Naboth will not sell his fathers' vineyard; Jezebel's false witnesses have him stoned, and Elijah confronts Ahab: 'Hast thou killed, and also taken possession?'
Tap any Hebrew word to reveal its root, value, and meanings.
And it came to pass after these things, that Naboth the Jezreelite had a vineyard, which was in Jezreel, hard by the palace of Ahab, king of Samaria.
verse value 3348
Insights
Verse structure: 15 words, 65 letters. Verse gematria: 3348 is divisible by 18, the value of chai ('life'). The shortest word is "after" (אַחַר֙, 3 letters) and the longest is "the·Jezreelite" (הַיִּזְרְעֵאלִ֖י, 8 letters). 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "to·Naboth" (לְנָב֥וֹת), "in·Jezreel" (בְּיִזְרְעֶ֑אל). The root היה appears 2 times in this verse. 13 unique roots are used. Frequent roots: "which" (root אשר, 375x in I Kings); "king" (root מלך, 341x in I Kings); "and·it·was" (root היה, 196x in I Kings). First appearance of the root כרם ("vineyard") in I Kings. First appearance of the root נבות ("to·Naboth") in I Kings. The etnachta (major mid-verse pause) falls on 'in·Jezreel', dividing the verse into phrases of 10 and 5 words.
Rashi
"And it came to pass after these things." Yet another [misfortune], to hasten his death.
Radak
“Which was in Jezreel.” The vineyard that belonged to him was in Jezreel, and Ahab had a palace in Jezreel, as it is written below:
Metzudat David
That was in Jezreel. That stood in Jezreel.
Next to the palace of Ahab. That was his in Jezreel.
Malbim
The questions: Why is the phrase “Naboth the Jezreelite” repeated, along with “who was in Jezreel”? And why does the text specifically refer to him by the title “king of Samaria”? Moreover, in the general narrative, it is astonishing: why did Ahab not simply take the vineyard from him by force, in accordance with the prerogatives of kingship, as it is stated, “And he shall take your vineyards and give them to his servants,” and all the more so for himself?
It was a vineyard belonging to Naboth the Jezreelite, for although at times a king's heart may be stirred to seize a vineyard or a field, as it is written, "And he shall take your vineyards and give them to his servants," nevertheless, this falls under the laws of kingship only when the matter is necessary for the needs of the monarchy. For example, if he collects taxes to pay his soldiers, this is for the general benefit, since all inhabitants of the country are required to bear the burden of the state. And for the individual who does not bear this burden, the king has the authority to seize his inheritance and compel him by force. Likewise, if this vineyard had been located in Samaria near the royal palace, since the royal palace in Samaria served a general purpose for the benefit of the public—because Samaria was the capital city, and it was necessary that the royal palace be magnificent in all its splendor, which brings honor to the nation and benefits it—then if he had taken the vineyard, there would have been no wrongdoing. Therefore, the text states that the vineyard was in Jezreel. Ahab was the king of Samaria, meaning that Samaria was the city of his kingship, not Jezreel. And the palace he had in Jezreel was not a royal palace, but rather his private palace, not by virtue of his being king.
And Ahab spoke to Naboth, saying: ‘Give me your vineyard, that I may have it for a garden of herbs, because it is near to my house; and I will give you for it a better vineyard than it; or, if it seem good to you, I will give you the worth of it in money.’
verse value 6432
Insights
Verse structure: 26 words, 106 letters. The shortest word is "and·because" (כִּ֣י, 2 letters) and the longest is "to·Naboth" (אֶל־נָב֣וֹת, 6 letters). Words sharing gematria 17: good, good. 5 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·let·it·be·mine" (וִיהִי־לִ֣י), "for·a·garden·of·herbs" (לְגַן־יָרָ֗ק), "near" (קָרוֹב֙). The root נתן appears 2 times in this verse. 23 unique roots are used. Frequent roots: "saying" (root אמר, 324x in I Kings); "and·let·it·be·mine" (root היה, 196x in I Kings); "and·spoke" (root דבר, 191x in I Kings). The etnachta (major mid-verse pause) falls on 'than·it', dividing the verse into phrases of 19 and 7 words.
Rashi
This is the price. This is the vineyard:
Radak
"To a garden of greens": This refers to grass that is edible for humans, or herbs that have a pleasant fragrance, and it is customary to make a garden from them in the courtyard of the house or at the back of the house.
"This price." "The price of this vineyard"—that is to say, what it would be worth if you wished to sell it for money.
Ralbag
"And I will give you in its stead a vineyard better than it." This means: If you do not wish to sell your holdings, I will give you another vineyard that is better than it; and if you are willing to sell it, I will give you its price in silver.
Metzudat David
For a vegetable garden. To grow in it vegetables.
If it pleases you. If you desire more in money.
The price of this. The price of this vineyard.
Metzudat Zion
Mechir. His price, his worth:
Malbim
"And he spoke" — and he did not desire his vineyard for any general purpose; rather, he desired to make it a vegetable garden, in such a way that he intended to destroy the trees of the vineyard (which is forbidden) in order to sow vegetables in it. He did not provide any reason of utility, only on the grounds that it was close to his house. Now, Ahab, who was an idolater, had the custom of setting up Baal in his garden, as it is stated: "and you shall be ashamed of the gardens that you have chosen" [and] "those who sanctify and purify themselves for the gardens" (and the Tosafot in Sanhedrin (page 20b) also write that therefore he did not want to give it to him because he wanted to make idolatry in it, and they also wrote that even according to those who say that everything stated in the chapter of "The King" was permitted to him, this is only if he takes the vineyard for the sake of his servants, not for himself, and they further wrote that this applies only if the vineyard is not ancestral inheritance). And he said to him: "If you do not wish to give it because you need it for a vineyard, I will give you a better vineyard than it; and if it is pleasing in your eyes to sell it, I will give you money."
And Naboth said to Ahab: ‘Hashem forbid it me, that I should give the inheritance of my fathers to you.’
verse value 3149
Insights
Verse structure: 10 words, 43 letters. The shortest word is "to·me" (לִּי֙, 2 letters) and the longest is "to·Ahab" (אֶל־אַחְאָ֑ב, 6 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "far·be·it" (חָלִ֤ילָה), "from·giving" (מִתִּתִּ֛י), "my·fathers" (אֲבֹתַ֖י). 10 unique roots are used. Frequent roots: "and·said" (root אמר, 324x in I Kings); "from·Hashem" (root יהוה, 254x in I Kings); "from·giving" (root נתן, 113x in I Kings). The etnachta (major mid-verse pause) falls on 'to·Ahab', dividing the verse into phrases of 3 and 7 words. Full calculation: וַיֹּ֥אמֶר [and·said] (257) + נָב֖וֹת [Naboth] (458) + אֶל־אַחְאָ֑ב [to·Ahab] (43) + חָלִ֤ילָה [far·be·it] (83) + לִּי֙ [to·me] (40) + מֵֽיְהֹוָ֔ה [from·Hashem] (66) + מִתִּתִּ֛י [from·giving] (850) + אֶת־נַחֲלַ֥ת [the·inheritance·of] (889) + אֲבֹתַ֖י [my·fathers] (413) + לָֽךְ [to·you] (50) = 3149.
Radak
"I gave." For a price of silver or in exchange.
Metzudat David
The Lord forbid it me. It is profane to me, on account of the commandment of the Lord, that the Torah said (Leviticus 25:23): 'And the land shall not be sold in perpetuity.'
Malbim
The questions: Why did he say, "Far be it from me, from the LORD," as if by doing this he would commit a culpable sin?
And Naboth said. Beyond the fact that Naboth was unwilling to sell the inheritance of his fathers, he spoke to Ahab words that pierced to the innermost chambers of his belly. In saying, "Far be it from me, from the Lord, to give you the inheritance of my fathers," he intended to rebuke Ahab, who had abandoned the inheritance of his fathers—namely, the Lord, the God of his fathers. This is the most precious inheritance, far surpassing the inheritance of field and vineyard, which serve only for temporary, earthly life. But faith and Torah are the inheritance of the soul. And Ahab had abandoned them without silver and without price. To reprove him to his face, Naboth said, "Far be it from me to give you the inheritance of my fathers." He reminded him how precious the inheritance of one's fathers is in the eyes of a man of heart—even a temporary inheritance of field and vineyard—and all the more so a spiritual inheritance. In saying, "Far be it from me, from the Lord," although he need not have mentioned the Name of the Lord in this context, he hinted: Since you are going to establish in the garden emptiness and Baal, far be it from me, from the Lord, who is the inheritance of my fathers. In Him my fathers trusted, and He was their inheritance. How could I give Him to you, for Baal and Asherah?
