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1 Kings 22

1

And they continued three years without war between Syria and Israel.

2

And it came to pass in the third year, that Jehoshaphat the king of Judah came down to the king of Israel.

3

And the king of Israel said unto his servants, Know ye that Ramoth in Gilead is ours, and we be still, and take it not out of the hand of the king of Syria?

4

And he said unto Jehoshaphat, Wilt thou go with me to battle to Ramoth–gilead? And Jehoshaphat said to the king of Israel, I am as thou art, my people as thy people, my horses as thy horses.

5

And Jehoshaphat said unto the king of Israel, Enquire, I pray thee, at the word of the Lord to day.

6

Then the king of Israel gathered the prophets together, about four hundred men, and said unto them, Shall I go against Ramoth–gilead to battle, or shall I forbear? And they said, Go up; for the Lord shall deliver it into the hand of the king.

7

And Jehoshaphat said, Is there not here a prophet of the Lord besides, that we might enquire of him?

8

And the king of Israel said unto Jehoshaphat, There is yet one man, Micaiah the son of Imlah, by whom we may enquire of the Lord: but I hate him; for he doth not prophesy good concerning me, but evil. And Jehoshaphat said, Let not the king say so.

9

Then the king of Israel called an officer, and said, Hasten hither Micaiah the son of Imlah.

10

And the king of Israel and Jehoshaphat the king of Judah sat each on his throne, having put on their robes, in a void place in the entrance of the gate of Samaria; and all the prophets prophesied before them.

1
11

And Zedekiah the son of Chenaanah made him horns of iron: and he said, Thus saith the Lord, With these shalt thou push the Syrians, until thou have consumed them.

12

And all the prophets prophesied so, saying, Go up to Ramoth–gilead, and prosper: for the Lord shall deliver it into the king’s hand.

13

And the messenger that was gone to call Micaiah spake unto him, saying, Behold now, the words of the prophets declare good unto the king with one mouth: let thy word, I pray thee, be like the word of one of them, and speak that which is good.

14

And Micaiah said, As the Lord liveth, what the Lord saith unto me, that will I speak.

1
15

So he came to the king. And the king said unto him, Micaiah, shall we go against Ramoth–gilead to battle, or shall we forbear? And he answered him, Go, and prosper: for the Lord shall deliver it into the hand of the king.

1
16

And the king said unto him, How many times shall I adjure thee that thou tell me nothing but that which is true in the name of the Lord?

1
17

And he said, I saw all Israel scattered upon the hills, as sheep that have not a shepherd: and the Lord said, These have no master: let them return every man to his house in peace.

1
18

And the king of Israel said unto Jehoshaphat, Did I not tell thee that he would prophesy no good concerning me, but evil?

19

And he said, Hear thou therefore the word of the Lord: I saw the Lord sitting on his throne, and all the host of heaven standing by him on his right hand and on his left.

20

And the Lord said, Who shall persuade Ahab, that he may go up and fall at Ramoth–gilead? And one said on this manner, and another said on that manner.

1
21

And there came forth a spirit, and stood before the Lord, and said, I will persuade him.

1
22

And the Lord said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade him, and prevail also: go forth, and do so.

23

Now therefore, behold, the Lord hath put a lying spirit in the mouth of all these thy prophets, and the Lord hath spoken evil concerning thee.

24

But Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek, and said, Which way went the Spirit of the Lord from me to speak unto thee?

1
25

And Micaiah said, Behold, thou shalt see in that day, when thou shalt go into an inner chamber to hide thyself.

26

And the king of Israel said, Take Micaiah, and carry him back unto Amon the governor of the city, and to Joash the king’s son;

27

And say, Thus saith the king, Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until I come in peace.

28

And Micaiah said, If thou return at all in peace, the Lord hath not spoken by me. And he said, Hearken, O people, every one of you.

29

So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth–gilead.

30

And the king of Israel said unto Jehoshaphat, I will disguise myself, and enter into the battle; but put thou on thy robes. And the king of Israel disguised himself, and went into the battle.

31

But the king of Syria commanded his thirty and two captains that had rule over his chariots, saying, Fight neither with small nor great, save only with the king of Israel.

32

And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, Surely it is the king of Israel. And they turned aside to fight against him: and Jehoshaphat cried out.

33

And it came to pass, when the captains of the chariots perceived that it was not the king of Israel, that they turned back from pursuing him.

34

And a certain man drew a bow at a venture, and smote the king of Israel between the joints of the harness: wherefore he said unto the driver of his chariot, Turn thine hand, and carry me out of the host; for I am wounded.

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.

