The history of the idol of Michas, and the young Levite.
Michas and his mother cause a grauen, and a molten idol to be made of siluer. 5. He maketh one of his sonnes priest for the idol, 10. and for the same purpose hyreth also a Leuite.
1There was at that time a man of mount Ephraim, whose name was Michas.Eravi in quel tempo un certo uomo del monte di Ephraim, per nome Micha:THERE was at that time a certaine man of mount Ephraim named Michas,Fuit eo tempore vir quidam de monte Ephraim nomine Michas, 2Who said to his mother: The eleven hundred pieces of silver, which thou hadst put aside for thyself, and concerning which thou didst swear in my hearing, behold I have, and they are with me. And she said to him. Blessed be my son by the Lord.Il quale disse a sua madre: Le mille e cento monete d'argento che tu avevi messo a parte, e riguardo alle quali tu facesti presente me giuramento, ecco che le ho io, e sono in mie mani. Ed ella gli rispose: Benedetto sia dal Signore il mio figliuolo.who said to his mother: The thousand and hundred siluer peeces, which thou hadst separated to thy selfe, and concerning the which thou didst sweare in my hearing, behold I haue, and they are with me. To whom she said: Blessed be my sonne to the Lord.qui dixit matri suæ: Mille et centum argenteos, quos separaveras tibi, et super quibus me audiente juraveras, ecce ego habeo, et apud me sunt. Cui illa respondit: Benedictus filius meus Domino. 3So he restored them to his mother, who said to him: I have consecrated and vowed this silver to the Lord, that my son may receive it at my hand, and make a graven and a molten god; so now I deliver it to thee.Egli adunque le rendè a sua madre, la quale gli avea detto: Io ho consacrato con voto questo argento al Signore, affinchè il mio figliuolo lo riceva dalle mie mani e ne faccia un simulacro scolpito, e uno di getto: ed io ora lo do a te.He therfore rendred them to his mother, who had said to him: I haue consecrated and vowed this siluer to the Lord, that my sonne may receiue it of my hand, and make a grauen and a molten (god) and now I deliuer that to thee.Reddidit ergo eos matri suæ, quæ dixerat ei: Consecravi et vovi hoc argentum Domino, ut de manu mea suscipiat filius meus, et faciat sculptile atque conflatile: et nunc trado illud tibi. 4And he restored them to his mother: and she took two hundred pieces of silver and gave them to the silversmith, to make of them a graven and a molten god, which was in the house of Michas.Quando adunque egli lo ebbe renduto a sua madre, ella ne prese dugento pezze d'argento, e le diede a un orefice, affinchè ne formasse un simulacro scolpito, e uno di getto, che fu messo in casa di Micha.He rendred them therfore to his mother: who tooke two hundred siluer peeces and gaue them to the siluersmith, that he might make of them a grauen and a molten (god) which was in the house of Michas.Reddidit igitur eos matri suæ: quæ tulit ducentos argenteos, et dedit eos argentario, ut faceret ex eis sculptile atque conflatile, quod fuit in domo Michæ.
5And he separated also therein a little temple for the god, and made an ephod, and theraphim, that is to say, a priestly garment, and idols: and he filled the hand of one of his sons, and he became his priest.Il quale nella stessa casa separò una casetta pel dio, e fece un Ephod, e de' Teraphim, cioè un vestimento sacerdotale, e degl'idoli, e consacrò un de' suoi figliuoli, il quale fu il suo sacerdote.Who separated also therein a litle house to the God, and made an Ephod, and Theraphim, that is to say, a priestlie vestiment, and idoles: and he filled the hand of one of his sonnes, and he became his priest.Qui ædiculam quoque in ea deo separavit, et fecit ephod, et theraphim, id est, vestem sacerdotalem, et idola: implevitque unius filiorum suorum manum, et factus est ei sacerdos. 6In those days there was no king in Israel, but every one did that which seemed right to himself.In quel tempo non eravi re in Israele, ma ognuno faceva quello che gli pareva.In those daies there was not a king in Israel, but euerie one did that, which semed right to him self.In diebus illis non erat rex in Israël, sed unusquisque quod sibi rectum videbatur, hoc faciebat. 7There was also another young man of Bethlehem Juda, of the kindred thereof: and he was a Levite, and dwelt there.Eravi anche un altro giovinetto di Bethlehem di Giuda, e della stirpe di Giuda, il quale era Levita, e ivi abitava.There was also an other yong man of Bethelem Iuda, of the kinred therof: and he was a Leuite, and dwelt there.Fuit quoque alter adolescens de Bethlehem Juda, ex cognatione ejus: eratque ipse Levites, et habitabat ibi. 8Now he went out from the city of Bethlehem, and desired to sojourn wheresoever he should find it convenient for him. And when he was come to mount Ephraim, as he was on his journey, and had turned aside a little into the house of Michas,E partitosi dalla città di Bethlehem ebbe voglia di cangiar domicilio dovunque gli tornasse più in acconcio. E arrivato in viaggiando al monte Ephraim, ed essendo uscito un po' fuori di strada per andare a casa di Micha,And going forth out of the citie of Bethelehem, he would seiourne wheresoeuer he should find it comodious for him. And when he was come into mount Ephraim, making his iourney, and had turned aside a little into the house of Michas,Egressusque de civitate Bethlehem, peregrinari voluit ubicumque sibi commodum reperisset. Cumque venisset in montem Ephraim, iter faciens, et declinasset parumper in domum Michæ, 9He was asked by him whence he came. And he answered: I am a Levite of Bethlehem Juda, and I am going to dwell where I can, and where I shall find a place to my advantage.Fu interrogato da lui donde venisse. Ed egli rispose: Io son Levita di Bethlehem di Giuda, e vado a metter casa dove potrò, e dove vedrò che mi torni conto.he was demanded of him whence he came. Who answered: I am a Leuite of Bethlehem Iuda, and I goe to dwel where I shal be able, and shal perceiue it to be profitable for me.interrogatus est ab eo unde venisset. Qui respondit: Levita sum de Bethlehem Juda, et vado ut habitem ubi potuero, et utile mihi esse perspexero.