And Ahab came into his house sullen and displeased because of the word which Naboth the Jezreelite had spoken to him; for he had said: ‘I will not give you the inheritance of my fathers.’ And he laid him down upon his bed, and turned away his face, and would eat no bread.
verse value 6540
Insights
Verse structure: 21 words, 101 letters. The shortest word is "sullen" (סַ֣ר, 2 letters) and the longest is "the·Jezreelite" (הַיִּזְרְעֵאלִ֔י, 8 letters). Words sharing gematria 78: and·he·turned, bread. 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "to·his·house" (אֶל־בֵּית֜וֹ), "which·he·spoke" (אֲשֶׁר־דִּבֶּ֣ר), "my·fathers" (אֲבוֹתָ֑י). 20 unique roots are used. Frequent roots: "which·he·spoke" (root אשר, 375x in I Kings); "and·said" (root אמר, 324x in I Kings); "because·of·the·word" (root דבר, 191x in I Kings). The etnachta (major mid-verse pause) falls on 'my·fathers', dividing the verse into phrases of 15 and 6 words.
Radak
And he turned his face. He turned his face toward the wall:
Ralbag
"And he lay on his bed." Behold, due to the abundance of his anger, he did not wish to have any dealings with the men; yet he lay on his bed and turned his face toward the wall, so that the men would not see him when they came before him. And due to the abundance of his anger, he also did not wish to eat.
Metzudat David
And he turned away. He turned his face to the wall; in the manner of one distressed and anxious.
Malbim
The Questions: Why did it come that he was angry and wrathful and did not eat bread, whereas he did not speak harsh words to him, but merely did not wish to leave the inheritance of his fathers? And what was all this commotion about? And why was the phrase "that he spoke to him" repeated, followed by "and he said"?
"And Ahab came" — he was not [emotionally] affected by his unwillingness to give him the vineyard, but rather by the words that were spoken, for by this he [Naboth] shamed him for having abandoned the inheritance of his fathers and the God of Israel. Moreover, the words touched his heart, as is the way of the wicked, who are full of remorse, for he was moved by the words. And this is what it says: "He came in, sullen and angry," meaning that his spirit was removed from him — not on account of the physical act of not obtaining the vineyard, but rather on account of the matter that was spoken to him (that is to say, since the intent of the speech was to hit its mark, in saying, "I will not give you the inheritance of my fathers"), for he knew that in this statement he was spoken to with words of rebuke. Therefore, he lay on his bed and did not eat bread, due to the abundance of his sorrow.
But Jezebel his wife came to him, and said to him: ‘Why is your spirit so sullen, that you eat no bread?’
verse value 2644
Insights
Verse structure: 12 words, 48 letters. The shortest word is "sullen" (סָרָ֔ה, 3 letters) and the longest is "Jezebel" (אִיזֶ֣בֶל, 5 letters). Words sharing gematria 47: to·him, to·him. 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "what·is·this" (מַה־זֶּה֙), "Your·spirit" (רוּחֲךָ֣), "sullen" (סָרָ֔ה). The root אל appears 2 times in this verse. 11 unique roots are used. Frequent roots: "and·spoke" (root דבר, 191x in I Kings); "and·came" (root בוא, 109x in I Kings); "to·him" (root אל, 102x in I Kings). The etnachta (major mid-verse pause) falls on 'his·wife', dividing the verse into phrases of 4 and 8 words. Full calculation: וַתָּבֹ֥א [and·came] (409) + אֵלָ֖יו [to·him] (47) + אִיזֶ֣בֶל [Jezebel] (50) + אִשְׁתּ֑וֹ [his·wife] (707) + וַתְּדַבֵּ֣ר [and·spoke] (612) + אֵלָ֗יו [to·him] (47) + מַה־זֶּה֙ [what·is·this] (57) + רוּחֲךָ֣ [Your·spirit] (234) + סָרָ֔ה [sullen] (265) + וְאֵינְךָ֖ [and·you·are·not] (87) + אֹכֵ֥ל [eating] (51) + לָֽחֶם [bread] (78) = 2644.
Radak
"Why is your spirit sar [turned/troubled]?" It is like "sar ve-za'ef" ["sullen and vexed"], which we have explained, and its Targum is "nesis."
Ralbag
"What is this, that your spirit is turned aside?"—This means: What is this, that your inclination has deviated from its custom?
Metzudat David
Your spirit has departed. The desire and speech departed from you; like (Numbers 14:24): 'another spirit.' And like (Isaiah 11:4): 'with the spirit of his lips.'
And he said to her: ‘Because I spoke to Naboth the Jezreelite, and said to him: Give me your vineyard for money; or else, if it please you, I will give you another vineyard for it; and he answered: I will not give you my vineyard.’
verse value 6630
Insights
Verse structure: 20 words, 92 letters. Notable word values: "to·him" (ל֗וֹ) = 36, double chai. Verse gematria: 6630 is divisible by 26, the value of the divine name Hashem. The shortest word is "to·him" (ל֗וֹ, 2 letters) and the longest is "the·Jezreelite" (הַיִּזְרְעֵאלִ֜י, 8 letters). 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "because·I·spoke" (כִּֽי־אֲ֠דַבֵּ֠ר), "and·I·said" (וָאֹ֣מַר), "if·pleased" (אִם־חָפֵ֣ץ). The root כרם appears 3 times in this verse. 13 unique roots are used. Frequent roots: "and·I·said" (root אמר, 324x in I Kings); "and·spoke" (root דבר, 191x in I Kings); "give·me" (root נתן, 113x in I Kings). The etnachta (major mid-verse pause) falls on 'in·its·place', dividing the verse into phrases of 16 and 4 words.
Radak
“Ki edaber.” The future tense is used in place of the past tense, and there are many such instances. Alternatively, it is in the present tense, meaning: “I was speaking to him this matter.”
Metzudat Zion
Edaber. Like 'dibarti'; future standing in place of past:
Malbim
The questions: Why is there a duplication in "for I spoke to Naboth," and "I said to him"? And likewise, why did he not recount what was said, "I will not give you the inheritance of my fathers," which would have justified Naboth in her eyes?
“And he spoke”—although he certainly told Jezebel all the matters that had occurred between them, nevertheless he did not wish to reveal to her that his spirit was angered specifically by that particular utterance, which contained a moral rebuke stemming from what he had said, “I will not give you the inheritance of my fathers.” For he did not wish to appear before Jezebel as though there were still a spark in his heart to be moved by such matters, and that he still remembered the God of his fathers. Therefore, he told her that the main cause of his anger was that he had said, “I will not give you my vineyard,” namely, because he had not obtained the vineyard. And this is what he said: “For I spoke to Naboth and said to him”—in the words “For I spoke,” he related to her the details of the matters exactly as they had occurred. And he concluded his words: “And I am angry, because…”—namely, “And I said to him, ‘Give me your vineyard,’ and he said, ‘I will not give you my vineyard.’” This means that regarding the other matters, he did not pay attention; rather, his anger was solely because he had not obtained the vineyard.
And Jezebel his wife said to him: ‘Do you now govern the kingdom of Israel? arise, and eat bread, and let your heart be merry; I will give you the vineyard of Naboth the Jezreelite.’
verse value 6217
Insights
Verse structure: 19 words, 81 letters. The shortest word is "to·you" (לְךָ֔, 2 letters) and the longest is "the·Jezreelite" (הַיִּזְרְעֵאלִֽי, 8 letters). Words sharing gematria 50: Jezebel, to·you. 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "kingdom" (מְלוּכָ֖ה), "eat·bread" (אֱכׇל־לֶ֙חֶם֙), "and·let·him·be·good" (וְיִטַ֣ב). 18 unique roots are used. Frequent roots: "kingdom" (root מלך, 341x in I Kings); "and·she·said" (root אמר, 324x in I Kings); "you·will·do" (root עשה, 143x in I Kings). The etnachta (major mid-verse pause) falls on 'over·Israel', dividing the verse into phrases of 9 and 10 words.
Radak
"You shall exercise kingship?" As its Targum renders it: "You will succeed in the kingship," and it is an expression of wonder [i.e., a rhetorical question].
Ralbag
"Will you now establish kingship over Israel?" This means: Will you establish kingship over Israel in this manner? Surely, there is no doubt that it is not the practice of a king to be affected in this way.
Metzudat David
Do you now govern the kingdom. She said in a question: and is it by what you do now that you will conduct the kingship? And as though she said: surely it is proper for a king to be strong and wise, so that his desire be fulfilled; and not to be distressed and angry.
And your heart be cheerful. Meaning: be joyful.
Malbim
The questions: What is her intention in what she said, “Do you now govern the kingdom”?
“‘You shall now’—she said: at a time when they establish a royal house in the land, which still had no king; then they would establish among themselves the laws of kingship and its statutes, and specify what the king may do and what he may not do. Not so in an established kingdom: who is foolish enough to scrutinize the laws of kingship? The king does everything within his power to do, with no one to protest. This is what is meant by: ‘And indeed, you shall now establish kingship’—meaning: Do you, who are establishing kingship, think that it is not already established from generations past? Or perhaps: ‘You shall now establish’—only that you did not know how to seize it from him by force, lest the people rebel upon seeing that you are seizing the inheritance of others. And I will give it to you through cunning.”
