6 occurrences in 6 dictionaries

Reference: Micaiah


1. A faithful and fearless prophet, consulted by King Ahab at the demand of Jehoshaphat as to the issue of their proposed campaign against the Syrians. He was imprisoned to abide the event, which coincided with his predictions and probably secured his release, 1Ki 22:8-38. Ahab's conduct in this matter displays the amazing folly of sins against light.

2. A prince of Judah, who seconded the efforts of Jehoshaphat to instruct and reform the people of Judah, 2Ki 17:7-9.

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who is like Jehovah?, the son of Imlah, a faithful prophet of Samaria (1Ki 22:8-28). Three years after the great battle with Ben-hadad (1Ki 20:29-34), Ahab proposed to Jehoshaphat, king of Judah, that they should go up against Ramoth-Gilead to do battle again with Ben-hadad. Jehoshaphat agreed, but suggested that inquiry should be first made "at the word of Jehovah." Ahab's prophets approved of the expedition; but Jehoshaphat, still dissatisfied, asked if there was no other prophet besides the four hundred that had appeared, and was informed of this Micaiah. He was sent for from prison, where he had been confined, probably on account of some prediction disagreeable to Ahab; and he condemned the expedition, and prophesied that it would end, as it did, in disaster. We hear nothing further of this prophet. Some have supposed that he was the unnamed prophet referred to in 1Ki 20:35-42.

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MICAIAH or MICHAIAH. Son of Imlah (1Ki 22:8). Consulted by Ahab at Jehoshaphat's request when undertaking the joint expedition against Ramoth Gilead, which Benhadad had engaged to restore (1Ki 20:34). The 400 prophets whom Ahab gathered together to "inquire the word of Jehovah" (1Ki 22:5) were prophets of Jeroboam's symbolic calf worship of Jehovah not of Baal. (See JEROBOAM.) Jehoshaphat begged for some "prophet of Jehovah besides," unconnected with the calf symbolism forbidden by the second commandment. Ahab mentioned Micaiah, adding "I hate him, for he doth not prophesy good concerning me but evil" (compare 1Ki 21:20; Jer 36:28).

Ahab had Micaiah already in prison, as 1Ki 22:26 implies, "carry him back ... prison." Josephus (Ant. 8:15, sec. 6) says that it was Micaiah who predicted ("in the word of Jehovah," Hag 1:13) death by a lion to the neighbor who would not smite him, and who, disguised with ashes, under the parable of one letting go a prisoner entrusted to him made Ahab in his hour of triumph, when the mortification would be the greater, condemn himself out of his own mouth, to lose his life for letting Benhadad escape (1Ki 20:35-43). Zedekiah, one of the 400, at the gate of Samaria where the two kings sat in state, symbolically putting horns or iron spikes on his head, foretold the transfer of Ephraim's blessing (De 33:17) to Ahab; "with the horns of the buffalo (or wild ox, reem) he shall push the people."

So all the rest said, "go up and prosper." Micaiah, though prompted to imitate their prophecies of good, would say only what Jehovah said (Nu 22:38). Ironically and in parody he repeated at first their parrot-like cry, "go and prosper," to show Ahab how easy such prophesying is if worldly interest were one's aim. Then, being adjured in Jehovah's name, Micaiah said "I saw all Israel scattered ... as sheep that have no shepherd (quoted by the Lord Jesus Himself, Mt 9:36, as it is previously the basis of Eze 34:5; Zec 10:2), and Jehovah said, these have no master (Ahab falling), let them return every man to his house." Instead of Moses' blessing on Ephraim awaiting Ahab, as Zedekiah had said, Moses' picture of what Israel would be at his death, "Jehovah's congregation as sheep having no shepherd," if no successor were appointed, would be realized (Nu 27:17). Ahab, though he had asked Micaiah to speak the truth, attributed it when spoken to Micaiah's ill will.

Micaiah therefore revealed the source unseen of the 400 prophets' falsehood; Jehovah, seen in real vision on His throne amidst His hosts, asked, who shall persuade Ahab to go up and fall at Ramoth Gilead? A lying spirit undertook to influence the 400 to Ahab's ruin (Zec 13:2; 1Jo 4:6). The access of Satan to the heavenly court in Old Testament times appears here and Job 1:6; 2:1 (but compare Re 12:7-10 as to the New Testament times). God said to the lying spirit, "go forth and do so." It was no invention of fancy, but a supernatural agency under Satan, by God's overruling appointment, which in righteous retribution gives over to a lie those who love not the truth (Jg 9:23; Job 12:16; Eze 14:9; 2Th 2:11-12).

God does not will or tempt to evil (Jas 1:13); but, as Ahab would not heed the true prophet, gives him over to the false (Ro 1:24-28; 9:17-23; Ex 7:3,13; 14:4,17; 10:20,27). The words "thou shalt persuade and prevail also" show that the human will was left free; God makes one stage in the sinner's downward course the sequel and punishment of the foregoing one; Ahab might have resisted the tempter. Zedekiah, conscious that he had not invented his lying prophecy, smote Micaiah on the cheek, asking "which way went the Spirit of Jehovah from me to speak unto thee? .... Thou shalt see in the day when thou shalt go into an inner chamber to hide," namely, from the vengeance of those misled by thee to their defeat.

Ahab commanded, "take Micaiah back unto Amon ... in the prison, feed him with bread and water of affliction (in more severe imprisonment than before) until I come in peace." Micaiah replied: "if thou return at all in peace Jehovah hath not spoken by me; hearken, O nations, every one of you"; appealing not only to Israel but to the Gentile world, to which Ahab had conformed, and which may heed, since Israel will not, so as when the event should come to pass to discern the truth of Jehovah (Mic 1:2).

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Son of Imla. When Ahab was joined by Jehoshaphat, and all Ahab's prophets foretold his success against Ramoth-gilead, Jehoshaphat asked if there was not yet another prophet of Jehovah of whom they could inquire. Then Micaiah was sent for, though Ahab said that he hated him, for he always prophesied evil unto him. At first Micaiah said, "Go ye up, and prosper, and they shall be delivered into your hand." The way in which this was said apparently convinced Ahab that it was spoken in irony, for he said, "How many times shall I adjure thee that thou say nothing but the truth to me in the name of the Lord?" Micaiah at once said that he saw all Israel scattered, having no shepherd. Jehovah said they had no master.

Then he relates that he had seen, probably in a vision, Jehovah sitting on His throne, and asking who would persuade Ahab to go to Ramoth-gilead and fall there. A spirit volunteered to accomplish it by being a lying spirit in the mouth of all Ahab's prophets. This had come to pass. Zedekiah, one of Ahab's prophets, struck Micaiah on the cheek, and said, "Which way went the Spirit of the Lord from me to speak unto thee?" Micaiah replied, "Behold, thou shalt see on that day when thou shalt go into an inner chamber to hide thyself." Ahab disguised himself, but was wounded by an arrow and died. Ahab's four hundred prophets, and Jehovah's one prophet are an instance of the conflict of spirits, which the Christian is now called upon to try. 1Ki 22:8-28; 2Ch 18:7-27.

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(who is like God?). Micahiah, the son of Imlah, was a prophet of Samaria, who in the last year of the reign of Ahab king of Israel predicted his defeat and death, B.C. 897.

1Ki 22:1-35; 2Ch 18:1


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