1 Kings 20:6
WEB
but I will send my servants to you tomorrow about this time, and they will search your house and the houses of your servants. Whatever is pleasant in your eyes, they will put it in their hand, and take it away.”’”
BSB
But about this time tomorrow I will send my servants to search your palace and the houses of your servants. They will seize and carry away all that is precious to you.’”
KJV
Yet I will send my servants unto thee to morrow about this time, and they shall search thine house, and the houses of thy servants; and it shall be, that whatsoever is pleasant in thine eyes, they shall put it in their hand, and take it away.
Matthew Henry
Hebrew interlinear
H3588
conj — relative conjunction
Derivation: a primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent;
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
KJV: and, (forasmuch, inasmuch, where-) as, assured(-ly), but, certainly, doubtless, else, even, except, for, how, (because, in, so, than) that, nevertheless, now, rightly, seeing, since, surely, then, therefore, (al-) though, till, truly, until, when, whether, while, whom, yea, yet.
conj — that
כִּי conj. that, for, when
1. that
2.
a. Of time, when, of the past
b. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
c. when or if, with a concessive force, i.e. though
3. Because, since
relative conjunction
כִּי אם־
1. each part. retaining its independent force, and relating to a different clause:
a. that if
b. for if
2. (About 140 t.) the two particles being closely conjoined, and relating to the same clause—
a. limiting the prec. clause, except
b. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
c. after an oath, surely
forasmuch as
כִּי עַל כֵּן forasmuch as
H518
prt — lo!, whether?, if, although, Oh that!, when, not
Derivation: a primitive particle;
used very widely as demonstrative, lo!; interrogative, whether?; or conditional, if, although; also Oh that!, when; hence, as a negative, not
KJV: (and, can-, doubtless, if, that) (not), + but, either, + except, + more(-over if, than), neither, nevertheless, nor, oh that, or, + save (only, -ing), seeing, since, sith, + surely (no more, none, not), though, + of a truth, + unless, + verily, when, whereas, whether, while, + yet.
conj — if
אִם conj.
1. hypoth. part. if
2. Interrog. part.
relative conjunction
כִּי אם־
1. each part. retaining its independent force, and relating to a different clause:
a. that if
b. for if
2. (About 140 t.) the two particles being closely conjoined, and relating to the same clause—
a. limiting the prec. clause, except
b. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
c. after an oath, surely
H6256
n-f — time, now, when
Derivation: from 5703;
time, especially (adverb with preposition) now, when, etc.
KJV: after, (al-) ways, × certain, continually, evening, long, (due) season, so (long) as, (even-, evening-, noon-) tide, (meal-), what) time, when.
n.f — time
עֵת 297 n.f. time
1. time of an event
2.
a. = usual time
b. proper, suitable time
c. appointed time
d. as uncertain
3. = experience, fortunes
4. occurrence, occasion
H4279
n-m — deferred, morrow, tomorrow, hereafter
Derivation: probably from 309;
properly, deferred, i.e. the morrow; usually (adverbially) tomorrow; indefinitely, hereafter
KJV: time to come, tomorrow.
n.m — to-morrow
מָחָר 52 n.m. used oft. as adv., to-morrow, in time to come
1. to-morrow (the day following the present day)
2. = in future time
H7971
v — send
Derivation: a primitive root;
to send away, for, or out (in a great variety of applications)
KJV: × any wise, appoint, bring (on the way), cast (away, out), conduct, × earnestly, forsake, give (up), grow long, lay, leave, let depart (down, go, loose), push away, put (away, forth, in, out), reach forth, send (away, forth, out), set, shoot (forth, out), sow, spread, stretch forth (out).
vb — send
שָׁלַח 814 vb. send
Qal
1. send: human subj.
2. send: subj. י׳ (God)
3. stretch out, esp. acc. hand
4. rarely send away: human subj.
5. let loose
Niph. letters were sent
Pi.
1. send off, away, human subj.