10And Michas said: Stay with me, and be unto me a father and a priest, and I will give thee every year ten pieces of silver, and a double suit of apparel, and thy victuals.E Micha disse: Rimanti in casa mia, e sii mio padre e sacerdote: e ti darò ogni anno dieci pezze d'argento, e due vestiti, e il bisognevole pel vitto.And Michas said: Abide with me, and be to me a father and a priest, and I wil geue thee euerie yeare tenne siluer peeces, and duble liuerie, and the thinges that be necessarie for victual.Dixitque Michas: Mane apud me, et esto mihi parens ac sacerdos: daboque tibi per annos singulos decem argenteos, ac vestem duplicem, et quæ ad victum sunt necessaria. 11He was content, and abode with the man, and was unto him as one of his sons.Quegli ne rimase d'accordo, e restò presso di lui, il quale lo trattò come uno dei suoi figliuoli.He was content, and abode with the man, and was vnto him as one of his sonnes.Acquievit, et mansit apud hominem, fuitque illi quasi unus de filiis. 12And Michas filled his hand, and had the young man with him for his priest, saying:E Io consacrò, e tenne quel ragazzo in casa come sacerdote:And Michas filled his hand, and had the yong man for a priest with him, saying:Implevitque Michas manum ejus, et habuit puerum sacerdotem apud se: 13Now I know God will do me good, since I have a priest of the race of the Levites.Dicendo: Adesso io conosco, che Dio mi farà del bene, avendo io un sacerdote della stirpe di Levi.Now I know that God wil do me good hauing a priest of the Leuitical kinde.Nunc scio, dicens, quod benefaciet mihi Deus habenti Levitici generis sacerdotem.
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Calmet
At that time, is not in the Hebrew or Septuagint. It only means that the event which is recorded took place at some time, which the sacred writer does not determine. We should conclude, that the histories which fill up the remainder of this book, ought to be placed after the death of Samson, (Serarius, etc.) if some passages did not determine us to allow that their proper order must be soon after the death of Josue and of the ancients. The grandson of Moses must, on the former supposition, have been extremely old, whereas he is said to have been a young man, ver. 7. The tribe of Dan was still straitened for room, Judges 18:1, etc. (Calmet)
Haydock
Josephus, ([Antiquities?] 5:2,) who passesover the history of Michas. (Salien, in the year of the world 2622, the 22d year of Othoniel and Phinees.) (Haydock)
Menochius
Anarchy at that time prevailed, (ver. 6,) so that we need not wonder to behold such confusion among the Israelites. (Menochius)
Adrichomius
Ephraim. The country was mountainous for nine miles. (Adrichomius)
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Menochius
Mother. A rich (Calmet) old widow, since she had grandchildren, one of whom was appointed to serve her domestic chapel. (Menochius)
She had lost a sum of money, and was venting imprecations against the thief, when her son came and informed her that he had it safe, upon which she changed her curses into blessings.
Calmet
Swear, may have another meaning, as if she had made a vow of this money. (Calmet; Menochius)
Calmet
Lord. Hebrew Yehova, the title of God, which she gives to idols, (Menochius) or perhaps she preposterously adored both the true and false gods at the same time. (Calmet)
Monceius
Many Protestants assert that her intention was good, in what she did. (Monceius; Grotius, etc.)
Haydock
So willing are they to excuse all from idolatry but Catholics! (Haydock)
Calmet
Almost all interpreters condemn Michas and his mother of superstition, and of acting contrary to the express orders of God, in appointing a priest who was not of the family of Aaron, etc. (Calmet)
Worthington
Their graven image was an idol. But this is no proof against the sacred images of Catholics. (Worthington)
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Cajetan
God. Hebrew pesel umaseca. The word thing, would perhaps be as well substituted, as (Haydock) all are not convinced that the woman was guilty of idolatry. (Cajetan)
Calmet
The same figure might be both graven and molten. The image was first carved, and then covered with plates of gold, etc., in the more ancient times. (Calmet)
Salien
There might be two figures made by Michas. (Salien)
Rabbins
The Theraphim denote "images which foretel what is to happen." (Rabbins; Tirinus)
Haydock
But this is not always the case. (Haydock)
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Calmet
That....idols is added by the Vulgate. St. Jerome supposes that the ephod denotes all the sacerdotal vestments, and the theraphim whatever else was requisite for priestly functions, ep. ad Marcel. Grotius is of opinion that these theraphim, or cherubim, are styled elohim, gods, (ver. 5) and that the altar, candlesticks, etc., are designated above by whatever was to be graven or molten. Michas had a mind to represent the tabernacle, with its ornaments, in miniature. By the theraphim he might imitate the urim, etc., at the expense of 200 sicles, while 900 might be set apart for the other ornaments. (Calmet)
Many think that he wished to have domestic gods, like the Lares or Penates.
Challoner
Hand. That is, appointed and consecrated him to the priestly office. (Challoner)
Calmet
He put in his hand the offerings which he had to make, as was customary, Exodus 28:41. (Calmet)
Worthington
The anointing of his hands with oil, prescribed, (Leviticus viii.) could give him no authority. (Worthington)
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Haydock
Himself. Serarius thinks this took place before Heli was appointed to succeed Samson. But the opinion of Salien (Menochius) is more probable. For, though he places this history in the 22d year of Othoniel, yet we must remember that he attributes to him all the years of anarchy, so that this liberty was taken by an individual, when none had power or zeal enough to restrain it. How much would Phinees be mortified at this prevarication if he were still alive! (Haydock)
Calmet
The title of king may be applied to the judges. But this book was probably written after the appointment of Saul. (Calmet)
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Another, is not in Hebrew or the Septuagint but it refers to the former young priest, the son of Michas, whose place he took.
