What Does 1 Kings 22:23 Mean in the King James?
Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets, and the LORD hath spoken evil concerning thee.
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
The verse locates deception where breath becomes speech: the LORD puts the lying breath in the prophets’ mouths and names disaster as the word’s outcome.
THE MEANING
The verse speaks to the reader now with a disturbing claim: the LORD places deception inside authoritative speech, and the sentence gives that act no softening. Its lie fills the prophets’ mouths while the LORD declares disaster concerning Ahab, so agreement among trusted voices cannot make their message true.
WHAT THIS UNDOES
The false belief it undoes is that a message becomes true when every trusted religious voice agrees.
THE ROOT
שֶׁקֶר
sheqer
GROWS FROM
שקר
sh-q-r
Falsehood, deception; to act falsely.
“lying” in this verse is sheqer. The verse joins שֶׁקֶר (sheqer, falsehood) to רוּחַ (ruach, breath): the lie is portrayed as an animating force carried in speech, not only as an incorrect sentence. Ruach spans what English divides among breath, wind, and “spirit,” leaving a breath-and-speech connection visible beneath the phrase.
ALSO GROWS
shaqar: To lie or deal falsely.
שָׁקַר
The verb form shows the same root as an active act: falsehood is something spoken and enacted.
sheqarim: Falsehoods, lies.
שְׁקָרִים
The plural keeps individual lies within the same root-family as the deceptive breath filling the prophets’ mouths.
נָתַן
natan
GROWS FROM
נתן
n-t-n
To give, set, or place.
“put” in this verse is natan. The verb presents the lying breath as something the LORD gives or places in the prophets’ mouths. The root makes the placement explicit: the verse does not describe their deception as speech that simply appeared there.
ALSO GROWS
mattanah: Gift.
מַתָּנָה
This noun belongs to the same giving-family, showing how the root carries the sense of something transferred into someone’s hands.
nittan: Was given, was placed.
נִתַּן
This form keeps the result of the action in view: something stands as placed, as the lie does in the prophets’ mouths.
רָעָה
ra'ah
GROWS FROM
רעע
r-ʿ-ʿ
To be bad or bring harm; evil, calamity.
“evil” in this verse is ra'ah. Here the word can name harm or calamity: the LORD’s speech concerning Ahab announces disaster. The phrase carries the severity of an ill outcome, not merely a judgment that Ahab is morally bad.
ALSO GROWS
ra: Bad, evil, harmful.
רַע
This related form shows the root’s range from what is bad to what brings harm.
ra'a: To act wickedly or do harm.
רָעַע
The verb form connects harm with an action, echoing the verse’s direct account of what is done and spoken.
THE PATTERN
Scripture portrays deceptive speech as something that can operate under divine agency, not merely as human error.
And if the prophet be deceived when he hath spoken a thing, I the LORD have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel.And for this cause God shall send them strong delusion, that they should believe a lie:THE THREAD
The lip of truth shall be established for ever: but a lying tongue is but for a moment.The Hebrew word behind “lying” belongs to the same שקר (sheqer, falsehood) root-family as the phrase “lying breath” here. Proverbs places that falsehood in a tongue and in time: its lie lasts only a moment, while this verse shows how authoritative speech can carry it.
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