2.
a. send away, subj. י׳
b. give over
c. cast out
d. send out, forth
3. let go, set free
4. shoot forth branches
5. let down
6. shoot
7. Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
H853
prt — self, even, namely
Derivation: apparent contracted from 226 in the demonstrative sense of entity;
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
KJV: [as such unrepresented in English].
mark of the accusative
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
H5650
n-m — servant
Derivation: from 5647;
a servant
KJV: × bondage, bondman, (bond-) servant, (man-) servant.
n.m — slave
עֶ֫בֶד 799 n.m. slave, servant
1. slave, servant of household
2. Subjects, of chief
3. Servants, worshippers of God
4. Servant of י׳, in a special sense
5. Israel as a people is servant of י׳
6. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
7. Phrases
H413
prep — near, with, among, to
Derivation: (but only used in the shortened constructive form אֶל ); a primitive particle; properly, denoting motion towards, but occasionally used of a quiescent position, i.e.
near, with or among; often in general, to
KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, × hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in).
prep — motion to
אֶל (nearly always followed by Makkeph), prep. denoting motion to or direction towards (whether physical or mental).
1. of motion to or unto a person or place
2. Where the limit is actually entered, into
3. Of direction towards anything
4. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
5. Unto sometimes acquires from the context the sense of in addition to
6. Metaph. in regard to, concerning, on account of
7. Of rule or standard according to (rare)
8. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
9. Prefixed to other preps. it combines with them the idea of motion or direction to
H2664
v — seek, conceal oneself, mask
Derivation: a primitive root;
to seek; causatively, to conceal oneself (i.e. let be sought), or mask
KJV: change, (make) diligent (search), disquise self, hide, search (for, out).
vb — search
[חָפַשׂ] vb. search
Qal search, search out
1. search for
2. = think out, devise
3. search = test
Niph. searched out = exposed and plundered
Pi.
1. search through
2. search for
Pu. be searched for = be hidden
Hithp. disguise oneself (lit. let oneself be searched for)
H1004
n-m — a house
Derivation: probably from 1129 abbreviated;
a house (in the greatest variation of applications, especially family, etc.)
KJV: court, daughter, door, + dungeon, family, + forth of, × great as would contain, hangings, home(born), (winter) house(-hold), inside(-ward), palace, place, + prison, + steward, + tablet, temple, web, + within(-out).
prep — between
בֵּית fem. of בַּיִן, בֵּין prep. between
n.m — house
בַּ֫יִת 2034 n.m. house
1. house
2. place
3. receptacle
4. of house as containing a family
5. household, family (592 t.)
6. house, including household affairs
7. lit. housewards, hence metaph. inwards
8. מִבַּיִת
a. adv. on the inside
b. prep. within
H1961
v — exist, be, become, come to pass
Derivation: a primitive root (compare 1933);
to exist, i.e. be or become, come to pass (always emphatic, and not a mere copula or auxiliary)
KJV: beacon, × altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, follow, happen, × have, last, pertain, quit (one-) self, require, × use.
vb — fall out
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
I.
1.
a. Fall out, happen
b. occur, take place, come about, come to pass
2. esp. & very oft., come about, come to pass
a.
(1). וַיְהִי and it came to pass that, most often (c. 292 t.)
(2). rarely also Pf. c. וְ conj. וְהָיָה
b. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
II. Come into being, become
1.
a. abs., in lively narrative, arise, appear, come
b. sq. prep.
2. become
a. sq. pred. noun (to be viewed as implicit accus.)
b. sq. pred. adj.
c. become like
d. sq. pred. לְ pers.
e. sq. לְ pred.
f. oft. c. לְ pred. לְ pers.
g. with עַל and לְ
h. sts. c. לְ pers. only = became the property of, come into the possession of
III. Be (often with subbordinate idea of becoming)
1. exist, be in existence
2. abide, remain, continue
3. with word of locality, be in or at a place, be situated, stand, lie
4. as copula, joining subj. & pred.
5. periphrastic conjug.
Niph.
