Micaiah (Hebrew : מִיכָיְהוּMīḵāyəhū "Who is like Yah?" [1] ), son of Imlah, is a prophet in the Hebrew Bible. He is one of the four disciples of Elijah [2] and not to be confused with Micah, prophet of the Book of Micah.
Micaiah (Hebrew : מִיכָיְהוּMīḵāyəhū "Who is like Yah?" [1] ), son of Imlah, is a prophet in the Hebrew Bible. He is one of the four disciples of Elijah [2] and not to be confused with Micah, prophet of the Book of Micah.
The events leading up to the appearance of Micaiah are illustrated in 1 Kings 22:1–12. In 1 Kings 22:1–4, Jehoshaphat, the king of Judah goes to visit the King of Israel (identified later, in 1 Kings 22:20, as Ahab), and asks if he will go with him to take over Ramoth-gilead which was under the rule of the king of Aram. Jehoshaphat the Judahite requests that Ahab the Israelite, "Inquire first for the word of the Lord" (1 Kings 22:5). Ahab then calls on his prophets and asks if he should go into battle against Ramoth-gilead. The prophets responded by telling the king of Israel to go into battle, stating that the Lord (Adonai) will deliver Ramoth-gilead into the hand of the king (1 Kings 22:6). Jehoshaphat asks if there are any other prophets of whom to inquire the word of the Lord (YHWH). Ahab mentions Micaiah the son of Imlah, but expresses dislike for him because his past (1 Kings 20:13–43) prophecies have not been in favor of him (1 Kings 22:7–8). A messenger is sent to bring Micaiah to the king to give his prophecy. The messenger tells Micaiah to give a favorable prophecy to Ahab (1 Kings 22:12–13).
Micaiah replies to the messenger that he will speak whatever the Lord says to him (1 Kings 22:14). Micaiah appears before the king of Israel, and when asked if Ahab should go into battle at Ramoth-gilead Micaiah initially responds with a similar prophecy to that of the other prophets in a mocking manner (1 Kings 22:15b). Ahab then questions Micaiah, and insists that he speak nothing but the truth in the name of the Lord. Micaiah then gives a true prophecy, in which he illustrates a meeting of Yahweh with the heavenly hosts. At this meeting Yahweh asks who will entice Ahab to go into battle so that he may perish (1 Kings 22:19–20). A spirit comes forward, and offers to "be a lying spirit in the mouth of the prophets" (1 Kings 22:22). Therefore, the prophecies of the other prophets were a result of the lying spirit. Zedekiah, leader of the 400 prophets who spoke in favor of Ahab, strikes Micaiah and claims God speaks through him. As a result of Micaiah's prophecy, Ahab ordered Micaiah imprisoned until he returned from battle, unharmed (1 Kings 22:27).
Perhaps concerned about the prophecy, Ahab disguised himself in battle rather than lead his troops openly as their king. However, Ahab was killed in battle after being struck by a randomly shot arrow. Micaiah's prophecy was fulfilled, contrary to the word of 400 false prophets, all of whom encouraged Ahab to attack with a prediction of victory.
This account is also recorded in 2 Chronicles, Chapter 18.
The Babylonian Talmud (b.Sanhedrin 89a) accepts that the scene literally occurred in heaven. Against this Judah Halevi (Kuzari 3.73) considered the "prophecy" to be an example of the prophet's own rhetoric. [3] This rhetoric is clear from the contrast of syntax used for the divination: "the word of Y-H-V-H" and "the spirit of Y-H-V-H" (2 Chronicles 18:23, 27). [4] David Kimhi argues that "prophecy is true by definition", the spirit of Lord is often represented as an irrational and emotional response unlike the word of Lord, and following Judah Halevi also critically assesses that Micaiah might have himself presented the vivid scene, using poetic dramatization to frighten and convince Ahab—"not that he saw these things, nor did he hear them." [5] "On 1 Kgs 22: 19–23, Radak adopts a bolder strategy to avoid a rational dilemma that never distressed the Rabbis. In that passage, the prophet Micaiah, responding to Ahab's false prophets who predicted military success against Aram, describes a vision of God sending a "lying spirit" to mislead the king. Radak rejects the rabbinic view (b. Sanh. 89 a) that this scene occurred in heaven, arguing that God could not have sent false prophecy, since "prophecy is true by definition". Instead, he argues that Micaiah actually fabricated this vivid scene, using poetic dramatization (divre meliza ... derekh haza'at devarim) to frighten and thereby prevail upon Ahab." [6] Pseudo-Epiphanius ("Opera," ii. 245) makes Micah an Ephraimite. Confounding him with Micaiah, son of Imlah (I Kings xxii. 8 et seq.), he states that Micah, for his inauspicious prophecy, was killed by order of Ahab through being thrown from a precipice, and was buried at Morathi (Maroth?; Mic. i. 12), near the cemetery of Enakim (Ένακεὶμ Septuagint rendering of ; ib. i. 10). According to "Gelilot Ereẓ Yisrael" (quoted in "Seder ha-Dorot," i. 118, Warsaw, 1889), Micah was buried in Chesil, a town in southern Judah (Josh. xv. 30). [7] Naboth's soul was the lying spirit that was permitted to deceive Ahab to his death. [8]
