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Micaiah ( he, ''Mīḵāyəhū'' "Who is like Yah?"), son of
Imlah, is a
prophet
In religion, a prophet or prophetess is an individual who is regarded as being in contact with a divine being and is said to speak on behalf of that being, serving as an intermediary with humanity by delivering messages or teachings from the s ...
in the
Hebrew Bible
The Hebrew Bible or Tanakh (;["Tanach"](_blank)
''Random House Webster's Unabridged Dictionary''. Hebrew: ''Tān ...
. He is one of the four disciples of
Elijah
Elijah ( ; he, אֵלִיָּהוּ, ʾĒlīyyāhū, meaning "My God is Yahweh/YHWH"; Greek form: Elias, ''Elías''; syr, ܐܸܠܝܼܵܐ, ''Elyāe''; Arabic: إلياس or إليا, ''Ilyās'' or ''Ilyā''. ) was, according to the Books of ...
and not to be confused with
Micah
Micah (; ) is a given name.
Micah is the name of several people in the Hebrew Bible (Old Testament), and means "Who is like God?" The name is sometimes found with Theophoric name, theophoric extensions. Suffix theophory in ''Jah, Yah'' and in ''Y ...
, prophet of the
Book of Micah
The Book of Micah is the sixth of the Twelve Minor Prophets, twelve minor prophets in the Hebrew Bible. Ostensibly, it records the sayings of Micah (prophet), Micah, whose name is ''Mikayahu'' ( he, מִיכָיָ֫הוּ), meaning "Who is like Y ...
.
Prophecy
The events leading up to the appearance of Micaiah are illustrated in 1 Kings 22:1-12. In 1 Kings 22:1-4,
Jehoshaphat
Jehoshaphat (; alternatively spelled Jehosaphat, Josaphat, or Yehoshafat; ; el, Ἰωσαφάτ, Iosafát; la, Josaphat), 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 ...
, the king of Judah goes to visit the King of Israel (identified later, in 1 Kings 22:20, as
Ahab
Ahab (; akk, 𒀀𒄩𒀊𒁍 ''Aḫâbbu'' 'a-ḫa-ab-bu'' grc-koi, Ἀχαάβ ''Achaáb''; la, Achab) was the seventh king of Kingdom of Israel (Samaria), Israel, the son and successor of King Omri and the husband of Jezebel of Sidon, ...
), and asks if he will go with him to take over
Ramoth-gilead
Ramoth-Gilead ( he, רָמֹת גִּלְעָד, meaning "Heights of 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 Bib ...
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
Judaism considers some names of God so holy that, once written, they should not be erased: YHWH, Adonai, El ("God"), Elohim ("God," a plural noun), Shaddai ("Almighty"), and Tzevaot (" fHosts"); some also include Ehyeh ("I Will Be").This is th ...
) 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
The Tetragrammaton (; ), or Tetragram, is the four-letter Hebrew theonym (transliterated as YHWH), the name of God in the Hebrew Bible. The four letters, written and read from right to left (in Hebrew), are ''yodh'', '' he'', ''waw'', and '' ...
). 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.
Interpretation
Rabbinical interpretation
The
Babylonian Talmud
The Talmud (; he, , Talmūḏ) is the central text of Rabbinic Judaism and the primary source of Jewish religious law (''halakha'') and Jewish theology. Until the advent of modernity, in nearly all Jewish communities, the Talmud was the cente ...
(b.Sanhedrin 89a) accepts that the scene literally occurred in heaven. Against this
Judah Halevi
Judah Halevi (also Yehuda Halevi or ha-Levi; he, יהודה הלוי and Judah ben Shmuel Halevi ; ar, يهوذا اللاوي ''Yahuḏa al-Lāwī''; 1075 – 1141) was a Spanish Jewish physician, poet and philosopher. He was born in Spain, ...
(''Kuzari'' 3.73) considered the "prophecy" to be an example of the prophet's own
rhetoric
Rhetoric () is the art of persuasion, which along with grammar and logic (or dialectic), is one of the three ancient arts of discourse. Rhetoric aims to study the techniques writers or speakers utilize to inform, persuade, or motivate parti ...
. 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).
David Kimhi ''Cervera Bible'', David Qimhi's Grammar Treatise
David Kimhi ( he, ר׳ דָּוִד קִמְחִי, also Kimchi or Qimḥi) (1160–1235), also known by the Hebrew acronym as the RaDaK () (Rabbi David Kimhi), was a medieval rabbi, biblical commen ...
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." "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." 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). Naboth's soul was the lying spirit that was permitted to deceive Ahab to his death
Modern scholarly interpretation
Micaiah prophesies as though he was present at the meeting between Yahweh and the heavenly hosts.
Michael Coogan
Michael D. Coogan is lecturer on Hebrew Bible/Old Testament at Harvard Divinity School, Director of Publications for the Harvard Semitic Museum, editor-in-chief of Oxford Biblical Studies Online, and professor emeritus of religious studies at Stone ...
of Harvard compares the prophecy of Micaiah to that of several other prophets, including Isaiah's vision of the
Divine Council
A Divine Council is an assembly of deities over which a higher-level god presides.
Historical setting
The concept of a divine assembly (or council) is attested in the archaic Sumerian, Akkadian, Old Babylonian, Ancient Egyptian, Babylonian, ...
(Isaiah 6:1-8). In Jeremiah 23, Yahweh warns against false prophecies. However, Coogan argues 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.
R. W. L. Moberly
R. Walter L. Moberly (; born 26 March 1952) is an English theologian and professor of theology and biblical interpretation at Durham University.
He was awarded an M.A. at Oxford and both an M.A., Ph.D. Cambridge, UK. He is also an ordained pries ...
of Durham University discusses Micaiah's prophecy in “Does God Lie to His Prophets? The Story of Micaiah ben Imlah as a Test Case.” In his article, Moberly discusses Hebrew prophecy as “relational, engaging language that seeks a response.” Moberly calls into question the honesty of Yahweh particularly in relation to integrity and the concept of loving and forgiving God. He suggests 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. Dependency dynamics and will of the Lord rooted in foreknowledge is revealed in 1 Kings 21:27-29.
Heavenly throne room
The prophecy is probably the earliest example in the Hebrew Bible of a representation of a
heavenly throne room
The Throne of God is the reigning centre of God in the Abrahamic religions: primarily Judaism, Christianity, and Islam. The throne is said by various holy books to reside beyond the Seventh Heaven which is called ''Araboth'' ( ''‘ărāḇōṯ ...
. 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.
[Mordechai Cogan, ''1 Kings: A New Translation with Introduction and Commentary'', Anchor-Yale, Doubleday, 2001]
References
External links
Prophet MicahOrthodox
icon
An icon () is a religious work of art, most commonly a painting, in the cultures of the Eastern Orthodox, Oriental Orthodox, and Catholic churches. They are not simply artworks; "an icon is a sacred image used in religious devotion". The most ...
and
synaxarion
Synaxarion or Synexarion (plurals Synaxaria, Synexaria; el, Συναξάριον, from συνάγειν, ''synagein'', "to bring together"; cf. etymology of ''synaxis'' and ''synagogue''; Latin: ''Synaxarium'', ''Synexarium''; cop, ⲥⲩⲛⲁ ...
for January 5
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9th-century BCE Hebrew people
Books of Kings people