TRV
Translation
King James Version
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.
KJV (with Strong's)
And they pitched H2583 one H428 over against H5227 the other H428 seven H7651 days H3117. And so it was, that in the seventh H7637 day H3117 the battle H4421 was joined H7126: and the children H1121 of Israel H3478 slew H5221 of the Syrians H758 an hundred H3967 thousand H505 footmen H7273 in one H259 day H3117.
Complete Jewish Bible
They remained in camp opposite each other for seven days. On the seventh day, the battle began; and the people of Isra'el killed 100,000 soldiers of Aram in a single day.
Berean Standard Bible
For seven days the armies camped opposite each other, and on the seventh day the battle ensued, and the Israelites struck down the Arameans—a hundred thousand foot soldiers in one day.
American Standard Version
And they encamped 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 a hundred thousand footmen in one day.
World English Bible Messianic
They encamped one over against the other seven days. So it was, that in the seventh day the battle was joined; and the children of Israel killed one hundred thousand footmen of the Syrians in one day.
Geneva Bible (1599)
And they pitched one ouer against the other seuen dayes, and in the seuenth day the battel was ioyned: and the children of Israel slew of the Aramites an hundreth thousand footemen in one day.
Young's Literal Translation
And they encamp one over-against another seven days, and it cometh to pass on the seventh day, that the battle draweth near, and the sons of Israel smite Aram--a hundred thousand footmen in one day.
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In the KJVVerse 9,438 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 encapsulates the dramatic and decisive climax of the second military confrontation between King Ahab's northern kingdom of Israel and the Aramean forces led by King Ben-Hadad. After a strategic and tense seven-day encampment where the opposing armies stood in a standoff, the battle was finally joined on the divinely appointed seventh day. This engagement culminated in an overwhelming and miraculous victory for Israel, marked by the staggering defeat of one hundred thousand Syrian infantrymen in a single day, a clear demonstration of God's universal sovereignty and power.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of 1 Kings 20:29 employs several powerful literary devices to convey its profound theological message. The most prominent is Symbolism, particularly evident in the "seven days" standoff and the battle commencing "in the seventh day." The number seven, frequently associated with divine completeness, perfection, and covenant in biblical numerology, emphasizes that this was not a random occurrence but a divinely appointed moment for God's judgment and a clear demonstration of His power. The staggering number of casualties, "an hundred thousand footmen," functions as Hyperbole or Exaggeration (even if literally true, the emphasis is on the overwhelming scale), underscoring the devastating and decisive nature of the victory, which can only be attributed to supernatural intervention rather than mere human military prowess. This dramatic outcome also serves as a powerful Contrast to the earlier Syrian arrogance and their limited, territorial view of God, highlighting His boundless and universal sovereignty. The entire account is framed as an act of Divine Intervention, where God's explicit promise in 1 Kings 20:28 is literally and dramatically fulfilled, showcasing His direct involvement in human affairs and His unwavering commitment to defending His name and revealing His identity.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Kings 20:29 profoundly illustrates God's absolute sovereignty and His unchallengeable power over all creation and all human endeavors. This victory serves as a tangible refutation of any notion that God's authority is limited by geography, human strategy, or the strength of opposing forces. It is a powerful demonstration that the Lord is the God of both the hills and the valleys, actively involved in the affairs of nations to accomplish His purposes and vindicate His name. The overwhelming nature of the victory underscores His ability to deliver His people against seemingly insurmountable odds, reinforcing the theme of divine faithfulness to covenant promises, even when His people, like King Ahab, are far from perfect in their obedience. This passage reminds us that God's power is not constrained by human understanding or limitations, but is boundless and effective in bringing about His will.
REFLECTION AND APPLICATION
The dramatic account in 1 Kings 20:29 offers profound encouragement and a vital theological lesson for believers today. Just as God decisively intervened to demonstrate His boundless sovereignty over the plains of Aphek, refuting the limited understanding of His power, so too does He remain sovereign over every circumstance, challenge, and perceived limitation in our lives. This passage calls us to cultivate an unshakeable faith in God's universal dominion, recognizing that His power is not constrained by our circumstances, our weaknesses, or the formidable nature of our adversaries. It reminds us that when we face "giants" or seemingly insurmountable odds, our trust must be placed not in our own strength or strategy, but in the God who can deliver an overwhelming victory in a single day. This divine intervention serves as a timeless testament to God's unwavering control, His commitment to defending His name, and His ultimate triumph over all opposition. We are called to live with the confidence that the God of the hills is also the God of the valleys, and indeed, the God of all creation, actively working on behalf of His people.
Questions for Reflection
FAQ
Why did the battle take place on the seventh day?
Answer: The timing of the battle on the seventh day is highly significant, reflecting a common biblical motif where the number seven denotes completeness, divine appointment, or the culmination of a divine plan. It suggests that the seven-day standoff was not merely a random period of waiting but a divinely ordained interval, preparing for God's decisive intervention. This timing underscores that the victory was not accidental or purely human-driven, but a precise fulfillment of God's promise to demonstrate His sovereignty and humble the arrogant Syrians, as declared in 1 Kings 20:28. It emphasizes the Lord's control over time and events.
Was the number "one hundred thousand" a literal count or a symbolic exaggeration?
Answer: While ancient casualty counts can sometimes be hyperbolic to emphasize the scale of a victory, the biblical text presents "one hundred thousand footmen" as a literal and staggering number of Syrian casualties. The purpose of recording such a precise and immense figure is to underscore the miraculous and overwhelming nature of Israel's victory, which could only have been achieved through direct divine intervention. It serves to highlight God's power to defeat a vastly superior enemy in a single day, leaving no doubt that the Lord, not human military might, was responsible for the triumph, directly refuting the Syrian's limited view of God's power in 1 Kings 20:23. The sheer scale magnifies the divine hand at work.
CHRIST-CENTERED FULFILLMENT
The decisive victory recounted in 1 Kings 20:29, where God overwhelmingly defeats Israel's enemies in a single day, powerfully foreshadows the ultimate and final victory achieved by Jesus Christ. Just as God demonstrated His universal sovereignty over all terrains and powers, so Christ, the true King of Israel and the Son of God, demonstrated His absolute dominion over sin, death, and the forces of darkness. The "seventh day" motif, signifying completion and divine appointment, finds its ultimate fulfillment in Christ's finished work on the cross, where He declared, "It is finished!" and secured a decisive, eternal victory over all spiritual adversaries. His resurrection on the first day of the week, following the "seventh day" of rest in the tomb, inaugurates a new creation and a new era of overwhelming triumph for all who believe, fulfilling the prophecies of a new covenant (Jeremiah 31:31-34). The slaughter of one hundred thousand footmen pales in comparison to the spiritual victory won by the Lamb of God, who takes away the sin of the world, a victory that frees humanity from the bondage of sin and death, offering eternal life and a share in His glorious reign (Revelation 5:9-10). This Old Testament battle, therefore, serves as a powerful type, pointing to the greater, eternal triumph of Christ, whose single sacrifice secured a victory far more profound and lasting than any earthly conquest, establishing His kingdom that will never end (Daniel 7:14 and Luke 1:33).