Calmet
Thereof. It is uncertain whether this be spoken of the city or of the man. Some think that this Levite's mother was of Juda, though his father was the son of Moses, Judges 18:30. (Calmet)
Menochius
He was poor, as the people neglected to pay tithes, and he imitated their irreligion, being of a fickle temper. He was yet single, (ver. 10 though he married among the Danites, Judges 18:30. (Menochius)
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Haydock
A father. So he styles him out of respect, as we do our directors. (Haydock)
Calmet
It is a title of dignity, Esther 16:11., 2 Machabees 14:37., and 2 Paralipomenon 2:13. (Calmet)
Pieces, sicles.
Double suit, one for summer and another for winter, (Menochius) or such as might be worn on common, or on sacred occasions, unless it rather mean a cloak and a tunic; (Calmet) a change of dress, Judges 14:13.
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Calmet
Good. He was in hopes that the people would come and make their offerings with more zeal, so that he would derive greater advantage: the true character of superstitious misers, 1 Timothy 6:5. (Calmet)
Menochius
He foolishly flattered himself that God would be pleased with his devotion; though he had done so many things contrary to the law. (Menochius)
Thus many form a religion to themselves, and would still claim the title of Christians. But the judge will drive them away with, I never knew you, Matthew 7:23. They think that if they believe some things (which they are pleased to call fundamental, though they cannot agree what they are) they may form a "true Catholic church" out of all the contradictory heresies which have made such havoc in the world! Perhaps Michas thus deluded himself with the idea that his innovations were not fundamental. It is rather ridiculous to hear J. Wesley, and a late very weak defendant of his, (Mr. Slack,) refusing the title of Christian to Roman Catholics, while they prostitute it to almost every sectary. But heretics have, indeed, no just pretensions to it. See St. Athanasius, etc.
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Filled the hand.... That is, appointed and consecrated him to the priestly office.
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In hebrew pesel vmassecah, in Latin sculptile & constatile, a grauen & molten thing an image or forme made in mettle for a god, and so called, v. 5. was in dede an idol of Gentilitie, and nothing at al against sacred Images of Christ and his Sainctes in the Catholique Church. wherof more is noted. Gen. 31. Exo. 20.
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Annointed his hādes with oyle, as was prescribed. Exo. 29. Leu. 8: But such an apish imitation was of no value, where was neither true vocation in the annointed (for he descended not of Anton, but of Moyses, chap. 18. v. 30.) nor authoritie in him that vsed this ceremony
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An Apostata Leuite was accounted more sufficient then an idolatrical priest to serue an idol. so he that is a Priest of a Deacon once catholikly consecrated, is a sufficient (yea too sufficient) a minister with protestantes.
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St Jerome † AD 420 The Letters of St. Jerome 29
An explanation of the Hebrew words Ephod bad ( 1 Sam. ii. 18 ) and Teraphim (
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"At that time," namely when the deeds which this book of Judges contains were done, which because they were chiefly the subject matter of this book. You will ask, when did those things happen which are recounted in these following chapters? Serarius responds, in Question XIV, that they happened shortly after the death of Samson, before Heli succeeded him, as they are placed here. But others in various places think they happened before the times of the Judges, shortly after the death of Joshua, while Caleb was living, and those of greater age coeval with him, as is gathered from chapter XX, 27, where it is said these things happened while Phinees the High Priest was living, who was the son of Eleazar son of Aaron, and nearly coeval with Joshua. And chapter XVIII, 30, Jonathan son of Gersam son of Moses is said to have been consecrated as priest: and from the fact that at that time Jerusalem had not yet been conquered by the Hebrews, which nevertheless is read to have been conquered in Judges I, 8, as is evident from chapter XIX, 11. Thus Abulensis, Questions I and XVI; Lyra, Masius in Joshua, chapter XIX, 47; Ribera in Hosea chapter X, and others. But the Rabbis disagree among themselves here. For some think these things happened while Joshua was still living, but languishing from old age, and not resisting the idolaters; others, like Rashi and Seder-Olam, place these things under Othniel; others under Ehud the second Judge: but it is more true that these things happened shortly before Othniel, namely shortly after the death of Caleb and the Elders, who in Joshua chapter last, verse 31, are said to have lived much longer after Joshua, namely fifteen, or, as Salianus says, seventeen years: for these men, if they had lived, would not have permitted public idolatry to be introduced into Israel. Whence under them Israel is said there to have served God: but when they died, idolatry crept in, whose origin and entrance is here described; on account of which God immediately sent upon Israel Cushan king of Mesopotamia, who would afflict him. Whence Israel afflicted, repenting from idols returned to God, and God sent Othniel the first Judge, who freed him from the servitude of Cushan, as was said in chapter III, verse 8. It is added that the Danites sought new dwellings in Laish chapter XVIII for this reason, because they were hemmed in by the Amorites in the mountains, while the tribe of Judah under the leadership of Caleb, and the other tribes had subdued their Canaanites, as is narrated in chapter I, 34. Whence Josephus, book V of Antiquities, chapter 11, after the death of Joshua and the wars of Caleb, and peace made by the other tribes with the Canaanites, immediately subjoined this expedition of the Danites against Laish. Wherefore the history of the five following chapters ought to have been placed in the correct order of time before chapter two, namely immediately before verse 35 of chapter one. Thus Salianus and others, who also press that which is said here, that there was then no king, that is Judge and Prince, and therefore anyone did what pleased him. Abulenesis objects: These things happened before Jerusalem was conquered by the Hebrews, as is evident from chapter XIX, verse 11. But Jerusalem was conquered while Caleb was still living, indeed by Caleb himself, as I said in chapter I, verse 8; therefore these things happened before the death of Caleb. I respond that Jerusalem was indeed conquered by Caleb, but shortly afterwards was again taken back by the Jebusites; just as other cities conquered by Joshua were again occupied by the Canaanites, as much as Gaza, Ekron and Askelon by the Philistines, as is evident from chapter XVIII. I will add another response at chapter XIX, verse 11. This Micah seems to be signified by Sulpitius in the Chronicle, when after Samson he places Judge Simmichar, as if from some Hebrew he had heard Shemo Michah, that is whose name is Micah. And to this the successor of Samson also among Cedrenus could be drawn as Scamanes, or rather Schamanes, or Schamades. For shamam in Hebrew is to lay waste and desolate, shamad to destroy and overthrow. For who among the Israelites was a greater and more pernicious devastator, desolator, destroyer and overthrower, than he who draws away from his true faith and drags to idols? But both err; for Micah was not a Judge, but rather an enemy of the people of God; nor did any other succeed Samson than Heli.
