2 Chronicles 18:29

2Ch 18:29 And the king of Israel said unto Jehoshaphat, I will disguise myself, and will go to the battle; but put thou on thy robes. So the king of Israel disguised himself; and they went to the battle.

Ver. 29. But put thou on thy robes.] As if you were the general of both armies. Ahab pretended herein to honour Jehoshaphat, but intended to save himself, and to elude Micaiah’s prophecy.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Thus the wicked think by their own subtlety to escape God’s judgments which he threateneth by his word.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 29. I will disguise myself] 1Kg 22:30.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(29) I will disguise myself, and will go.—Literally, disguising myself and entering! A hurried exclamatory mode of speaking.

They went.—Kings, he (Ahab) went into the battle. So some Hebrew MSS., LXX., Syriac, Vulg., Arabic, and Targum.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

28–34 (= 1Ki_22:29-37). The Death of Ahab at Ramoth-Gilead

29. I will disguise myself] Ahab’s proposal is that he himself (disguised) should take part in the fighting, and that Jehoshaphat in royal robes should remain in the rear. Thus Ahab would be doubly protected, i.e. by his disguise and by the chance that Jehoshaphat would be mistaken for him, while Jehoshaphat In the rear would run no risk.

put thou on thy robes] Render, be clothed in thy robes, i.e. do not put on thy armour, but keep out of the fighting.

and they went to the battle] 1 Kin. (more correctly) and he (Ahab) went into the battle (so LXX. here).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Dress. Prot. "disguised himself, and they went." See 3 K. xxii. 30.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Ahab does not seem disposed to lose anything again for want of asking, and even vouchsafing apparently (but it is exceedingly likely that this arises from our failing to appreciate exactly the force of the Hebrew forms in the text) to use the tone of directing, to his brother-king of the better part and kingdom. It must be presumed that there was something to relieve Ahab"s language of the barefaced disregard for the safety of Jehoshaphat and regard for his own, which lie on the surface of the words he uses. Quite possibly, for instance, both knew that Ahab was to be the mark of the shooters. Also Ahab"s disguise may have meant a heavy price to pay to his pride, while Jehoshaphat"s dignity was saved intact. So, too, Ahab may have merely purported to say, "You can, without any special risk, wear your royal apparel; but I," etc,

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

disguise myself and go The meaning is: “I must make myself like a stranger and disguise myself in other clothes, so that they do not recognize that I am the king of Israel,” for he was wary of Micaiah’s words, saying, “If you return in peace, etc.” And he said to Jehoshaphat, “I wish to disguise myself and go to war, for I fear that the Arameans heard that Micaiah said, ‘If you return in peace,’ and they will attack only me.”

but you may wear your garb The royal costume and the coat of mail and the royal weapons, for there is no need for anyone to be wary of the prophet’s words except the king of Israel, for his [the king of Aram’s] spies told [him] the words of Micaiah.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.