2 Chronicles 18:29 kjv
And the king of Israel said unto Jehoshaphat, I will disguise myself, and I will go to the battle; but put thou on thy robes. So the king of Israel disguised himself; and they went to the battle.
2 Chronicles 18:29 nkjv
And the king of Israel said to Jehoshaphat, "I will disguise myself and go into battle; but you put on your robes." So the king of Israel disguised himself, and they went into battle.
2 Chronicles 18:29 niv
The king of Israel said to Jehoshaphat, "I will enter the battle in disguise, but you wear your royal robes." So the king of Israel disguised himself and went into battle.
2 Chronicles 18:29 esv
And the king of Israel said to Jehoshaphat, "I will disguise myself and go into battle, but you wear your robes." And the king of Israel disguised himself, and they went into battle.
2 Chronicles 18:29 nlt
The king of Israel said to Jehoshaphat, "As we go into battle, I will disguise myself so no one will recognize me, but you wear your royal robes." So the king of Israel disguised himself, and they went into battle.
2 Chronicles 18 29 Cross References
| Verse | Text | Reference |
|---|---|---|
| 1 Ki 22:29 | So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth-gilead. | Parallel account of the kings' departure for battle. |
| 2 Chr 18:3 | Ahab said to Jehoshaphat king of Judah, "Will you go with me to Ramoth-gilead?" And he answered, "I am as you are, my people as your people, and my horses as your horses." | Initial agreement to the alliance before seeking counsel. |
| 2 Chr 19:2 | Jehu the son of Hanani the seer went out to meet him and said to King Jehoshaphat, "Should you help the wicked and love those who hate the LORD? Because of this, wrath has gone out against you from the LORD." | Reproof for Jehoshaphat's unholy alliance with Ahab. |
| 2 Chr 20:37 | Then Eliezer the son of Dodavahu of Mareshah prophesied against Jehoshaphat, saying, "Because you have joined with Ahaziah, the LORD will destroy what you have made." | Another instance of God's disapproval of unholy alliances. |
| Exod 23:32 | "You shall make no covenant with them...lest they make you sin." | General biblical principle against forbidden covenants. |
| Deut 7:2 | "and when the LORD your God gives them over to you, you shall conquer them and utterly destroy them... You shall make no covenant with them and show no mercy to them." | Prohibition against covenants with ungodly nations. |
| Psa 20:7 | Some trust in chariots and some in horses, but we trust in the name of the LORD our God. | Contrasts reliance on military might with trust in God. |
| Psa 33:16 | The king is not saved by his great army; a warrior is not delivered by his great strength. | God's sovereignty over military power and salvation. |
| Isa 31:1 | Woe to those who go down to Egypt for help...and do not look to the Holy One of Israel or consult the LORD! | Warning against trusting in human alliances over God. |
| Jer 2:18-19 | "And now what do you gain by going to Egypt to drink the waters of the Nile...Has not your evil done this to you...?" | Condemnation of seeking foreign alliances for help. |
| Jer 23:30 | "Therefore, behold, I am against the prophets," declares the LORD, "who steal my words from one another." | Condemnation of false prophets (background to Micaiah). |
| Ezek 13:3 | "Thus says the Lord GOD: Woe to the foolish prophets who follow their own spirit, and have seen nothing!" | Warning against false prophets who mislead with deceit. |
| Deut 18:22 | "when a prophet speaks in the name of the LORD, if the word does not come to pass... that is a word that the LORD has not spoken." | Test for distinguishing true from false prophets. |
| 1 Sam 28:5-6 | When Saul saw the army of the Philistines, he was afraid... And when Saul inquired of the LORD, the LORD did not answer him... | Desperation when divine guidance is absent or ignored. |