1. either be done, be brought about, or occur, come to pass
2. be done, finished, gone
H3605
n-m — whole, all, any, every
Derivation: or (Jeremiah 33:8) כּוֹל; from 3634;
properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)
KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever).
n.m — the whole
כֹּל once כּוֹל n.m. the whole, all
1. with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
2. Absolutely:
a. without the art., all things, all
b. with the art. הַכֹּל
(a). where the sense is limited by the context to things (or persons) just mentioned
(b). in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
H4261
n-m — delightful, a delight
Derivation: from 2530;
delightful; hence, a delight, i.e. object of affection or desire
KJV: beloved, desire, goodly, lovely, pleasant (thing).
n.m — desire
מַחְמָד n.m. desire, desirable thing
H5869
n-f — eye, fountain, eye
Derivation: probably a primitive word;
an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape)
KJV: affliction, outward appearance, before, think best, colour, conceit, be content, countenance, displease, eye((-brow), (-d), -sight), face, favour, fountain, furrow (from the margin), × him, humble, knowledge, look, ( well), × me, open(-ly), (not) please, presence, regard, resemblance, sight, × thee, × them, think, × us, well, × you(-rselves).
n.f — spring
n.f — eye
עַ֫יִן 859 n.f. eye
1. lit. as physical organ
2.
a. eyes as showing mental qualities
b. desire of the eyes, abominations of the eyes
3. Fig. of mental and physical faculties, acts and states
2. Transferred mngs.:
a. visible surface of earth
b. appearance
c. gleam, sparkle
5. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H7760
v — put
Derivation: or שִׂים; a primitive root;
to put (used in a great variety of applications, literal, figurative, inferentially, and elliptically)
KJV: × any wise, appoint, bring, call (a name), care, cast in, change, charge, commit, consider, convey, determine, disguise, dispose, do, get, give, heap up, hold, impute, lay (down, up), leave, look, make (out), mark, name, × on, ordain, order, paint, place, preserve, purpose, put (on), regard, rehearse, reward, (cause to) set (on, up), shew, stedfastly, take, × tell, tread down, (over-)turn, × wholly, work.
vb — put
שׂוּם, שִׂים 582 vb. put, place, set
Qal
1.
a. put, set, in a place
b. put something upon
c. put, lay, set
d. put, c. בֵּין
2. set, direct
3.
a. set, ordain, in a place
b. set, establish a law, statute
c. set, found a nation
d. set, appoint (as ruler, official)
e. set, constitute, make
f. set, determine, fix, bounds
4.
a. set, station, at a post
b. put in position, sacred bread, sword, staves, bars
c. set up altars
d. = plant, wheat
e. set, fix (countenance)
5.
a. make a thing, or pers. (acc.), for, transform into
b. make, constitute
c. work, bring to pass
d. appoint, give
e. set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
H3027
n-f — hand, open, power, means, direction, closed
Derivation: a primitive word;
a hand (the open one [indicating power, means, direction, etc.], in distinction from 3709, the closed one); used (as noun, adverb, etc.) in a great variety of applications, both literally and figuratively, both proximate and remote [as follows]
KJV: ( be) able, × about, armholes, at, axletree, because of, beside, border, × bounty, broad, (broken-) handed, × by, charge, coast, consecrate, creditor, custody, debt, dominion, × enough, fellowship, force, × from, hand(-staves, -y work), × he, himself, × in, labour, large, ledge, (left-) handed, means, × mine, ministry, near, × of, × order, ordinance, × our, parts, pain, power, × presumptuously, service, side, sore, state, stay, draw with strength, stroke, swear, terror, × thee, × by them, × themselves, × thine own, × thou, through, × throwing, thumb, times, × to, × under, × us, × wait on, (way-) side, where, wide, × with (him, me, you), work, yield, × yourselves.
n.f — hand
יָד 1604 n.f. hand
1. hand
2. Fig. = strength, power
3. Fig. = side
4. יָד is used in various special, technical senses:—
a. sign, monument
b. part, fractional part or share
c. time, repetition
d. axle-trees
e. stays, supports for laver
f. tenons on sides of boards of tabernacle
g. a (beckoning) hand
5. יַד with prep.
