열왕기상 22:15의 인용 해설

Ralbag (22:30) notes that Achav disguises himself to avoid being targeted by the Aramean army. However, he tells Yehoshafat not to be concerned. Therefore, it is clear that Achav recognizes that Michah speaks the truth.¹³⁹This is quite evident from the exchange between Michah and Achav in Melachim I 22:15-16. When Michah first appears to Achav, Achav asks Michah to tell him if he will succeed in the battle against Aram. Michah responds that he will succeed. To this, Achav amazingly responds “I told you to speak to me only the truth.” He simply believes that he could avert the punishment/prophecy by not dressing like the king.

אנכי, עשו בכור, “it is I; Esau is your firstborn.” There are some commentators who claim that Yaakov considered the situation as so critical for his future that he permitted himself the kind of lie his grandfather Avraham had used when he referred to his wife by saying that she was his sister. (Ibn Ezra) He had also used a similarly false statement before the binding of Yitzchok, when he told the accompanying lads that both he and Yitzchok would return to them from Mount Moriah, something which at that time was a lie, as he expected to slaughter Yitzchok. (Genesis 20,13) David in Samuel I 21,3 told the High Priest in the town of Nof that he was on a mission from his king, which was not true, as he was in the process of fleeing from him. The prophet Michayu told the king of Israel, Achav, in Kings I 22,15 who had asked him if his planned war to recapture Yavesh Gilad would be successful. He wished the king success, making it appear that his answer was in the affirmative, though he knew that Achav would not return alive from that battle, but would be killed. In Kings II 8,10 the prophet Elisha sent a message to King Ben Haddad of Aram who was ill that he would recover, when he knew full well that this was not so. He had told the messenger whom the king had sent to him the truth, however. An alternate exegesis of Yaakov’s words: “I am taking the place of Esau your firstborn.” He felt entitled to use this formulation as Esau had already sold him the birthright (48 years earlier).

AND HE THAT SHALL SPEAK IN THE NAME OF OTHER GODS — “even if [his false prophecy] corresponded to the law, prohibiting what is forbidden, and permitting what is permitted. HE SHALL DIE — by strangulation.” This is Rashi’s language from the Sifre.²¹¹Sifre, Shoftim 177-178. Now the intent thereof is not to state that if a person came and said, “In my dream I saw that Peor said to me that you should be heedful in observing the commandment of the palm-branch,” that he be liable to the death penalty — rather, in that case he is innocent. And if he said that you should do it [the commandment] in order to worship that abomination, then he is a false prophet who prophesies to worship an idol, and even if he were to say it in the name of G-d his punishment is stoning. But the case here is that he said “I saw Peor for he is god and he commanded not to eat the flesh of the swine.” Similarly, if he were to tell in its name that such-and-such [an event] is to happen, since he says that it is that worshipped object that speaks and does, decrees and fulfills, he is to be put to death by strangulation. Therefore, the Rabbis have said in the Gemara:²¹²Sanhedrin 89a. “‘He who prophesies in the name of an idol,’ means such as the prophets of Baal.” They are the ones who would say that Baal is god, just as it is written, If the Eternal be G-d, follow Him; but if Baal, follow him.²¹³I Kings 18:21. They used to prophesy in his name, Go up [to Ramoth-gilead], and prosper, for the Eternal will deliver it into the hand of the king,²¹⁴Ibid., 22:12. their intent being to say that Baal is the lord who has this glorified name, and it is he who will give Ramoth-gilead into the hand of [king] Ahab.