So she wrote letters in Ahab’s name, and sealed them with his seal, and sent the letters to the elders and to the nobles that were in his city, and that dwelt with Naboth.
verse value 6969
Insights
Verse structure: 15 words, 79 letters. The shortest word is "in·name·of" (בְּשֵׁ֣ם, 3 letters) and the longest is "to·the·elders" (אֶל־הַזְּקֵנִ֤ים, 8 letters). Words sharing gematria 390: letters, letters. 5 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·sealed" (וַתַּחְתֹּ֖ם), "with·his·seal" (בְּחֹתָמ֑וֹ), "the·letters" ((הספרים)). The root ספר appears 3 times in this verse. 13 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "to·the·elders" (root איל, 125x in I Kings); "in·name·of" (root שם, 66x in I Kings). The etnachta (major mid-verse pause) falls on 'with·his·seal', dividing the verse into phrases of 6 and 9 words.
Rashi
"To the elders." Wicked elders; [in Aramaic] elders of shame.
Radak
“And she sent the letters.” It is written with the definite article *ha*, and it is read without the definite article *ha*, and both are correct.
"And to the nobles." The princes and the officials, as in "the nobles of Judah" (Nehemiah 6:17) and "I contended with the nobles" (Nehemiah 5:7). And the Targum: "turbina."
Ralbag
"To the elders and to the nobles." This means the judges and the officials, and they alone knew this secret. Jezebel trusted in them, that they would agree to what Ahab had sent to them. She sealed it with his seal, and it appears from this that had the people known of this scheme, they would not have agreed to the killing of Naboth, even though the elders of the city and its officials agreed to it.
Metzudat David
And she sealed it with his signet. She sealed the letter with the seal of his ring.
Those who sit. In the sitting of the elders of the city with Naboth.
Metzudat Zion
Sefarim. Letters; so called because in them matters are recounted:
Hachurim. The officials; likewise (Nehemiah 5:7) 'and I contended with the nobles' (u'ariva et hachurim):
Malbim
The Questions: It is very astonishing how she did not fear to write in the king's name to the elders and the nobles that they should hire false witnesses and bear false witness against Naboth, and that they should judge him for this with the judgment of death. And what will happen if the elders show the king's letter to all the people, and this wickedness will be revealed—that the king, who is supposed to establish the land through justice, commanded the murder of an innocent person without any violence, through falsehood and deceit? And tomorrow he will do the same to every man, and the land will be defiled with blood. And how did all the elders agree to this, and not expose his nakedness and his sin before the sun? And such a thing has no parallel in the history of the nations, even in the days of darkness and obscurity. And why did they seat him at the head of the people? And why did they testify that he cursed both God and the king, when it would have been sufficient to cite only one of them? And why did it say "and write letters," when it would have been sufficient to write one letter? And why was it repeated: "And there came two men, sons of Belial, and testified against him, men of Belial"?
“And she wrote”: Behold, she heard and understood also that Naboth had intended to blaspheme the idol, just as Ahab had exchanged his ancestral inheritance, and likewise he insulted the king by speaking to him in this manner. And even though there were no witnesses, and because he insulted the king, the king could not serve as both witness and litigant, nevertheless, regarding the fact that he blasphemed his God, the king is credible to testify on this matter. Now, the judgment of one who insults the king is before the nobles, and the judgment of one who curses his God is before the elders. And this is what it means when it says that she wrote letters in the name of Ahab and sealed them with his seal, and in these letters it was written that Ahab testifies that Naboth cursed God and the king. And by this she did not write falsehood, for indeed he insulted Ahab and his God. And she sent the letters to the elders, that they should judge him for having blasphemed the idol, and to the nobles, that they should judge him for having insulted the king. And she explained why she sent this to Jezreel, because those who dwelled in his city were acquainted with Naboth, and it is fitting that he be judged before the court of his city. Now, according to the law, it is proper that Ahab himself should come before the court and they should testify in his presence, for it is not proper to adjudicate capital cases on the basis of written testimony. And regarding this:
And she wrote in the letters, saying: ‘Proclaim a fast, and set Naboth at the head of the people;
verse value 3740
Insights
Verse structure: 8 words, 41 letters. The shortest word is "the·people" (הָעָֽם, 3 letters) and the longest is "proclaim·fast" (קִֽרְאוּ־צ֔וֹם, 7 letters). 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "proclaim·fast" (קִֽרְאוּ־צ֔וֹם). 8 unique roots are used. Frequent roots: "saying" (root אמר, 324x in I Kings); "the·people" (root עם, 95x in I Kings); "and·seat" (root שוב, 61x in I Kings). The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 3 and 5 words. Full calculation: וַתִּכְתֹּ֥ב [and·she·wrote] (828) + בַּסְּפָרִ֖ים [in·the·letters] (392) + לֵאמֹ֑ר [saying] (271) + קִֽרְאוּ־צ֔וֹם [proclaim·fast] (443) + וְהֹשִׁ֥יבוּ [and·seat] (329) + אֶת־נָב֖וֹת [Naboth] (859) + בְּרֹ֥אשׁ [in·head·of] (503) + הָעָֽם [the·people] (115) = 3740.
Rashi
"Proclaim a fast." And on the day of the fast, it is their custom to examine the transgressions that are in their hands.
Radak
"Proclaim a fast." According to its plain meaning, it is the language of fasting, as in the Targum of Jonathan: "Decree a fast." And this is because on the day of fasting, people scrutinize their deeds, and if there is anything crooked, they correct it. My master and father, of blessed memory, explained that "fast" means an assembly, as in the day of the fast in Jeremiah, from the language of our Sages of blessed memory: "the junction of the tendons," which is the place where the tendons gather.
Ralbag
"Proclaim a fast." She sent this to them because on the day of the fast they gather together, and then it is possible that these witnesses will testify before the eyes of all the people.
Metzudat David
Proclaim a fast. For on the day of the fast, the way is for the elders of the city to gather, to examine the deeds of the men of the city.
Malbim
And she wrote this matter in the letters as a stratagem devised by her own wisdom, and she did so in her own name, not in the name of Ahab, as if to say: “Behold, Ahab testifies before you through his writing and his seal that Naboth cursed God and the king, and you, of course, will surely believe the words of the king, for he will not lie. However, since you cannot pass a death sentence upon him before the people based solely on this letter until the king testifies against him in person, and since it would be a disgrace and an indignity to the king to come and testify himself—especially because, had it been only a matter of blaspheming God, he would have come to testify, but now that Naboth has also insulted the king, it is a disgrace for him to come and testify against him personally—therefore, my counsel is that you fabricate the matter before the people in the following manner: Proclaim a fast and a gathering, for a death sentence was carried out in the presence of the entire assembly of the people, and place Naboth, the defendant, at the head of the people, for those facing a death sentence were seated on a large platform so that all could see him.”
and set two men, base fellows, before him, and let them bear witness against him, saying: You did curse God and the king. And then carry him out, and stone him, that he die.’
verse value 3371
Insights
Verse structure: 13 words, 69 letters. Notable word values: "God" (אֱלֹהִ֖ים) = 86, equal to Elohim. The shortest word is "two" (שְׁנַ֨יִם, 4 letters) and the longest is "son·worthlessness" (בְּנֵֽי־בְלִיַּ֘עַל֮, 8 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·seat" (וְ֠הוֹשִׁ֠יבוּ), "and·bring·him·out" (וְהוֹצִיאֻ֥הוּ), "and·stone·him" (וְסִקְלֻ֖הוּ). 13 unique roots are used. Frequent roots: "and·king" (root מלך, 341x in I Kings); "saying" (root אמר, 324x in I Kings); "God" (root אלהים, 99x in I Kings). First appearance of the root סקל ("and·stone·him") in I Kings. The etnachta (major mid-verse pause) falls on 'and·king', dividing the verse into phrases of 10 and 3 words. Full calculation: וְ֠הוֹשִׁ֠יבוּ [and·seat] (335) + שְׁנַ֨יִם [two] (400) + אֲנָשִׁ֥ים [man] (401) + בְּנֵֽי־בְלִיַּ֘עַל֮ [son·worthlessness] (204) + נֶגְדּוֹ֒ [before·him] (63) + וִיעִדֻ֣הוּ [and·let·them·bear·witness·against·him] (101) + לֵאמֹ֔ר [saying] (271) + בֵּרַ֥כְתָּ [you·blessed] (622) + אֱלֹהִ֖ים [God] (86) + וָמֶ֑לֶךְ [and·king] (96) + וְהוֹצִיאֻ֥הוּ [and·bring·him·out] (129) + וְסִקְלֻ֖הוּ [and·stone·him] (207) + וְיָמֹֽת [and·let·him·die] (456) = 3371.
