were struck, and they saw that their counsel was thwarted, they thought that the valor and strength were with them, because they did not fear their men, and they fled, for the fear of God fell upon them.
"On a horse and horsemen." He fled on the horse that he was riding, and the horsemen who were with him also fled. It does not say "how many horsemen," but rather a minimal number of horsemen, two. And the Targum says: "On his horse and with him two chariots." And another version I found: "On his horses and with him two pairs of horsemen."
Ralbag
“And they struck each man his fellow.” This means that each of them had already struck the man who came to seize him.
Metzudat David
Each his man. Each man of them killed the one who came opposite him to seize him alive.
And horsemen. Also horsemen escaped with him [Ben-hadad].
And the king of Israel went out, and smote the horses and chariots, and slew the Arameans with a great slaughter.
verse value 2332
Insights
Verse structure: 10 words, 44 letters. Notable word values: "and·smote" (וַיַּ֥ךְ) = 36, double chai. The shortest word is "king" (מֶ֣לֶךְ, 3 letters) and the longest is "and·the·chariots" (וְאֶת־הָרָ֑כֶב, 7 letters). Words sharing gematria 36: and·smote, and·he·struck. 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "the·horses" (אֶת־הַסּ֖וּס), "and·the·chariots" (וְאֶת־הָרָ֑כֶב), "against·Aram" (בַאֲרָ֖ם). The root נכה appears 2 times in this verse. 9 unique roots are used. Frequent roots: "king" (root מלך, 341x in I Kings); "Israel" (root ישראל, 120x in I Kings); "and·he·went·out" (root יצא, 42x in I Kings). The etnachta (major mid-verse pause) falls on 'and·the·chariots', dividing the verse into phrases of 6 and 4 words. Full calculation: וַיֵּצֵא֙ [and·he·went·out] (107) + מֶ֣לֶךְ [king] (90) + יִשְׂרָאֵ֔ל [Israel] (541) + וַיַּ֥ךְ [and·smote] (36) + אֶת־הַסּ֖וּס [the·horses] (532) + וְאֶת־הָרָ֑כֶב [and·the·chariots] (634) + וְהִכָּ֥ה [and·he·struck] (36) + בַאֲרָ֖ם [against·Aram] (243) + מַכָּ֥ה [slaughter] (65) + גְדוֹלָֽה [great] (48) = 2332.
Radak
"And the king of Israel went out." After the young men of the provincial governors and part of the army had gone out after them and begun to strike the Arameans, the king of Israel saw that salvation had begun; he went out afterward, for his heart was still troubled until he saw that salvation had begun and the Arameans fled. Then he also went out, along with the rest of the army that had remained in the city, and they too pursued the Arameans.
“And he smote the horses and the chariots.” For Aram, who had horsemen and chariots, were fleeing on their horses and chariots, and they [the Israelites] were coming after them and were striking the horses and overturning the chariots, and the riders were falling, and they were striking them. For he did not strike the horses and the chariots except on account of the riders who were fleeing; and had they been able to overtake them, they would not have struck the horses and the chariots. And the Targum of Jonathan [renders it]: “And He smote the horses and overturned the chariots.”
Ralbag
"And he smote the horse and the chariot." It is possible that he struck them in order to kill the riders.
And the prophet came near to the king of Israel, and said to him: ‘Go, strengthen thyself, and mark, and see what you do; for at the return of the year the king of Aram will come up against you.’
verse value 5975
Insights
Verse structure: 19 words, 74 letters. Notable word values: "to·him" (לוֹ֙) = 36, double chai. The shortest word is "to·him" (לוֹ֙, 2 letters) and the longest is "that·you·do" (אֲשֶׁר־תַּעֲשֶׂ֑ה, 7 letters). 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "strengthen·yourself" (הִתְחַזַּ֔ק), "and·know" (וְדַ֥ע), "and·see" (וּרְאֵ֖ה). 17 unique roots are used. Frequent roots: "that·you·do" (root אשר, 375x in I Kings); "king" (root מלך, 341x in I Kings); "and·said" (root אמר, 324x in I Kings). The etnachta (major mid-verse pause) falls on 'that·you·do', dividing the verse into phrases of 12 and 7 words.
Rashi
"At the turn of the year." (Targum:) At the end of the year.
Radak
"And the prophet came near." This is the aforementioned prophet, and he is one prophet.
"Strengthen yourself." [Vocalized] with a patach, unlike most of the imperative [forms]; and similarly "delight yourself in the LORD" is [also] with a patach. And the meaning of "strengthen yourself" is that you should prepare yourself for battle, for he is destined to rise up against you at the end of the year. Or the meaning of "strengthen yourself" is [that you should] strengthen yourself with good deeds and uproot idolatry, since you have seen and recognized that the LORD is God, and that the horse is a false [hope] for salvation, seeing that He placed this entire multitude in your hand.
Regarding the return of the year. As its Targum [renders it]: “to the time of the end of the year,” [meaning] that the sun returns to the point from which it began at the start of the year.
Metzudat David
Go, strengthen yourself. Meaning: prepare yourself for war.
At the return of the year. At the time of the sun's return, to go out from the point it is now going out from.
Coming up against you. To war.
Malbim
“Go, strengthen yourself.” He said to him: “You have now conquered by means of a miracle, but know that in the year to come he will come against you again, and a miracle does not occur every day. Therefore, prepare counsel and might for the war. And regarding ‘might,’ it says to you: ‘Strengthen yourself with chariots and horsemen.’ And regarding ‘counsel,’ it says: ‘And know and see what you do.’”
And the servants of the king of Aram said to him: ‘Their God is a God of the hills; therefore they were stronger than we; but let us fight against them in the plain, and surely we shall be stronger than they.
verse value 3068
Insights
Verse structure: 17 words, 74 letters. Verse gematria: 3068 is divisible by 26, the value of the divine name Hashem. The shortest word is "with·them" (אִתָּם֙, 3 letters) and the longest is "king·of·Aram" (מֶלֶךְ־אֲרָ֜ם, 6 letters). 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "they·strengthened" (חָזְק֣וּ). The root אלהים appears 2 times in this verse. 14 unique roots are used. Frequent roots: "king·of·Aram" (root מלך, 341x in I Kings); "they·said" (root אמר, 324x in I Kings); "therefore" (root על, 127x in I Kings). The etnachta (major mid-verse pause) falls on 'than·us', dividing the verse into phrases of 10 and 7 words.
Radak
“God of the mountains.” For they said, “This victory did not come from their might or from their multitude, for we were indeed very numerous against them; therefore, it was by the strength of their god that they had this.” “God of the mountains” is He, and He had the power to aid them in the battle in which we fought them on the mountain.
If we are not stronger than they. You will see whether we are not stronger than they, if we fight them on the plain:
Ralbag
"God of mountains is their God." It is known that Samaria was built on a mountain, for there Omri built it.
Metzudat David
Gods of the hills are their gods. The God of Israel rules in the hills alone [and it is possible that they thought so, on account that He gave the Torah to Israel on the mountain].
But if not. Meaning: then you will see if we are not stronger than them; for it is clear that we will be stronger in the plain.