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"Which thou hadst separated for thyself," that is which thou hadst set aside for future contingencies, or necessities or conveniences that might occur. It is Hebrew, which had been received by thee; which Vatablus, Pagninus, Arias, Cajetan and others explain as which had been stolen from thee by theft. Our translator better renders it, which thou hadst received that thou mightest set aside, that is, which thou hadst separated for thyself. "THOU DIDST SWEAR," that is thou didst vow by oath that thou wouldst make an idol for them. Secondly, "thou didst swear," that is thou didst devote with curses him who had stolen from thee by theft the thousand and one hundred pieces of silver. Thirdly and more plainly, "thou didst swear," that is thou didst adjure me, that if I knew anything of these pieces of silver which thou hadst lost, I should tell it to thee. This is the case. This woman had set aside for future use a thousand and one hundred pieces of silver: she found them and took them; indeed, as many already cited wish, her son Micah stole them by theft: the mother not finding her own pieces of silver adjured her son, that he should say whether he knew anything of these pieces of silver. The son ingenuously confessed that he had found them, taken them and had them. Whence his mother praising his truthfulness says:
Blessed Be My Son to the Lord This mother was a widow and an old woman, namely having a grandson who was a priest, and together with her son Micah she was superstitious and devoted to the worship of idols. Some rabbis assert, or rather fabricate, that she was Delilah, who contributed the one thousand one hundred pieces of silver, which she had received from the Philistines through the betrayal of Samson, to the making of an idol. But these things happened long before Samson and Delilah, as I have said. BLESSED BE MY SON TO THE LORD. By "Lord" she understands God, not the true God of Israel, but a false and fictitious one, to whom she soon prepared an idol, as follows. For in her sense this was Jehova, as is found in the Hebrew. For the name Jehova is given not only to the true God, but also to the false one; whom namely the idolaters have, and worship as their God, and therefore they call him Jehova, that is, the true God, as is evident from many places of Scripture. Unless someone should say that this woman at the same time worshipped the true God of Israel and the idol of the gentiles, as the Cutheans or Samaritans did, III Kings XVII. Or that she made her idol in honor of the true God, as it were a lesser god; namely in fact joining God with a demon, and wishing to honor God through the worship of a demon: which was a gross and blasphemous error, but what I said before is more true. Behold, the origin of idolatry in Israel was a woman. Thus all heresies either began with women, or were propagated by them, as I have shown from St. Jerome, II Timothy cap. III, vers. 6.
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That is, either to my god Baal, or Astaroth, etc., so that I may take care that a statue or idol be made or carved from this silver for him. Thus the Greeks and Romans worshipped Jupiter, Mars, Venus, Mercury, Saturn, and set up many idols for them, in which they adored and consulted them, as I have shown in Baruch VI. AND LET HIM MAKE A GRAVEN IMAGE AND A MOLTEN IMAGE. Abelensis thinks that the graven image is the same as the molten image. Others more rightly distinguish these, and think that two idols were made from this silver: one cast by the art of fusion; the other fashioned by carving, and therefore that one is called molten, this one graven; for these two are distinguished in cap. XVIII, vers. 18. AND NOW I DELIVER IT TO THEE. "I deliver," that is, I shall soon deliver, as is evident from the Hebrew. The mother, in order to entice and compel her son to return the 1,100 pieces of silver, which she had found and taken away, asserts that she had vowed them to the Lord, yet in such a way that she herself would deliver them to her son with her own hand, who would take care that the idol which she had vowed be made: but the mother, having received all the silver from her son, spent only two hundred in making the idol, and kept all the rest for herself. Whence her son Micah took care to have made for himself from his own resources an Ephod, that is, priestly garments and other idols. Thus Arias.