| Judg 9:15 | And the bramble said to the trees, "If in good truth you are anointing me king... then come and take refuge in my shade, but if not, let fire come out of the bramble and devour the cedars of Lebanon." | An example of ill-advised leadership/alliances leading to ruin. |
| Gen 14:14 | When Abram heard that his kinsman had been taken captive, he led forth his trained men, born in his house, 318 of them, and went in pursuit as far as Dan. | Example of kings/leaders going to battle. |
| Num 21:1 | When the King of Arad...heard that Israel was coming...he attacked Israel... | Common theme of kings going to war against each other. |
| Jos 20:8 | And beyond the Jordan eastward... Ramoth in Gilead from the tribe of Gad. | Ramoth-gilead designated as a city of refuge. |
| 1 Ki 4:13 | Ben-geber, in Ramoth-gilead (to him belonged the towns of Jair the son of Manasseh...); also the region of Argob which is in Bashan, sixty great cities with walls and bronze bars. | Ramoth-gilead mentioned as a key administrative city. |
| 2 Chr 18:31-32 | And when the commanders of the chariots saw Jehoshaphat... But Jehoshaphat cried out, and the LORD helped him; God drew them away from him. | God's protection of Jehoshaphat despite his unwise alliance. |
2 Chronicles 18 verses
2 Chronicles 18 29 Meaning
2 Chronicles 18:29 states that King Ahab of Israel and King Jehoshaphat of Judah commenced their journey to Ramoth-gilead. This verse marks the physical departure of the two kings towards the impending battle, confirming their alliance and the decision made following the prophetic consultations, particularly in light of Micaiah's unwavering word regarding the outcome of the campaign.
2 Chronicles 18 29 Context
This verse is situated at the climax of a deeply complex narrative in 2 Chronicles chapter 18, which parallels 1 Kings chapter 22. It describes a critical juncture where Jehoshaphat, the king of Judah (a largely faithful king who "sought the LORD with all his heart"), forms an ill-advised alliance with Ahab, the wicked king of Israel (known for promoting Baal worship and actively opposing the LORD's prophets). Ahab desires to recapture Ramoth-gilead from the Arameans, a strategically important city. Despite Jehoshaphat's insistence on seeking the LORD's counsel, Ahab gathers 400 false prophets who unanimously promise victory. However, Jehoshaphat senses their deceit and insists on hearing from a true prophet, Micaiah. Micaiah, despite initial sarcastic conformity, faithfully delivers God's true message: that Israel will be scattered and Ahab will die in battle. He reveals a deceptive spirit from God leading the false prophets to lure Ahab to his doom. Despite this clear warning, Ahab dismisses Micaiah and, joined by Jehoshaphat, prepares for war. Verse 29 marks the definitive step in their fatal campaign, embodying both Ahab's arrogant disregard for divine warning and Jehoshaphat's compromising alliance. The broader Chronicler's context emphasizes divine justice and the consequences of kings' obedience or disobedience, especially in their relationships with the covenant community and their actions concerning true worship. This alliance served as a polemic against syncretism and politically expedient alliances that disregard divine command and ethical righteousness.
2 Chronicles 18 29 Word analysis
- So (וַיַּעַל - vayya‘al): This conjunctive indicates a consequence or continuation. It links this action directly to the preceding decisions and prophecies. It implies that "as a result of" or "therefore," the kings proceeded with their plan despite Micaiah's clear and ominous prophecy. This signals the unyielding resolve of Ahab, and Jehoshaphat's unfortunate commitment.
- the king of Israel (מֶלֶךְ יִשְׂרָאֵל - meleḵ Yiśrā’ēl): This refers to King Ahab, whose character as an idolatrous ruler hostile to Yahweh is a central theme in the Books of Kings and Chronicles. His actions here underscore his defiance of divine warnings. "Israel" here denotes the Northern Kingdom, separate from Judah, indicating the divided monarchy.
