TRV
Translation
King James Version
¶ And the prophet came to the king of Israel, and said unto him, Go, strengthen thyself, and mark, and see what thou doest: for at the return of the year the king of Syria will come up against thee.
KJV (with Strong's)
Complete Jewish Bible
Afterwards, the prophet approached the king of Isra'el and said to him, "Go, regroup your forces, and think carefully what to do, for next year at this time the king of Aram will renew his attack."
Berean Standard Bible
Afterward, the prophet approached the king of Israel and said, “Go and strengthen your position, and take note what you must do, for in the spring the king of Aram will come up against you.”
American Standard Version
And the prophet came near to the king of Israel, and said unto him, Go, strengthen thyself, and mark, and see what thou doest; for at the return of the year the king of Syria will come up against thee.
World English Bible Messianic
The prophet came near to the king of Israel, and said to him, “Go, strengthen yourself, and mark, and see what you do; for at the return of the year the king of Syria will come up against you.”
Geneva Bible (1599)
(For there had come a Prophet to the King of Israel, and had sayd vnto him, Goe, be of good courage, and consider, and take heede what thou doest: for when the yeere is gone about, the King of Aram wil come vp against thee)
Young's Literal Translation
And the prophet cometh nigh unto the king of Israel, and saith to him, `Go, strengthen thyself, and know and see that which thou dost, for at the turn of the year the king of Aram is coming up against thee.'
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In the KJVVerse 9,431 of 31,102
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Commentary on 1 Kings 20 verses 22–30
22 ¶ And the prophet came to the king of Israel, and said unto him, Go, strengthen thyself, and mark, and see what thou doest: for at the return of the year the king of Syria will come up against thee.
23 And the servants of the king of Syria said unto him, Their gods are gods of the hills; therefore they were stronger than we; but let us fight against them in the plain, and surely we shall be stronger than they.
24 And do this thing, Take the kings away, every man out of his place, and put captains in their rooms:
25 And number thee an army, like the army that thou hast lost, horse for horse, and chariot for chariot: and we will fight against them in the plain, and surely we shall be stronger than they. And he hearkened unto their voice, and did so.
26 And it came to pass at the return of the year, that Benhadad numbered the Syrians, and went up to Aphek, to fight against Israel.
27 And the children of Israel were numbered, and were all present, and went against them: and the children of Israel pitched before them like two little flocks of kids; but the Syrians filled the country.
28 And there came a man of God, and spake unto the king of Israel, and said, Thus saith the LORD, Because the Syrians have said, The LORD is God of the hills, but he is not God of the valleys, therefore will I deliver all this great multitude into thine hand, and ye shall know that I am the LORD.
29 And they pitched one over against the other seven days. And so it was, that in the seventh day the battle was joined: and the children of Israel slew of the Syrians an hundred thousand footmen in one day.
30 But the rest fled to Aphek, into the city; and there a wall fell upon twenty and seven thousand of the men that were left. And Benhadad fled, and came into the city, into an inner chamber.
We have here an account of another successful campaign which Ahab, by divine aid, made against the Syrians, in which he gave them a greater defeat than in the former. Strange! Ahab idolatrous and yet victorious, a persecutor and yet a conqueror! God has wise and holy ends in suffering wicked men to prosper, and glorifies his own name thereby.
I. Ahab is admonished by a prophet to prepare for another war, Kg1 20:22. It should seem, he was now secure, and looked but a little way before him. Those that are careless of their souls are often as careless of their outwards affairs; but the prophet (to whom God made known the following counsels of the Syrians) told him they would renew their attempt at the return of the year, hoping to retrieve the honour they had lost and be avenged for the blow they had received. He therefore bade him strengthen himself, put himself into a posture of defence, and be ready to give them a warm reception. God had decreed the end, but Ahab must use the means, else he tempts God: "Help thyself, strengthen thyself, and God will help and strengthen thee." The enemies of God's Israel are restless in their malice, and, though they may take some breathing-time for themselves, yet they are still breathing out threatenings and slaughter against the church. It concerns us always to expect assaults from our spiritual enemies, and therefore to mark and see what we do.