38

And one washed the chariot in the pool of Samaria; and the dogs licked up his blood; and they washed his armour; according unto the word of the Lord which he spake.

39

Now the rest of the acts of Ahab, and all that he did, and the ivory house which he made, and all the cities that he built, are they not written in the book of the chronicles of the kings of Israel?

40

So Ahab slept with his fathers; and Ahaziah his son reigned in his stead.

41

And Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel.

42

Jehoshaphat was thirty and five years old when he began to reign; and he reigned twenty and five years in Jerusalem. And his mother’s name was Azubah the daughter of Shilhi.

43

And he walked in all the ways of Asa his father; he turned not aside from it, doing that which was right in the eyes of the Lord: nevertheless the high places were not taken away; for the people offered and burnt incense yet in the high places.

44

And Jehoshaphat made peace with the king of Israel.

45

Now the rest of the acts of Jehoshaphat, and his might that he shewed, and how he warred, are they not written in the book of the chronicles of the kings of Judah?

46

And the remnant of the sodomites, which remained in the days of his father Asa, he took out of the land.

47

There was then no king in Edom: a deputy was king.

48

Jehoshaphat made ships of Tharshish to go to Ophir for gold: but they went not; for the ships were broken at Ezion–geber.

49

Then said Ahaziah the son of Ahab unto Jehoshaphat, Let my servants go with thy servants in the ships. But Jehoshaphat would not.

50

And Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David his father: and Jehoram his son reigned in his stead.

51

Ahaziah the son of Ahab began to reign over Israel in Samaria the seventeenth year of Jehoshaphat king of Judah, and reigned two years over Israel.

52

And he did evil in the sight of the Lord, and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, who made Israel to sin:

53

For he served Baal, and worshipped him, and provoked to anger the Lord God of Israel, according to all that his father had done.

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1 Kings 22

The account of Ahab's alliance with Jehoshaphat of Judah in a military campaign against Aram, the false prophecy of the prophets of Ahab, the true prophecy of Micaiah, and the death of Ahab on the battlefield represents the culmination of the Ahab narrative and the vindication of the prophetic word against the false assurances of the court prophets. The chapter opens with Ahab's proposal to Jehoshaphat: 'Will you go with me to Ramoth-Gilead?' Jehoshaphat's conditional agreement establishes a military alliance. Yet Jehoshaphat's request that they inquire of YHWH introduces a complication: Ahab summons four hundred prophets who uniformly declare that YHWH will grant victory, yet their prophecy is clearly tailored to please Ahab. Micaiah, the son of Imlah, is summoned at Jehoshaphat's insistence, and he initially delivers the same encouraging message yet when pressed by Ahab to tell the truth, recounts a vision in which he has seen the throne of YHWH and heard YHWH's decision to let Ahab go to Ramoth-Gilead where he will fall in battle. Micaiah's vision establishes the authority of the prophetic word as grounded in actual perception of YHWH's will. Ahab's response is to strike Micaiah and place him in prison. Yet Micaiah's last words establish that history itself will vindicate the prophetic word. The subsequent account of the battle conforms to Micaiah's prophecy: Ahab goes into battle disguised yet is mortally wounded by a random arrow. The theological significance lies in the final vindication of the prophetic word against false assurances.

1 Kings 22:12

And all the prophets prophesied so, saying, Go up to Ramoth-gilead, and prosper: for the LORD shall deliver it into the hand of the king — All 400 prophets unanimously announce victory. The phrase shows complete alignment with the king's desires—a major warning sign.

1 Kings 22:1

And they continued three years without war between Aram and Israel — After the treaty with Ben-hadad, three years of peace prevail. The phrase shows the cessation of military conflict between the two kingdoms.

1 Kings 22:2

And it came to pass in the third year, that Jehoshaphat the king of Judah came down to the king of Israel — Jehoshaphat of Judah visits Ahab of Israel. The phrase shows diplomatic relationship between the two kingdoms despite political division.

1 Kings 22:3

And the king of Israel said unto his servants, Know ye that Ramoth in Gilead is ours, and we be still, and take it not out of the hand of Aram? — Ahab mentions that Ramoth in Gilead—an Israelite city east of the Jordan—is controlled by Aram, though it should belong to Israel. The phrase shows his desire to recover lost territory.

1 Kings 22:4

And he said unto Jehoshaphat, Wilt thou go with me to battle to Ramoth-gilead? And Jehoshaphat said to the king of Israel, I am as thou art, my people as thy people, my horses as thy horses — Ahab solicits Jehoshaphat's military support, and Jehoshaphat agrees to join in the campaign. The phrase shows the southern king's willingness to ally with the apostate north for military purposes.