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That is, the priestly garment and idols. For by "Ephod," that is the shoulder-piece with the Breastplate, as the principal priestly garment, all the others are signified. "Theraphim" moreover were idols. Whence Aquila translated them, figures or figurations: already in these figures or figurations understand various works fashioned by sculptural or casting work, just as the work of Cherubim is called in Hebrew various and variously painted. Thus St. Jerome, epistle to Marcella concerning the Ephod and Theraphim, vol. III. Furthermore the Septuagint translate Theraphim now as idols, now as cenotaphs, now as graven things, now as manifest things, now as things that speak oracles; the Chaldean, Genesis XXXI, translates it Silmanaia, here Demain, that is images and likenesses. The Theraphim were therefore domestic idols, which they worshipped at home, and as it were consulted as oracles concerning secret or future matters, which the Romans called gods Penates and Lares. Hear what Lampridius writes concerning Alexander Severus: "If there were opportunity, that is, if he had not lain with his wife, in the morning hours in his Lararium (in which he had both divine Princes, but the best, chosen ones, and holier souls, among which both Apollonius, and as the writer of his times says, Christ, Abraham and Orpheus, and such-like gods, and the effigies of his ancestors) he performed divine worship." Arias, Cajetan, Oleaster and the Rabbis add that "Theraphim" were images of men made for this purpose, that they might receive the influence of the higher virtues or of the heavens, and thus pronounce future things. Hear Rabbi Eleazar: "Why are they called Hattheraphim? Because they took the firstborn of men and sacrificed him, and cut off his head, and seasoned it with salt and spices, and inscribed upon a golden plate the name of some unclean spirit. They moreover placed that name under his tongue, and stored him in a wall, and before him they lit lamps, and worshipped him; and he himself spoke to them" — muttering. Elias in Thisbi and Lyra cite these things. But these are uncertain, and incongruous with the places of Scripture. Furthermore Theraphim are said to be as Seraphim. For the Chaldeans convert the Hebrew letter s into t. Or as Rabbi Eleazar says, theraphim are called shameful, foul, putrid images, such as are idolatrous ones; because teraph to the Chaldeans signifies to putrefy and to affect with shame. Whence beth hatturpa is the house of shame, and thence the Latin turpe and turpitude. See what I have said at length concerning Theraphim at Hosea III, 4. Furthermore Philo the Biblical asserts that the Theraphim of Micah were not one, but many idols, through which oracles were given out variously for various purposes. Hear him: "He made for himself three effigies of boys and calves, and a lion, an eagle and a dragon and a dove. And it came to pass that all who were deceived came to him, and if anyone wished to ask anything concerning a wife, they would ask him through the dove: but if anyone for sons, through the effigies of boys. Those moreover for riches, through the form of an eagle. Those for strength, through the effigy of a lion consulted him. But if for boys and for girls, through the forms of calves they would ask: for if for length of days, through the effigy of a dragon they would ask. And his iniquity was manifold, and his irreligion was cunning." But these are uncertain; for Philo here, who wrote the Biblical antiquities, is Pseudo-Philo, and contains many uncertain and fabulous things.
He Filled the Hand of One of His Sons That is, Micah consecrated one of his sons, for example the firstborn (for to him of old the right of priesthood belonged), as priest of the idol made by himself. For to fill the hand of someone, in Hebrew phrase, signifies to consecrate him priest: for this was done by filling his hand both with gifts and victims, and by anointing with oil, as I said at Numbers III, 3.
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Namely his father was from the tribe of Levi, but his mother from the tribe of Juda: for the Hebrews, especially the Levites, could take a wife from another tribe. Moreover this Levite was Jonathan from his father Gersam, grandson of Moses, as we shall hear at chapter XVIII, verse 30. Both Micah and the Levite sinned gravely, in that he allowed himself to be consecrated priest by the profane Micah (for Levites were only ministers of the Priests, as Deacons are now), and that of an idol: but poverty led him to this, and the hope of sustenance and honor promised to him by Micah. Whence it follows:
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For a priest was called "Father," for the sake of reverence; for he was to the laity as it were a spiritual father, that is the curator, instructor, director, superior of their sacred things and salvation: in a similar way teachers are fathers to disciples, senators to citizens, elders to youths, princes to the commonwealth, counselors to princes, superiors to religious, confessors to penitents, preachers to the people. Whence St. Augustine, or rather Gennadius, in the book On the Morals of the Church, chapter XXXI: "These," he says, "fathers not only most holy in morals, but also most excellent in divine doctrine, and exalted in all things, consult with no pride those whom they call their sons, with great authority in commanding, with great willingness in obeying on their part."
A Double Garment The Chaldean and Septuagint versions read: a pair of garments; the Hebrew version reads: an order of garments, that is two garments which he would use in order, namely one for summer, the other for winter; or one for a weekday, the other for a feast day; or one for domestic use, the other for public use. Thus the Rabbis, Vatablus, Pagninus and others.
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Namely that Levite, of whom verse 7 speaks, who was a boy, that is a young man, whom he constituted as priest and kept with him. This is evident from the Hebrew.
17:13
Rather God will curse you: first, because you fabricate an idol; second, because you have enticed a Levite to idolatry by your payment; third, because you are the source and origin of idolatry in Israel, which will endure for many centuries; fourth, because you, being a layman from the tribe of Ephraim, have dared to consecrate a Levite as priest. Behold how many sacrileges are there! From this, however, learn how great was once the esteem and reverence for the status of the Levitical and Ecclesiastical order. See St. Chrysostom, homily 18 on the Acts of the Apostles, where he exhorts the faithful to support a priest at home: for thus God will bless them in goods both temporal and spiritual. Truly Tertullian, in his book On Prescription Against Heretics, chapter XLI: "The ordinations," he says (of the heretics), "are rash, light, inconstant, etc. The heretics place our apostates in office, so that they may bind them by glory, because they cannot by truth. Nowhere is advancement easier than in the camps of the rebellious, where merely to be there is to deserve advancement." And St. Jerome, book VI, on chapter XVI of Isaiah: "False doctrine does all things for profit." From this learn how great was the reverence for priests even among idolaters. Hear what Alexander Guaginus writes concerning the fierce and barbarous Tartars in his Tartaria: "The Seiid, the supreme priest, is held among the Tartars in such authority and reverence that kings come to meet him, and standing beside his horse extend their hands, and with bowed head kiss his hand, and this is permitted even to kings. Dukes, however, kiss not his hand but his knees. Nobles kiss his feet; but the common people touch only his garments or his horse with their hands."
