Antiguo Testamento

1 Kings — Capítulo 22

Jehoshaphat King of Judah, and Ahab King of Israel, unite against the Syrians, in order to recover Ramoth-gilead, Kg1 22:1-4. They inquire of false prophets, who promise them success. Micaiah, a true prophet, foretell…

Versión

Texto — Reina-Valera 1960

1Tres años pasaron sin guerra entre los sirios e Israel.

2Y aconteció al tercer año, que Josafat rey de Judá descendió al rey de Israel.

3Y el rey de Israel dijo a sus siervos: ¿No sabéis que Ramot de Galaad es nuestra, y nosotros no hemos hecho nada para tomarla de mano del rey de Siria?

4Y dijo a Josafat: ¿Quieres venir conmigo a pelear contra Ramot de Galaad? Y Josafat respondió al rey de Israel: Yo soy como tú, y mi pueblo como tu pueblo, y mis caballos como tus caballos.

5Dijo luego Josafat al rey de Israel: Yo te ruego que consultes hoy la palabra de Jehová.

6Entonces el rey de Israel reunió a los profetas, como cuatrocientos hombres, a los cuales dijo: ¿Iré a la guerra contra Ramot de Galaad, o la dejaré? Y ellos dijeron: Sube, porque Jehová la entregará en mano del rey.

7Y dijo Josafat: ¿Hay aún aquí algún profeta de Jehová, por el cual consultemos?

8El rey de Israel respondió a Josafat: Aún hay un varón por el cual podríamos consultar a Jehová, Micaías hijo de Imla; mas yo le aborrezco, porque nunca me profetiza bien, sino solamente mal. Y Josafat dijo: No hable el rey así.

9Entonces el rey de Israel llamó a un oficial, y le dijo: Trae pronto a Micaías hijo de Imla.

10Y el rey de Israel y Josafat rey de Judá estaban sentados cada uno en su silla, vestidos de sus ropas reales, en la plaza junto a la entrada de la puerta de Samaria; y todos los profetas profetizaban delante de ellos.

11Y Sedequías hijo de Quenaana se había hecho unos cuernos de hierro, y dijo: Así ha dicho Jehová: Con estos acornearás a los sirios hasta acabarlos.

12Y todos los profetas profetizaban de la misma manera, diciendo: Sube a Ramot de Galaad, y serás prosperado; porque Jehová la entregará en mano del rey.

13Y el mensajero que había ido a llamar a Micaías, le habló diciendo: He aquí que las palabras de los profetas a una voz anuncian al rey cosas buenas; sea ahora tu palabra conforme a la palabra de alguno de ellos, y anuncia también buen éxito.

14Y Micaías respondió: Vive Jehová, que lo que Jehová me hablare, eso diré.

15Vino, pues, al rey, y el rey le dijo: Micaías, ¿iremos a pelear contra Ramot de Galaad, o la dejaremos? Él le respondió: Sube, y serás prosperado, y Jehová la entregará en mano del rey.

16Y el rey le dijo: ¿Hasta cuántas veces he de exigirte que no me digas sino la verdad en el nombre de Jehová?

17Entonces él dijo: Yo vi a todo Israel esparcido por los montes, como ovejas que no tienen pastor; y Jehová dijo: Estos no tienen señor; vuélvase cada uno a su casa en paz.

18Y el rey de Israel dijo a Josafat: ¿No te lo había yo dicho? Ninguna cosa buena profetizará él acerca de mí, sino solamente el mal.

19Entonces él dijo: Oye, pues, palabra de Jehová: Yo vi a Jehová sentado en su trono, y todo el ejército de los cielos estaba junto a él, a su derecha y a su izquierda.

20Y Jehová dijo: ¿Quién inducirá a Acab, para que suba y caiga en Ramot de Galaad? Y uno decía de una manera, y otro decía de otra.

21Y salió un espíritu y se puso delante de Jehová, y dijo: Yo le induciré. Y Jehová le dijo: ¿De qué manera?

22Él dijo: Yo saldré, y seré espíritu de mentira en boca de todos sus profetas. Y él dijo: Le inducirás, y aun lo conseguirás; ve, pues, y hazlo así.