Malbim
(23-24) And the servants of Aram said: "The reason they defeated us was due to one of two factors: either it was through a miracle by God. Regarding this, they said, 'The strength of God depends on the place, for the gods of the mountains are their God'; or it was through natural means, because the kings drank with you in the booths. Since they were kings, they assumed that their honor was equal to yours, and therefore they did not go out to lead the people. Therefore, the advice is that you remove the kings, and in their place let there be lesser officials and deputies, who will lead the people and not sit drinking wine."
And do this thing: take the kings away, every man out of his place, and put governors in their room:
verse value 3670
Insights
Verse structure: 10 words, 44 letters. The shortest word is "this" (הַזֶּ֖ה, 3 letters) and the longest is "and·the·thing" (וְאֶת־הַדָּבָ֥ר, 7 letters). 7 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·the·thing" (וְאֶת־הַדָּבָ֥ר), "remove" (הָסֵ֤ר), "the·kings" (הַמְּלָכִים֙). 10 unique roots are used. Frequent roots: "the·kings" (root מלך, 341x in I Kings); "and·the·thing" (root דבר, 191x in I Kings); "do" (root עשה, 143x in I Kings). The etnachta (major mid-verse pause) falls on 'do', dividing the verse into phrases of 3 and 7 words. Full calculation: וְאֶת־הַדָּבָ֥ר [and·the·thing] (618) + הַזֶּ֖ה [this] (17) + עֲשֵׂ֑ה [do] (375) + הָסֵ֤ר [remove] (265) + הַמְּלָכִים֙ [the·kings] (145) + אִ֣ישׁ [man] (311) + מִמְּקֹמ֔וֹ [from·his·place] (226) + וְשִׂ֥ים [and·put] (356) + פַּח֖וֹת [governor] (494) + תַּחְתֵּיהֶֽם [instead·of·them] (863) = 3670.
Rashi
"and appoint governors in their place." Since they will not be of a noble family, they will take care to strengthen themselves, in order to find favor.
Radak
“Remove the kings.” They say this so that the army will not become arrogant when they see kings leading them; rather, place the governors in their stead, so that they will be strengthened even more to go forth to battle.
Metzudat David
And the matter , etc. So that it will be yet a cause to conquer them.
Remove the kings. So that they not wage the war themselves; for since they are kings, their soul is dear in their eyes; and they do not put themselves in danger, to descend into the depth of the war to acquire honor through victory, for they are honored on account of the kingship. But the lesser ones [the governors], their soul is not so dear in their eyes; and for the sake of honor they risk themselves to descend into the depth of the war.
Metzudat Zion
Phuchot. Governors; likewise (Haggai 1:1) 'the governor of Judah' (pachat Yehudah):
and number you an army, like the army that you have lost, horse for horse, and chariot for chariot; and we will fight against them in the plain, and surely we shall be stronger than they.’ And he hearkened to their voice, and did so.
verse value 5001
Insights
Verse structure: 20 words, 84 letters. The shortest word is "so" (כֵּֽן, 2 letters) and the longest is "number·for·yourself" (תִֽמְנֶֽה־לְךָ֣, 6 letters). Words sharing gematria 165: the·one·who·falls, we·will·strengthen. 9 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "number·for·yourself" (תִֽמְנֶֽה־לְךָ֣), "as·the·valor" (כַּחַ֩יִל֩), "the·one·who·falls" (הַנֹּפֵ֨ל). The root חיל appears 2 times in this verse. 15 unique roots are used. Frequent roots: "and·did" (root עשה, 143x in I Kings); "and·he·heard" (root שמע, 60x in I Kings); "and·you" (root אתה, 46x in I Kings). The etnachta (major mid-verse pause) falls on 'from·them', dividing the verse into phrases of 16 and 4 words.
Rashi
"If we do not strengthen ourselves against them." That is to say: "And you shall see if we do not strengthen ourselves against them."
Radak
“Like the army that fell.” So that we should be as we were at first in number.
Metzudat David
Like the army that fell. And there is no need to multiply more than at first.
Malbim
And you do not need to add troops, horses, and chariots; rather, "And you shall number for yourself an army like the army..."
And it came to pass at the return of the year, that Ben-hadad mustered the Arameans, and went up to Aphek, to fight against Israel.
verse value 3542
Insights
Verse structure: 10 words, 50 letters. The shortest word is "and·it·was" (וַֽיְהִי֙, 4 letters) and the longest is "with·Israel" (עִם־יִשְׂרָאֵֽל, 7 letters). 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "with·Israel" (עִם־יִשְׂרָאֵֽל). 9 unique roots are used. Frequent roots: "and·it·was" (root היה, 196x in I Kings); "Ben-hadad" (root בין, 107x in I Kings); "with·Israel" (root עם, 95x in I Kings). The etnachta (major mid-verse pause) falls on 'the·Arameans', dividing the verse into phrases of 6 and 4 words. Full calculation: וַֽיְהִי֙ [and·it·was] (31) + לִתְשׁוּבַ֣ת [to·return·of] (1138) + הַשָּׁנָ֔ה [year] (360) + וַיִּפְקֹ֥ד [and·he·mustered] (200) + בֶּן־הֲדַ֖ד [Ben-hadad] (65) + אֶת־אֲרָ֑ם [the·Arameans] (642) + וַיַּ֣עַל [and·went·up] (116) + אֲפֵ֔קָה [to·Aphek] (186) + לַמִּלְחָמָ֖ה [to·the·battle] (153) + עִם־יִשְׂרָאֵֽל [with·Israel] (651) = 3542.
Radak
"And he went up to Aphek." Aphek belonged to the tribe of Judah. Even though an Aphek is found in the inheritance of the tribe of Asher, this Aphek belonged to the tribe of Judah, for Asher belonged to the kingdom of Ahab. And even though it belonged to the tribe of Judah, how did they go up there? Rather, because there was a large plain in front of this city, they encamped there and called out to the Israelites to fight them there, and the Israelites went out to meet them.
Ralbag
"And he went up to Aphek to war against Israel." I reasoned that Aphek belonged to Aram, and they captured it from Israel in battle; therefore, Ben-Hadad and his army fled there.
Metzudat David
And he mustered. To see if it was filled to the measure of the army that fell.
And the children of Israel were mustered, and were victualled, and went against them; and the children of Israel encamped before them like two little flocks of kids; but the Arameans filled the country.
verse value 4865
Insights
Verse structure: 15 words, 75 letters. The shortest word is "and·sons·of" (וּבְנֵ֣י, 4 letters) and the longest is "sons·of·Israel" (בְנֵי־יִשְׂרָאֵ֜ל, 8 letters). 7 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "were·mustered" (הׇתְפָּקְדוּ֙), "to·meet·them" (לִקְרָאתָ֑ם), "before·them" (נֶגְדָּ֗ם). The root בן appears 2 times in this verse. 14 unique roots are used. Frequent roots: "Israel" (root ישראל, 120x in I Kings); "and·went" (root הלך, 115x in I Kings); "and·sons·of" (root בן, 72x in I Kings). The etnachta (major mid-verse pause) falls on 'to·meet·them', dividing the verse into phrases of 6 and 9 words.
Rashi
"and they were provisioned." They equipped themselves with sustenance and provisions for war; namely, weapons and all the necessities of war.