Micaiah prophesies as though he was present at the meeting between Yahweh and the heavenly hosts. Michael Coogan of Harvard compared the prophecy of Micaiah to that of several other prophets, including Isaiah's vision of the Divine Council (Isaiah 6:1–8). [9] In Jeremiah 23, Yahweh warns against false prophecies. However, Coogan argued that unlike Isaiah 6 and Jeremiah 23, in 1 Kings 22 Yahweh's actions to allow false prophecy to be given are deliberate and intentional. It appears as though Yahweh has an ulterior motive, and that is for Ahab to die, in this case at the battle at Ramoth-gilead. [10]
R. W. L. Moberly of Durham University discussed Micaiah's prophecy in "Does God Lie to His Prophets? The Story of Micaiah ben Imlah as a Test Case." In his article, Moberly discussed Hebrew prophecy as "relational, engaging language that seeks a response." [11] Moberly called into question the honesty of Yahweh particularly in relation to integrity and the concept of loving and forgiving God. [11] He suggested that for the Deuteronomistic historians who were the compilers of the text, the compassion of Yahweh is delivered by challenging and engaging the human will for repentance or bringing forth change or obduracy. [12] Dependency dynamics and will of the Lord rooted in foreknowledge is revealed in 1 Kings 21:27–29.
The prophecy is probably the earliest example in the Hebrew Bible of a representation of a heavenly throne room. It is not clear whether the heavenly throne room represents Micaiah's own belief or a depiction of Ahab's court prophets without discrediting them entirely like the prophet Zedekiah ben Chenaanah, who struck him after his non-populist prophecy (1 Kings 22:24). The focus of voice from the heavenly throne is concerned for the people while Ahab the earthly king's response is self-centered, it reflects the difference in the two approaches, a characteristic of post-exile exemplification in the scripture. [13] [14]
Ahab was the seventh king of Israel, the son and successor of King Omri and the husband of Jezebel of Sidon, according to the Hebrew Bible. The Hebrew Bible presents Ahab as a wicked king, particularly for condoning Jezebel's influence on religious policies and his principal role behind Naboth's arbitrary execution.
The Book of Kings is a book in the Hebrew Bible, found as two books in the Old Testament of the Christian Bible. It concludes the Deuteronomistic history, a history of Israel also including the books of Joshua, Judges and Samuel.
Jehoshaphat, according to 1 Kings 22:41, was the son of Asa, and the fourth king of the Kingdom of Judah, in succession to his father. His children included Jehoram, who succeeded him as king. His mother was Azubah. Historically, his name has sometimes been connected with the Valley of Josaphat.
Jehu was the tenth king of the northern Kingdom of Israel since Jeroboam I, noted for exterminating the house of Ahab. He was the son of Jehoshaphat, grandson of Nimshi, and possibly great-grandson of Omri, although the latter notion is not supported by the biblical text. His reign lasted 28 years.
Ramoth-Gilead, was a Levitical city and city of refuge east of the Jordan River in the Hebrew Bible, also called "Ramoth in Gilead" or "Ramoth Galaad" in the Douay–Rheims Bible. It was located in the tribal territorial allotment of the tribe of Gad.
Jehoram was the ninth king of the northern Kingdom of Israel. He was the son of Ahab and Jezebel, and brother to Ahaziah and Athaliah.
Jehoram of Judah or Joram, was the fifth king of Judah, and the son of king Jehoshaphat. Jehoram rose to the throne at the age of 32 and reigned for 8 years, although he was ill during his last two years.
Joel was an Israelite prophet, the second of the twelve minor prophets and according to the book itself the author of the Book of Joel. He is mentioned by name only once in the Hebrew Bible, in the introduction to that book, as the son of Pethuel. The name Joel combines the covenant name of God, YHWH, and El (god), and has been translated as "YHWH is God" or "one to whom YHWH is God," that is, a worshiper of YHWH.