23Y ahora, he aquí Jehová ha puesto espíritu de mentira en la boca de todos tus profetas, y Jehová ha decretado el mal acerca de ti.

24Entonces se acercó Sedequías hijo de Quenaana y golpeó a Micaías en la mejilla, diciendo: ¿Por dónde se fue de mí el Espíritu de Jehová para hablarte a ti?

25Y Micaías respondió: He aquí tú lo verás en aquel día, cuando te irás metiendo de aposento en aposento para esconderte.

26Entonces el rey de Israel dijo: Toma a Micaías, y llévalo a Amón gobernador de la ciudad, y a Joás hijo del rey;

27y dirás: Así ha dicho el rey: Echad a este en la cárcel, y mantenedle con pan de angustia y con agua de aflicción, hasta que yo vuelva en paz.

28Y dijo Micaías: Si llegas a volver en paz, Jehová no ha hablado por mí. En seguida dijo: Oíd, pueblos todos.

29Subió, pues, el rey de Israel con Josafat rey de Judá a Ramot de Galaad.

30Y el rey de Israel dijo a Josafat: Yo me disfrazaré, y entraré en la batalla; y tú ponte tus vestidos. Y el rey de Israel se disfrazó, y entró en la batalla.

31Mas el rey de Siria había mandado a sus treinta y dos capitanes de los carros, diciendo: No peleéis ni con grande ni con chico, sino solo contra el rey de Israel.

32Cuando los capitanes de los carros vieron a Josafat, dijeron: Ciertamente este es el rey de Israel; y vinieron contra él para pelear con él; mas el rey Josafat gritó.

33Viendo entonces los capitanes de los carros que no era el rey de Israel, se apartaron de él.

34Y un hombre disparó su arco a la ventura e hirió al rey de Israel por entre las junturas de la armadura, por lo que dijo él a su cochero: Da la vuelta, y sácame del campo, pues estoy herido.

35Pero la batalla había arreciado aquel día, y el rey estuvo en su carro delante de los sirios, y a la tarde murió; y la sangre de la herida corría por el fondo del carro.

36Y a la puesta del sol salió un pregón por el campamento, diciendo: ¡Cada uno a su ciudad, y cada cual a su tierra!

37Murió, pues, el rey, y fue traído a Samaria; y sepultaron al rey en Samaria.

38Y lavaron el carro en el estanque de Samaria; y los perros lamieron su sangre (y también las rameras se lavaban allí), conforme a la palabra que Jehová había hablado.

39El resto de los hechos de Acab, y todo lo que hizo, y la casa de marfil que construyó, y todas las ciudades que edificó, ¿no está escrito en el libro de las crónicas de los reyes de Israel?

40Y durmió Acab con sus padres, y reinó en su lugar Ocozías su hijo.

41Josafat hijo de Asa comenzó a reinar sobre Judá en el cuarto año de Acab rey de Israel.

42Era Josafat de treinta y cinco años cuando comenzó a reinar, y reinó veinticinco años en Jerusalén. El nombre de su madre fue Azuba hija de Silhi.

43Y anduvo en todo el camino de Asa su padre, sin desviarse de él, haciendo lo recto ante los ojos de Jehová. Con todo eso, los lugares altos no fueron quitados; porque el pueblo sacrificaba aún, y quemaba incienso en ellos.

44Y Josafat hizo paz con el rey de Israel.

45Los demás hechos de Josafat, y sus hazañas, y las guerras que hizo, ¿no están escritos en el libro de las crónicas de los reyes de Judá?

46Barrió también de la tierra el resto de los sodomitas que había quedado en el tiempo de su padre Asa.

47No había entonces rey en Edom; había gobernador en lugar de rey.

48Josafat había hecho naves de Tarsis, las cuales habían de ir a Ofir por oro; mas no fueron, porque se rompieron en Ezión-geber.

49Entonces Ocozías hijo de Acab dijo a Josafat: Vayan mis siervos con los tuyos en las naves. Mas Josafat no quiso.

50Y durmió Josafat con sus padres, y fue sepultado con ellos en la ciudad de David su padre; y en su lugar reinó Joram su hijo.

51Ocozías hijo de Acab comenzó a reinar sobre Israel en Samaria, el año diecisiete de Josafat rey de Judá; y reinó dos años sobre Israel.