"And they were provisioned." They were provisioned:
“Like two flocks of goats.” These are flocks of goats, and the term has no direct parallel; Menachem associated it with the language of “uncovering,” as in (Genesis 30:37): “the white markings,” and (Isaiah 47:2): “strip off the train.” The language of “uncovering” applies to flocks of goats, as in (Song of Songs 4:1): “As they descended from Mount Gilead,”—when they descend from the mountain, the mountain is revealed.
Radak
"They were mustered and provisioned." "They were mustered" refers to the army that went out in the first war:
“And they were all [there].” This means that all of them were present, as not a single one had been absent during that battle; and just as they were then, so did they now go forth for this war. And the Targum renders it: “They were mustered and they were made ready.”
“Like two folds of goats.” The Targum translates it as “like two small flocks of goats,” meaning two small herds of goats.
"They filled the land." It is in the light [qal] form, though it deserves the dagesh [of the piel]:
Ralbag
And the children of Israel were mustered and equipped. This means that the army which had previously fought against the king of Aram in battle had already been mustered, and it was found that not a single man was missing from their count. And since the prophet had chosen them to wage the war, Ahab did not include with them any other men from Israel.
“Like two flocks of goats.” This means like two small herds of goats. And behold, there were two divisions, for the young men of the provincial governors were on one side, and the seven thousand were on the other side.
Metzudat David
They were mustered and provided for. From the time they were mustered in the first war, and they were all present; none was missing from them.
Like two droves of goats. The young servants of the rulers of the provinces alone; and the seven thousand alone.
Filled , etc. He said in a language of exaggeration because of the multitude of the people.
Metzudat Zion
U'kalchalo. From the language of 'all':
Chaspi. It means a flock; it has no parallel:
Malbim
And the children of Israel: 1. In contrast to the beginning, when the Israelites were within a fortified city and on the mountain, now they mustered themselves and went out to meet them. 2. In contrast to the beginning, when it was not known how great the army of Israel was, and therefore they were victorious, for Ben-Hadad thought they were but a few in number; now they were provisioned and went out, meaning they all went out, not as at the beginning when only the young men of the provincial governors went out, and the people after them. And therefore the difference became apparent: those were few, like two flocks of goats, whereas these filled the land.
And a man of God came near and spoke to the king of Israel, and said: ‘Thus says Hashem: Because the Arameans have said: Hashem is a God of the hills, but he is not a God of the valleys; therefore will I deliver all this great multitude into your hand, and you shall know that I am Hashem.’
verse value 6161
Insights
Verse structure: 27 words, 123 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "man" (אִ֣ישׁ, 3 letters) and the longest is "all·the·multitude" (אֶת־כׇּל־הֶהָמ֨וֹן, 9 letters). Words sharing gematria 257: and·said, and·said. 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·not·God·of" (וְלֹֽא־אֱלֹהֵ֥י), "valleys" (עֲמָקִ֖ים), "all·the·multitude" (אֶת־כׇּל־הֶהָמ֨וֹן). The root אמר appears 4 times in this verse. 21 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "and·said" (root אמר, 324x in I Kings); "Hashem" (root יהוה, 254x in I Kings). The etnachta (major mid-verse pause) falls on 'he', dividing the verse into phrases of 19 and 8 words.
Rashi
And he said to the king of Israel, and he said, etc. Rabbi Yochanan said: Whenever it is written "and he said, and he said," it requires interpretation. The first utterance: He said to him, "And I will give all this multitude into your hand." The second utterance: "If Ben-Hadad falls into your hand, do not spare him." Therefore, when he spared him, it was said to him (in the following verse 42): "Because you have let go out of your hand a man devoted to destruction, etc." (Jerusalem Talmud, Sanhedrin 11:5)
Radak
“And he said to the king of Israel.” He said to him, time after time, to strengthen his heart, for the salvation is from the Lord. And similarly: “And the king said … and he said to Queen Esther” (Esther 7:5); “And Isaac said to Abraham his father, and he said, ‘My father’” (Genesis 22:7). And in the midrashic exposition: the first utterance, he said to him, “I have given all this multitude into your hand”; the second utterance, he said to him, “If Ben-Hadad falls into your hand, do not spare him.” Therefore, when he showed him mercy, He said to him, “Because you have let loose the man whom I had devoted to destruction” [1 Kings 20:42].
“Because they said”: This means that it was not on account of your righteousness and the uprightness of your heart that you did not abandon the Baals [idols], upon seeing the great salvation that God performed for you and aided you in your distress; rather, in order to sanctify His Name, God will perform a miracle for you, because they said, “He is the God of the mountains and not the God of the valleys.”
“And you shall know that I am the Lord.” For perhaps in the first deliverance you thought it was a coincidence; now you will be able to know that the deliverance was from the Lord.
Metzudat David
And he said. A repetition of the word 'and he said,' for he said to him a second time, to strengthen his heart.
Malbim
And He said, etc. And He said: According to the simple meaning, first He spoke to him regarding matters of the war, and not in the name of the Lord, as He had mentioned to him in the previous year that he should prepare counsel and strength, which he had not prepared properly. And afterward He said to him in the name of the Lord: even though, as far as Ahab's merit was concerned, He would not have helped him at that time, nevertheless He would place it again in his hand due to the wickedness of Aram, for they denied the power of the Lord and said, "He is a God of mountains." And our Sages of blessed memory said that the first utterance was in order not to keep Ben-Hadad alive.
And they encamped one over against the other seven days. And so it was, that in the seventh day the battle was joined; and the children of Israel slew of the Arameans a hundred thousand footmen in one day.
verse value 4182
Insights
Verse structure: 17 words, 81 letters. Notable word values: "these" (אֵ֦לֶּה) = 36, double chai. The shortest word is "these" (אֵ֦לֶּה, 3 letters) and the longest is "sons·of·Israel" (בְנֵי־יִשְׂרָאֵ֧ל, 8 letters). Words sharing gematria 58: in·the·day, in·day. 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "opposite·these" (נֹֽכַח־אֵ֖לֶּה), "and·she·drew·near" (וַתִּקְרַב֙), "hundred·man" (מֵאָה־אֶ֥לֶף). The root יום appears 3 times in this verse. 15 unique roots are used. Frequent roots: "and·it·was" (root היה, 196x in I Kings); "days" (root יום, 100x in I Kings); "sons·of·Israel" (root בן, 72x in I Kings). The etnachta (major mid-verse pause) falls on 'days', dividing the verse into phrases of 5 and 12 words.
Radak
"And the battle drew near." As its Targum renders it: "And the servants of war drew near."
Ralbag
"And it came to pass on the seventh day, that the battle drew near." This means that the men of war drew near to one another, in the manner in which they fought against each other.
Metzudat Zion
Nokhach. Opposite:
Hamilchama. Together with the battle:
Malbim
(29–30) "And they encamped." For this conquest, too, was not according to the natural order: (a) from the fact that they struck down a hundred thousand [men] in a single day; (b) from the fact that the wall fell upon the survivors.
