1 Kings 20 32

1 Kings 20:32 kjv

So they girded sackcloth on their loins, and put ropes on their heads, and came to the king of Israel, and said, Thy servant Benhadad saith, I pray thee, let me live. And he said, Is he yet alive? he is my brother.

1 Kings 20:32 nkjv

So they wore sackcloth around their waists and put ropes around their heads, and came to the king of Israel and said, "Your servant Ben-Hadad says, 'Please let me live.' " And he said, "Is he still alive? He is my brother."

1 Kings 20:32 niv

Wearing sackcloth around their waists and ropes around their heads, they went to the king of Israel and said, "Your servant Ben-Hadad says: 'Please let me live.'?" The king answered, "Is he still alive? He is my brother."

1 Kings 20:32 esv

So they tied sackcloth around their waists and put ropes on their heads and went to the king of Israel and said, "Your servant Ben-hadad says, 'Please, let me live.'" And he said, "Does he still live? He is my brother."

1 Kings 20:32 nlt

So they put on burlap and ropes, and they went to the king of Israel and begged, "Your servant Ben-hadad says, 'Please let me live!'" The king of Israel responded, "Is he still alive? He is my brother!"

1 Kings 20 verses

1 Kings 20 32 Meaning

1 Kings 20:32 records the peace terms offered by the defeated Syrian King Ben-Hadad to King Ahab of Israel, and Ahab's acceptance of these terms. Ben-Hadad promises to restore Israelite cities previously taken by his father and grant Ahab special trade rights (marketplaces) in the Syrian capital, Damascus, echoing previous Syrian concessions in Samaria. Ahab agrees, formalizing this understanding through a covenant, and subsequently releases Ben-Hadad. This marks a turning point in the conflict, shaped by political expediency rather than divine counsel.

1 Kings 20 32 Context

1 Kings chapter 20 describes two distinct victories of King Ahab of Israel over King Ben-Hadad of Aram (Syria). In the first battle, Ben-Hadad besieged Samaria and made extravagant demands. God, through an unnamed prophet, promised Ahab victory to prove that YHWH is the Lord (1 Kgs 20:13, 28). Despite the Syrians' superior numbers, Ahab, empowered by divine assistance, routed them. This victory establishes Ahab's military strength but also sets the stage for a critical moral test. Ben-Hadad, in despair after his defeat, seeks terms of surrender. Verse 32 is the heart of this negotiation, where Ben-Hadad's life is spared and a strategic covenant is forged. The critical consequence of this action by Ahab is revealed later in the chapter, where a prophet condemns Ahab for not utterly destroying Ben-Hadad, stating that Ahab's life would be taken for Ben-Hadad's and his people for Ben-Hadad's people. This highlights a clear divine command to eliminate dangerous enemies of God's people, which Ahab willfully ignored for perceived political advantage and personal glory.