52E hizo lo malo ante los ojos de Jehová, y anduvo en el camino de su padre, y en el camino de su madre, y en el camino de Jeroboam hijo de Nabat, que hizo pecar a Israel;

53porque sirvió a Baal, y lo adoró, y provocó a ira a Jehová Dios de Israel, conforme a todas las cosas que había hecho su padre.

ADAM CLARKE BIBLE COMMENTARY

Versículo 1

I. Three years without war - That is, from the time that Ahab made the covenant with Ben-hadad, ment…

Three years without war - That is, from the time that Ahab made the covenant with Ben-hadad, mentioned Kg1 20:34. And probably in that treaty it was stipulated that Ramoth-gilead should be restored to Israel; which not being done, Ahab formed a confederacy with Judah, and determined to take it by force.

Versículo 4

II. Wilt thou go with me - We find that there was a good understanding between Jehoshaphat and Ahab, …

Wilt thou go with me - We find that there was a good understanding between Jehoshaphat and Ahab, which no doubt was the consequence of a matrimonial alliance between the son of the former, Jehoram, and the daughter of the latter, Athaliah; see Ch2 18:1; Kg2 8:18. This coalition did not please God, and Jehoshaphat is severely reproved for it by Jehu the seer, Ch2 19:1-3.

Versículo 6

III. About four hundred men - These were probably the prophets of Asherah or Venus, maintained by Jeze…

About four hundred men - These were probably the prophets of Asherah or Venus, maintained by Jezebel, who were not present at the contention on Mount Carmel. See Kg1 18:19, etc.

Versículo 8

IV. Micaiah the son of Imlah - The Jews suppose that it was this prophet who reproved Ahab for dismis…

Micaiah the son of Imlah - The Jews suppose that it was this prophet who reproved Ahab for dismissing Ben-hadad, Kg1 20:35, etc. And that it was because of the judgments with which he had threatened him, that Ahab hated him: I hate him, for he doth not prophesy good concerning me, but evil.

Versículo 9

V. The king of Israel called an officer - סריס saris, literally a eunuch; probably a foreigner, for …

The king of Israel called an officer - סריס saris, literally a eunuch; probably a foreigner, for it was not lawful to disgrace an Israelite by reducing him to such a state.

Versículo 11

VI. Zedekiah - made him horns of iron - This was in imitation of that sort of prophecy which instruct…

Zedekiah - made him horns of iron - This was in imitation of that sort of prophecy which instructed by significative actions. This was frequent among the prophets of the Lord.

Versículo 13

VII. The words of the prophets declare good - What notion could these men have of prophecy, when they …

The words of the prophets declare good - What notion could these men have of prophecy, when they supposed it was in the power of the prophet to model the prediction as he pleased, and have the result accordingly?

Versículo 15

VIII. Go, and prosper - This was a strong irony; as if he had said, All your prophets have predicted su…

Go, and prosper - This was a strong irony; as if he had said, All your prophets have predicted success; you wish me to speak as they speak: Go, and prosper; for the Lord will deliver it into the hand of the king. These were the precise words of the false prophets, (see Kg1 22:6, Kg1 22:12), and were spoken by Micaiah in such a tone and manner as at once showed to Ahab that he did not believe them; hence the king adjures him, Kg1 22:16, that he would speak to him nothing but truth; and on this the prophet immediately relates to him the prophetic vision which pointed out the disasters which ensued. It is worthy of remark that this prophecy of the king's prophets is couched in the same ambiguous terms by which the false prophets in the heathen world endeavored to maintain their credit, while they deluded their votaries. The reader will observe that the word it is not in the original: The Lord will deliver It into the hand of the king; and the words are so artfully constructed that they may be interpreted for or against; so that, be the event whatever it might, the juggling prophet could save his credit by saying he meant what had happened. Thus then the prophecy might have been understood: The Lord will deliver (Ramoth-gilead) into the king's (Ahab's) hand; or, The Lord will deliver (Israel) into the king's hand; i.e., into the hand of the king of Syria. And Micaiah repeats these words of uncertainty in order to ridicule them and expose their fallacy. The following oracles among the heathens were of this same dubious nature, in order that the priests' credit might be saved, let the event turn out as it might. Thus the Delphic oracle spoke to Croesus words which are capable of a double meaning, and which he understood to his own destruction: - Croesus, Halym penetrans, magnam subvertet opum vim, Which says, in effect: - "If you march against Cyrus, he will either overthrow you, or you will overthrow him." He trusted in the latter, the former took place. He was deluded, and yet the oracle maintained its credit. So in the following: - Aio te, Aeacida, Romanos vincere posse Ibis redibis nunquam in bello peribis. Pyrrhus, king of Epirus, understood by this that he should conquer the Romans, against whom he was then making war; but the oracle could be thus translated: "The Romans shall overcome thee." He trusted in the former, made unsuccessful war, and was overcome; and yet the juggling priest saved his credit. The latter line is capable of two opposite meanings: - "Thou shalt go, thou shalt return, thou shalt never perish in war." Or, "Thou shalt go, thou shalt never return, thou shalt perish in war." When prophecies and oracles were not delivered in this dubious way, they were generally couched in such intricate and dark terms that the assistance of the oracle was necessary to explain the oracle, and then it was ignotum per ignotius, a dark saying paraphrased by one yet more obscure.

