So he came to the king. And the king said unto him, Micaiah, shall we go against Ramothgilead to battle, or shall we forbear? And he answered him, Go, and prosper: for the LORD shall deliver it into the hand of the king.

So he came to the king, and the king said to him: Micheas, shall we go to Ramoth Galaad to battle, or shall we forbear? He answered him: Go up, and prosper, and the Lord shall deliver it into the king's hands.

And he came to the king. And the king said to him, Micah, shall we go against Ramoth-Gilead to battle, or shall we forbear? And he said to him, Go up, and prosper; for Jehovah will give it into the hand of the king.

And he cometh in unto the king, and the king saith unto him, 'Micaiah, do we go unto Ramoth-Gilead, to battle, or do we forbear?' and he saith unto him, 'Go up, and prosper, and Jehovah hath given it into the hand of the king.'

When he came to the king, the king said to him, Micaiah, are we to go to Ramoth-gilead to make war or not? And in answer he said, Go up, and it will go well for you; and the Lord will give it into the hands of the king.

And so he went to the king. And the king said to him, "Micaiah, should we go to Ramoth Gilead to do battle, or should we cease?" And he responded to him, "Ascend, and go forth to success, and the Lord will deliver it into the hands of the king."

And he answered him - Micaiah speaks the exact words of the 400 in so mocking and ironical a tone, that the king cannot mistake his meaning, or regard his answer as serious. The king's rejoinder implies that this mocking manner was familiar to Micaiah, who had used it in some former dealings with the Israelite monarch. Hence, in part, the king's strong feeling of dislike (compare 1-Kings 22:8).

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 1-Kings 22:6, 1-Kings 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, 1-Kings 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.

So he came to the king. And the king said unto him, Micaiah, shall we go against Ramothgilead to battle, or shall we forbear? And he answered him, (n) Go, and prosper: for the LORD shall deliver [it] into the hand of the king.
(n) He speaks this in derision, because the king attributed so much to the false prophets, meaning that by experience he should discern that they were liars.

So he came to the king,.... Being introduced by the officer:
and the king said unto him, Micaiah, shall we go up against Ramothgilead to battle, or shall we forbear? the same question in the same words that was put to the other prophets, 1-Kings 22:6, only there he uses the singular number, here the plural, including Jehoshaphat with him:
and he answered him, go, and prosper: for the Lord shall deliver it into the hand of the king; he answered not in the name of the Lord, saying, "thus saith the Lord", nor did he speak his own sense and in his own words, nor seriously, but by way of derision; he took up the words of the prophets, and bantered them; it is as if he should say, the prophets bid you go, and tell you that you shall "prosper", and that the city will be delivered into the king's hand; do as they direct you, and see what the issue will be, no doubt it will be good, since they are all agreed; but he delivered the above words with such gestures, and such a tone, and with a contemptuous smile in his countenance, which showed that he spoke not seriously, but sarcastically; and this the king plainly discovered, as appears by what follows.

The greatest kindness we can do to one that is going in a dangerous way, is, to tell him of his danger. To leave the hardened criminal without excuse, and to give a useful lesson to others, Micaiah related his vision. This matter is represented after the manner of men: we are not to imagine that God is ever put upon new counsels; or that he needs to consult with angels, or any creature, about the methods he should take; or that he is the author of sin, or the cause of any man's telling or believing a lie. Micaiah returned not the blow of Zedekiah, yet, since he boasted of the Spirit, as those commonly do that know least of the Holy Spirit's operations, the true prophet left him to be convinced of his error by the event. Those that will not have their mistakes set right in time, by the word of God, will be undeceived, when it is too late, by the judgments of God. We should be ashamed of what we call trials, were we to consider what the servants of God have endured. Yet it will be well, if freedom from trouble prove not more hurtful to us; we are more easily allured and bribed into unfaithfulness and conformity to the world, than driven to them.

Go - Using the very words of the false prophets, in way of derision. Micaiah's meaning is plainly this, because thou dost not seek to know the truth, but only to please thyself, go to the battle, as all thy prophets advise thee, and try the truth of their prediction by thy own experience.