1 Kings 20 32 Word analysis

• So they brought him: (וַיָּבִיא֣וּ אֹתֹו֩, wayyāvīʾū ʾōtōw) - "they brought him." The active plural implies Ben-Hadad's servants, having stripped and roped him, now escort him to Ahab. This underscores Ben-Hadad's abject humility and complete surrender, stripped of all regal power.
• to the king of Israel: This refers to King Ahab. The title emphasizes his divine appointment and authority, contrasted with his later disregard for God's will.
• And Ben-Hadad said to him: Reveals Ben-Hadad's desperation and skill in negotiation, even in defeat.
• 'My brother Ahab': (אָחִ֣י אַחְאָ֗ב, ʾāḥî ʾaḥʾāv) - "My brother Ahab." In ancient Near Eastern diplomacy, "brother" was a term often used between kings of relatively equal standing, not typically by a defeated monarch to a conqueror. By using this term, Ben-Hadad seeks to elevate himself from a prisoner of war to a negotiating peer, appealing to a sense of common royal status or mercy, and cleverly avoiding vassalage. Ahab's acceptance of this address indicates his readiness to treat Ben-Hadad as an equal.
• 'cities that my father took from your father I will restore': (הֶֽעָרִים֩ אֲשֶׁר־לָקַ֨ח אָבִ֧י מֵֽאֵת־אָבִ֙יךָ֙ אָשִׁ֔יב, heʿārîm ʾasher-lāqaḥ ʾāvî mêʾēṯ-ʾāvîkhā ʾāshîv) - A direct, substantial concession. The historical grievance over lost territory is acknowledged. This signifies a return to an earlier, pre-conflict territorial boundary, offering concrete restoration to Israel. It highlights the strategic value of cities in ancient warfare and trade.
• 'and you may set up marketplaces for yourself in Damascus': (וְחֻצֹוֹת֙ תָּשִׁים־לְךָ֣ בְדַמֶּ֔שֶׂק, wəḥuṣōṯ tāšîm-ləkhā bədammeśeq) - "and marketplaces you shall set up for yourself in Damascus." The term "marketplaces" (חֻצוֹת, chutzot) refers to public squares, districts, or specific commercial areas. This clause grants Israel extraterritorial trading rights, allowing Israelite merchants special, protected access and perhaps legal standing within the Syrian capital. This was a significant economic and political concession, granting a foreign power a presence and economic influence within another's capital, which would normally only be given to a powerful ally.
• 'as my father did in Samaria': Establishes a precedent and implies reciprocity, justifying Ben-Hadad's demand based on previous Syrian dominance and concession within Samaria, Israel's capital. This reciprocal agreement frames the negotiation as a mutual recognition of historical influence.
• 'Then Ahab said, "I will release you under these terms.": Ahab's quick and apparently unconditional acceptance reveals his eagerness for peace and potential economic gain, showing a lack of reliance on divine guidance or consideration for God's clear instructions regarding such enemies. It highlights a pragmatic and worldly approach to kingship over a faithful and obedient one.
• 'So he made a covenant with him and released him.': (וַיִּכְרׇת־לֹ֥ו בְרִ֛ית וַֽיְשַׁלְּחֵֽהוּ, wayyikraṯ-lōw bərîṯ wayəshalləḥēhū) - "and he cut for him a covenant and sent him away." A formal, binding treaty ("cut a covenant" alluding to animal sacrifice in covenant-making). This act signifies the solemnity and official nature of the agreement. The release of Ben-Hadad, a direct command to utterly destroy adversaries, proved to be Ahab's major error, leading to divine judgment, as outlined in the following verses (1 Kgs 20:33-43). Ahab valued worldly gain and alliances above God's express command.

1 Kings 20 32 Bonus section

Ahab's decision in this verse prefigures Israel's repeated tendency to lean on human alliances and earthly gains rather than complete trust in YHWH. This pattern of prioritizing political stability over divine instruction became a consistent downfall for many kings and ultimately led to both Israel's and Judah's exiles. The "marketplaces" granted to Ahab are a specific example of extraterritoriality, reflecting ancient Near Eastern treaties where a conquering king might demand a designated quarter in the defeated capital for his own subjects to live under their own laws and trade. This not only benefited Israel economically but also granted them a significant foothold within their long-standing adversary's heartland, cementing what Ahab perceived as a grand diplomatic triumph. This "brotherhood" peace, however, also highlighted a dangerous moral compromise and a direct parallel to Saul's sparing of Agag, demonstrating a fundamental misunderstanding of the terms of holy war against unrepentant enemies.

1 Kings 20 32 Commentary

1 Kings 20:32 serves as a pivotal moment revealing Ahab's character and misplaced priorities. After a divinely granted victory over Ben-Hadad, Ahab, driven by political expediency and perhaps a desire to control trade routes rather than spiritual discernment, accepts a conditional surrender that falls short of God's expectations for enemies of Israel. The offer of cities and especially the unique "marketplaces" in Damascus represent substantial concessions that secured economic and political advantages for Israel, appealing directly to Ahab's material interests. Ben-Hadad's clever use of "My brother Ahab" subtly sought to establish a relationship of equality and compassion, diverting from the typical terms of total submission for a defeated foe. Ahab, falling for this human wisdom, makes a covenant and releases his sworn enemy. This act, while appearing merciful or strategically sound from a human perspective, directly contradicted the divine command for holy war against such idolatrous and oppressive adversaries. It showed Ahab's willingness to prioritize a precarious peace treaty and economic benefits over obedience to God, laying the groundwork for severe prophetic judgment (1 Kgs 20:42) and demonstrating a profound spiritual failure in leadership.