H3947
v — take
Derivation: a primitive root;
to take (in the widest variety of applications)
KJV: accept, bring, buy, carry away, drawn, fetch, get, infold, × many, mingle, place, receive(-ing), reserve, seize, send for, take (away, -ing, up), use, win.
vb — take
לָקַח 965 vb. take
Qal
1. take, take in hand
2. take and carry along with oneself
3.
a. take from, or out of
b. take, carry away
c. take away from, so as to deprive of
d. esp. take away life
4. take to or for a person
5. take up, upon = put upon
6. = fetch
7. take = lead, conduct (with or without contact)
8. take = capture, seize
9. take = carry off
10. in phr. take vengeance
Niph.
1. be captured, of ark
2. be taken away, removed
3. be taken, brought unto
Pu.
1. be taken from, out of
2. = be stolen from
3. be taken captive
4. be taken away, removed
Hoph.
1. be taken, brought unto
2. be taken out of
3. be taken away from
Hithp. lit. fire taking hold of itself, of lightning
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Verses 1–11
1 Kings 20:1–11
Here is, I. The threatening descent which Ben-hadad made upon Ahab's kingdom, and the siege he laid to Samaria, his royal city, Kg1 20:1. What the ground of the quarrel was we are not told; covetousness and ambition were the principle, which would never want some pretence or other. David in his time had quite subdued the Syrians and made them tributaries to Israel, but Israel's apostasy from God makes them formidable again. Asa had tempted the Syrians to invade Israel once (Kg1 15:18-20), and now they did it of their own accord. It is dangerous bringing a foreign force into the country: posterity may pay dearly for it. Ben-hadad had with him thirty-two kings, who were either tributaries to him, and bound in duty to attend him, or confederates with him, and bound in interest to assist him. How little did the title of king look when all these poor petty governors pretended to it!
II. The treaty between these two kings. Surely Israel's defence had departed from them, or else the Syrians could not have marched so readily, and with so little opposition, to Samaria, the head and heart of the country, a city lately built, and therefore, we may suppose, not well fortified, but likely to fall quickly into the hands of the invaders; both sides are aware of this, and therefore,
1. Ben-hadad's proud spirit sends Ahab a very insolent demand, Kg1 20:2, Kg1 20:3. A parley is sounded, and a trumpeter (we may suppose) is sent into the city, to let Ahab know that he will raise the siege upon condition that Ahab become his vassal (Nay, his villain), and not only pay him a tribute out of what he has, but make over his title to Ben-hadad, and hold all at his will, even his wives and children, the godliest of them. The manner of expression is designed to gall them; "All shall be mine, without exception."
2. Ahab's poor spirit sends Ben-hadad a very disgraceful submission. It is general indeed (he cannot mention particulars in his surrender with so much pleasure as Ben-hadad did in his demand), but it is effectual: I am thine, and all that I have, Kg1 20:4. See the effect of sin. (1.) If he had not by sin provoked God to depart from him, Ben-hadad could not have made such a demand. Sin brings men into such straits, by putting them out of divine protection. If God may not rule us, our enemies shall. A rebel to God is a slave to all besides. Ahab had prepared his silver and gold for Baal, Hos 2:8. Justly therefore is it taken from him; such an alienating amounts to a forfeiture. (2.) If he had not by sin wronged his own conscience, and set that against him, he could not have made such a mean surrender. Guilt dispirits men, and makes them cowards. He knew Baal could not help, and had no reason to think that God would, and therefore was content to buy his life upon any terms. Skin for skin, and all that is dear to him, he will give for it; he will rather live a beggar than not die a prince.