But the rest fled to Aphek, into the city; and the wall fell upon twenty and seven thousand men that were left. And Ben-hadad fled, and came into the city, into an inner chamber.
verse value 5103
Insights
Verse structure: 17 words, 81 letters. The shortest word is "fled" (נָ֔ס, 2 letters) and the longest is "the·remaining" (הַנּוֹתָרִ֥ים, 7 letters). Words sharing gematria 711: the·remaining, the·remaining. 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "wall" (הַחוֹמָ֔ה), "upon·twenty" (עַל־עֶשְׂרִ֨ים). The root נוס appears 2 times in this verse. 13 unique roots are used. Frequent roots: "upon·twenty" (root על, 127x in I Kings); "to·the·city" (root איל, 125x in I Kings); "and·came" (root בוא, 109x in I Kings). The etnachta (major mid-verse pause) falls on 'the·remaining', dividing the verse into phrases of 11 and 6 words.
Radak
“And the survivors fled to Aphek, to the city.” Since the King of Judah was at peace with the King of Aram, they fled there to escape, for they would not kill them, given that they were at peace with them. Therefore, Israel required this great miracle. And while they were at the entrance of the city, entering there to take refuge, the wall fell upon them and they died. And Ben-Hadad fled and came to the city with his servants who were close to him, and he was either the first or the last of those twenty-seven thousand; therefore, he did not die with them. All of this was caused by the Lord, blessed be His Name. And in the city they did not kill him, as I have explained, because they were at peace with him. But he could have left the city; therefore, his servants said to him, “Let us go to the King of Israel; perhaps he will save your life.”
Ralbag
And Ben-Hadad fled and came into the city, hiding in a chamber. It appeared as though Ben-Hadad had already passed through before the wall fell, and therefore he escaped. Moreover, he was fearful, for he could not exit the city. Consequently, his servants, who were men of the city of Aphek, devised a plan to save Ben-Hadad’s life. They girded themselves with sackcloth at their loins, like mourners, and tied ropes around their heads, to testify that they were placing themselves under the dominion of Ahab.
Metzudat David
A chamber within a chamber. A chamber within a chamber, to hide himself.
And his servants said to him: ‘Behold now, we have heard that the kings of the house of Israel are merciful kings; let us, we pray you, put sackcloth on our loins, and ropes upon our heads, and go out to the king of Israel; perhaps he will save your life.’
verse value 6168
Insights
Verse structure: 24 words, 108 letters. The shortest word is "that" (כִּ֗י, 2 letters) and the longest is "in·our·loins" (בְּמׇתְנֵ֜ינוּ, 7 letters). Words sharing gematria 541: Israel, Israel. 7 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "we·have·heard" (שָׁמַ֔עְנוּ), "that·kings·of" (כִּֽי־מַלְכֵ֥י), "let·us·put" (נָשִׂ֣ימָה). The root מלך appears 2 times in this verse. 22 unique roots are used. Frequent roots: "kings·of" (root מלך, 341x in I Kings); "and·they·said" (root אמר, 324x in I Kings); "house·of" (root בית, 191x in I Kings). First appearance of the root שק ("sackcloth") in I Kings. The etnachta (major mid-verse pause) falls on 'abundance', dividing the verse into phrases of 12 and 12 words.
Radak
"And ropes on our heads." It is written without a yod; therefore, the resh is with a cholam, following the pattern of the singular, for in the plural the resh is with a qamats. There are manuscripts in which it is written with a yod; if so, the resh comes with a cholam, as in "baldness on all his heads." Also, in the Masorah I found a dispute regarding this word as to whether it is spelled fully or defectively.
Metzudat David
Kings of kindness. To be kind with its enemies.
"Let us put sackcloth," etc. To show humility, to go like war captives: garments of sackcloth and ropes on their heads, ready to hang them with them.
So they girded sackcloth on their loins, and put ropes on their heads, and came to the king of Israel, and said: ‘Your servant Ben-hadad says: I pray you, let me live.’ And he said: ‘Is he yet alive? he is my brother.’
verse value 4592
Insights
Verse structure: 19 words, 91 letters. Notable word values: "alive" (חַ֖י) = 18, chai, 'life'. The shortest word is "alive" (חַ֖י, 2 letters) and the longest is "in·their·loins" (בְּמׇתְנֵיהֶ֜ם, 7 letters). Words sharing gematria 96: and·cords, your·servant. 5 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·they·girded" (וַיַּחְגְּרוּ֩), "in·their·loins" (בְּמׇתְנֵיהֶ֜ם), "in·their·heads" (בְּרָאשֵׁיהֶ֗ם). The root אמר appears 3 times in this verse. 17 unique roots are used. Frequent roots: "and·they·said" (root אמר, 324x in I Kings); "to·king" (root איל, 125x in I Kings); "Israel" (root ישראל, 120x in I Kings). The etnachta (major mid-verse pause) falls on 'my·soul', dividing the verse into phrases of 14 and 5 words.
Metzudat David
Is he still alive. And is he still alive and not killed in the war? For from now on his heart will not fear; for he is dear to me like a brother; and he will do to him nothing evil.
Malbim
"Your servant Ben-Hadad says" — this indicates that he agreed to become your servant, solely on the condition that you not put him to death. And the King of Israel acted foolishly: for although he was certainly deserving of not being kept alive, at the very least the King should have taken him captive as a slave. Yet he said, "I do not wish to hold him as a slave; rather, he is my brother."
Now the men took it for a sign, and hastened to catch it from him; and they said: ‘Your brother Ben-hadad.’ Then he said: ‘Go you, bring him.’ Then Ben-hadad came forth to him; and he caused him to come up into his chariot.
verse value 2733
Insights
Verse structure: 16 words, 83 letters. The shortest word is "go·in" (בֹּ֣אוּ, 3 letters) and the longest is "into·the·chariot" (עַל־הַמֶּרְכָּבָֽה, 8 letters). Words sharing gematria 65: Ben-hadad, Ben-hadad. 8 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·the·men" (וְהָאֲנָשִׁים֩), "took·it·as·a·sign" (יְנַחֲשׁ֨וּ), "and·they·hastened" (וַֽיְמַהֲר֜וּ). The root אמר appears 2 times in this verse. 14 unique roots are used. Frequent roots: "and·they·said" (root אמר, 324x in I Kings); "into·the·chariot" (root על, 127x in I Kings); "go·in" (root בוא, 109x in I Kings). First appearance of the root מהר ("and·they·hastened") in I Kings. The etnachta (major mid-verse pause) falls on 'take·him', dividing the verse into phrases of 11 and 5 words.
Rashi
“They divined, and hastened, and confirmed [it was] from him.” “They divined” is in the sense of divination. They said: Since words of peace have fallen from his mouth, even if unintentionally, this is a good omen, and they hastened to grasp the matter.
"And they confirmed [it]." This is the language of permanence: they cut off the matter from his mouth so that he would not retract. The heh of the word ממנו (from him) leans, according to the Masoretic tradition, toward [belonging to] both words, as though it were written ויחלטוה ממנו (and they confirmed it from him), [indicating] whether the matter came from him with sincere intent.