Machine translation from the Latin, not reviewed.
17:1
Φοίνιχες δὲ xai Σύροι οἱ ἐν τῇ Παλαιστίνῃ....
Le début comme 43 2; 1 Sam. 1 5. La montagne d'Ephraïm s'étendait bien jusqu'à Béthel 4 5 Halévy (Rev. ét. juives, 1890, octobre 207-217) a pensé 8 Béthel qu'on voulait condamner sans le dire en même temps que Dan. Budde objecte avec ὁ raison qu'il s’agit d’un sanctuaire temporaire que l'auteur considère comme détruit au profit de celui de Dan (48 17). Le nom complet ,מיכיהו ne se trouve qu'ici et v. 4 : qui est comme 1806 ? Partout ailleurs l’abrégé .מוכה
17:4
Dans l'ordre actuel, il est impossible d'expliquer pourquoi Mika rend encore l'argent à sa mère. C’est d'après Hum. une répétition du v. 3 ; micux vaut alors reconnaître que cette répétion sans raison n'est pas le fait de l'auteur, mais le résultat d’une confusion de copiste. — La mère donne au fondeur qui apparaît dans l'A. T. comme fabricant d'idoles (15. 40 19 ; 44 5; 46 6 ; Jer. 40 9.14). Elle n'y consacre que deux cents sicles, parce que la somme est suffisante. Moore remarque très bien qu'elle n'a pas promis toute la somme, mais qu'elle l’a seulement consacrée à lahvé. Si elle avait fait du reste un usage relatif au culte, l'auteur l'aurait dit. 11 est probable que l'idole faite, elle a pu penser que le reste pouvait être employé comme une somme ordinaire aux besoins de famille. Le pesel devait être isolé dans le texte primitif, puisque ויהי est au sing. ; cf. sur v.2s.
17:5
Ce v. est attribué par Moore, Budde, etc., au même auteur que le v. 1, différent de l’auteur de 2-4. La principale raison de voir deux documents dans notre histoire est même la distinction entre v. 4 et v. 5. D'un côté une idole (pesel) dans la maison de Mika, de l’autre un sanctuaire, une maison de Dieu avec une idole nommée éphod et des téraphim. Mais cette hypothèse ne s'appuie que sur le texte actuel qui est fort douteux. האיש מיכה placé en tête de la phrase avant τ qui se rapporte à lui est une construction au moins bizarre, soit après v. 1, soit dans la rédaction, car un rédacteur (JE ?) n'avait aucun motif de répéter ici Mika. De plus Budde a soulevé une difficulté très grave. Comment cet homme avait-il déjà un sanctuaire lorsqu'il se décide à faire éphod et téraphim? car ויעש marque la suite des faits, non le plus-que-parfait. Pour un autel, des achéras, des massebas, il n'avait pas besoin d’un petit temple couvert qui est indiqué par .בית אלהים On ne peut pas non plus dire qu’il commence par bâtir le temple et qu'il fait ensuite les objets, au moins dans la construction actuelle qui oppose ce qui préexistait et ce qui se fait ensuite. Budde a fourni la seule solution possible : il y avait probablement ici בנה au lieu de 72%; mais dès lors la distinction des sources tombe d'elle-même. Il y a un ordre très clair. Mika, en possession d’une idole, lui bâtit un temple, pour l'idole, sb, puis il complète la petite installation par un éphod et des téraphim. Un changement meilleur et plus léger d'ailleurs a son point d'appui dans le G(B) si fidèle au TM : καὶ ὁ οἶχος Μειχαία αὐτῷ οἶχος θεοῦ « Et la maison de Michée lui servit de maison de Dieu ; » Vg. qui aediculam quoque in ea Deo separavit. Il s’agit d'un sanctuaire domestique qui conservera ce caractère, même avec le lévite, 48 19. Le texte était donc ויהי בית מיכה לי בית אלהים ; il est probable que c'est par une répétition de copiste qu'ona eu: ,ויהי בבית מיכה ויהי בית מיכה לו בית אלהים ce qui a porté à dissimiler en introduisant ,והאיש מזיכה que tout le monde regarde comme troublant. Il résulte de cette correction, qui ne retranche du texte primitif que les mots considérés comme rédactionnels, plus un 2 devant ,בית que le פסל et l'E sont ici considérés comme deux choses différentes. Sur l'éphod ; cf. sur 8 27. Les téraphim ont été très diversement interprétés. Il est incontestable qu'ils servaient à la divination (Ez. 24 26 ; Zach. 40 2); il paraît également certain qu'ils représentaient des dieux qui n'étaient pas Jahvé, mais plutôt des dieux domestiques gardés dans la maison ou sous la tente, Gen. 34 19 ss. 1 Sam. 49 13.16 ; enfin qu'ils avaient la forme humaine (1 Sam. 49). On en a conclu qu'ils représentaient les ancêtres, et l'on a rapproché 16 mot תרפים des רפאים ou ombres des morts (ScHWwaLLy Leben nach dem Tode 35 ss). Mais cette conjecture se heurte au texte d'Ezéchiel (24 26) où le roi de Babylone ne doit pas consulter ses ancêtres sur les chemins, et à celui d'Osée 3 1 où les téraphim font partie d’un culte public national avec l'éphod. Dans notre passage même, on voit que Mika n'avait pas de téraphim avant de construire un sanctuaire plus solennel que la niche que chaque famille eût pu consacrer à ses ancêtres. Dans cet embarras on peut donc se demander si תרפים ne serait pas un terme de mépris qui envelopperait plusieurs formes de superstition. Moore et Budce comparent les termes ,גלולים,שקוץ ובשת et signalent le terme très voisin de l’hébreu michnique Fin ,תורפה pudendum ; cf. 11 Reg. 23 24. Le rapport entre תרפים de רפה pendre, une chose pendante et Penales, est peutêtre à noter. Le mot n'est jamais employé qu’au pluriel, même pour un seul objet (1 Sam. 49). Quoi qu'il en soit, les éraphim sont plulôt des génies familiers que les images des ancêtres. — Mika charge un de ses fils du sacerdoce en lui remplissant la main, expression consacrée pour confier le 586070000 ; en assyrien, confier une personne à quelqu'un ; ce sens est probablement plus rapproché du sens primitif, mettre dans la main, confier cf. 1 Sam. 71. .
