35<\/strong>. the king was stayed up in his chariot<\/em> ] Some attempt was doubtless made to stop the bleeding, and it was thought best that though not in the fight, Ahab should not withdraw from the field. The LXX. says ‘from morning till evening,’ thus giving the impression that the king was wounded at the very beginning of the fight. The Chronicler says ‘he stayed himself up until the even.’<\/em> This would be inferred from our verse. There is nothing to warrant the expression of the LXX.<\/p>\n into the midst<\/em> [R.V. bottom<\/strong> ] of the chariot<\/em> ] As will be seen from the margin of A.V. the literal meaning is ‘bosom.’ The knowledge of how to stop the bleeding of a wound was not great in those days, and Ahab’s wound must have been fatal whatever had been done. At this point we are left by the Chronicler who closes his notice of these events with the death of Ahab. Israel’s history was no subject of concern for him, except where it touched on that of Judah.<\/p>\n The battle increased – <\/B>See the margin; i. e. the tide of battle rose higher. Compare Isa 8:7-8<\/span>.<\/P> The king was stayed up in his chariot – <\/B>The kings wound made it impossible for him to remain standing without help; he therefore had himself supported in his chariot by attendants, in order that his soldiers might not lose heart, as they would be sure to do, if they knew of his peril. Ahab must not be denied the credit of right princely fortitude on this occasion.<\/P> The midst of the chariot – <\/B>literally, as in the margin. The bosom of the chariot is the rounded front, with the portion of the standing board that adjoined it. Here the blood would naturally collect, forming a pool, in which the king and his charioteer must have stood.<\/P> <\/p>\n Verse 35. The king was stayed up<\/B><\/I>] He did not wish his misfortune should be known, lest his troops should be discouraged.<\/P> <\/p>\n The battle increased, <\/B>i.e. grew hot and violent. <\/P> Was stayed up; <\/B>was supported by cordials, or by his servants, that by his presence he might encourage his soldiers to fight more courageously, and that he might see the event of the battle. <\/P> <\/p>\n And the battle increased that day<\/strong>,…. It went on, and did not stop upon Ahab’s going out of the host, but was very hot, and both sides fought furiously:<\/p>\n and the king was stayed up in his chariot against the Syrians<\/strong>: the Targum is,<\/p>\n “he strengthened himself, and stood;”<\/p>\n he exerted himself to the uttermost, and stood as long as he could, or could be supported, fighting against the Syrians, to animate his army, and that the Syrians might not have any notion of his being wounded:<\/p>\n and died at even<\/strong>: in his chariot:<\/p>\n and the blood ran out of the wound into the midst of the chariot<\/strong>; or “bosom” t of it, the hollow part of it.<\/p>\n t “ad sinum”, Montanus; “in sinum”, Vatablus.<\/p>\n (35) The king was stayed up . . .<\/strong>Ahabs repentance, imperfect as it was, has at least availed to secure him a warriors death, before the evil came on his house and on Israel. Evidently he conceals the deadliness of his hurt, though it disables him from action, and bravely sustains the battle, till his strength fails. Then the news spreads, and the army disperses; but the subsequent history seems to show that no fatal defeat was incurred. This union of desperate physical bravery with moral feebleness and cowardice is common enough in history, and (as Shakespeare has delighted to show in his Macbeth) most true to nature.<\/p>\n 35<\/strong>. <\/strong> The king was stayed up <\/strong> Contrary to his first directions to be carried out of the host. The first order was probably partially obeyed; but as the king on retiring saw the battle waxing hotter and hotter, he thought it better for him to stay and witness the fight, and encourage his own troops as far as his disguised presence might serve to do so. <\/p>\n The midst <\/strong> Or, bosom, <\/em> of the chariot; the hollow place inside where the warriors stood.