3. Ben-hadad's proud spirit rises upon his submission, and becomes yet more insolent and imperious, Kg1 20:5, Kg1 20:6. Ahab had laid his all at his feet, at his mercy, expecting that one king would use another generously, that this acknowledgment of Ben-hadad's sovereignty would content him, the honour was sufficient for the present, and he might hereafter make use of it if he saw cause (Satis est prostrasse leoni - It suffices the lion to have laid his victim prostrate); but this will not serve. (1.) Ben-hadad is as covetous as he is proud, and cannot go away unless he have the possession as well as the dominion. He thinks it not enough to call it his, unless he have it in his hands. He will not so much as lend Ahab the use of his own goods above a day longer. (2.) He is as spiteful as he is haughty. Had he come himself to select what he had a mind for, it would have shown some respect to a crowned head; but he will send his servants to insult the prince, and hector over him, to rifle the palace, and strip it of all its ornaments; nay, to give Ahab the more vexation, they shall be ordered, not only to take what they please, but, if they can learn which are the persons or things that Ahab is in a particular manner fond of, to take those: Whatsoever is pleasant in thy eyes they shall take away. We are often crossed in that which we most dote upon; and that proves least safe which is most dear. (3.) He is as unreasonable as he is unjust, and will construe the surrender Ahab made for himself as made for all his subjects too, and will have them also to lie at his mercy: "They shall search, not only thy house, but the houses of thy servants too, and plunder them at discretion." Blessed be God for peace and property, and that what we have we can call our own.
4. Ahab's poor spirit begins to rise too, upon this growing insolence; and, if it becomes not bold, yet it becomes desperate, and he will rather hazard his life than give up all thus. (1.) How he takes advice of his privy-council, who encourage him to stand it out. He speaks but poorly (Kg1 20:7), appeals to them whether Ben-hadad be not an unreasonable enemy, and do not seek mischief. What else could he expect from one who, without any provocation given him, had invaded his country and besieged his capital city? He owns to them how he had truckled to him before, and will have them advise him what he should do in this strait; and they speak bravely (Hearken not to him, nor consent, Kg1 20:8), promising no doubt to stand by him in the refusal. (2.) Yet he expresses himself very modestly in his denial, Kg1 20:9. He owns Ben-hadad's dominion over him: "Tell my lord the king I have no design to affront him, nor to receded from the surrender I have already made; what I offered at first I will stand to, but this thing I may not do; I must not give what is none of my own." It was a mortification to Ben-hadad that even such an abject spirit as Ahab's durst deny him; yet it should seem, by his manner of expressing himself, that he durst not have done it if his people had not animated him.
5. Ben-hadad proudly swears the ruin of Samaria. The threatening waves of his wrath, meeting with this check, rage and foam, and make a noise. In his fury, he imprecates the impotent revenge of his gods, if the dust of Samaria serve for handfuls for his army (Kg1 20:10), so numerous, so resolute, an army will be bring into the field against Samaria, and so confident is he of their success; it will be done as easily as the taking up of a handful of dust; all shall be carried away, even the ground on which the city stands. Thus confident is his pride, thus cruel is his malice; this prepares him to be ruined, though such a prince and such a people are unworthy of the satisfaction of seeing him ruined.
6. Ahab sends him a decent rebuke to his assurance, dares not defy his menaces, only reminds him of the uncertain turns of war (Kg1 20:11): "Let not him that begins a war, and is girding on his sword, his armour, his harness, boast of victory, or think himself sure of it, as if he had put it off, and had come home a conqueror." This was one of the wisest words that ever Ahab spoke, and is a good item or momento to us all; it is folly to boast beforehand of any day, since we know not what it may bring forth (Pro 27:1), but especially to boast of a day of battle, which may prove as much against us as we promise ourselves it will be for us. It is impolitic to despise an enemy, and to be too sure of victory is the way to be beaten. Apply it to our spiritual conflicts. Peter fell by his confidence. While we are here we are but girding on the harness, and therefore must never boast as though we had put it off. Happy is the man that feareth always, and is never off his watch.
Cross-references: 1Kgs 20:1 · 1Kgs 15:18 · 1Kgs 20:2 · 1Kgs 20:3 · 1Kgs 20:4 · Hos 2:8 · 1Kgs 20:5 · 1Kgs 20:6 · 1Kgs 20:7 · 1Kgs 20:8 · 1Kgs 20:9 · 1Kgs 20:10 · 1Kgs 20:11 · Prov 27:1