Radak
“And they testified against him.” [The text reads] “They will testify against him.” One might ask: Since the princes and officials knew that the matter was false, why did they need all this? Let them have put him to death by the command of Jezebel, without witnesses and without legal procedure. The answer is that the elders of the city and the princes were few in number, and their hands were involved in wrongdoing with Jezebel. For if the elders had wished to reveal the matter to the people, they would not have allowed him to be killed for nothing; all the more so his relatives who were in the city. And if Jezebel had wished to put him to death without trial, she would not have had the power to do so. For even to seize the vineyard, she did not have the power. For Ahab and Jezebel, although they were wicked, were answerable to Heaven alone for practicing idolatry. But if they were to kill and seize property without due process, the Israelites would have rebelled against them, for they would not tolerate a king over them unless he established justice in the land. However, they could not prevent him from serving idolatry, for there were only seven thousand who had not bowed to Baal, and the rest of Israel was very numerous, their hearts being devoted to the faith of Baal, whom the prophets of Baal were leading astray. Therefore, Jezebel sought a pretext so that Naboth would be put to death through a legal trial, for the property of those executed by royal decree belongs to the king. Jezebel trusted in the elders of Israel that they would cover up for her and conceal the matter, or she knew that they feared Ahab greatly. Therefore, she wrote to them in Ahab’s name and sealed the letter with his seal, for she knew that they would not deviate from his word. And even though they knew that it involved false testimony and murder, the elders were wicked, just as the witnesses were, as she said, “And they seated two men, sons of Belial, before him.”
One might further ask: Why did Ahab not take this vineyard by the right of kingship? For it is written, “He shall take your fields and your vineyards and your best olive groves.” The answer is as explained in the Book of Samuel: It is not part of the right of kingship to take the land itself, but only the produce for the needs of his servants and his soldiers, if required. The proof is that it says, “And he shall give to his servants,” and does not say that he shall take for himself. Further proof is that it says, “Your fields, your vineyards, and your olive groves,” and does not say “your houses,” implying that the statement refers to the produce, not to the land itself.
Regarding the phrase “Blessed be God and the King”: Its Targum renders it as “You have blasphemed before the LORD and cursed the king.” Why did it say “God and the king,” when for either one alone he would be liable to death? She [Jezebel] said this in order to inflame the anger of the people against him, so that they would stone him immediately.
Ralbag
And behold, he called the witnesses "sons of Belial," for otherwise they would not agree to testify falsely.
Metzudat David
Sons of Belial. For worthy ones will not testify falsely.
And let them testify against him. Let them testify against him. And he returns and explains: against Naboth.
A blessing. It is a euphemism for a curse.
God and the king. To increase the wrath, to stone him quickly.
Malbim
"And they shall seat—you shall seat two witnesses, who shall be men of Belial against him." This means that in truth they shall not be men of Belial, for after you show them the king's letter and his seal, which is as trustworthy to them as a hundred witnesses, they will be able to testify that they know the matter is true. And this shall not be a matter of Belial, except that their testimony against him in his presence, in which they will deceive him regarding the manner of their report, but the substance of the matter is true. And they shall testify, saying, "You have cursed God and king," for this testimony is true, even though what they say—that they heard this—and how they say he cursed, may be false; it matters not, since the substance of the deed is true.
And the men of his city, even the elders and the nobles who dwelt in his city, did as Jezebel had sent to them, according as it was written in the letters which she had sent to them.
verse value 5947
Insights
Verse structure: 18 words, 83 letters. Notable word values: "to·them" (אֲלֵיהֶ֖ם) = 86, equal to Elohim. The shortest word is "who" (אֲשֶׁ֤ר, 3 letters) and the longest is "the·old·men" (הַזְּקֵנִ֣ים, 6 letters). Words sharing gematria 521: as, as. 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "his·city" (עִיר֜וֹ), "and·the·nobles" (וְהַחֹרִ֗ים), "written" (כָּתוּב֙). The root אשר appears 4 times in this verse. 12 unique roots are used. Frequent roots: "who" (root אשר, 375x in I Kings); "and·they·did" (root עשה, 143x in I Kings); "to·them" (root אל, 102x in I Kings). The etnachta (major mid-verse pause) falls on 'Jezebel', dividing the verse into phrases of 12 and 6 words.
Radak
“Who dwell in his city.” This is an additional notification, for it would have sufficed had it said “those who dwell” or “who dwell.”
Malbim
And they made a scroll, for the elders and the nobles, and all the people, knew that the matter was false; so much so that the men of his city, as well as the elders and the nobles, all acted according to the word of Jezebel, for even the people knew that it was false. They did not do this because they believed that the truth was indeed so; rather: 1. Those who dwelt in his city did this out of their hatred for Naboth, their fellow townsman; 2. As it was written in the letters which she sent to them, and they had the pretext that such was the king’s command. And this is what is said:
They proclaimed a fast, and set Naboth at the head of the people.
verse value 2249
Insights
Verse structure: 6 words, 26 letters. Verse gematria: 2249 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "fast" (צ֑וֹם, 3 letters) and the longest is "and·set" (וְהֹשִׁ֥יבוּ, 6 letters). 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "fast" (צ֑וֹם). 6 unique roots are used. Frequent roots: "the·people" (root עם, 95x in I Kings); "and·set" (root ישב, 52x in I Kings); "they·called" (root קרא, 47x in I Kings). The etnachta (major mid-verse pause) falls on 'fast', dividing the verse into phrases of 2 and 4 words. Full calculation: קָרְא֖וּ [they·called] (307) + צ֑וֹם [fast] (136) + וְהֹשִׁ֥יבוּ [and·set] (329) + אֶת־נָב֖וֹת [Naboth] (859) + בְּרֹ֥אשׁ [in·head·of] (503) + הָעָֽם [the·people] (115) = 2249.
And the two men, the base fellows, came in and sat before him; and the base fellows bore witness against him, even against Naboth, in the presence of the people, saying: ‘Naboth did curse God and the king.’ Then they carried him forth out of the city, and stoned him with stones, that he died.
verse value 5505
Insights
Verse structure: 23 words, 110 letters. Notable word values: "God" (אֱלֹהִ֖ים) = 86, equal to Elohim. The shortest word is "two·of" (שְׁנֵ֨י, 3 letters) and the longest is "son·worthlessness" (בְּנֵֽי־בְלִיַּ֘עַל֮, 8 letters). 8 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "man" (הָאֲנָשִׁ֥ים), "worthlessness" (הַבְּלִיַּ֜עַל), "blessed" (בֵּרַ֥ךְ). The root איש appears 2 times in this verse. 20 unique roots are used. Frequent roots: "and·king" (root מלך, 341x in I Kings); "saying" (root אמר, 324x in I Kings); "and·they·came" (root בוא, 109x in I Kings). The etnachta (major mid-verse pause) falls on 'and·king', dividing the verse into phrases of 17 and 6 words.
Rashi
"Naboth has blessed." A euphemism for a curse; and the Targum renders it: "Naboth blasphemed before the LORD, and cursed the king."
Radak
"And they testified against him." It stated the pronoun [suffix] first, and afterward the specification, saying "against him" — i.e. "vay'idohu" ["and they testified against-him"] — and only afterward did it say "Naboth," for such is the manner of the Scriptural text in various places, as in "and she opened it and saw him — the child" (Exodus 2:6), and others like it.
Ralbag
"And they took him outside the city, and stoned him." From this we learned that the place of stoning was outside the city.
Malbim
And the two men, the sons of Belial, came against him; they were not merely called "sons of Belial" in opposition to him, but were sons of Belial in their very essence. And this is what the verse means: "And the men of Belial testified against Naboth before the people"—that they were men of Belial in relation to Naboth, and also in relation to the people, for all knew that the matter was a lie and a frame-up.
Cross-references: Leviticus 24:14; Deuteronomy 17:6; II Kings 9:25
Then they sent to Jezebel, saying: ‘Naboth is stoned, and is dead.’
verse value 1816
Insights
Verse structure: 6 words, 28 letters. The shortest word is "is·stoned" (סֻקַּ֥ל, 3 letters) and the longest is "to·Jezebel" (אֶל־אִיזֶ֣בֶל, 7 letters). 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "to·Jezebel" (אֶל־אִיזֶ֣בֶל), "is·stoned" (סֻקַּ֥ל). 6 unique roots are used. Frequent roots: "saying" (root אמר, 324x in I Kings); "to·Jezebel" (root איל, 125x in I Kings); "and·he·died" (root מות, 59x in I Kings). The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 3 and 3 words. Full calculation: וַֽיִּשְׁלְח֖וּ [and·they·sent] (360) + אֶל־אִיזֶ֣בֶל [to·Jezebel] (81) + לֵאמֹ֑ר [saying] (271) + סֻקַּ֥ל [is·stoned] (190) + נָב֖וֹת [Naboth] (458) + וַיָּמֹֽת [and·he·died] (456) = 1816.