17:6
Le v. paraît aux critiques l'œuvre d'un éditeur qui aurait voulu expliquer à son public la possibilité de pareilles énormités. Rien n'empêche d'admettre que l'auteur lui-même ait éprouvé ce besoin. La réflexion est des plus naturelles. Gédéon n'avait organisé un sanctuaire qu'en prenant en fait les attitudes d'un roi; ce qui était étrange ici, ce n'était pas seulement le fait de l’idolâtrie, mais le fait d'un particulier créant un sanctuaire avec éphod. Une pareille usurpation n'eût pu avoir lieu avec le.pouvoir royal. Dansles autres cas (48 1 ; 49 1 ; 24 25) la réflexion a pu être empruntée à notre endroit où elle est bien à sa place. Elle suppose le pouvoir royal établi, et considéré avec faveur.
17:7
Il ץ a ὑπο difficulté célèbre. Comment le lévite pouvait-il être du clan, מושפחה de Juda ? Van [oonacker pense encore que le clan ou la famille est « l'expression figurée de rapports historiques d'un autre genre » (Le Sacerdoce lévitique, p. 68:; Hum. lit de Bethiehem 1008, et nomen ejus Ionathan et ipse leviles, parce que le Syr. a remplacé les mots difficiles par « et son nom était Lévi »,et qu’on est étonné de voir le nom propre paraitre d'une façon abrupte 48 30 ; — mais le Syr. 8 simplement éludé la difficulté et tout le récit affecte précisément de ne pas nommer le jeune homme. Moore après Wellh. tranche le nœud en disant que le jeune homme étail judéen de naissance, et lévite de profes- P. Lacranor. — Les Juges. 18 8. Omettre מהעיר ou lire בועורו de sa ville. sion; que la tribu de Lévi s’est constiluée artificiellement et que nous en avons ici la preuve. Budde ne peut admettre que l'A. 1. ait conservé la trace d'un état de chose si contraire à la tradition qui a prévalu et se montre disposé à supprimer les mots fâcheux avec G(B), Syr.-hez., car aucun scribe ne les aurait introduits, et à les remplacer par : de la famille de Moïse. 11 distingue deux sources : À Et il y avait un homme איש) pour (נער de Bethléem de Juda, qui était un lévite, v. 8, et cet homme etc. dans B : Il y avail un jeune homme | ? de Bethléem de Juda ?], de la famille de Moïse [ou : des Lévites}, qui habilait là comme client ». 11 est à noter en passant que Budde, qui fait de בער 18 caractéristique d'un des documents, est obligé de changer ce terme dès le début! Avec le système des deux documents, on entend pour l'un qu'il habitait {à chez Michée, ce qui force à reconnaître deux documents puisqu'au v. 8, le lévite n'est pas installé. Une autre solution de la difficulté principale, comment un lévite pouvait être de la famille de Juda, est proposée par Halévy (loc. cit., 212 ss.) ; il s'agirait de la famille lévitique de ce nom Nch. 428; Esd. 3 9 ; mais Rudde fait observer avec raison qu'il eût fallu construire לוי ממשפחת והודה ΝῚΠῚ. Mais en définitive, il ne nous paraît nullement évident que le terme de famille ne puisse s’employer pour désigner l'adoption d'un lévite dans un clan de Juda par mode de clientèle ; והוא marque ici comme toujours une circonstance spéciale, presque une opposition « quoiqu'il fût lévite et nous pensons avec Budde que le mot de lévite doit ètre pris dans le sens ordinaire de membre de la tribu de Lévi dont la situation spéciale dans Israël pouvait fournir des cas particuliers. La phrase doit être maintenue telle quelle. Elle a quatre membres qui sont dans un certain parallélisme. Le jeune homme est de Bethléem et de la tribu de Juda : mais il n'est pas de la race de Juda puisqu'il est lévite, ni originaire de Bethléem puisqu'il y est en clientèle, en simple résidence. Le שש attribué à la maison de Mika ne peut venir que du parti pris de voir ici un double récit. Personne ne peut affirmer qu'un étranger admis dans une tribu comme gèr ne comptait pas à la tribu. Une autre solution très simple consisterait à lire Bethléem, du clan de Juda, par opposition à l'autre Bethléem. Le mot יהודה après Bethléem 1° loco a pu être emprunté à la formule plus courte, Bethléem de Juda 2 loco (v. 8).
17:8
העיר doit être lu 1139 avec Budde; on a dû mettre העיר parce que la ville de Bethléem du .ץצ précédent était déjà qualifiée comme la ville du lévite. D'ailleurs ce mot est diversement placé dans le G et manque à Syr.- hez. Le lévite va chercher une autre position de clientèle, dans la pensée sans doute d'utiliser ses connaissances du culte et de la liturgie; il n’y a pas lieu de tirer de ce simple fait de grandes conséquences générales. Le lévite ærrant est tout à fait dans la donnée traditionelle qui n’attribue pas à la tribu de Lévi de part spéciale. Il ne cherche pas comme les Danites à s'en procurer une, mais seulement à s'associer à des gens établis; "3 dans le même sens que l'arabe, se mettre sous la protection de quelqu'un, ensuite simplement s'établir, séjourner.