Radak
"And they seized [on it] – was it from him?" The word "from him" (hamimenu) is attached to the word "they divined" (vayenachashu), not to the word "they seized" (vayachletu), and there are many instances like this. Its meaning is that the men were divining: when they said, "Your servant Ben-Hadad," they meant, "If we hear a favorable response from him, we will consider it a sign that he will live." And since they said to him, "[Your] servant," and he said, "He is my brother," they hastened and said, "Your brother." And regarding what it says, "And they hurried and seized," both terms denote swiftness; due to their great haste, before he finished speaking from his mouth to say, "He is my brother," they already said, "Your brother." And so is the manner of speech to duplicate words to strengthen the matter, as in: "Shall I smite them, smite them, my father?"; "Shall I be inquired of, inquired of?"; "By the way, by the way I will go"; and similar expressions. And the Targum says: "And they snatched it from him," as if the letter Heh of "hamimenu" is connected with "vayachletu," as if it said, "And they seized it from him."
“Come, take him.” As its Targum renders it, “Come, bring him,” meaning: Bring him into the city and bring him to me.
Ralbag
"And the men would divine." This means that they were divining by speech. And when they heard that Ahab called him "my brother," they knew that Ben-Hadad would not need to put himself as a servant to Ahab. Therefore, they hastened and concluded their statement so as to know whether it was concerning him that Ahab had said he was his brother, for perhaps Ahab had not heard their words when he said to them, "He is my brother." Therefore, they hastened to say, "Your brother, Ben-Hadad." And then Ahab answered them and said, "Come, take him." And Ben-Hadad went out to him from the city in which he had been hiding. And Ahab brought him up into the chariot. And Hadad said to Ahab, "The cities which my father took from your father I will return to you, and you may set up for yourself streets in Damascus, to take there tolls from the merchants who trade there, just as my father did in Samaria." And then Ahab answered him, "I will send you away with a covenant," since you will do for me thus. And he made a covenant with him and sent him away.
Metzudat David
The men. Ben-hadad's servants.
They divined and they hurried and they concluded the matter. Meaning: when they heard that he said 'he is my brother,' they held the speech as a divination and a good omen. And for this reason they hurried and concluded the speech coming from him; and they returned and said also they: 'your brother Ben-hadad.'
Metzudat Zion
Yinchashu. From the language of divination and a good omen; likewise (Genesis 30:27) 'I have divined and the Lord blessed me' (nachashti v'yivarcheni Hashem); I mean: your coming is a good omen for me, and the Lord blessed me:
Vichaltu. The Aramaic translation of 'for a permanent holding' (l'tzomitut, Leviticus 25:23) is lichlutain; it denotes a matter that remains permanently unchanged:
Malbim
And the men did not believe from the beginning that he said this with a sincere heart, and they thought that he was speaking in jest. So they inquired of him, and they began to guess and to test whether the words came from him with a sincere heart. But they hastened and rushed and said, “Your brother Ben-Hadad,” for immediately they concluded the matter to be true, so that he would not be able to retract. And it is [the meaning of] “Take him on the chariot.”
And [Ben-hadad] said to him: ‘The cities which my father took from your father I will restore; and you shall make streets for you in Damascus, as my father made in Samaria.’ 'And I, said Ahab, will let you go with this covenant.’ So he made a covenant with him, and let him go.
verse value 7985
Insights
Verse structure: 20 words, 97 letters. Notable word values: "my·father" (אָבִי֙) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "to·you" (לְךָ֤, 2 letters) and the longest is "which·took·my·father" (אֲשֶׁר־לָֽקַח־אָבִי֩, 9 letters). 9 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "which·took·my·father" (אֲשֶׁר־לָֽקַח־אָבִי֩), "I·will·restore" (אָשִׁ֗יב), "middle" (וְ֠חֻצ֠וֹת). The root אשר appears 2 times in this verse. 16 unique roots are used. Frequent roots: "which·took·my·father" (root אשר, 375x in I Kings); "and·said" (root אמר, 324x in I Kings); "to·him" (root אל, 102x in I Kings). The etnachta (major mid-verse pause) falls on 'I·will·let·you·go', dividing the verse into phrases of 17 and 3 words.
Rashi
And he said to him: “Ben-Hadad, the cities that my father took from your father Omri, I will restore to you.”
"And you shall set up streets for yourself in Damascus, and you shall rule over it, and it shall be the head of my kingdom."
"As my father did in Samaria." [Meaning:] your city, whether you like it or not; and all this he said out of fear. Ahab said to him, “And I, by this covenant, will let you go.”
Radak
"And you shall set up your bazaars for yourself in Damascus." The meaning is: markets, such that the proceeds of the markets, from what they buy and sell therein, shall be his toll-revenue. And as the Targum Yonatan [renders "chutzot"]: "shukim" (markets). Another version reads: "kiryin" (towns).
"And I, for my part, will let you go under this covenant." Ahab said to him: "As soon as you do this, I will send you away in peace, in a covenant that I will make with you from now on." And what he said, "in the covenant," with the definite bet, means: "by this covenant that you will fulfill for me, as you have stated."
Metzudat David
And he said. Ben-hadad to Ahab.
And the streets. In the city of kingship, Damascus, you will make for yourself markets; as though it were your city.
And I in a covenant. These are the words of Ahab that he answered and said to him: when you make a covenant with me on this, then I will let you go free.
Malbim
And he said further: [Ahab] acted foolishly, in that he [Ben-Hadad] wanted to submit to him somewhat by restoring the cities to him, and he [Ahab] replied to him, "I will send you away under a covenant." I seek nothing but the making of a covenant of brotherhood. And on this basis he sent him away. And in truth he did not restore the cities to him, and this became a snare for him afterward (below 22), and "the mercy of the wicked is cruel."
And a certain man of the sons of the prophets said to his fellow by the word of Hashem: ‘Smite me, I pray you.’ And the man refused to smite him.
verse value 2367
Insights
Verse structure: 13 words, 56 letters. Notable word values: "one" (אֶחָ֜ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "please" (נָ֑א, 2 letters) and the longest is "the·prophets" (הַנְּבִיאִ֗ים, 7 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "to·his·fellow" (אֶל־רֵעֵ֛הוּ), "and·refused" (וַיְמָאֵ֥ן), "to·strike" (לְהַכֹּתֽוֹ). The root איש appears 2 times in this verse. 11 unique roots are used. Frequent roots: "said" (root אמר, 324x in I Kings); "Hashem" (root יהוה, 254x in I Kings); "in·word·of" (root דבר, 191x in I Kings). The etnachta (major mid-verse pause) falls on 'please', dividing the verse into phrases of 10 and 3 words. Full calculation: וְאִ֨ישׁ [and·man] (317) + אֶחָ֜ד [one] (13) + מִבְּנֵ֣י [from·sons·of] (102) + הַנְּבִיאִ֗ים [the·prophets] (118) + אָמַ֧ר [said] (241) + אֶל־רֵעֵ֛הוּ [to·his·fellow] (312) + בִּדְבַ֥ר [in·word·of] (208) + יְהֹוָ֖ה [Hashem] (26) + הַכֵּ֣ינִי [strike·me] (95) + נָ֑א [please] (51) + וַיְמָאֵ֥ן [and·refused] (107) + הָאִ֖ישׁ [man] (316) + לְהַכֹּתֽוֹ [to·strike] (461) = 2367.
Rashi
“Strike me, please.” This is an omen of evil for Ahab, because the prophet had told him, by the might of God, to strike Ben-Hadad, but he did not strike him; and now, too, the prophet told him, by the word of the Lord, “Strike me,” yet he did not strike him. Just as He took vengeance on this one, so will He take vengeance on Ahab.