And it came to pass, when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab: ‘Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give you for money; for Naboth is not alive, but dead.’
verse value 7154
Insights
Verse structure: 23 words, 94 letters. Notable word values: "alive" (חַ֖י) = 18, chai, 'life'. The shortest word is "take·possession!" (רֵ֞שׁ, 2 letters) and the longest is "the·Jezreelite" (הַיִּזְרְעֵאלִ֗י, 8 letters). Words sharing gematria 458: Naboth, Naboth, Naboth. 5 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "that·was·stoned" (כִּי־סֻקַּ֥ל), "take·possession!" (רֵ֞שׁ), "refused" (מֵאֵן֙). The root נבות appears 3 times in this verse. 18 unique roots are used. Frequent roots: "which" (root אשר, 375x in I Kings); "and·she·said" (root אמר, 324x in I Kings); "and·it·was" (root היה, 196x in I Kings). The etnachta (major mid-verse pause) falls on 'and·he·died', dividing the verse into phrases of 6 and 17 words.
Rashi
"Arise, take possession." There are sages who say: The property of those executed by the king belongs to the king. And there are others who say: He was his father's brother's son, and he killed him and his sons, and he is worthy to inherit him (Sanhedrin 48b):
Radak
“Arise, inherit.” The phrase “inherit” is used because his property fell to him by law, and he stood in the place of the heirs. Similarly, regarding the Land of Canaan, it is said, “and you shall inherit it and dwell in it,” because it was both a gift and an inheritance from God for them, as if they had inherited it from their fathers. And according to what was foretold in prophecy: “He cursed God and the king.” One who curses the king is liable to death, and whoever is liable to death by the king’s authority, he and all that belongs to him belong to the king. Our Sages of blessed memory disputed this matter and said: “Those executed by the king, their property goes to the king; those executed by the court, their property goes to the heirs.” For this reason, Jezebel instructed the witnesses to testify that Naboth had cursed both God and the king. For if they had said only that he cursed God, his judgment would have been left to the court, and his property would have gone to the heirs. But when they testified that he cursed the king, he became liable to death by the king’s authority, and his property went to the king. You might ask: If so, why was it necessary to mention God? They mentioned God only to intensify the anger against him. Rabbi Yehuda says: The property of those executed by the king does not go to the king. And what is meant by “Arise, inherit,” and by the phrase “who went down there to inherit it”? It is because his relative was his father’s brother’s son, and he was entitled to the inheritance, for the sons who were born to Naboth were executed with him, as it is written: “If not, the blood of Naboth and the blood of his sons, which I saw yesterday...” And according to the words of Rabbi Yehuda, it was not necessary to mention “and the king,” except to intensify the anger against him.
“Because he is dead.” Since it already stated that Naboth is not alive, why does it say “because he is dead”? To teach that he did not die by his own [natural] death, but rather he died in the sense that he became liable to death by the king, and his property [went] to the king.
Ralbag
"Arise, and take possession of the vineyard of Naboth the Jezreelite." From this we learned that the property of those executed by the king belongs to the king.
Metzudat David
Arise, inherit. For the property of those put to death by the government belongs to the king (Sanhedrin 48b).
Metzudat Zion
Rash. From the language of inheritance:
Ma'en. He did not want:
Malbim
"Arise, take possession." After they testified against him that he cursed God and the king, on account of cursing idolatry he became liable to the court's sentence of stoning, and therefore he was stoned. And on account of cursing the king, he was judged according to the nobles, and became liable according to the law of a rebel, whose property belongs to the king. This is what is stated: "Arise, take possession," for he was put to death on account of the reason that he refused to give it to you for money; from this aspect he is among those executed by the king. Even though, from the aspect of his second sin, in saying, "I will not give you my ancestral inheritance," in which regard the idolatry is among those executed by the court—for Naboth is not alive, for he is dead—for from the aspect of the king, his death is by the sword, and from the aspect of the curse of God, his death is by stoning—nevertheless, it is said: Even though he was stoned, he is not alive, and included in this is his punishment for the king, only that he is judged by stoning, which is more severe, and in it is also included the punishment for the rebellion, for at any rate he is not alive.
And it came to pass, when Ahab heard that Naboth was dead, that Ahab rose up to go down to the vineyard of Naboth the Jezreelite, to take possession of it.
verse value 4221
Insights
Verse structure: 13 words, 54 letters. The shortest word is "that" (כִּ֣י, 2 letters) and the longest is "the·Jezreelite" (הַיִּזְרְעֵאלִ֖י, 8 letters). Words sharing gematria 458: Naboth, Naboth. 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "to·go·down" (לָרֶ֛דֶת), "to·vineyard" (אֶל־כֶּ֛רֶם). The root אחאב appears 2 times in this verse. 10 unique roots are used. Frequent roots: "and·it·was" (root היה, 196x in I Kings); "to·vineyard" (root איל, 125x in I Kings); "that" (root כי, 94x in I Kings). The etnachta (major mid-verse pause) falls on 'Naboth', dividing the verse into phrases of 6 and 7 words. Full calculation: וַיְהִ֛י [and·it·was] (31) + כִּשְׁמֹ֥עַ [when·hearing] (430) + אַחְאָ֖ב [Ahab] (12) + כִּ֣י [that] (30) + מֵ֣ת [died] (440) + נָב֑וֹת [Naboth] (458) + וַיָּ֣קׇם [and·arose] (156) + אַחְאָ֗ב [Ahab] (12) + לָרֶ֛דֶת [to·go·down] (634) + אֶל־כֶּ֛רֶם [to·vineyard] (291) + נָב֥וֹת [Naboth] (458) + הַיִּזְרְעֵאלִ֖י [the·Jezreelite] (333) + לְרִשְׁתּֽוֹ [to·possess·it] (936) = 4221.
’Arise, go down to meet Ahab king of Israel, who dwells in Samaria; behold, he is in the vineyard of Naboth, whither he is gone down to take possession of it. .
verse value 5594
Insights
Verse structure: 13 words, 55 letters. The shortest word is "go·down" (רֵ֗ד, 2 letters) and the longest is "king·Israel" (מֶלֶךְ־יִשְׂרָאֵ֖ל, 8 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "go·down" (רֵ֗ד), "vineyard" (בְּכֶ֣רֶם), "where·he·went·down" (אֲשֶׁר־יָ֥רַד). The root אשר appears 2 times in this verse. 12 unique roots are used. Frequent roots: "who" (root אשר, 375x in I Kings); "king·Israel" (root מלך, 341x in I Kings); "there" (root שם, 66x in I Kings). The etnachta (major mid-verse pause) falls on 'in·Samaria', dividing the verse into phrases of 7 and 6 words. Full calculation: ק֣וּם [rise] (146) + רֵ֗ד [go·down] (204) + לִקְרַ֛את [to·meet] (731) + אַחְאָ֥ב [Ahab] (12) + מֶלֶךְ־יִשְׂרָאֵ֖ל [king·Israel] (631) + אֲשֶׁ֣ר [who] (501) + בְּשֹׁמְר֑וֹן [in·Samaria] (598) + הִנֵּה֙ [they] (60) + בְּכֶ֣רֶם [vineyard] (262) + נָב֔וֹת [Naboth] (458) + אֲשֶׁר־יָ֥רַד [where·he·went·down] (715) + שָׁ֖ם [there] (340) + לְרִשְׁתּֽוֹ [to·possess·it] (936) = 5594.
Radak
"Who is in Samaria." The text does not state that Ahab was found in Samaria, for he had descended to Naboth's vineyard, which was in Jezreel. Rather, it means the king who resides in Samaria. And when he heard that Naboth had died, he descended to Jezreel to take possession of Naboth's vineyard. He thought that he had gained, but in truth he had lost.
Ralbag
“The king of Israel who was in Samaria.” This means that his seat of government was in Samaria. Or perhaps the intent here is according to what I consider to be the correct interpretation: namely, that he was the king of Israel who resided exclusively in Samaria, and because he reigned over them, he had the authority to carry out the acts of robbery he desired to commit. This is because, since the sons of the nobles were under his control in Samaria, the nobles who were in Jezreel were compelled to take possession of Naboth’s vineyard.
Malbim
The questions: Why did it say "which is in Samaria":
“Which was in Samaria” – this means that if his royal residence had been in Yizre’el, he would have had a claim against him on the grounds of rebellion, for then the vineyard would have been for the needs of his general royal household. But not so, now that his royal residence is in Samaria.
And you shall speak to him, saying: Thus says Hashem: Have you killed, and also taken possessions? and you shall speak to him, saying: Thus says Hashem: In the place where dogs licked the blood of Naboth shall dogs lick your blood, even yours.’
verse value 7208
Insights
Verse structure: 24 words, 102 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֚ה, 2 letters) and the longest is "and·also·taken·possession" (וְגַם־יָרָ֑שְׁתָּ, 7 letters). Words sharing gematria 612: and·you·shall·speak, and·you·shall·speak. 7 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "you·murdered" (הֲרָצַ֖חְתָּ), "and·also·taken·possession" (וְגַם־יָרָ֑שְׁתָּ), "they·lapped" (לָקְק֤וּ). The root אמר appears 4 times in this verse. 14 unique roots are used. Frequent roots: "where" (root אשר, 375x in I Kings); "saying" (root אמר, 324x in I Kings); "Hashem" (root יהוה, 254x in I Kings). First appearance of the root לקק ("they·lapped") in I Kings. The etnachta (major mid-verse pause) falls on 'and·also·taken·possession', dividing the verse into phrases of 8 and 16 words.