Jezebel was the daughter of Ithobaal I of Tyre and the wife of Ahab, King of Israel, according to the Book of Kings of the Hebrew Bible.
The Omrides or Omride dynasty were the ruling dynasty of the Kingdom of Samaria founded by King Omri. According to the Bible, the Omride rulers of Israel were Omri, Ahab, Ahaziah and Jehoram. Ahab's daughter Athaliah also became queen regnant of the Kingdom of Judah.
According to the Hebrew Bible, Micah, also known as Micheas, was a prophet in Judaism and is the author of the Book of Micah. He is considered one of the Twelve Minor Prophets of the Hebrew Bible and was a contemporary of the prophets Isaiah, Amos and Hosea. Micah was from Moresheth-Gath, in southwest Judah. He prophesied during the reigns of kings Jotham, Ahaz, and Hezekiah of Judah.
Jehu son of Hanani was a prophet mentioned in the Hebrew Bible, who was active during the 9th century BC.
According to the Talmud, there were 48 prophets and 7 prophetesses of Judaism. The last Jewish prophet is believed to have been Malachi. In Jewish tradition it is believed that the period of prophecy, called Nevuah, ended with Haggai, Zechariah, and Malachi at which time the "Shechinah departed from Israel".
Hosea 1 is the first chapter of the Book of Hosea in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet Hosea son of Beeri, and this chapter especially sets forth the spiritual whoredom of Israel by symbolical acts. It is a part of the Book of the Twelve Minor Prophets.
Micah 1 is the first chapter of the Book of Micah in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet Micah, and is a part of the Book of the Twelve Minor Prophets.
2 Kings 1 is the first chapter of the second part of the Books of Kings in the Hebrew Bible or the Second Book of Kings in the Old Testament of the Christian Bible. The book is a compilation of various annals recording the acts of the kings of Israel and Judah by a Deuteronomic compiler in the seventh century BCE, with a supplement added in the sixth century BCE. This chapter focuses on the Israel king Ahaziah, the son of Ahab, and the acts of Elijah the prophet who rebuked the king and prophesied the king's death.
2 Kings 8 is the eighth chapter of the second part of the Books of Kings in the Hebrew Bible or the Second Book of Kings in the Old Testament of the Christian Bible. The book is a compilation of various annals recording the acts of the kings of Israel and Judah by a Deuteronomic compiler in the seventh century BCE, with a supplement added in the sixth century BCE. This chapter records Elisha's acts in helping the family of Shunammite woman to escape famine, then to gain back their land and in contributing to Hazael's ascension to the throne of Syria (Aram) in verses 7–15; then subsequently records the reigns of Joram and Ahaziah, the kings of Judah.
2 Kings 9 is the ninth chapter of the second part of the Books of Kings in the Hebrew Bible or the Second Book of Kings in the Old Testament of the Christian Bible. The book is a compilation of various annals recording the acts of the kings of Israel and Judah by a Deuteronomic compiler in the seventh century BCE, with a supplement added in the sixth century BCE. This chapter records Jehu's anointing as the next king of Israel and his assassinations of Jehoram the king of Israel, Ahaziah the king of Judah and Jezebel the queen mother of Israel. The narrative is a part of a major section 2 Kings 9:1–15:12 covering the period of Jehu's dynasty.
1 Kings 22 is the 22nd chapter of the First Book of Kings in the Old Testament of the Christian Bible or the first part of Books of Kings in the Hebrew Bible. The book is a compilation of various annals recording the acts of the kings of Israel and Judah by a Deuteronomic compiler in the seventh century BCE, with a supplement added in the sixth century BCE. This chapter belongs to the section comprising 1 Kings 16:15 to 2 Kings 8:29 which documents the period of Omri's dynasty. The focus of this chapter is the reign of king Ahab and Ahaziah in the northern kingdom, as well as of king Jehoshaphat in the southern kingdom.
2 Chronicles 18 is the eighteenth chapter of the Second Book of Chronicles the Old Testament in the Christian Bible or of the second part of the Books of Chronicles in the Hebrew Bible. The book is compiled from older sources by an unknown person or group, designated by modern scholars as "the Chronicler", and had the final shape established in late fifth or fourth century BCE. This chapter belongs to the section focusing on the kingdom of Judah until its destruction by the Babylonians under Nebuchadnezzar and the beginning of restoration under Cyrus the Great of Persia. The focus of this chapter is the reign of Jehoshaphat, king of Judah.
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