“Concerning the word of the Lord.” The Holy One, blessed be He, said that you should strike me.
Radak
“And a certain man of the sons of the prophets” – as its Targum [translates it]: “from the disciples of the prophets.” And they said that this prophet was Micaiah.
"Strike me, I pray." It is written with a yod in place of the lamed of the verb [i.e., its third root letter]. This is a parable about Ahab, to whom the prophet said, "And I will give all this multitude into your hand." Just as this man refused to strike him, so too Ahab did not wish to strike Ben-Hadad, and he transgressed the word of the Lord. Did he not see that God killed the remnant who fled to Aphek, so that not one of them would survive? And He left Ben-Hadad alive only to test Ahab with him. And he should have understood that the Lord, blessed be He, did not wish for even one of them to survive; yet he showed compassion to Ben-Hadad — and compassion toward the wicked is cruelty, for it is known that their end is to wage war. So too Saul, who showed compassion to Agag — the wrath of the Lord burned against him. And just as the lion struck the man who refused to strike the prophet at the word of the Lord — for such was his judgment, as they said: "One who transgresses the words of a prophet, his death is at the hands of Heaven," as it is stated, "I will require it of him" — and if you ask, how did the man know that he spoke in the name of the Lord, seeing that he gave him no sign? [The answer is:] once a prophet is established [as authentic], one does not ask him for a sign, and a person is obligated to believe him. So too Ahab, who refused to strike the king of Aram, fell into his hand, and he struck him, as the prophet had said to him: "Your life for his life, and your people for his people."
Metzudat David
Of the sons of the prophets. It is Micaiah the son of Imlah (Sanhedrin 89b).
By the word of the Lord. In His mission.
"Strike me, please." It is a parable for Ahab, who was commanded to kill Ben-hadad.
Metzudat Zion
Vay'ma'en. He did not want:
Malbim
(35–42) The questions: Why was the prophet struck by the word of the Lord? What was his sin? And what was the intent of this parable, which is a fabricated narrative?
And one man of the sons of the prophets: The intent of this prophecy is that Ben-Hadad fought against the God of Israel, as it is stated, "Their gods are gods of the mountains," and the Lord struck his people. Only one man, Ben-Hadad, who remained alive, was delivered into the hands of Ahab and Israel to be killed. And since he was the man with whom the Lord was at war, who was delivered into their hands to guard him, he said to them that if he escaped from their hands, the king's life would be in his stead (as he was subsequently killed by him), and his people in the stead of their people, to be plundered and looted, as it was fitting that they should plunder the cities of Aram. And since the king and the people entered into this pledge of guarding him, the prophet too, who was present in that battle and knew the word of the Lord, became liable for punishment for not rebuking the king. And so that he would not be struck by the army of Aram, the Lord lightened his punishment, so that he would be struck by the word of the Lord through a man of Israel. Therefore, he said to his companion, "By the word of the Lord, strike me, please," for he had become liable for a strike by law. And he recounted in a parable that the first one did not heed his prophecy and did not wish to strike him, and was punished. And by this he showed that when the Lord commands to strike a man, the one who does not heed His voice will be punished. And by this he showed him that he would be punished for not heeding the words of the Lord to strike Ben-Hadad.
Then said he to him: ‘Because you have not heartened to the voice of Hashem, behold, as soon as you are departed from me, a lion shall slay you.’ And as soon as he was departed from him, a lion found him; and slew him.
verse value 3447
Insights
Verse structure: 17 words, 73 letters. Notable word values: "to·him" (ל֗וֹ) = 36, double chai. The shortest word is "to·him" (ל֗וֹ, 2 letters) and the longest is "and·found·him" (וַיִּמְצָאֵ֥הוּ, 7 letters). Words sharing gematria 221: lion, lion. 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "not·you·have·hearkened" (לֹא־שָׁמַ֙עְתָּ֙), "going" (הוֹלֵךְ֙), "and·he·will·strike·you" (וְהִכְּךָ֖). The root הלך appears 2 times in this verse. 13 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "and·said" (root אמר, 324x in I Kings); "Hashem" (root יהוה, 254x in I Kings). The etnachta (major mid-verse pause) falls on 'lion', dividing the verse into phrases of 12 and 5 words.
Ralbag
"Because you did not heed the voice of the Lord." It is known that one who transgresses the words of a prophet is liable to death, as this has already been written in the Torah:
Then he found another man, and said: ‘Smite me, I pray you.’ And the man smote him, smiting and wounding him.
verse value 1709
Insights
Verse structure: 10 words, 39 letters. The shortest word is "please" (נָ֑א, 2 letters) and the longest is "and·found" (וַיִּמְצָא֙, 5 letters). 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·wounding" (וּפָצֹֽעַ). The root נכה appears 3 times in this verse. 7 unique roots are used. Frequent roots: "and·said" (root אמר, 324x in I Kings); "man" (root איש, 79x in I Kings); "another" (root אחר, 66x in I Kings). The etnachta (major mid-verse pause) falls on 'please', dividing the verse into phrases of 6 and 4 words. Full calculation: וַיִּמְצָא֙ [and·found] (147) + אִ֣ישׁ [man] (311) + אַחֵ֔ר [another] (209) + וַיֹּ֖אמֶר [and·said] (257) + הַכֵּ֣ינִי [strike·me] (95) + נָ֑א [please] (51) + וַיַּכֵּ֥הוּ [and·struck·him] (47) + הָאִ֖ישׁ [man] (316) + הַכֵּ֥ה [strike] (30) + וּפָצֹֽעַ [and·wounding] (246) = 1709.
Rashi
And a wound. A blow that causes a bruise:
Radak
"Strike and wound." The wound is a blow that draws blood. And in aggadic interpretation, that drop of blood that came from the righteous one served as an atonement for Israel, so that none of them died in the Battle of Ramoth-gilead. For the prophet had said to him, "and your people in place of his people," since they were liable to the death penalty; but that drop of blood served as their atonement.
So the prophet departed, and waited for the king by the way, and disguised himself with his headband over his eyes.
verse value 2046
Insights
Verse structure: 8 words, 41 letters. The shortest word is "and·went" (וַיֵּ֙לֶךְ֙, 4 letters) and the longest is "over·his·eyes" (עַל־עֵינָֽיו, 7 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "on·the·way" (עַל־הַדָּ֑רֶךְ), "with·the·headband" (בָּאֲפֵ֖ר), "over·his·eyes" (עַל־עֵינָֽיו). 8 unique roots are used. Frequent roots: "to·the·king" (root מלך, 341x in I Kings); "and·went" (root הלך, 115x in I Kings); "the·prophet" (root נביא, 49x in I Kings). The etnachta (major mid-verse pause) falls on 'on·the·way', dividing the verse into phrases of 5 and 3 words. Full calculation: וַיֵּ֙לֶךְ֙ [and·went] (66) + הַנָּבִ֔יא [the·prophet] (68) + וַיַּעֲמֹ֥ד [and·stood] (130) + לַמֶּ֖לֶךְ [to·the·king] (120) + עַל־הַדָּ֑רֶךְ [on·the·way] (329) + וַיִּתְחַפֵּ֥שׂ [and·he·disguised·himself] (804) + בָּאֲפֵ֖ר [with·the·headband] (283) + עַל־עֵינָֽיו [over·his·eyes] (246) = 2046.