1 Kings 22:5

And Jehoshaphat said unto the king of Israel, Enquire, I pray thee, at the word of the LORD to day — Jehoshaphat, despite agreeing to the war, requests prophetic consultation about God's will. The phrase shows his insistence on divine guidance before military engagement.

1 Kings 22:6

Then the king of Israel gathered the prophets together, about four hundred men, and said unto them, Shall I go against Ramoth-gilead to battle, or shall I forbear? And they said, Go up; for the Lord shall deliver it into the hand of the king — Ahab consults about 400 prophets, who unanimously approve the campaign. The phrase shows professional prophets uniformly supporting the king's military ambitions—a red flag suggesting they tell the king what he wants to hear rather than God's truth.

1 Kings 22:7

And Jehoshaphat said, Is there not here a prophet of the LORD besides, that we might enquire of him? — Jehoshaphat expresses doubt about the unanimous positive response and requests consultation with an additional prophet. The phrase shows his spiritual perception that consensus among court prophets may mask God's actual will.

1 Kings 22:8

And the king of Israel said unto Jehoshaphat, There is yet one man, Micaiah the son of Imlah, by whom we may enquire of the LORD: but I hate him; for he doth not prophesy good concerning me, but evil. And Jehoshaphat said, Let not the king say so — Ahab mentions Micaiah, a prophet he despises because Micaiah prophesies evil rather than good about him. The phrase shows the king's hostility toward a prophet whose words displease him. Jehoshaphat objects to this characterization.

1 Kings 22:9

Then the king of Israel called an officer, and said, Hasten hither Micaiah the son of Imlah — Ahab reluctantly orders Micaiah brought. The phrase shows his obligation to consult the true prophet despite his animosity.

1 Kings 22:10

And the king of Israel and Jehoshaphat the king of Judah sat each on his throne, having put on their robes, in a void place in the gate of Samaria; and all the prophets prophesied before them — The two kings sit in royal dress while the 400 prophets perform a public prophetic display in Samaria's gate. The phrase shows the theatrical nature of the court prophets' performance.

1 Kings 22:11

And Zedekiah the son of Chenaanah made him horns of iron: and he said, Thus saith the LORD, With these shalt thou push the Syrians, until thou hast consumed them — One of the 400 prophets enacts a symbolic prophecy: horns of iron representing military conquest of the Syrians. The phrase shows the visual, dramatic nature of their prophetic performance.

1 Kings 22:13

And the messenger that was gone to call Micaiah spake unto him, saying, Behold now, the words of the prophets declare good unto the king with one accord: let, I pray thee, thy word be like the word of one of them, and speak that which is good — The officer dispatching Micaiah urges him to align with the consensus prediction. The phrase shows pressure on the true prophet to conform to popular prophetic opinion.

1 Kings 22:14

And Micaiah said, As the LORD liveth, what the LORD saith unto me, that will I speak — Micaiah refuses to be pressured into false prophecy. The phrase shows his commitment to prophetic integrity: he will speak God's word regardless of consequences.

1 Kings 22:15

So he came to the king. And the king said unto him, Micaiah, shall we go against Ramoth-gilead to battle, or shall we forbear? And he answered him, Go, and prosper: for the LORD shall deliver it into the hand of the king — Micaiah initially speaks the same message as the 400 prophets. The phrase seems to show him conforming to the consensus.

1 Kings 22:16

And the king said unto him, How many times shall I adjure thee that thou tell me nothing but that which is true in the name of the LORD? — Ahab perceives that Micaiah is being sarcastic or ironic. The phrase shows the king demanding genuine prophetic truth rather than agreement.

1 Kings 22:17

And he said, I saw all Israel scattered upon the hills, as sheep that have not a shepherd: and the LORD said, These have no master: let them return every man to his house in peace — Micaiah's true vision appears: Israel's army is scattered like sheep without a shepherd, indicating military defeat. The phrase shows Ahab dying in battle, with his troops left leaderless and destroyed.

1 Kings 22:18

And the king of Israel said unto Jehoshaphat, Did I not tell thee that he would not prophesy good concerning me, but evil? — Ahab responds to Micaiah's genuine prophecy with hostility. The phrase confirms his earlier hostility toward truthful prophecy.

1 Kings 22:19

And Micaiah said, Therefore hear thou the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing by him on his right hand and on his left — Micaiah describes a heavenly vision of the LORD on His throne with the heavenly council attending. The phrase shows the source of his prophetic authority: direct access to God's throne.

