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Key: khaki:verbs.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
BrLXXΚαὶ ἐκάλεσεν ὁ βασιλεὺς Ἰσραὴλ εὐνοῦχον ἕνα, καὶ εἶπε, τοτάχος Μιχαίαν υἱὸν Ἰεμβλαά. (Kai ekalesen ho basileus Israaʸl eunouⱪon hena, kai eipe, totaⱪos Miⱪaian huion Iemblaʼa. )
BrTrAnd the king of Israel called a eunuch and said, Bring hither quickly Michaias son of Jemblaa.
ULTAnd the king of Israel called to one eunuch. And he said, “Get quickly Micaiah the son of Imlah.”
USTSo the king of Israel told one of his officers to summon Micaiah immediately.
BSB § So the king of Israel called one of his officials and said, “Bring Micaiah son of Imlah at once.”
OEBThen the king of Israel called an eunuch and said, ‘Bring quickly Micaiah the son of Imlah.’
WEBBEThen the king of Israel called an officer, and said, “Quickly get Micaiah the son of Imlah.”
KJB-1611[fn]Then the king of Israel called an Officer, and said, Hasten hither Micaiah the sonne of Imlah. (Modernised spelling is same as from KJB-1769 above, apart from capitalisation and footnotes)
BshpsThen the king of Israel called a chamberlayne, & sayde: Fet Michea the sonne of Iimla hyther at once. (Then the king of Israel called a chamber/roomlayne, and said: Fet Michea the son of Iimla hither/here at once.)
GnvaThen the King of Israel called an Eunuche, and sayde, Call quickely Michaiah the sonne of Imlah. (Then the King of Israel called an Eunuche, and said, Call quickly Michaiah the son of Imlah. )
CvdlThen called the kynge of Israel a chamberlayne, and sayde: Brynge hither soone Micheas the sonne of Iemla. (Then called the king of Israel a chamber/roomlayne, and said: Bring hither/here soon Micheas the son of Yemla.)
WyclTherfor the kyng of Israel clepide summe chaumburleyn, and seide to hym, Haste thou to brynge Mychee, sone of Hiemla. (Therefore the king of Israel called some chaumburleyn, and said to him, Haste thou/you to bring Mychee, son of Hiemla.)
LuthDa rief der König Israels einem Kämmerer und sprach: Bringe eilend her Micha, den Sohn Jemlas! (So shouted the/of_the king Israels one Kämmerer and spoke: Bringe rushing her Micha, the son Yemlas!)
ClVgVocavit ergo rex Israël eunuchum quemdam, et dixit ei: Festina adducere Michæam filium Jemla. (Vocavit therefore king Israel eunuchum quemdam, and he_said ei: Festina adducere Michæam son Yemla. )
22:5-9 In accordance with ancient Near Eastern custom, Jehoshaphat requested that the two kings determine the will of the Lord before going into battle. Examples of this custom are common in Aramean, Moabite, and Assyrian inscriptions as well as in the Old Testament (1 Sam 23:2-4; 2 Sam 5:19-25). Despite Ahab’s misgivings, Jehoshaphat insisted on summoning Micaiah, a genuine prophet of theLord.
If you ask someone today what biblical prophets did, they will likely tell you that they divinely foretold of future events. While this was often the case, most prophets in the Bible focused as much on “forthtelling” God’s messages as they did on “foretelling” the future. That is, their primary role was to simply “forthtell” divinely acquired messages to leaders and groups of people, and at times that included foretelling of coming judgment, blessing, rescue, etc. Also, though plenty of prophets (sometimes called “seers” in Scripture) often spoke in confrontational or eccentric language that put them at odds with kings and religious leaders, the biblical writers also applied the term prophet to people who communicated God’s messages in ways that many readers today might not think of as prophecy, such as worship leaders appointed by David to “prophesy with lyres, harps, and cymbals” (1 Chronicles 25:1). Similarly, the books of Joshua, Judges, 1 & 2 Samuel, and 1 & 2 Kings are typically categorized as history by Christians, but in the Hebrew canon they belong to the category of Former Prophets. The Lord raised up prophets throughout all of biblical history, from the giving of the law under Moses to the revelation of the last days by the apostle John, and the kings of Israel and Judah often recognized and supported specific people as official prophets of the royal court and consulted them to find out God’s perspective about official matters. Following is a list of nearly everyone designated as prophet or seer in the Old Testament and the primary area of their ministry.