Rashi
"And he disguised himself with a wrap [over his eyes]." He changed his cloak so that he would not be recognized; any change of garments is termed "disguising."
"With ashes." Targum Yonatan renders it: "bema'phara," which is a kerchief.
Radak
"And he disguised himself with ashes." He changed his appearance by placing ashes on his eyes so that the king of Israel would not recognize him. And the Targum translates: "And he wrapped himself in the dust of his eyes." And another version translates: "And he wrapped himself in the dust upon his face." "With ashes" – "ashes" here denotes a veil or covering, and it is the reverse [of the letters] of "pa'arei," meaning the turbans [of the headgear]. The letter bet in "ba'aphar" (with ashes) has a qamats vowel, indicating definiteness. And even though the prophet had already spoken a parable concerning Ahab, he said to the king another parable so that he himself would judge the judgment.
Ralbag
"And he disguised himself with a cloth over his eyes." Behold, [the word] aper here means a veil, and he altered his appearance by placing it over his eyes, so that the king of Israel would not recognize him.
Metzudat David
And he stood to the king. He stood on the way, to wait until the king would pass.
And he disguised himself with ashes. He changed himself with another ash garment, placing it over his eyes. And this is in order that the king not recognize him, by the ash garment that was his.
Metzudat Zion
Vitychafesh. A matter of changing clothing; likewise (below 22:30) 'disguise yourself and come' (hitchafesh uvao):
Ba'apar. In a head-covering; it is the reverse of pari (turbans, Exodus 39:28), which denotes the beauty and honor a person has when wearing the head-covering:
And as the king passed by, he cried to the king; and he said: ‘Your servant went out into the midst of the battle; and, behold, a man turned aside, and brought a man to me, and said: Keep this man; if by any means he be missing, then shall your life be for his life, or else you shall pay a talent of silver.
verse value 8014
Insights
Verse structure: 28 words, 121 letters. Notable word values: "and·he" (וְה֖וּא) = 18, chai, 'life'. The shortest word is "turned·aside" (סָ֜ר, 2 letters) and the longest is "in·midst·of·the·battle" (בְקֶרֶב־הַמִּלְחָמָ֗ה, 10 letters). Words sharing gematria 260: cried, turned·aside. 8 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "cried" (צָעַ֣ק), "in·midst·of·the·battle" (בְקֶרֶב־הַמִּלְחָמָ֗ה), "and·behold·man" (וְהִנֵּֽה־אִ֨ישׁ). The root היה appears 2 times in this verse. 23 unique roots are used. Frequent roots: "king" (root מלך, 341x in I Kings); "and·said" (root אמר, 324x in I Kings); "and·it·was" (root היה, 196x in I Kings). The etnachta (major mid-verse pause) falls on 'to·the·king', dividing the verse into phrases of 6 and 22 words.
Rashi
And behold, a man has strayed from the way to Me:
"And brought a man to me." A captive from the war.
"If he is at all missing." If he flees, the term is used in (Numbers 31:49): "Not one of us was missing," which is a term denoting a deficit.
Radak
"If he is at all missing." Just as in the verse "and not a man was missing from among us," the matter pertains to a deficiency.
Ralbag
"Or you shall weigh out a talent of silver." This means: if you keep him properly.
Metzudat David
And he cried. As though complaining of the blows that he was struck by the one who entrusted the man in his hand.
"If he shall in any wise be missing." If he flees and becomes lacking; like (Numbers 31:49): "and not a man was missing from us."
You shall weigh. Into my hand you shall weigh, to pay for him.
Malbim
And this is what the prophet said to the king: "Your servant went out into the midst of the battle…" He did not fabricate a false story for himself, but rather recounted events that actually occurred, for the prophet was also present in the battle. And since "the Lord is a man of war," He brought to him a man—namely, Ben-Hadad, whom the Lord had delivered into the hands of all Israel, and the prophet was among them to guard him. And he said that if he went missing, he would be punished either physically, as Ahab was killed and the prophet was struck, or financially, as the Israelites were subsequently plundered by the army of Aram. And this is what is meant by: "And your life… or you shall weigh out silver."
And as your servant was busy here and there, he was gone.’ And the king of Israel said to him: ‘So shall your judgment be; thyself have decided it.’
verse value 3321
Insights
Verse structure: 14 words, 58 letters. Notable word values: "and·he" (וְה֣וּא) = 18, chai, 'life'. The shortest word is "so" (כֵּ֥ן, 2 letters) and the longest is "king·Israel" (מֶלֶךְ־יִשְׂרָאֵ֛ל, 8 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "nothing" (אֵינֶ֑נּוּ), "your·judgment" (מִשְׁפָּטֶ֖ךָ), "you·cut" (חָרָֽצְתָּ). The root הן appears 2 times in this verse. 13 unique roots are used. Frequent roots: "king·Israel" (root מלך, 341x in I Kings); "and·said" (root אמר, 324x in I Kings); "and·it·was" (root היה, 196x in I Kings). The etnachta (major mid-verse pause) falls on 'nothing', dividing the verse into phrases of 7 and 7 words. Full calculation: וַיְהִ֣י [and·it·was] (31) + עַבְדְּךָ֗ [your·servant] (96) + עֹשֵׂ֥ה [doing] (375) + הֵ֛נָּה [they] (60) + וָהֵ֖נָּה [and·behold] (66) + וְה֣וּא [and·he] (18) + אֵינֶ֑נּוּ [nothing] (117) + וַיֹּ֨אמֶר [and·said] (257) + אֵלָ֧יו [to·him] (47) + מֶלֶךְ־יִשְׂרָאֵ֛ל [king·Israel] (631) + כֵּ֥ן [so] (70) + מִשְׁפָּטֶ֖ךָ [your·judgment] (449) + אַתָּ֥ה [you] (406) + חָרָֽצְתָּ [you·cut] (698) = 3321.
Rashi
And he is not there. He has fled away.
You have decreed: either a life, or a talent of silver.
Radak
"Was occupied here and there." As the Targum renders it: "Turn aside hither and thither," meaning: engage in matters both here and there.
You have decreed. You yourself have cut the judgment, in that you accepted its guardianship and became obligated to it.
Ralbag
"Thus is your judgment; you have decreed it." This means that you have decreed upon yourself that your soul shall be in place of his soul.
Metzudat David
Doing here and there. I did my task, and I am busy here and there.
He is gone. For he fled.
So is your judgment. Either a soul, or a talent of silver; for so you decreed and sentenced yourself.
Metzudat Zion
Charatzat. You decreed and cut off; like (Isaiah 10:22) 'a destruction determined' (chiluyon charutz):
Malbim
"And it came to pass"—because the prophet acted in this way and that, and did not warn the king, the man went missing. This was the true account; and the king, who did not know what he was speaking about, said that the man had pronounced this judgment upon himself.