Radak
"Would you murder and also take possession?" The heh of interrogation comes at the opening of a statement, in order to elicit the answer, even though the matter is already known. So too: "Have you seen that Ahab has humbled himself before Me?"; "Did I really reveal Myself?"; "Shall we bring you water out of this rock?" And likewise among words of questioning: "Where is Abel your brother?"; and He said to him, "Where are you?"; "What is that in your hand?"; "What are you doing here, Elijah?"; "What ails you, O sea?"
Ralbag
"In the place where the dogs licked up the blood of Naboth." The intention here is not that the dogs would lick up the blood of Ahab in the place where Naboth was stoned, for it was at the pool of Samaria that the dogs licked up the blood of Ahab, as is mentioned later on. Rather, the intention is that at the same degree as the death of Naboth—who did not die a natural death—so too shall Ahab die; and just as the dogs licked up the blood of Naboth, so shall they lick up the blood of Ahab. And it is possible to say that the intention is that in that very place itself, the dogs shall lick up his blood. But because Ahab humbled himself before God, blessed be He, He extended this [judgment] until the days of his son. And even so, a portion of this evil was fulfilled in Ahab, namely, that the dogs licked up his blood, which was washed from the chariot at the pool of Samaria. And there it is stated that the harlots washed, in order to elaborate on the account of Ahab's punishment, namely, that the harlots bathing in that pool washed themselves in his blood, and the dogs licked up his blood.
Metzudat David
Have you killed. For Jezebel did it of her own accord; and for this reason he said to him: is it possible that you killed Naboth like an enemy, and also inherited him like a beloved relative?
And also you. It comes doubled for additional explanation.
Metzudat Zion
Lakku. A matter of licking; like (Judges 7:5) 'he who licks with his tongue' (asher yilak b'l'shono):
Malbim
“Have you murdered him? And even if you had killed him lawfully, would you thereby inherit it, on the ground that the property of those executed by the king goes to the king? Have you not in fact committed murder? And how then could you still inherit it?”
And Ahab said to Elijah: ‘Have you found me, O mine enemy?’ And he answered: ‘I have found you; because you have given thyself over to do that which is evil in the sight of Hashem.
verse value 3833
Insights
Verse structure: 13 words, 63 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "because" (יַ֚עַן, 3 letters) and the longest is "to·Elijah" (אֶל־אֵ֣לִיָּ֔הוּ, 7 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): "you·found·me" (הַֽמְצָאתַ֖נִי), "enemy" (אֹֽיְבִ֑י), "I·have·found" (מָצָ֔אתִי). The root אמר appears 2 times in this verse. 11 unique roots are used. Frequent roots: "and·said" (root אמר, 324x in I Kings); "Hashem" (root יהוה, 254x in I Kings); "to·do" (root עשה, 143x in I Kings). The etnachta (major mid-verse pause) falls on 'enemy', dividing the verse into phrases of 5 and 8 words. Full calculation: וַיֹּ֤אמֶר [and·said] (257) + אַחְאָב֙ [Ahab] (12) + אֶל־אֵ֣לִיָּ֔הוּ [to·Elijah] (83) + הַֽמְצָאתַ֖נִי [you·found·me] (596) + אֹֽיְבִ֑י [enemy] (23) + וַיֹּ֣אמֶר [and·said] (257) + מָצָ֔אתִי [I·have·found] (541) + יַ֚עַן [because] (130) + הִתְמַכֶּרְךָ֔ [your·selling·yourself] (685) + לַעֲשׂ֥וֹת [to·do] (806) + הָרַ֖ע [the·evil] (275) + בְּעֵינֵ֥י [in·eyes·of] (142) + יְהֹוָֽה [Hashem] (26) = 3833.
Rashi
"Your selling yourself." You sold yourself to anger your Creator. "Your selling yourself" is like (Deuteronomy 28:68): "And you shall sell yourselves there to your enemies."
Radak
"Have you found me, my enemy?" That is to say, you have found me out, a pretext to accuse me. And likewise this heh is like the heh of "[Would you murder]" (haratzachta), which was explained [above]. And Ahab cut off the prophecy to Elijah with this word he spoke to him, in completing the prophecy: "Behold, I bring evil upon you" ... until "...before Israel."
"Your being sold" (hitmakkercha). It is as though he sold himself to do evil, and all his affairs and all his dealings were for evil. And the Targum renders it "dachashivat" [your thoughts], meaning: all your thoughts are to do evil. And in the midrash on "who sold himself to do [evil]": how did he act? He would erase the Divine Names and write in their place the name of Baal: "In the beginning Baal created," "And Baal spoke." This is what the verse states: "those who think to abolish My name."
Ralbag
"Have you found me, my enemy?" This means: Have you now found me in evil, that you would decree punishment upon me as is your custom? Indeed he said this because he had sinned in the matter of his release [of Ben-Hadad], in the sending away of Ben-Hadad, and in the killing of Naboth.
"Because you have sold yourself to do evil in the sight of the Lord." So much did he incline toward doing evil, as if he had been sold for that very purpose.
Metzudat David
Have you found me, my enemy? You are my enemy; and have you found me guilty and culpable in this matter? As though saying: surely Jezebel did this, and not I. And he thought to deny before the prophet, as though it was not done by his knowledge.
I have found you. Meaning: truly I have found you guilty in the matter; for I knew that it was done by your knowledge.
You have sold yourself. From the abundance of his effort in sins, he considered him as though he sold himself to do evil.
Malbim
The questions: What is [the force of] “Have you found me?” and the answer “I have found”; and why did he use the term “your having sold yourself”?
“Have you found me?” means: “Have you found me in this matter? Did I kill him? He was put to death not by my hand, but by Jezebel.” And it says, “I have found you,” meaning that you are the murderer, inasmuch as you sold yourself to do evil, as if you were sold to Jezebel your wife regarding the doing of evil; in this, you are her servant to carry out her commands, and everything she did is counted as if you had done it.
Behold, I will bring evil upon you, and will utterly sweep you away, and will cut off from Ahab every man-child, and him that is shut up and him that is left at large in Israel.
verse value 4231
Insights
Verse structure: 13 words, 61 letters. The shortest word is "bringing" (מֵבִ֤י, 3 letters) and the longest is "and·I·will·sweep·away" (וּבִעַרְתִּ֖י, 6 letters). 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "bringing" (מֵבִ֤י), "and·restrained" (וְעָצ֥וּר). 13 unique roots are used. Frequent roots: "in·Israel" (root ישראל, 120x in I Kings); "bringing" (root בוא, 109x in I Kings); "to·you" (root אל, 102x in I Kings). The etnachta (major mid-verse pause) falls on 'after·you', dividing the verse into phrases of 6 and 7 words. Full calculation: הִנְנִ֨י [they] (115) + מֵבִ֤י [bringing] (52) + אֵלֶ֙יךָ֙ [to·you] (61) + רָעָ֔ה [evil] (275) + וּבִעַרְתִּ֖י [and·I·will·sweep·away] (688) + אַחֲרֶ֑יךָ [after·you] (239) + וְהִכְרַתִּ֤י [and·I·will·cut·off] (641) + לְאַחְאָב֙ [to·Ahab] (42) + מַשְׁתִּ֣ין [one·who·urinates] (800) + בְּקִ֔יר [in·wall] (312) + וְעָצ֥וּר [and·restrained] (372) + וְעָז֖וּב [forsaken] (91) + בְּיִשְׂרָאֵֽל [in·Israel] (543) = 4231.
Radak
"Behold, I am bringing" (hineni mevi). [The word מֵבִי] is missing the aleph — the third root-letter (the 'lamed' of the pa'al paradigm) — of the verb. And so too: "death shall come upon them" (yashi mot aleimo); "the finest oil — let my head not refuse it" (shemen rosh al yani roshi); "who made Israel sin" (asher hechti et Yisrael) — [all] missing the aleph.
"One who urinates against a wall" (mashtin b'kir). [This is] a hyperbolic expression: [God] will not leave him even [so much as] a dog. And the Targum [renders it] "one who has understanding" (yada madda); it seems its intent is like [the phrase] "considers in the chambers of his heart" (meishit b'kirot libo), meaning that no person of understanding will remain in his whole house — that is, both the young and the old will all be cut off.