- and Jehoshaphat king of Judah (וִיהוֹשָׁפָט מֶלֶךְ יְהוּדָה - wîhōwšāp̄āṭ meleḵ Yəhūḏâ): This names Jehoshaphat, highlighting his status as king of the Southern Kingdom, Judah. While often portrayed positively for his devotion to Yahweh, his presence alongside Ahab here is a significant lapse in judgment and faithfulness, a point that is explicitly rebuked later (2 Chr 19:2). His participation signifies a willingness to compromise principle for political alliance.
- went up (וַיַּעֲלוּ - vayya‘alū): This verb typically signifies a movement from a lower to a higher place. Ramoth-gilead was often contested and likely a fortified city on an elevation. It also carries the connotation of "going up" to war or to engage in a significant, often difficult, undertaking. This implies an active, purposeful ascent towards the conflict.
- to Ramoth-gilead (אֶל רָמֹת גִּלְעָד - ’el Rāmōṯ Gil‘āḏ): This specifies the destination. Ramoth-gilead was a strategically vital city in the Transjordan region, east of the Jordan River. It was part of the inheritance of Gad (Deut 4:43) and a city of refuge (Jos 20:8). Its repeated mention underscores its significance as the flashpoint of the conflict and the place where Micaiah's prophecy concerning Ahab's death would tragically unfold. The name means "Heights of Gilead," further emphasizing the "went up" verb.
Words-group analysis:
- "So the king of Israel and Jehoshaphat king of Judah went up": This phrase directly establishes the two principal actors and their joint action. The "so" emphasizes that their departure is a direct outcome of the events just recounted, particularly Ahab's decision to go to war despite Micaiah's true prophecy, and Jehoshaphat's commitment to assist him. It highlights their resolve, though in Ahab's case it's defiant folly, and in Jehoshaphat's, misguided loyalty.
- "to Ramoth-gilead": This serves as the clear objective of their movement, foregrounding the specific place of battle that was both militarily strategic and prophetically foretold to be the site of Ahab's downfall. The simplicity of the phrase underscores the straightforwardness of their military objective, masking the complexity of divine judgment and human disobedience playing out.
2 Chronicles 18 29 Bonus section
- The parallel account in 1 Kings 22:29 uses almost identical wording, reinforcing the importance of this specific action.
- The emphasis on Ramoth-gilead as the specific target underscores its strategic importance. Control of this city signified regional power and control over trade routes in Gilead. Its value made Ahab stubbornly determined to regain it.
- The divine foresight depicted by Micaiah, even describing a "lying spirit" permitted by God to lure Ahab, is a profound theological point: God's sovereignty extends even over evil, orchestrating events to fulfill His righteous judgments against those who defy Him. This verse is the first physical step in that divinely orchestrated judgment.
- The fact that Jehoshaphat later experiences a severe consequence for this specific alliance (2 Chr 19:2, rebuke by Jehu the seer), underscores the lasting impact of such decisions for faithful kings and the nation as a whole. God does not overlook the compromise of His own people.
2 Chronicles 18 29 Commentary
2 Chronicles 18:29 serves as a concise but pivotal statement. It signifies the point of no return for Kings Ahab and Jehoshaphat in their ill-fated campaign against Ramoth-gilead. The "so" connecting the kings' movement to the prior narrative subtly reinforces the inevitability of the outcome prophesied by Micaiah. Ahab, the wicked king of Israel, determined to reclaim this strategic city, exemplifies stubborn rebellion against divine warnings, preferring the counsel of flattering false prophets. Jehoshaphat, despite his generally righteous reign in Judah, demonstrates a dangerous lapse in judgment by allying with a known idolater. This compromise not only placed him in personal danger but also potentially brought God's displeasure upon his kingdom. The verse is thus not just a statement of geographical movement but a spiritual indictment: it represents human determination pressing forward against God's explicit word, and the dangerous consequences of forming unholy alliances that blur the lines between devotion to God and political expediency. It is the tragic prelude to the fulfillment of a true prophecy and the death of a king who persistently hardened his heart against the LORD.