II. Ben-hadad is advised by those about him concerning the operations of the next campaign. 1. They advised him to change his ground, Kg1 20:23. They took it for granted that it was not Israel, but Israel's gods, that beat them (so great a regard was then universally had to invisible powers); but they speak very ignorantly of Jehovah - that he was many, whereas he is one and his name one, - that he was their God only, a local deity, peculiar to that nation, whereas he is the Creator and ruler of all the world, - and that he was a God of the hills only, because David their great prophet had said, I will lift up my eyes to the hills whence cometh my help (Psa 121:1), and that his foundation was in the holy mountain (Psa 87:1; Psa 78:54), and much was said of his holy hill (Psa 15:1; Psa 24:3); supposing him altogether such a one as their imaginary deities, they fancied he was confined to his hills, and could not or would not come down from them, and therefore an army in the valley would be below his cognizance and from under his protection. Thus vain were the Gentiles in their imaginations concerning God, so wretchedly were their foolish hearts darkened, and, professing themselves to be wise, they became fools. 2. They advised him to change his officers (Kg1 20:24, Kg1 20:25), not to employ the kings, who were commanders by birth, but captains rather, who were commanders by merit, who were inured to war, would not affect to make a show like the kings, but would go through with business. Let every man be employed in that which he is brought up to and used to, and preferred to that which he is fit for. Syria, it seems, was rich and populous, when it could furnish recruits sufficient, after so great a defeat, horse for horse, chariot for chariot.
III. Both armies take the field. Ben-hadad, with his Syrians, encamps near Aphek, in the tribe of Asher. It is probable that Asher was a city in his own possession, one of those which his father had won (Kg1 20:34), and the country about it was flat and level, and fit for his purpose, Kg1 20:26. Ahab, with his forces, posted himself at some distance over against them, Kg1 20:27. The disproportion of numbers was very remarkable. The children of Israel, who were cantoned in two battalions, looked like two little flocks of kids, their numbers small, their equipage mean, and the figure they made contemptible; but the Syrians filled the country with their numbers, their noise, their chariots, their carriages, and their baggage.
IV. Ahab is encouraged to fight the Syrians, notwithstanding their advantages and confidence. A man of God is sent to him, to tell him that this numerous army shall all be delivered into his hand (Kg1 20:28), but not for his sake; be it known to him, he is utterly unworthy for whom God will do this. God would not do it because Ahab had praised God or prayed to him (we do not read that he did either), but because the Syrians had blasphemed God, and had said, He is the God of the hills and not of the valleys; therefore God will do it in his own vindication, and to preserve the honour of his own name. If the Syrians had said, "Ahab and his people have forgotten their God, and so put themselves out of his protection, and therefore we may venture to attack them," God would probably have delivered Israel into their hands; but when they go upon a presumption so very injurious to the divine omnipotence, and the honour of him who is Lord of all hosts, not only in hills and valleys, but in heaven and earth, which they are willingly ignorant of, they shall be undeceived, at the expense of that vast army which is so much their pride and confidence.
V. After the armies had faced one another seven days (the Syrians, it is likely, boasting, and the Israelites trembling), they engaged, and the Syrians were totally routed, 100,000 men slain by the sword of Israel in the field of battle (Kg1 20:29), and 27,000 men, that thought themselves safe under the walls of Aphek, a fortified city (from the walls of which the shooters might annoy the enemy if they pursued them, Sa2 11:24), found their bane where they hoped for protection: the wall fell upon them, probably overthrown by an earthquake, and, the cities of Canaan being walled up to heaven, it reached a great way, and they were all killed, or hurt, or overwhelmed with dismay. Ben-hadad, who thought his city Aphek would hold out against the conquerors, finding it thus unwalled, and the remnant of his forces dispirited and dispersed, had nothing but secresy to rely upon for safety, and therefore hid himself in a chamber within a chamber, lest the pursuers should seize him. See how the greatest confidence often ends in the greatest cowardice. "Now is the God of Israel the God of the valleys or no?" He shall know now that he is forced into an inner chamber to hide himself, see Kg1 22:25.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 22–30. Public domain.
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Ephrem the SyrianAD 373
ON THE FIRST BOOK OF KINGS 20:1
Here the Scripture relates the two battles of the king of Israel against the Arameans, at which we have already hinted, and the twin slaughters of the Arameans, of which the second caused the death of 127, men, as God took his revenge on the impious voice of the Arameans, who said about the true God worshiped by the Israelites, “The Lord is a god of the hills, but he is not a god of the valleys.”