Versículo 17

IX. These have no master - Here the prophet foretells the defeat of Israel, and the death of the king…

These have no master - Here the prophet foretells the defeat of Israel, and the death of the king; they were as sheep that had not a shepherd, people that had no master, the political shepherd and master (Ahab) shall fall in battle.

Versículo 19

X. I saw the Lord sitting on his throne - This is a mere parable, and only tells in figurative langu…

I saw the Lord sitting on his throne - This is a mere parable, and only tells in figurative language, what was in the womb of providence, the events which were shortly to take place, the agents employed in them, and the permission on the part of God for these agents to act. Micaiah did not choose to say before this angry and impious king, "Thy prophets are all liars; and the devil, the father of lies, dwells in them;" but he represents the whole by this parable, and says the same truths in language as forcible, but less offensive.

Versículo 22

XI. Go forth, and do so - This is no more than, "God has permitted the spirit of lying to influence t…

Go forth, and do so - This is no more than, "God has permitted the spirit of lying to influence the whole of thy prophets; and he now, by my mouth, apprises thee of this, that thou mayest not go and fall at Ramoth-gilead." Never was a man more circumstantially and fairly warned; he had counsels from the God of truth, and counsels from the spirit of falsity; he obstinately forsook the former and followed the latter. He was shown by this parable how every thing was going on, and that all was under the control and direction of God, and that still it was possible for him to make that God his friend whom by his continual transgressions he had made his enemy; but he would not: his blood was therefore upon his own head.

Versículo 23

XII. The Lord hath put a lying spirit - He hath permitted or suffered a lying spirit to influence thy …

The Lord hath put a lying spirit - He hath permitted or suffered a lying spirit to influence thy prophets. Is it requisite again to remind the reader that the Scriptures repeatedly represent God as doing what, in the course of his providence, he only permits or suffers to be done? Nothing can be done in heaven, in earth, or hell, but either by his immediate energy or permission. This is the reason why the Scripture speaks as above.

Versículo 24

XIII. Which way went the Spirit of the Lord from me - This is an expression of as great insolence as th…

Which way went the Spirit of the Lord from me - This is an expression of as great insolence as the act was of brutal aggression. "Did the Spirit of the Lord, who rests solely upon me, condescend to inspire thee? Was it at this ear [where he smote him] that it entered, in order to hold communion with thee?" Josephus tells an idle rabbinical tale about this business, which is as unworthy of repetition as it is of credit. See his Antiq. of the Jews, book viii., c. 10.

Versículo 25

XIV. When thou shalt go into an inner chamber - It is probable that this refers to some Divine judgmen…

When thou shalt go into an inner chamber - It is probable that this refers to some Divine judgment which fell upon this deceiver. Hearing of the tragical result of the battle, he no doubt went into a secret place to hide himself from the resentment of Jezebel, and the Israelitish courtiers, and there it is probable he perished; but how, when, or where, is not mentioned.

Versículo 27

XV. Feed him with bread of affliction - Deprive him of all the conveniences and comforts of life; tre…

Feed him with bread of affliction - Deprive him of all the conveniences and comforts of life; treat him severely; just keep him alive, that he may see my triumph.