“Utser and azuv.” This means that nothing should remain for Ahab in Israel that is “utser” (seized/confiscated) or “azuv” (abandoned), lest one say, “This one was seized from the house of Ahab,” or “This one was abandoned because they did not kill him,” for all of them will be destroyed. And my master and father, of blessed memory, explained that “utser” refers to the money that is seized in the houses, and “azuv” refers to the livestock that will be abandoned in the field, so that it will not be gathered into the house. And our Sages of blessed memory interpreted “utser” as referring to this world and “azuv” to the World to Come, meaning that he has no share in the World to Come.
Ralbag
One who urinates against a wall. These are the males:
“And he shall be held captive and forsaken in Israel.” This means that He will cut off for him that which is “held captive” from his house in Israel, and that which is “forsaken.” And according to my understanding, “held captive” (atzur) is like “one who holds back” (otzer), for the one who holds back [the succession] from his house in Israel is the one who reigns after him, or he himself is held [in reserve] in Israel to be king or prince. And “forsaken” refers to those among them to whom he left no dominion. And so it was, for Jehoram died, and after him all the house of Ahab died. Or perhaps “held captive” is an allusion to the seventy sons who were held in custody by the great men of the king to be raised, and “forsaken” refers to those not of his seed, who are in the hand of a guardian and a raiser.
Metzudat David
And I will sweep away. I will turn after you, so that no remnant whatsoever will remain.
He who urinates against the wall. This is the male; for he makes a stream, which is not so with the female.
Shut in. The wealth collected in the house.
And left out. The livestock left in the field.
In Israel. Meaning: in public, so that all be admonished.
And I will make your house like the house of Jeroboam the son of Nebat, and like the house of Baasa the son of Ahijah, for the provocation wherewith you have provoked Me, and have made Israel to sin.
verse value 6061
Insights
Verse structure: 13 words, 66 letters. The shortest word is "which" (אֲשֶׁ֣ר, 3 letters) and the longest is "Israel" (אֶת־יִשְׂרָאֵֽל, 7 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·like·the·house·of" (וּכְבֵ֖ית), "because·of·the·provocation" (אֶל־הַכַּ֙עַס֙), "you·provoked" (הִכְעַ֔סְתָּ). The root בית appears 3 times in this verse. 10 unique roots are used. Frequent roots: "which" (root אשר, 375x in I Kings); "your·house" (root בית, 191x in I Kings); "because·of·the·provocation" (root איל, 125x in I Kings). The etnachta (major mid-verse pause) falls on 'son·of·Ahijah', dividing the verse into phrases of 8 and 5 words. Full calculation: וְנָתַתִּ֣י [and·I·will·give] (866) + אֶת־בֵּיתְךָ֗ [your·house] (833) + כְּבֵית֙ [like·the·house·of] (432) + יָרׇבְעָ֣ם [Jeroboam] (322) + בֶּן־נְבָ֔ט [son·of·Nebat] (113) + וּכְבֵ֖ית [and·like·the·house·of] (438) + בַּעְשָׁ֣א [Baasa] (373) + בֶן־אֲחִיָּ֑ה [son·of·Ahijah] (76) + אֶל־הַכַּ֙עַס֙ [because·of·the·provocation] (186) + אֲשֶׁ֣ר [which] (501) + הִכְעַ֔סְתָּ [you·provoked] (555) + וַֽתַּחֲטִ֖א [and·caused·to·sin] (424) + אֶת־יִשְׂרָאֵֽל [Israel] (942) = 6061.
Ralbag
“Unto the anger with which You were angry.” This means: concerning the anger.
Malbim
And besides this sin (which was through Jezebel), “I will make your house like the house of Jeroboam son of Nebat, and like the house of Baasha son of Ahijah, because of what you have provoked Me to anger,” etc. — through idol-worship and Baal-worship.
And of Jezebel also spoke Hashem, saying: The dogs shall eat Jezebel in the moat of Jezreel.
verse value 1615
Insights
Verse structure: 9 words, 47 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "spoke" (דִּבֶּ֥ר, 3 letters) and the longest is "and·also·of·Jezebel" (וְגַ֨ם־לְאִיזֶ֔בֶל, 9 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·also·of·Jezebel" (וְגַ֨ם־לְאִיזֶ֔בֶל), "in·moat·of" (בְּחֵ֥ל), "Jezreel" (יִזְרְעֶֽאל). 9 unique roots are used. Frequent roots: "saying" (root אמר, 324x in I Kings); "Hashem" (root יהוה, 254x in I Kings); "spoke" (root דבר, 191x in I Kings). The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 4 and 5 words. Full calculation: וְגַ֨ם־לְאִיזֶ֔בֶל [and·also·of·Jezebel] (129) + דִּבֶּ֥ר [spoke] (206) + יְהֹוָ֖ה [Hashem] (26) + לֵאמֹ֑ר [saying] (271) + הַכְּלָבִ֛ים [the·dogs] (107) + יֹאכְל֥וּ [they·shall·eat] (67) + אֶת־אִיזֶ֖בֶל [Jezebel] (451) + בְּחֵ֥ל [in·moat·of] (40) + יִזְרְעֶֽאל [Jezreel] (318) = 1615.
Rashi
“On the plain of Jezreel.” In the plain of Jezreel. “On the plain” – the Targum translates it as “valley.”
Radak
"Bachal Yizre'el." Targum Yonatan renders it "geya cholita" [the trench of the moat], and elsewhere translates it "be-achsanat" [in the possession/portion of]. In his view, [the word] is missing a qof, and it is equivalent to "bechelek Yizre'el" ("in the portion of Yizre'el"). And so he states elsewhere, "bechelek Yizre'el."
Ralbag
“In the rampart of Jezreel.” This means in the valley of Jezreel, or it is a plain. It is also possible that it pertains to the matter of a rampart and a wall, for near the wall the dogs ate the flesh of Jezebel, as will be explained in what is to come.
Metzudat Zion
Bachal. It is a low wall; like (II Samuel 20:15) 'she stood on the wall' (vata'amod bachal):
Malbim
And also, what you said that Jezebel committed this murder—this too is a word of the Lord concerning Jezebel, etc.
Him that dies of Ahab in the city the dogs shall eat; and him that dies in the field shall the fowls of the air eat.’
verse value 2323
Insights
Verse structure: 10 words, 44 letters. The shortest word is "that·dies" (הַמֵּ֤ת, 3 letters) and the longest is "the·dogs" (הַכְּלָבִ֑ים, 6 letters). Words sharing gematria 67: they·shall·eat, they·shall·eat. The root מות appears 2 times in this verse. 8 unique roots are used. Frequent roots: "that·dies" (root מות, 59x in I Kings); "of·Ahab" (root אחאב, 49x in I Kings); "in·the·city" (root עיר, 44x in I Kings). The etnachta (major mid-verse pause) falls on 'the·dogs', dividing the verse into phrases of 5 and 5 words. Full calculation: הַמֵּ֤ת [that·dies] (445) + לְאַחְאָב֙ [of·Ahab] (42) + בָּעִ֔יר [in·the·city] (282) + יֹאכְל֖וּ [they·shall·eat] (67) + הַכְּלָבִ֑ים [the·dogs] (107) + וְהַמֵּת֙ [and·the·dead·one] (451) + בַּשָּׂדֶ֔ה [in·the·field] (311) + יֹאכְל֖וּ [they·shall·eat] (67) + ע֥וֹף [birds·of] (156) + הַשָּׁמָֽיִם [heaven] (395) = 2323.
Malbim
“And then he that dies of Ahab in the city, etc.”—and this was fulfilled in the days of Jehu.
But there was none like to Ahab, who did give himself over to do that which was evil in the sight of Hashem, whom Jezebel his wife stirred up.
verse value 4933
Insights
Verse structure: 13 words, 56 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "but" (רַ֚ק, 2 letters) and the longest is "whom·stirred·up" (אֲשֶׁר־הֵסַ֥תָּה, 7 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "like·Ahab" (כְאַחְאָ֔ב), "sold·himself" (הִתְמַכֵּ֔ר), "whom·stirred·up" (אֲשֶׁר־הֵסַ֥תָּה). The root אשר appears 2 times in this verse. 12 unique roots are used. Frequent roots: "who" (root אשר, 375x in I Kings); "Hashem" (root יהוה, 254x in I Kings); "there·was·not" (root היה, 196x in I Kings). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 9 and 4 words. Full calculation: רַ֚ק [but] (300) + לֹא־הָיָ֣ה [there·was·not] (51) + כְאַחְאָ֔ב [like·Ahab] (32) + אֲשֶׁ֣ר [who] (501) + הִתְמַכֵּ֔ר [sold·himself] (665) + לַעֲשׂ֥וֹת [to·do] (806) + הָרַ֖ע [the·evil] (275) + בְּעֵינֵ֣י [in·eyes·of] (142) + יְהֹוָ֑ה [Hashem] (26) + אֲשֶׁר־הֵסַ֥תָּה [whom·stirred·up] (971) + אֹת֖וֹ [him] (407) + אִיזֶ֥בֶל [Jezebel] (50) + אִשְׁתּֽוֹ [his·wife] (707) = 4933.