<\/p>\n The Death Of Ahab And YHWH’s Arrangements For The Disposal Of His Blood ( 1Ki 22:35-38<\/strong><\/span><\/strong> ). <\/p>\n <\/strong><\/p>\n To his credit Ahab recognised that his absence from the battlefield would be a blow to his army’s morale, and having had his wound patched up, returned in his chariot into the fray, having in some way been provided with some means of support because of his weakness due to loss of blood. The battle continued to get ever more severe, but he was losing blood fairly rapidly and having fought until eventide he died, and his blood as he was dying, continually ran from his wound into the bottom of the chariot. It would have been a gory sight. <\/p>\n It is quite possible that through his bravery Ahab enabled his forces to gain the victory. But once the news got around at sunset that Ahab was dead, the people left the site of the battle (it was after all Ahab’s battle), and returned to their own homes. (The prophetic author was only interested in the fact that Ahab had died as YHWH had prophesied, not in the course of the battle, but in view of Micaiah’s earlier prophecy we can assume that he intended it to be seen that Israel did succeed in their object). <\/p>\n And while Ahab was no doubt buried with honours the writer makes clear what happened to his blood. It was dishonoured by being licked up by the scavenger dogs and by being washed away in the dirty water in which common prostitutes had washed themselves. Given the importance of the blood to YHWH (all blood had to be offered up to YHWH) this was an indication of Ahab’s total rejection by YHWH. He was being declared to be ‘unclean’. <\/p>\n Analysis. <\/p>\n a <\/strong> And the battle increased that day, and the king was stayed up in his chariot against the Aramaeans (Syrians), and died at eventide, and the blood ran out of the wound into the bottom of the chariot (1Ki 22:35<\/span>). <\/p>\n b <\/strong> And there went a cry throughout the host about the going down of the sun, saying, “Every man to his city, and every man to his country.” (1Ki 22:36<\/span>). <\/p>\n a <\/strong> So the king died, and was brought to Samaria, and they buried the king in Samaria. And they washed the chariot by the pool of Samaria, and the dogs licked up his blood (now the common prostitutes washed themselves there), in accordance with the word of YHWH which he spoke (1Ki 22:37-38<\/span>). <\/p>\n Note that in ‘a’ Ahab’s blood flowed into his chariot, and in the parallel that blood was licked up by scavenger dogs and washed away in waters made ‘unclean’ by common prostitutes. Centrally in ‘b’ the people returned home in a state of peace and wellbeing. YHWH had granted them His blessing even while he worked out His judgment on Ahab. <\/p>\n 1Ki 22:35<\/strong><\/span><\/p>\n ‘<\/strong> And the battle increased that day, and the king was stayed up in his chariot against the Aramaeans (Syrians), and died at eventide, and the blood ran out of the wound into the bottom of the chariot.’ <\/p>\n With Ahab wounded the battle hotted up, and to his credit Ahab recognised that without his presence to encourage them (if they had thought that he was dead they would have withdrawn from the battle) his forces would have been hamstrung. So he had himself patched up, and returned to the battle in his chariot held upright by supports provided because he was weak through loss of blood, and he continued playing a part in the battle all day (he would have had an expert spearman with him in his chariot). <\/p>\n But the blood continued to seep out from his bandaged wound, and as the battle approached its end at eventide he died, with his blood staining the chariot. <\/p>\n 1Ki 22:36<\/strong><\/span><\/p>\n ‘<\/strong> And there went a cry throughout the host about the going down of the sun, saying, “Every man to his city, and every man to his country.” ’ <\/p>\n Once the news of his death reached the people at sunset, the battle probably having been won (so Micaiah’s prophecy), they recognised that in accordance with custom, with the planner and organiser of the invasion slain, the invasion was to be seen as over until there was a new king to determine the next action. Accordingly the army (which was not a professional army) disbursed back to their own homes. After all they had only fought because commanded to do so by the king, and now he was dead, it relieved them of their responsibility. They could now get back to seeing to their fields and cattle. The professional soldiers, and the men of Judah, could see to any necessary clearing up. <\/p>\n 1Ki 22:37<\/strong><\/span><\/p>\n ‘<\/strong> So the king died, and was brought to Samaria, and they buried the king in Samaria.’ <\/p>\n Meanwhile the king died, and his body was brought back to Samaria, and was buried with honour in Samaria. All seemed well, at least from that point of view. <\/p>\n 1Ki 22:38<\/strong><\/span><\/p>\n ‘<\/strong> And they washed the chariot by the pool of Samaria, and the dogs licked up his blood (now the common prostitutes washed themselves there), in accordance with the word of YHWH which he spoke.’ <\/p>\n But he was not honoured by YHWH. YHWH’s view of Ahab was revealed by what happened to his blood. This had stained the bottom of the chariot. The chariot was thus taken to the pool of Samaria, probably a catchment area outside the walls, where it was washed, while the scavenger dogs gathered round to lick Ahab’s blood. While not a literal fulfilment of the prophecy which had stated that this would happen in Jezreel because of the treatment of Naboth (a prophecy (1Ki 21:19<\/span>) that had been specifically transferred to his son because of Ahab’s repentance (1Ki 21:29<\/span>), and would be fulfilled in 2Ki 9:25-26<\/span>), it was a partial fulfilment which brought disgrace on Ahab as well. This would be seen as an indication that his repentance, which had earned the delay, had proved not to be lasting, and thus he shared in the punishment. The remainder of his blood was washed away into the pool where the common prostitutes bathed themselves. There was thus a double disgrace. (Compare how dogs and prostitutes were both paralleled as unclean in Deu 23:18<\/span>). <\/p>\n In Lev 17:11-14<\/span> we are told that, ‘the life of the flesh is in the blood’ which was why what happened to the blood was considered to be so important. So for this to happen to Ahab’s blood was a severe judgment on him. <\/p>\n (35) And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the midst of the chariot. (36) And there went a proclamation throughout the host about the going down of the sun, saying, Every man to his city, and every man to his own country. (37) So the king died, and was brought to Samaria; and they buried the king in Samaria.<\/p>\n<\/p>\n Think, Reader! what an awful death this was, amidst the horrors of Naboth’s blood calling for vengeance; and the God of Israel’s altars, which he had caused to be deserted for Baal’s, calling for judgment.<\/p>\n 1Ki 22:35 And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the midst of the chariot.<\/p>\n Ver. 35. And the battle increased that day.<\/strong> ] Heb., Ascended. Josephus then is out sure, who saith that Ahab only was slain that day, and all the army escaped.<\/p>\n was stayed up = stayed himself up, as in 2Ch 18:34. Difference caused by pointing of the word ma’amid (here), and ma’amid in Chronicles. The only occurrence of this participle, compare 2Ch 18:34. <\/p>\n increased: Heb. ascended <\/p>\n died at even: 1Ki 22:28, 1Ki 20:42 <\/p>\n midst: Heb. bosom <\/p>\n Reciprocal: Jdg 9:55 – General 1Ki 13:5 – General 2Ch 18:33 – between the Ecc 8:12 – a sinner<\/p>\n 1Ki 22:35-36. The battle increased that day There was a sharp fight after this; insomuch that the king, for fear his soldiers should give way, would return into the field, notwithstanding his wounds, and be supported in his chariot, to encourage his army. And died at even Finding, too late, the truth of Micaiahs words; and Zedekiahs horns of iron pushing, not the Syrians, but himself into destruction. And there went a proclamation throughout the host Probably by Jehoshaphats order, with the consent of the chief captains of Israel. Saying, Every man to his city, &c. It is to no purpose to attempt any thing more: the king is dead, and the battle ended; and therefore every man has liberty to return to his own city and habitation. The Syrians also, it is likely, were content to be gone, having slain their capital enemy. By this proclamation the prediction of Micaiah was exactly fulfilled, according to his vision, 1Ki 22:17.<\/p>\n 22:35 And the battle increased that day: and the {y} king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the midst of the chariot.<\/p>\n (y) That is, Ahab, king of Israel.<\/p>\n And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the midst of the chariot. 35. the king was stayed up in his chariot ] Some attempt was doubtless made to stop the bleeding, … Continue reading “Exegetical and Hermeneutical Commentary of 1 Kings 22:35”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-9527","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9527","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=9527"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9527\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=9527"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=9527"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=9527"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"