18:9 Now the king of Israel and King Jehoshaphat of Judah were sitting on their respective thrones, dressed in their royal robes, at the threshing floor at 9 the entrance of the gate of Samaria. All the prophets were prophesying before them. 18:10 Zedekiah son of Kenaanah made iron horns and said, “This is what the Lord says, ‘With these you will gore Syria until they are destroyed!’” 18:11 All the prophets were prophesying the same, saying, “Attack Ramoth Gilead! You will succeed; the Lord will hand it over to the king!” 18:12 Now the messenger who went to summon Micaiah said to him, “Look, the prophets are in complete agreement that the king will succeed. 10 Your words must agree with theirs; you must predict success!” 11 18:13 But Micaiah said, “As certainly as the Lord lives, I will say what my God tells me to say!”
18:14 Micaiah 12 came before the king and the king asked him, “Micaiah, should we attack Ramoth Gilead or not?” He answered him, “Attack! You will succeed; they will be handed over to you.” 13 18:15 The king said to him, “How many times must I make you solemnly promise in 14 the name of the Lord to tell me only the truth?” 18:16 Micaiah 15 replied, “I saw all Israel scattered on the mountains like sheep that have no shepherd. Then the Lord said, ‘They have no master. They should go home in peace.’” 18:17 The king of Israel said to Jehoshaphat, “Didn’t I tell you he does not prophesy prosperity for me, but disaster?” 18:18 Micaiah 16 said, “That being the case, hear the word of the Lord: I saw the Lord sitting on his throne, with all the heavenly assembly standing on his right and on his left. 18:19 The Lord said, ‘Who will deceive King Ahab of Israel, so he will attack Ramoth Gilead and die there?’ One said this and another that. 18:20 Then a spirit 17 stepped forward and stood before the Lord. He said, ‘I will deceive him.’ The Lord asked him, ‘How?’ 18:21 He replied, ‘I will go out and be a lying spirit in the mouths of all his prophets.’ The Lord 18 said, ‘Deceive and overpower him. 19 Go out and do as you have proposed.’ 18:22 So now, look, the Lord has placed a lying spirit in the mouths of all these prophets of yours; but the Lord has decreed disaster for you.” 18:23 Zedekiah son of Kenaanah approached, hit Micaiah on the jaw, and said, “Which way did the Lord’s spirit go when he went from me to speak to you?” 18:24 Micaiah replied, “Look, you will see in the day when you go into an inner room to hide.” 18:25 Then the king of Israel said, “Take Micaiah and return him to Amon the city official and Joash the king’s son. 18:26 Say, ‘This is what the king says: “Put this man in prison. Give him only a little bread and water 20 until I return safely.”’” 18:27 Micaiah said, “If you really do return safely, then the Lord has not spoken through me!” Then he added, “Take note, 21 all you people.”
18:28 The king of Israel and King Jehoshaphat of Judah attacked Ramoth Gilead. 18:29 The king of Israel said to Jehoshaphat, “I will disguise myself and then enter 22 the battle; but you wear your royal attire.” So the king of Israel disguised himself and they entered the battle. 18:30 Now the king of Syria had ordered his chariot commanders, “Do not fight common soldiers or high ranking officers; 23 fight only the king of Israel!” 18:31 When the chariot commanders saw Jehoshaphat, they said, “He must be the king of Israel!” So they turned and attacked him, but Jehoshaphat cried out. The Lord helped him; God lured them away from him. 18:32 When the chariot commanders realized he was not the king of Israel, they turned away from him. 18:33 Now an archer shot an arrow at random 24 and it struck the king of Israel between the plates of his armor. The king 25 ordered his charioteer, “Turn around and take me from the battle line, 26 for I am wounded.” 18:34 While the battle raged throughout the day, the king stood propped up in his chariot opposite the Syrians. He died in the evening as the sun was setting.
1 tn Heb “and Jehoshaphat said to the king of Israel.”
2 tn Heb “the word of the
3 tn Heb “Should we go against Ramoth Gilead for war or should I refrain?”
4 tn Though Jehoshaphat had requested an oracle from “the
5 tn Heb “to seek the
6 tn Or “hate.”
7 tn Heb “all his days.”
8 tn The words “his name is” are supplied in the translation for stylistic reasons.
9 tn Heb “at,” which in this case probably means “near.”
10 tn Heb “the words of the prophets are [with] one mouth good for the king.”
11 tn Heb “let your words be like one of them and speak good.”
12 tn Heb “he”; the referent (Micaiah) has been specified in the translation both for clarity and for stylistic reasons.
13 sn One does not expect Micaiah, having just vowed to speak only what the
14 tn Or “swear an oath by.”
15 tn Heb “he”; the referent (Micaiah) has been specified in the translation for clarity.
16 tn Heb “he”; the referent (Micaiah) has been specified in the translation for clarity.
17 tn Heb “the spirit.” The significance of the article prefixed to רוּחַ (ruakh) is uncertain, but it could contain a clue as to this spirit’s identity, especially when interpreted in light of verse 23. It is certainly possible, and probably even likely, that the article is used in a generic or dramatic sense and should be translated, “a spirit.” In the latter case it would show that this spirit was vivid and definite in the mind of Micaiah the storyteller. However, if one insists that the article indicates a well-known or universally known spirit, the following context provides a likely referent. Verse 23 tells how Zedekiah slapped Micaiah in the face and then asked sarcastically, “Which way did the spirit from the
18 tn Heb “he”; the referent (the
19 tn The Hebrew text has two imperfects connected by וְגַם (vÿgam). These verbs could be translated as specific futures, “you will deceive and also you will prevail,” in which case the
20 tn Heb “the bread of affliction and the water of affliction.”
21 tn Heb “Listen.”
22 tn The Hebrew verbal forms could be imperatives (“Disguise yourself and enter”), but this would make no sense in light of the immediately following context. The forms are better interpreted as infinitives absolute functioning as cohortatives (see IBHS 594 §35.5.2a). Some prefer to emend the forms to imperfects.
23 tn Heb “small or great.”
24 tn Heb “now a man drew a bow in his innocence” (i.e., with no specific target in mind, or at least without realizing his target was the king of Israel).
25 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
26 tn Heb “camp.”