Rashi
Only there was none like Ahab. The verse testifies concerning him that there was none like him among the kings, in that Jeroboam and all who came after him served the calves out of fear, lest the people go up to Jerusalem and the kingdom return to the House of David; whereas he added the worship of Baal and Asherah to provoke [God] to anger.
He sold himself. He was sold to idolatry. I saw in the Jerusalem Talmud (Sanhedrin 10:2) that Hiel the Bethelite was his [Ahab's] companion [at his wedding], and every day he placed his money and gave it to the service of idols.
Radak
Only, he was not like Ahab. For Jeroboam and those who came after him, even though they served the calves, their intention was for the sake of Heaven; but Ahab served Baal and Asherah like all the other idolatries. Therefore it says, "he acted most abominably," etc., "as all that the Amorites did."
"Asher hisatah" (who incited). The dagesh stands in place of a quiescent nun. "Hisatah" — Targum Yonatan [renders it] "de'atya'at" [she led him astray].
Ralbag
But there was none like Ahab. All of this Elijah said to him:
Metzudat David
Only there was none , etc. Meaning: the reason that Ahab sinned more than all -- only it came on account that his wife Jezebel incited him.
Metzudat Zion
Hasatah. A matter of seduction:
Malbim
“Only” means: among all the wicked kings, there was none like Ahab, for they all did evil of their own knowledge, whereas he surrendered himself to the will of others, since Jezebel incited him.
And he did very abominably in following idols, according to all that the Amorites did, whom Hashem cast out before the children of Israel.
verse value 4384
Insights
Verse structure: 15 words, 60 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "very" (מְאֹ֔ד, 3 letters) and the longest is "idols" (הַגִּלֻּלִ֑ים, 6 letters). Words sharing gematria 501: that, whom. 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·acted·abominably" (וַיַּתְעֵ֣ב), "idols" (הַגִּלֻּלִ֑ים). The root אשר appears 2 times in this verse. 14 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "Hashem" (root יהוה, 254x in I Kings); "they·did" (root עשה, 143x in I Kings). The etnachta (major mid-verse pause) falls on 'idols', dividing the verse into phrases of 5 and 10 words.
Metzudat David
And he acted very abominably. He did abominable deeds, to go after the service of idols like the men of the Amorite.
Metzudat Zion
Horish. He drove out:
Malbim
And besides this, he also acted most abominably in both the quality and quantity of evil, for Jeroboam and the other kings did this only so that the people would not rebel against them by going to Jerusalem, but Ahab did according to all that the Amorites did, and he did not believe in the Lord at all, and all these things Elijah spoke to him:
And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softy.
verse value 3924
Insights
Verse structure: 14 words, 66 letters. Verse gematria: 3924 is divisible by 18, the value of chai ('life'). The shortest word is "gentleness" (אַֽט, 2 letters) and the longest is "the·words" (אֶת־הַדְּבָרִ֤ים, 8 letters). 8 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·he·tore" (וַיִּקְרַ֣ע), "his·clothes" (בְּגָדָ֔יו), "and·put·sackcloth" (וַיָּשֶׂם־שַׂ֥ק). 14 unique roots are used. Frequent roots: "and·it·was" (root היה, 196x in I Kings); "the·words" (root דבר, 191x in I Kings); "and·walked" (root הלך, 115x in I Kings). The etnachta (major mid-verse pause) falls on 'and·commanded', dividing the verse into phrases of 10 and 4 words. Full calculation: וַיְהִי֩ [and·it·was] (31) + כִשְׁמֹ֨עַ [when·he·heard] (430) + אַחְאָ֜ב [Ahab] (12) + אֶת־הַדְּבָרִ֤ים [the·words] (662) + הָאֵ֙לֶּה֙ [these] (41) + וַיִּקְרַ֣ע [and·he·tore] (386) + בְּגָדָ֔יו [his·clothes] (25) + וַיָּשֶׂם־שַׂ֥ק [and·put·sackcloth] (756) + עַל־בְּשָׂר֖וֹ [upon·his·flesh] (608) + וַיָּצ֑וֹם [and·commanded] (152) + וַיִּשְׁכַּ֣ב [and·he·slept] (338) + בַּשָּׂ֔ק [in·the·sackcloth] (402) + וַיְהַלֵּ֖ךְ [and·walked] (71) + אַֽט [gentleness] (10) = 3924.
Rashi
"And he walked slowly." Barefoot.
Radak
And he put sackcloth upon his flesh. And he fasted, and went slowly, and at night he lay in his sackcloth.
And he walked softly. He walked within his house slowly, like a person who is worried; and the Targum: "and he walked barefoot."
Ralbag
"And he put sackcloth upon his flesh, and he fasted." This means that he donned garments of sackcloth, which are made from coarse hair, and he fasted; he lay at night in his sackcloth garments and walked meekly, like a mourner or one under excommunication. Alternatively, the phrase "and he walked slowly" may be understood to imply that he had already been walking in secret, so that people would not see him as a mourner or one under excommunication.
Metzudat David
And he went about meekly. He walked gently here and there; in the manner of one distressed and mourning; and calculating what to do to repair the matter.
Metzudat Zion
Gently; likewise (II Samuel 18:5) 'treat the young man gently' (la'at li lan'ear):
’Do you see how Ahab humbles himself before Me? because he humbles himself before Me, I will not bring the evil in his days; but in his son’s days will I bring the evil upon his house.’
verse value 2912
Insights
Verse structure: 15 words, 68 letters. Verse gematria: 2912 is divisible by 26, the value of the divine name Hashem. The shortest word is "because" (יַ֜עַן, 3 letters) and the longest is "that·he·humbles·himself" (כִּֽי־נִכְנַ֥ע, 6 letters). Words sharing gematria 280: the·evil, the·evil. 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "not·father of an individual" (לֹֽא־אָבִ֤י), "I·will·bring" (אָבִ֥יא). The root כנע appears 2 times in this verse. 11 unique roots are used. Frequent roots: "upon·his·house" (root בית, 191x in I Kings); "I·will·bring" (root בוא, 109x in I Kings); "in·his·days" (root יום, 100x in I Kings). The etnachta (major mid-verse pause) falls on 'from·before·me', dividing the verse into phrases of 4 and 11 words.
Rashi
"I will not bring the evil": I will not bring the evil of his household in his days; but the decree that "the dogs shall lick up his blood" cannot come in the days of his son, but rather upon him.
Radak
"I will not bring the calamity in his days" (lo avi ha-ra'ah). [The word אבי, avi] is missing the aleph — the third root-letter (the 'lamed' of the pa'al paradigm) — of the verb [i.e., it stands for אביא, 'I will bring'].
Ralbag
"I will not bring the evil in his days." It is as if to say: Had Ahab not humbled himself before God, blessed be He, he would have died by the hand of Jehu in the vineyard of Naboth the Jezreelite, and there the dogs would have licked his blood. But because Ahab humbled himself before God, blessed be He, God, blessed be He, postponed this evil until the days of his son, and in him all the evil prophecy was fulfilled. Nevertheless, behold, because he sent Ben-Hadad away in peace, his life became forfeit [in place of Ben-Hadad's], and he was killed at Ramoth-Gilead, and there the dogs licked his blood that was washed from the chariot.
Metzudat David
Have you seen. Do you give heed to see, that Ahab has humbled himself before Me? And he means: not from fear of the punishment, but from the greatness of the Master, the Lord.
Malbim
“Because Ahab humbled himself before Me”: There is a distinction between “before Me” (millifnei) and “because of” (mipnei). “Before Me” implies humility due to His greatness and majesty, whereas “because of” implies humility due to fear of punishment. One who humbles himself “before Him” strives to draw near to God and serve Him, humbling himself out of reverence for His majesty. In contrast, one who humbles himself “because of Him” hides and flees from Him in order to escape His punishment. The meaning is: although it may appear to you that he humbled himself “before Me,” this is not so; rather, he humbled himself only “because of” fear of punishment. Therefore, because he humbled himself “because of” [fear], I will not bring the disaster in his days; but because he did not humble himself “before” [Me], I will bring the disaster in the days of his son. The decree will not be completely annulled. It is clear that if Ahab had not humbled himself, it would have been necessary for Jehu to be anointed immediately at that time by Elijah, and he would have killed Ahab and his household immediately. This is what is meant by the verse: “And you shall anoint Jehu as king,” which God said to Elijah. Due to his repentance, the matter was delayed until after Elijah’s ascension and Ahab’s death, and Jehu was anointed by Elisha. Similarly, it was fitting that Elijah should have anointed Hazael at that time, and that the statement “Your life shall be for his life, and your people for his people” should have been fulfilled immediately. This too was postponed due to his repentance. This is what is meant in the next chapter: “And there was no war for three years between Aram and Israel.” All this period was extended due to his repentance, and the anointing of Hazael was delayed until the days of Elisha.
Rashi
Radak
Metzudat David
Malbim