Versículo 30

16. I will disguise myself - Probably he had heard of the orders given by Ben-hadad to his thirty-two…

I will disguise myself - Probably he had heard of the orders given by Ben-hadad to his thirty-two captains, to fight with the king of Israel only; that is, to make their most powerful attack where he commanded, in order to take him prisoner, that he might lead him captive whose captive he formerly was; and therefore he disguised himself that he might not be known. But put thou on thy robes - What is meant by this? He could not mean, "Appear as the king of Judah, for they will not molest thee, as the matter of contention lies between them and me;" this is Jarchi's turn. For if Jehoshaphat aided Ahab, is it to be supposed that the Syrians would spare him in battle? A general in the civil wars of England, when he had brought his army in sight of their foes, thus addressed them: "Yonder are your enemies; if you do not kill them, they will kill you." So it might be said in the case of Jehoshaphat and the Syrians. The Septuagint gives the clause a different and more intelligible turn: "I will cover (conceal) myself, and enter into the battle; και συ ενδυσαι τον ἱματισμον μου, but put thou on My robes." And does it not appear that he did put on Ahab's robes? And was it not this that caused the Syrians to mistake him for the king of Israel? Kg1 22:32.

Versículo 34

17. Drew a bow at a venture - It is supposed that he shot, as the archers in general did, not aiming …

Drew a bow at a venture - It is supposed that he shot, as the archers in general did, not aiming at any person in particular. The word לתמו lethummo, which we translate in his simplicity, has been variously understood; in his integrity, his uprightness; in his perfection; i.e., to the utmost of his skill and strength. This is most probably the meaning; and may imply both aim and power, having his butt full in view. In cases where the archers wished to do the greatest execution, they bent their bows, and pulled till the subtending string drew back the arrow up to its head. This they could not do always, because it required their whole strength; and they could not put forth their utmost effort each time and continue to discharge many shots. Our old national ballad of the Chevy-chace mentions the slaying of Sir Hugh Montgomery, who had slain Earl Percy, in nearly the same way that Ahab appears to have been shot: - "And thus did both these nobles die, Whose courage none could stain: An English archer then perceived His noble lord was slain, Who had a bow bent in his hand Made of a trusty tree; An arrow, of a cloth-yard long, Up to the head drew he; Against Sir Hugh Montgomery then So right his shaft he set, The gray goose wing that was thereon In his heart's blood was wet." Between the joints of the harness - "Between the cuirass and the lower part of the helmet;" and then the arrow must pass through the neck, just above the breast: or "between the cuirass and the cuissarts;" and then the arrow must pass through the abdomen, or just where the armor of the thighs joins to that which covers the breast and belly. The Vulgate has Inter pulmonem et stomachum; "Between the lungs and the stomach;" consequently, in the region of the heart.

Versículo 35

18. The king was stayed up - He did not wish his misfortune should be known, lest his troops should b…

The king was stayed up - He did not wish his misfortune should be known, lest his troops should be discouraged.

Versículo 36

19. Every man to his city - It appears that the Israelites and Jews maintained the fight the whole of…

Every man to his city - It appears that the Israelites and Jews maintained the fight the whole of the day; but when at evening the king died, and this was known, there was a proclamation made, probably with the consent of both Syrians and Israelites, that the war was over. Ahab being dead, his subjects did not choose to contend for Ramoth-gilead; so the Israelites went to their own cities, and the Syrians to their own country.

Versículo 38

20. The dogs licked up his blood - Some of the rabbins think that this was in the very place where Na…

The dogs licked up his blood - Some of the rabbins think that this was in the very place where Naboth was stoned; see on Kg1 21:19 (note). The Septuagint translates this verse strangely: "And the swine and the dogs licked his blood, and the whores bathed themselves in his blood, according to the word of the Lord." It is certain that the Hebrew words, הזנות רחצו hazzonoth rachatsu, "washed his armor," might be translated as the Septuagint have done; "and the whores (or public women) washed," etc. And so the rabbins seem to have understood the words; but then they suppose that Jezebel had made him two images of prostitutes, which he had with him in the chariot. It is not worth inquiring into the use for which they say these images were made. See Kimchi and Jarchi.