17:10
Le titre de père n'implique pas que le lévite soit plus âgé, c'est un simple titre d'honneur (48 19; Gen. 45 8; 1] Reg. 6 21) et ici une flatterie pour cajoler le lévite; si le même auteur ajoute qu'il fut traité comme un fils, cela répond mieux à sa situation de fait, avant son installation dans le sacerdoce. ליכזים) indique ici une année parce que l'idée de périodicité est naturellement inclue dans celle de traitement et qu'il ne peut être question d'un mois. וילך הלוו a été supprimé per Vg. et ne peut vraiment pas s'expliquer. La conjecture > et il passa la nuit » וילן de Oettli, rejetée par Budde, donne un bon sens, car c’est peu à peu que le lévite devient prêtre. 11 passe 18 nuit, se décide à rester, est bien traité, enfin on le charge du sacerdoce. 11 faut seulement supprimer הלני dans v. 11 avec LXX. Les critiques n’essaient pas de tirer parti de cette incise pour dédoubler le récit, ils préfèrent corriger le texte ; c'est une méthode qu'ils pourraient étendre utilement à d'autres cas où le heurt n'est même pas si considérable. 11 5.). C’est l'endroit où il semble le plus qu'il ץ ait double rédaction, car chaque verset parait double et les deux premières moitiés pourraient se souder comme aussi les deux secondes; d'un côté le lévite, de l’autre le jeune homme. Mais ce n'est là qu'une apparence, car il est impossible de couper en deux 124, fait tout entier sur le modèle de v. 5, et ce demi-verset contient à la fois le lévite et le jeune homme. Le même cas peut donc se trouver v. 11. Que si on ne réserve que 12? pour faire suite à v. 11, on ne voit pas que le lévite soit devenu prêtre. Budde pour tenir compte de tout cela est obligé de supposer le texte complètement bouleversé et enchevêtré, alors qu'il s'explique très naturellement dans 16 système de l'unité. A qui pourrait-il venir en pensée de fondre les deux textes suivants pour aboutir au texte actuel : À : v. 145. « Alors le lévite consentit à rester auprès de l'homme, v. 12 et Mika le mit en charge de sorte qu'il fut son prêtre et resta dans la maison de Mika»; B : v. 12*8 «et le jeune homme fut son prêtre et demeura dans la maison de Mika v. 11} et fut traité comme son propre fils Quant à attribuer v. 11 à un document et v. 12 à un autre c'est encore une solution impossible puisque dans v. 11 le lévite ne devient pas prêtre (contre Kautlzsch). Tout cet embarras montre bien que la distinction est impossible. Le texte actuel ne manque pas d'unité, il insiste seulement sur les bienfaits de Mika envers le lévite; c'est comme jeune homme qu'il pouvait être considéré comme un de ses fils.
17:13
« Mika s’applaudit d'avoir chez lui un prêtre de sa façon, qui était. de la race de Lévi; il se persuade que Dieu aura sa dévotion pour beaucoup» plus agréable, et que le peuple voyant sa chapelle domestique desservie par un homme de la race de Lévi, y viendra avec plus de confiance, et que ce concours avec les offrandes qu'on y fera lui procureront un gain considérable » (Calmet) ; surtout il doit être satisfait d'avoir un homme exercé aux cérémonies et en particulier à l’art délicat de consulter l’oracle.
17:1
Micah (Hebrew Mikhāh, abbreviation of Mikhāyāh « Who [is] like Yahweh? »)
… When a Levite from Bethlehem happened by, M. kept him in his house so that he might serve him as a priest (Judg. 17:1-13). Later, however, the latter was obliged to move to Laish, later called Dan, at the site of present-day Tell el-Qāḍī, 5 km west of Bānijās. …
17:5
Micah (Hebrew Mikhāh, abbreviation of Mikhāyāh « Who [is] like Yahweh? »)
… The superimposition of superstitious elements and of a spontaneous, naive religiosity is explained by the author as the effect of an abnormal period of Hebrew history (cf. Judg. 17:5; 18:1).
In two prophetic passages, Ezek. 21:26 (Vulg. idola) and Zech. 10:2 (Vulg. simulacra), the t. are mentioned as means for obtaining oracles, in the first case on the part of the king of Babylon, in the second as deceptive (cf. Judg. 17:5 etc.); which use perhaps confirms that they were human figures, perhaps originally a reminder (mask?) of ancestors. …
17:6
… The ancient worship of Micah in Ephraim was not idolatrous, but its manner of proceeding is condemned (Judg. 17:6), because it was contrary to the Mosaic legislation (Ex. 20:4; Deut. 12:14; Lev. 17:8 ff.). …
17:7
… More frequent is the surname of B. "of Judah" (Judg. 17, 7, 9; 19, 1-18; Ruth 1, 1, 2; 1 Sam. 17, 12; Mic. 2, 1, 5, 6) to distinguish it from another B. in the tribe of Zebulun (Josh. 19, 15). The name of B. is missing from the list …
17:10
… Jer. 2, 27), hence God (Deut. 32, 6; Is. 63, 16; Eccli. 51, 10). 4) Benefactor (Iob 29, 16), one who takes care of others (Is. 9, 5; 22, 21). 5) Teacher ('a. is an honorary title, given to priests and prophets even by kings: II Reg. 6, 21; 8, 9; 13, 14; Iudc. 17, 10; 18, 19), as in the title of the treatise Aboth (v.); whence the teacher often calls the disciple "son" (Prov. 4, 10, 20; 5, 1, 20; 6, 1, 3; 7, 1, 24; Ps. 44 [45], 11; Eccli. [Hebr. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.