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 thousand men, ἵνα δὲ κακεῖνοι καὶ οὗτοι μάθωσιν, ὡς θεήλατος ἡ πλεεγεέ (Theodoret). The flying Syrians had probably some of them climbed the wall of the city to offer resistance to the Israelites in pursuit, and some of them sought to defend themselves by taking shelter behind it. And during the conflict, through the special interposition of God, the wall fell and buried the Syrians who were there. The cause of the fall is not given. Thenius assumes that it was undermined, in order to remove all idea of any miraculous working of the omnipotence of God. Benhadad himself fled into the city “room to room,” i.e., from one room to another (cf. 1Ki 22:25; 2Ch 18:24).

Verses 31-32
In this extremity his servants made the proposal to him, that trusting in the generosity of the kings of Israel, they should go and entreat Ahab to show favour to him. They clothed themselves in mourning apparel, and put ropes on their necks, as a sign of absolute surrender, and went to Ahab, praying for the life of their king. And Ahab felt so flattered by the fact that his powerful opponent was obliged to come and entreat his favour in this humble manner, that he gave him his life, without considering how a similar act on the part of Saul had been blamed by the Lord (1Sa 15:9.). “Is he still alive? He is my brother!” was his answer to Benhadad's servants.

Verse 33
And they laid hold of these words of Ahab as a good omen (ינהשׁוּ), and hastened and bade him explain (i.e., bade him quickly explain); הממּנּוּ, whether (it had been uttered) from himself, i.e., whether he had said it with all his heart (Maurer), and said, “Benhadad is thy brother.” The ἁπ. λεγ. חלט, related to חלץ, exuere, signifies abstrahere, nudare, then figuratively, aliquid facere nude, i.e., sine praetextu, or aliquid nude, i.e., sine fuco atque ambagibus testari, confirmare (cf. Fürst, Concord. p. 398); then in the Talmud, to give an explanation (vid., Ges. thes. p. 476). This is perfectly applicable here, so that there is no necessity to alter the text, even if we thereby obtained a better meaning than Thenius with his explanation, “they tore it out of him,” which he takes to be equivalent to “they laid hold of him by his word” (!!). Ahab thereupon ordered Benhadad to come and get up into his chariot.

Verse 34
Benhadad, in order to keep Ahab in this favourable mood, promised to give him back at once the cities which his father had taken away from Ahab's father, and said, “Thou mayest make thyself roads in Damascus, as my father made in Samaria.” There is no account