1 Kings 22:20

And the LORD said, Who shall persuade Ahab, that he may go up and fall at Ramoth-gilead? And one said on this manner, and another said on that manner — God's council discusses how to persuade Ahab to go to Ramoth where he will be defeated. The phrase shows that even Ahab's defeat serves God's purposes through the divine-human cooperation (the spirits present their suggestions to God).

1 Kings 22:21

And there came forth a spirit, and stood before the LORD, and said, I will persuade him — A spirit volunteers to accomplish this task. The phrase shows the heavenly execution of God's will through created beings.

1 Kings 22:22

And the LORD said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade him, and prevail also: go forth, and do so — The spirit proposes entering the mouths of all Ahab's prophets as a lying spirit. God approves this strategy. The phrase shows how the 400 prophets' false prophecy—telling Ahab what he desires to hear—is itself orchestrated by a demonic spirit authorized by God as judgment.

1 Kings 22:23

Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets, and the LORD hath said, Thou shalt not prosper — Micaiah announces that the 400 prophets' unanimous prediction is a divinely-permitted deception. The phrase shows that Ahab is being set up to march to his destruction—the false prophets are instruments of his judgment.

1 Kings 22:24

Then Zedekiah the son of Chenaanah came near, and smote Micaiah on the cheek, and said, Which way went the Spirit of the LORD from me to speak unto thee? — One of the court prophets strikes Micaiah in response to the denunciation. The phrase shows the violence that attends conflict between true and false prophecy.

1 Kings 22:25

And Micaiah said, Behold, thou shalt see on that day when thou shalt go into an inner chamber to hide thyself — Micaiah responds with a prophecy about the prophet who struck him: he will hide himself in fear. The phrase predicts the false prophet's cowardice and shame.

1 Kings 22:26

And the king of Israel said, Take Micaiah, and carry him back unto Amon the governor of the city, and to Joash the king's son — Ahab orders Micaiah arrested and imprisoned. The phrase shows the king's refusal to heed true prophecy and his punishment of the prophet who delivers it.

1 Kings 22:27

And say, Thus saith the king, Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until I come in peace — Micaiah is imprisoned and given minimal food and water. The phrase shows Ahab's confidence that he will return victorious.

1 Kings 22:28

And Micaiah said, If thou return at all in peace, the LORD hath not spoken by me: and he said, Hearken, O people, every one of you — Micaiah publicly announces that his word is true: if Ahab returns unharmed, Micaiah's prophecy will be false. The phrase shows absolute confidence in his prophecy.

1 Kings 22:29

So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth-gilead — The two kings march to battle despite Micaiah's warning. The phrase shows Ahab's determination to pursue his desires regardless of prophetic opposition.

1 Kings 22:30

And the king of Israel said unto Jehoshaphat, I will disguise myself, and enter into the battle; but put thou on thy robes. So the king of Israel disguised himself, and went into the battle — Ahab disguises himself in an attempt to avoid being recognized and targeted by Ben-hadad's army. The phrase shows the king's fear—he hedges his bets by disguising while sending the more prominent Jehoshaphat in full regalia.

1 Kings 22:31

But the king of Aram commanded his thirty and two captains that had rule over his chariots, saying, Fight neither with small nor great, save only with the king of Israel — Ben-hadad orders his chariot commanders to target only Ahab. The phrase shows the strategic focus on eliminating the Israelite king.

1 Kings 22:32

And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, Surely it is the king of Israel. And they turned aside to fight against him: and Jehoshaphat cried out — Ben-hadad's captains mistake Jehoshaphat's royal dress for Ahab. The phrase shows them attacking Jehoshaphat, who cries out in terror.

1 Kings 22:33

And it came to pass, when the captains of the chariots perceived that it was not the king of Israel, that they turned back from pursuing him — The captains quickly realize their mistake (probably from Jehoshaphat's protest or accent). The phrase shows them breaking off the attack.

1 Kings 22:34

And a certain man drew a bow at a venture, and smote the king of Israel between the joints of the harness: wherefore he said unto the driver of his chariot, Turn thine hand, and carry me out of the host; for I am wounded — An arrow, shot without specific aim, pierces Ahab between the joints of his armor. The phrase shows the fulfillment of prophetic judgment: Ahab is wounded by a "random" arrow—divine providence working through human chance.

1 Kings 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 — Ahab is propped up in his chariot throughout the day, maintaining appearances, but blood flows from his wound. The phrase shows him dying slowly in the chariot, conscious of his defeat.

1 Kings 22:36

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 — At sunset, a proclamation announces the battle's end and the army's dissolution. The phrase shows the Israelite army scattering—the sheep without a shepherd, exactly as Micaiah prophesied.

