1 Kings 18:25
18:25 Elijah told the prophets of Baal, “Choose one of the bulls for yourselves and go first, for you are the majority. Invoke the name of your god, but do not light a fire.” 1
1 Kings 18:40
18:40 Elijah told them, “Seize the prophets of Baal! Don’t let even one of them escape!” So they seized them, and Elijah led them down to the Kishon Valley and executed 2 them there.
1 Kings 22:6
22:6 So the king of Israel assembled about four hundred prophets and asked them, “Should I attack Ramoth Gilead or not?” 3 They said, “Attack! The sovereign one 4 will hand it over to the king.”
1 Kings 22:10
22:10 Now the king of Israel and King Jehoshaphat of Judah were sitting on their respective thrones, 5 dressed in their robes, at the threshing floor at the entrance of the gate of Samaria. 6 All the prophets were prophesying before them.
1 Kings 22:13
22:13 Now the messenger who went to summon Micaiah said to him, “Look, the prophets are in complete agreement that the king will succeed. 7 Your words must agree with theirs; you must predict success.” 8
1 Kings 22:22
22:22 He replied, ‘I will go out and be a lying spirit in the mouths of all his prophets.’ The Lord 9 said, ‘Deceive and overpower him. 10 Go out and do as you have proposed.’
1 tc The last sentence of v. 25 is absent in the Syriac Peshitta.
2 tn Or “slaughtered.”
3 tn Heb “Should I go against Ramoth Gilead for war or should I refrain?”
4 tn Though Jehoshaphat requested an oracle from “the Lord” (יְהוָה, Yahweh), they stop short of actually using this name and substitute the title אֲדֹנָי (’adonai, “lord; master”). This ambiguity may explain in part Jehoshaphat’s hesitancy and caution (vv. 7-8). He seems to doubt that the four hundred are genuine prophets of the Lord.
5 tn Heb “were sitting, a man on his throne.”
6 map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1.
7 tn Heb “the words of the prophets are [with] one mouth good for the king.”
8 tn Heb “let your words be like the word of each of them and speak good.”
9 tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.
10 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 Lord is assuring the spirit of success on his mission. However, in a commissioning context (note the following imperatives) such as this, it is more likely that the imperfects are injunctive, in which case one could translate, “Deceive, and also overpower.”