And he hastened, and took the headband away from his eyes; and the king of Israel discerned him that he was of the prophets.
verse value 3134
Insights
Verse structure: 13 words, 55 letters. The shortest word is "that" (כִּ֥י, 2 letters) and the longest is "from·the·prophets" (מֵהַנְּבִיאִ֖ים, 8 letters). 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·hastened" (וַיְמַהֵ֕ר), "the·headband" (אֶת־הָ֣אֲפֵ֔ר), "and·recognized" (וַיַּכֵּ֤ר). The root על appears 2 times in this verse. 11 unique roots are used. Frequent roots: "king" (root מלך, 341x in I Kings); "from·upon" (root על, 127x in I Kings); "Israel" (root ישראל, 120x in I Kings). The etnachta (major mid-verse pause) falls on 'his·eyes', dividing the verse into phrases of 6 and 7 words. Full calculation: וַיְמַהֵ֕ר [and·hastened] (261) + וַיָּ֙סַר֙ [and·removed] (276) + אֶת־הָ֣אֲפֵ֔ר [the·headband] (687) + (מעל) [from·upon] (140) + מֵעֲלֵ֖י [from·upon] (150) + עֵינָ֑יו [his·eyes] (146) + וַיַּכֵּ֤ר [and·recognized] (236) + אֹתוֹ֙ [him] (407) + מֶ֣לֶךְ [king] (90) + יִשְׂרָאֵ֔ל [Israel] (541) + כִּ֥י [that] (30) + מֵהַנְּבִיאִ֖ים [from·the·prophets] (158) + הֽוּא [he] (12) = 3134.
Ralbag
And he removed the covering from over his eyes. And then the king of Israel recognized him:
And he said to him: ‘Thus says Hashem: Because you have let go out of your hand the man whom I had devoted to destruction, therefore your life shall go for his life, and your people for his people.’
verse value 5668
Insights
Verse structure: 16 words, 63 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. Verse gematria: 5668 is divisible by 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֚ה, 2 letters) and the longest is "the·man·devoted·to·destruction" (אֶת־אִישׁ־חֶרְמִ֖י, 9 letters). Words sharing gematria 808: instead·of, instead·of. 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "you·sent" (שִׁלַּ֥חְתָּ), "the·man·devoted·to·destruction" (אֶת־אִישׁ־חֶרְמִ֖י). The root אמר appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·said" (root אמר, 324x in I Kings); "Hashem" (root יהוה, 254x in I Kings); "and·it·shall·be" (root היה, 196x in I Kings). The etnachta (major mid-verse pause) falls on 'from·the·hand', dividing the verse into phrases of 9 and 7 words.
Rashi
"An outlawed man." [This refers to] my man of war; the term is one of strife, and the term "strife" is used in the context of war. Likewise (Isaiah 34:5): "Upon Edom shall it descend, and upon the people I have warred against." And the Aggadic Midrash: "How many snares and nets I spread for you, until he fell into your hand."
Radak
"A man of my ban, from hand" – that is, from your hand. And the meaning of "my ban" is "my execution," derived from the root ch-r-b (to destroy), as in "He who sacrifices to gods other than the Lord alone shall be banned" (cherem), meaning that he was liable to death. And so too does the Targum Yonatan render it: "A man who is liable to execution." Or perhaps its meaning is "my ban" from the root ch-r-m (to hunt/set traps), as in "traps and snares," whose sense is nets and pitfalls. And so it is in the Midrash: "How many traps and snares did I spread for him, until he fell into your hand."
Ralbag
"A man of my net." This means: a man I caught in my net and in my snare, to deliver him into your hand, for he had no place to flee.
Metzudat David
The man of my net. You sent from your hand Ben-hadad, whom I caught like one catching fish in his net; for he had no place to flee.
And your soul shall be. Similar to the guard of the man; for having let him flee, his soul shall be given in his stead. And although he already made a parable for this, in the matter of the one who refused to strike him by the word of the Lord; for just as the lion struck the one who refused to strike him, so Ahab will be killed for having refused to put Ben-hadad to death -- nevertheless he made again a parable, so that Ahab himself will render the judgment, and say, 'So is your judgment; you have decreed it,' as though Ahab also sentenced himself; for he is similar to him.
Metzudat Zion
Charmai. A matter of a net; like (Micah 7:2) 'they will spread a net' (yitzodu charam):
Malbim
And he said: “And by this,” he explained to him the interpretation: “Because you have sent,” etc. For the punishment that the prophet endured at that time will come upon the head of Ahab. And our Sages of blessed memory said that through the drop of blood that came out of the prophet, Israel was atoned for and was not punished in their bodies in the war that Ahab fought afterward, and this is understood from my words.
And the king of Israel went to his house sullen and displeased, and came to Samaria.
verse value 2258
Insights
Verse structure: 7 words, 34 letters. The shortest word is "sullen" (סַ֣ר, 2 letters) and the longest is "king·Israel" (מֶלֶךְ־יִשְׂרָאֵ֛ל, 8 letters). 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "to·Samaria" (שֹׁמְרֽוֹנָה). 7 unique roots are used. Frequent roots: "king·Israel" (root מלך, 341x in I Kings); "to·his·house" (root בית, 191x in I Kings); "and·went" (root הלך, 115x in I Kings). The etnachta (major mid-verse pause) falls on 'and·angry', dividing the verse into phrases of 5 and 2 words. Full calculation: וַיֵּ֧לֶךְ [and·went] (66) + מֶלֶךְ־יִשְׂרָאֵ֛ל [king·Israel] (631) + עַל־בֵּית֖וֹ [to·his·house] (518) + סַ֣ר [sullen] (260) + וְזָעֵ֑ף [and·angry] (163) + וַיָּבֹ֖א [and·came] (19) + שֹׁמְרֽוֹנָה [to·Samaria] (601) = 2258.
Rashi
"Dispirited and sullen." (Targum:) "aggrieved and sad," meaning that his spirit turned away from him.
Radak
"Upon his house." This is akin to "to his house." And similarly, "And Elkanah went to Ramah, to his house" (1 Samuel 2:11) – "to his house." And "I spoke concerning the prophets" (Hosea 12:11) – "to the prophets."
"Sullen, and wrathful." Just as in "Why is your spirit so sullen?" (1 Kings 21:5), the meaning is close to wrath, and its Targum is "nesim ve-davei" (i.e., "dejected and sorrowful"); and the Targum of "and behold, they were troubled" (Genesis 40:6) is "veha inun nesisin" (i.e., "and behold they are dejected"). The word "sar" (sullen) is with a patach, contrary to the custom of the hollow [nechei ha-ayin] verbs, and so too its companion word.
Ralbag
"Upon his house." This means: to his house, to which he went for the sake of managing his household affairs, for from his house he had gone out to wage war against Ben-Hadad.
"Turned aside and wrathful." "Turned aside" is from the root meaning to turn away, i.e., to deviate from custom and will, for he had already become fully affected by this matter to the utmost degree of being affected, and he was exceedingly wrathful and angry over this affair.
Metzudat David
To his house. To his house; and it is his place of lodging, outside Aphek, the place of the war. And from there he came to Samaria.
Metzudat Zion
Sar. I mean: the will and the speech departed from him; as it is written below (21:5) 'what is this, your spirit is sullen?' (mah zeh ru'echa sara):
U'tza'af. A matter of anger; like (Micah 7:9) 'I will bear the indignation of the Lord' (tza'af Hashem e'sea):
Metzudat David