Ambrose of MilanAD 397
LETTER 80
Thus the saints go up to the Lord, the wicked go down to sin; the saints are on the mountains, the guilty in the valleys. “For he is the God of the mountains and not the God of the valleys.” Those who dwelt in the houses of the plain where God does not dwell could not have the house of God within them, for this is the house that God sought from them so that they might build up themselves and rear within themselves the temple of God from living stones of faith. He did not want buildings made with earthen walls or wooden roofs, for the hand of an enemy would have been able to overthrow them. He wanted that temple that is built in human hearts, to whom it might be said, “You are the temple of God,” in which the Lord Jesus might dwell and from there set out to redeem all humankind. There also could be prepared a sacred chamber in the womb of the Virgin where the King of heaven might live and a human body become the temple of God, which, though it was destroyed, might yet be restored to life on the third day.
Salvian the PresbyterAD 500
THE GOVERNANCE OF GOD 7.8
Did not the Lord wish Ben-hadad, king of Syria, whom besides countless thousands of his own people, thirty-two kings and armies of the same number of kings served, to be conquered by a few foot soldiers of the princes in order that he who was the author of such victory would be acknowledged?
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
This verse captures a pivotal moment following King Ahab's unexpected victory over Ben-Hadad of Syria. An unnamed prophet delivers a crucial divine warning, instructing Ahab to prepare diligently for an inevitable second Syrian invasion "at the return of the year." It powerfully underscores God's active involvement in the affairs of His people, His sovereign foresight, and His persistent grace, even towards a disobedient king, by providing a clear opportunity for strategic preparation and spiritual introspection before impending conflict.
CONTEXT
Literary Context: This prophetic warning in 1 Kings 20:22 immediately follows the miraculous Israelite victory over the numerically superior Syrian forces led by Ben-Hadad, as detailed in the preceding narrative. Despite God's clear intervention on Israel's behalf, King Ahab makes a grievous error by sparing Ben-Hadad's life and entering into a covenant with him, directly contravening God's will for the complete destruction of the enemy (compare Ahab's covenant with Ben-Hadad). This act of disobedience leads to a pronouncement of divine judgment upon Ahab by another prophet later in the chapter (judgment on Ahab). Thus, 1 Kings 20:22 serves as a direct, compassionate, and urgent follow-up to the initial victory, emphasizing God's foresight and continued guidance despite Ahab's moral and spiritual failings, setting the stage for the subsequent conflict that culminates in Ahab's death.
Historical & Cultural Context: The period of the Divided Monarchy, particularly the reign of Ahab in Israel (c. 874-853 BC), was marked by significant political instability and frequent military conflicts with neighboring states, especially Aram-Damascus (Syria). Warfare in the ancient Near East was often seasonal, typically occurring in the spring ("at the return of the year") after the winter rains had subsided, making roads passable and agricultural lands ready for foraging. This strategic timing is well-documented (the account of kings going to war). The prophet's warning reflects this established military practice, indicating that Ben-Hadad's defeat was a temporary setback for Syria, not a decisive end to the conflict. Furthermore, the practice of kings sparing defeated enemies for political alliances or tribute, as Ahab did with Ben-Hadad, was common, but in this specific case, it directly defied a divine mandate, highlighting a clash between human political expediency and divine command.
Key Themes: This verse contributes to several overarching themes within the book of 1 Kings. Firstly, it underscores Divine Warning and Providence: God, in His sovereign knowledge and active involvement in human history, reveals future events to His chosen servants, providing His people with opportunities to prepare, even when their leaders are unfaithful. Secondly, it highlights the Call to Preparedness and Diligence: The prophet's urgent commands ("strengthen thyself, and mark, and see what thou doest") are a direct instruction for strategic military and administrative preparation, emphasizing the importance of vigilance, careful planning, and wise action in the face of known threats. Thirdly, it illustrates the Consequences of Disobedience and God's Persistent Grace: Despite Ahab's profound wickedness and his recent disobedience in sparing Ben-Hadad, God's grace is evident in His continued engagement with Israel, providing warnings and opportunities for repentance and protection, even while judgment looms. This tension between divine grace and human accountability is a recurring motif throughout the book, notably seen in God's continued interaction with the kings of Israel.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs several literary devices to convey its urgent message. The primary device is Prophetic Oracle, where a divine message is delivered through a human messenger, emphasizing its authoritative and supernatural origin. The prophet's direct address to Ahab uses Imperative Commands ("Go, strengthen thyself, and mark, and see what thou doest"), which lend a sense of urgency, directness, and non-negotiable instruction, demanding immediate and decisive action. The phrase "at the return of the year" functions as Foreshadowing, clearly indicating a future event and building narrative tension for the subsequent chapters, alerting the reader to the inevitable recurrence of conflict. Furthermore, the entire interaction serves as an example of Divine Warning, a recurring motif in biblical narratives where God provides opportunities for repentance or preparation before impending judgment or conflict, even to those who are unfaithful. The stark contrast between Ahab's recent disobedience and God's continued warning highlights the theme of God's Persistent Grace amidst human failings, showcasing divine mercy even towards a wicked king.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates God's sovereign control over historical events and His compassionate engagement with humanity, even when faced with human disobedience. Despite Ahab's profound wickedness and his recent failure to execute God's judgment on Ben-Hadad, the Lord, through His prophet, graciously provides a clear, specific warning about the impending Syrian attack. This demonstrates that God's purposes are not thwarted by human sin, and His desire for His people's well-being persists. The warning serves as both a testament to God's omniscience and an opportunity for Ahab to repent and prepare, highlighting the tension between divine foreknowledge and human responsibility. It underscores the biblical principle that God often provides warnings and opportunities for preparation before trials or judgments, calling His people to vigilance and wise action, affirming His faithfulness even when His people are unfaithful.
