1 Kings 22:9
Parallel Verses
New American Standard Bible
Then the king of Israel called an officer and said, "Bring quickly Micaiah son of Imlah."

King James Bible
Then the king of Israel called an officer, and said, Hasten hither Micaiah the son of Imlah.

Darby Bible Translation
Then the king of Israel called a chamberlain, and said, Fetch quickly Micah the son of Imlah.

World English Bible
Then the king of Israel called an officer, and said, "Quickly get Micaiah the son of Imlah."

Young's Literal Translation
And the king of Israel calleth unto a certain eunuch, and saith, 'Hasten Micaiah son of Imlah.'

1 Kings 22:9 Parallel
Commentary
Barnes' Notes on the Bible

An officer - More properly, as in the margin, "a eunuch." Eunuchs seem to have been first introduced among the Israelites by David (1 Chronicles 28:1 note). They were a natural accompaniment of the seraglio of Solomon. The present passage is the first which shows that, after the separation of the kingdom, the kings of Israel employed them (compare 2 Kings 8:6; 2 Kings 9:32).

1 Kings 22:9 Parallel Commentaries

Library
The Prophet Micah.
PRELIMINARY REMARKS. Micah signifies: "Who is like Jehovah;" and by this name, the prophet is consecrated to the incomparable God, just as Hosea was to the helping God, and Nahum to the comforting God. He prophesied, according to the inscription, under Jotham, Ahaz, and Hezekiah. We are not, however, entitled, on this account, to dissever his prophecies, and to assign particular discourses to the reign of each of these kings. On the contrary, the entire collection forms only one whole. At
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Assyrian Revival and the Struggle for Syria
Assur-nazir-pal (885-860) and Shalmaneser III. (860-825)--The kingdom of Urartu and its conquering princes: Menuas and Argistis. Assyria was the first to reappear on the scene of action. Less hampered by an ancient past than Egypt and Chaldaea, she was the sooner able to recover her strength after any disastrous crisis, and to assume again the offensive along the whole of her frontier line. Image Drawn by Faucher-Gudin, from a bas-relief at Koyunjik of the time of Sennacherib. The initial cut,
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

Commerce
The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply
Alfred Edersheim—Sketches of Jewish Social Life

The Figurative Language of Scripture.
1. When the psalmist says: "The Lord God is a sun and shield" (Psa. 84:11), he means that God is to all his creatures the source of life and blessedness, and their almighty protector; but this meaning he conveys under the figure of a sun and a shield. When, again, the apostle James says that Moses is read in the synagogues every Sabbath-day (Acts 15:21), he signifies the writings of Moses under the figure of his name. In these examples the figure lies in particular words. But it may be embodied
E. P. Barrows—Companion to the Bible

Cross References
1 Kings 22:8
The king of Israel said to Jehoshaphat, "There is yet one man by whom we may inquire of the LORD, but I hate him, because he does not prophesy good concerning me, but evil. He is Micaiah son of Imlah." But Jehoshaphat said, "Let not the king say so."

1 Kings 22:10
Now the king of Israel and Jehoshaphat king of Judah were sitting each on his throne, arrayed in their robes, at the threshing floor at the entrance of the gate of Samaria; and all the prophets were prophesying before them.

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