2 Chronicles 16:5

16:5 When Baasha heard the news, he stopped fortifying ¹  Ramah and abandoned the project. ² 

2 Chronicles 25:16

25:16 While he was speaking, Amaziah ³  said to him, “Did we appoint you to be a royal counselor? Stop prophesying or else you will be killed!” ⁴  So the prophet stopped, but added, “I know that the Lord has decided ⁵  to destroy you, because you have done this thing and refused to listen to my advice.”

2 Chronicles 18:5

18:5 So the king of Israel assembled 400 prophets and asked them, “Should we attack Ramoth Gilead or not?” ⁶  They said, “Attack! God ⁷  will hand it over to the king.”

2 Chronicles 18:14

18:14 Micaiah ⁸  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.” ⁹ 

2 Chronicles 35:21

35:21 Necho ¹⁰  sent messengers to him, saying, “Why are you opposing me, O king of Judah? ¹¹  I am not attacking you today, but the kingdom with which I am at war. ¹²  God told me to hurry. Stop opposing God, who is with me, or else he will destroy you.” ¹³ 

[16:5]  ¹ tn Heb “building.”

[16:5]  ² tn Heb “and he caused his work to cease.”

[25:16]  ³ tn Heb “he”; the referent (Amaziah) has been specified in the translation for clarity.

[25:16]  ⁴ tn Heb “Stop yourself! Why should they strike you down?”

[25:16]  ⁵ tn The verb יָעַץ (ya’ats, “has decided”) is from the same root as יוֹעֵץ (yo’ets, “counselor”) in v. 16 and עֵצָה (’etsah, “advice”) later in v. 16. The wordplay highlights the appropriate nature of the divine punishment. Amaziah rejected the counsel of God’s prophet; now he would be the victim of God’s “counsel.”

[18:5]  ⁵ tn Heb “Should we go against Ramoth Gilead for war or should I refrain?”

[18:5]  ⁶ tn Though Jehoshaphat had requested an oracle from “the Lord” (יְהוָה, yÿhvah, “Yahweh”), the Israelite prophets stop short of actually using this name and substitute the title הָאֱלֹהִים (ha’elohim, “the God”). This ambiguity may explain in part Jehoshaphat’s hesitancy and caution (vv. 7-8). He seems to doubt that the 400 are genuine prophets of the Lord.

[18:14]  ⁷ tn Heb “he”; the referent (Micaiah) has been specified in the translation both for clarity and for stylistic reasons.

[18:14]  ⁸ sn One does not expect Micaiah, having just vowed to speak only what the Lord tells him, to agree with the other prophets and give the king an inaccurate prophecy. Micaiah’s actions became understandable later, when we discover that the Lord desires to deceive the king and lead him to his demise. The Lord even dispatches a lying spirit to deceive Ahab’s prophets. Micaiah can lie to the king because he realizes this lie is from the Lord. It is important to note that in v. 13 Micaiah only vows to speak the word of his God; he does not necessarily say he will tell the truth. In this case the Lord’s word is deliberately deceptive. Only when the king adjures him to tell the truth (v. 15), does Micaiah do so.

[35:21]  ⁹ tn Heb “he”; the referent (Neco) has been specified in the translation for clarity.

[35:21]  ¹⁰ tn Heb “What to me and to you, king of Judah?”

[35:21]  ¹¹ tn Heb “Not against you, you, today, but against the house of my battle.”

[35:21]  ¹² tn Heb “Stop yourself from [opposing] God who is with me and let him not destroy you.”