REFLECTION AND APPLICATION
The prophet's urgent message to King Ahab resonates deeply with the spiritual realities faced by believers today. Just as God warned Ahab of an impending physical battle, He continually warns us through His Word, the counsel of wise believers, and the promptings of the Holy Spirit about spiritual battles, temptations, or seasons of trial that lie ahead. This verse is a powerful call to spiritual vigilance and proactive preparation. We are not to be complacent in times of peace or after a spiritual victory, but rather to "strengthen ourselves" through prayer, the diligent study of Scripture, and active fellowship, building our spiritual fortitude and resilience. We must also "mark, and see what we do," exercising discernment, wisdom, and careful planning in our lives, ensuring our actions align with God's will and eternal purposes. The "return of the year" can be a metaphor for the cyclical nature of life's challenges, reminding us that trials may recur, and we must always be ready, equipped, and walking in obedience to God's revealed truth. Our preparedness is not a sign of fear, but of profound faith in a God who warns, equips, and sustains His children through every season.
Questions for Reflection
FAQ
Why did God warn Ahab, a wicked king?
Answer: God's warning to Ahab, despite his wickedness and recent disobedience in sparing Ben-Hadad, demonstrates several key aspects of His character and purposes. Firstly, it highlights God's sovereignty and providential care over His people, Israel. Even when their king is unfaithful, God continues to work for the nation's preservation and provides opportunities for them to prepare, demonstrating His unwavering commitment to His covenant people. Secondly, it underscores God's patience and persistent grace. He gives Ahab another chance to respond correctly, to humble himself, and to prepare for the inevitable conflict. This is consistent with God's character throughout Scripture, where He often gives warnings before judgment, desiring repentance and preparedness (e.g., Jonah's prophecy to Nineveh). Thirdly, it reinforces the prophetic role as God's mouthpiece, delivering His messages regardless of the recipient's spiritual state, emphasizing God's active involvement in human affairs and His desire to communicate His will and foreknowledge, even to those who resist Him.
CHRIST-CENTERED FULFILLMENT
The prophetic warning to King Ahab in 1 Kings 20:22 finds its ultimate fulfillment and deeper meaning in the person and work of Jesus Christ. While Ahab was warned of a physical battle with an earthly king, Christ, the ultimate Prophet and King, consistently warns His followers of a far greater spiritual warfare against unseen principalities and powers, as described in Ephesians 6:12. Jesus called His disciples to "strengthen themselves" not in military might, but in faith, truth, righteousness, and the power of the Holy Spirit (Ephesians 6:10). He taught them to "mark, and see what they do" by living wisely, discerning the times, and being prepared for His glorious return (Matthew 24:42-44). The "return of the year" for Ahab signified a recurring earthly conflict; for believers, Christ's warnings point to the inevitable return of the King of kings, and the ongoing spiritual battle until that day. Unlike Ahab, who often failed to heed divine warnings, Christ perfectly obeyed the Father, and through His atoning sacrifice and resurrection, He has secured the ultimate victory over sin, death, and the spiritual enemy (Colossians 2:15). He is the one who truly equips His people for every spiritual conflict, ensuring that those who trust in Him are not merely warned, but empowered to overcome the world through their faith (1 John 5:4).