Versículo 39

21. Ivory house - A royal palace which he built in Samaria, decorated with ivory, and hence called th…

Ivory house - A royal palace which he built in Samaria, decorated with ivory, and hence called the ivory house. Amos the prophet speaks against this luxury, Amo 3:15.

Versículo 43

22. The high places were not taken away - In Ch2 17:6, it is expressly said, that he did take away th…

The high places were not taken away - In Ch2 17:6, it is expressly said, that he did take away the high places. Allowing that the text is right in 2 Chron., the two places may be easily reconciled. There were two kinds of high places in the land: 1. Those used for idolatrous purposes. 2. Those that were consecrated to God, and were used before the temple was built. The former he did take away; the latter he did not. But some think the parallel place in Ch2 17:6 is corrupted, and that, instead of ועוד הסיר veod hesir, "and moreover he took away," we should read, ולא הסיר velo hesir, "and he did Not take away."

Versículo 46

23. The remnant of the sodomites - הקדש of the consecrated persons; or it may rather apply here to th…

The remnant of the sodomites - הקדש of the consecrated persons; or it may rather apply here to the system of pollution, effeminacy, and debauch. He destroyed the thing itself; the abominations of Priapus, and the rites of Venus, Baal, and Ashtaroth. No more of that impure worship was to be found in Judea.

Versículo 47

24. There was no king in Edom - It is plain that the compiler of this book lived after the days of Je…

There was no king in Edom - It is plain that the compiler of this book lived after the days of Jehoshaphat, in whose time the Edomites revolted; see Kg2 8:22. David had conquered the Edomites, and they continued to be governed by deputies, appointed by the kings of Judah, till they recovered their liberty, as above. This note is introduced by the writer to account for Jehoshaphat's building ships at Ezion-geber, which was in the territory of the Edomites, and which showed them to be at that time under the Jewish yoke.

Versículo 48

25. Ships of Tharshish to go to Ophir for gold - In the parallel place (Ch2 20:36) it is said that Je…

Ships of Tharshish to go to Ophir for gold - In the parallel place (Ch2 20:36) it is said that Jehoshaphat joined himself to Ahaziah, to make ships to go to Tharshish; and they made the ships in Ezion-geber. Concerning these places, and the voyage thither, see the notes on Kg1 9:26-28 (note); Kg1 10:11 (note), Kg1 10:22 (note). Some translate, instead of ships of Tharshish, ships of burden. See Houbigant, who expresses himself doubtful as to the meaning of the word.

Versículo 49

26. But Jehoshaphat would not - It appears from the above cited place in Chronicles that Jehoshaphat …

But Jehoshaphat would not - It appears from the above cited place in Chronicles that Jehoshaphat did join in making and sending ships to Tharshish, and it is possible that what is here said is spoken of a second expedition, in which Jehoshaphat would not join Ahaziah. But instead of ולא אבה velo abah, "he would not," perhaps we should read ולו אבה velo abah, "he consented to him;" two words pronounced exactly in the same way, and differing but in one letter, viz., an א aleph for a ו vau. This reading, however, is not supported by any MS. or version; but the emendation seems just; for there are several places in these historical books in which there are mistakes of transcribers which nothing but violent criticism can restore, and to this it is dangerous to resort, but in cases of the last necessity. Critics have recommended the 48th and 49th verses to be read thus: "Jehoshaphat had built ships of burden at Ezion-geber, to go to Ophir for gold. 49. And Ahaziah, the son of Ahab, had said to Jehoshaphat, Let my servants, I pray thee, go with thy servants in the ships: to which Jehoshaphat consented. But the ships went not thither; for the ships were broken at Ezion-geber." This is Houbigant's translation, who contends that "the words of the 48th verse, but they went not, should be placed at the end of the 49th verse, for who can believe that the sacred writer should first relate that the ships were broken, and then that Ahaziah requested of Jehoshaphat that his servants might embark with the servants of Jehoshaphat?" This bold critic, who understood the Hebrew language better than any man in Europe, has, by happy conjectures, since verified by the testimony of MSS., removed the blots of many careless transcribers from the sacred volume.

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Versículo 15