1 Kings 22:37

So the king died, and was brought to Samaria; and they buried the king in Samaria — Ahab dies and is brought to Samaria for burial. The phrase shows the completion of one aspect of the judgment.

1 Kings 22:38

And one washed the chariot in the pool of Samaria; and the dogs licked up his blood; and the harlots washed themselves therein; according unto the word of the LORD which he spake — When Ahab's chariot is washed in Samaria's pool, dogs lick his blood and harlots wash themselves in it. The phrase shows the exact fulfillment of Elijah's prophecy about dogs licking his blood (21:19).

1 Kings 22:39

Now the rest of the acts of Ahab, and all that he did, and the ivory house which he made, and all the cities that he built, are they not written in the book of the chronicles of the kings of Israel? — The formulaic reference acknowledges fuller historical accounts elsewhere. Ahab's building projects and military actions are recorded in the annals.

1 Kings 22:40

So Ahab slept with his fathers; and Ahaziah his son reigned in his stead — Ahab dies and is succeeded by his son Ahaziah. The phrase marks the beginning of the next phase of northern apostasy.

1 Kings 22:41

And Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel — A synchronism dates Jehoshaphat's reign to Ahab's fourth year. The phrase shows the overlapping chronologies of the two kingdoms.

1 Kings 22:42

Jehoshaphat was thirty and five years old when he began to reign; and he reigned twenty and five years in Jerusalem. And his mother's name was Azubah the daughter of Shilhi — Jehoshaphat reigns for twenty-five years. The phrase provides dynastic information.

1 Kings 22:43

And he walked in all the ways of his father Asa: he turned not aside from doing that which was right in the sight of the LORD — Jehoshaphat continues the righteous reforms of his father Asa. The phrase shows positive Deuteronomistic assessment of his reign.

1 Kings 22:44

Howbeit the high places were not taken away; for the people offered and burnt incense yet in the high places — Despite Jehoshaphat's righteousness, the high places remain. The phrase shows the persistence of local shrine worship even under a righteous king.

1 Kings 22:45

And Jehoshaphat made peace with the king of Israel — Jehoshaphat establishes peaceful relations with the northern kingdom. The phrase shows diplomatic cooperation despite religious differences.

1 Kings 22:46

Now the rest of the acts of Jehoshaphat, and his might that he shewed, and how he warred, are they not written in the book of the chronicles of the kings of Judah? — The formulaic reference acknowledges fuller historical records.

1 Kings 22:47

And the remnant of the Sodomites, which remained in the days of his father Asa, he took out of the land — Jehoshaphat continues his father's reform by removing remaining Sodomites (temple prostitutes). The phrase shows his commitment to sexual and cultic purity.

1 Kings 22:48

And Jehoshaphat made ships of Tharshish to go to Ophir for gold: but they went not; for the ships were broken at Ezion-geber — Jehoshaphat builds merchant ships to trade for gold, but they are destroyed at the port of Ezion-geber. The phrase shows both his commercial ambition and his inability to secure wealth through human effort alone.

1 Kings 22:49

Then said Ahaziah the son of Ahab unto Jehoshaphat, Let my servants go with thy servants in the ships. But Jehoshaphat would not — Ahaziah (Ahab's son) proposes joint venture in the ships, but Jehoshaphat declines. The phrase shows the southern king maintaining independence from the apostate north.

1 Kings 22:50

And Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David: and Jehoram his son reigned in his stead — Jehoshaphat dies and is buried in Jerusalem. His son Jehoram succeeds him. The phrase marks the transition to the next southern dynasty.

1 Kings 22:51

Ahaziah the son of Ahab began to reign over Israel in Samaria the seventeenth year of Jehoshaphat king of Judah, and reigned two years over Israel — Ahaziah (Ahab's son) begins his reign in the seventeenth year of Jehoshaphat. The synchronism dates his accession.

1 Kings 22:52

And he did evil in the sight of the LORD, and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, who made Israel to sin — Ahaziah receives negative Deuteronomistic assessment: he perpetuates both paternal (Ahab's) and maternal (Jezebel's) apostasy, plus the schismatic religion of Jeroboam.

1 Kings 22:53

For he served Baal, and worshipped him, and provoked to anger the LORD God of Israel, according to all that his father had done — The final verse emphasizes Ahaziah's commitment to Baal worship and his provocation of God's anger through continued apostasy. The phrase concludes the narrative of 1 Kings with a northern king continuing the pattern of covenant violation and divine judgment that has characterized the northern kingdom since its inception.