Skip to Content
Nach YomiJudges · שו׀טיםChapter 17

Judges 17

שו׀טים ׀ךק י׮ז

Section: נביאים · נביאים ךאשונים | Book: Judges | Chapter: 17 of 21 | Day: 41 of 742

Date: March 24, 2026

קלאוד על הנ׮ך

Judges 17 marks a sharp structural turn in the book of Judges. The cyclical pattern of sin, oppression, crying out, and deliverance that governed the preceding chapters gives way to a different kind of narrative — one concerned not with foreign enemies but with Israel’s internal religious disintegration. Placed in an appendix (chapters 17-21) that the text itself dates to the early period of the judges, this chapter introduces a domestic tale of stolen silver, homemade idols, and a privatized priesthood, all under the haunting refrain: “In those days there was no king in Israel; everyone did as they pleased” (ein melekh b’Yisrael, ish ha-yashar b’einav ya’aseh). The narrator is not merely describing political anarchy but diagnosing a theological crisis in which the absence of centralized authority leads to the fragmentation of worship itself.

The story opens with Micah (Mikhayhu), a man from the hill country of Ephraim, confessing to his mother that he stole eleven hundred silver shekels from her — the same sum, the Talmud notes (Bava Batra 110a), associated with Delilah’s betrayal of Samson, linking these narratives through the corrupting power of silver. His mother’s response is telling: she blesses him in God’s name to nullify her earlier curse, then immediately consecrates the returned silver for the creation of a “sculptured image and a molten image” (pesel u-massekhah). The ease with which she moves from invoking the name of God to commissioning idols captures the religious confusion of the era. She apparently sees no contradiction between devotion to the Lord and the fabrication of graven images, a syncretism that the narrator presents without explicit condemnation, allowing the absurdity to speak for itself.

Micah proceeds to establish an entire cultic apparatus: a “house of God” (beit elohim) — which Rashi pointedly identifies as a house of idol worship — complete with an ephod and teraphim (oracle figurines used for divination). He installs one of his own sons as priest, an act that violates the Levitical monopoly on priestly service. The text accumulates these transgressions with almost clinical detachment, cataloguing each step in the construction of a counterfeit sanctuary. The irony is layered: Micah builds a “house of God” that is a house of everything God prohibited, staffed by someone with no priestly credentials, funded by stolen and then “consecrated” money.

The arrival of a wandering Levite from Bethlehem in Judah introduces a further complication. The Talmud (Bava Batra 109b) identifies this young man as Jonathan son of Gershom son of Moses — a grandson of the lawgiver himself, now reduced to seeking employment as a private chaplain for an idolater. Micah’s delight at acquiring a genuine Levite is palpable: “Now I know that God will prosper me, since the Levite has become my priest.” His logic reveals a kind of magical thinking in which the tribal pedigree of the officiant matters more than the legitimacy of the worship. He treats the Levite as a good-luck charm, believing that correct personnel can sanctify an illegitimate cult. The chapter thus exposes a profound misunderstanding of Israelite religion — the notion that ritual form can substitute for covenantal fidelity.

Read in the broader context of the book of Judges, chapter 17 serves as a mirror image of the narrative’s opening chapters. Where Joshua’s generation “served the Lord” (Judges 2:7), Micah’s generation serves whatever deity or image suits their private interests. The hill country of Ephraim, once the seat of Joshua’s inheritance and the location of the Tabernacle at Shiloh, has become the site of a rival shrine. The chapter sets the stage for the migration of the Danites in chapter 18, who will appropriate Micah’s priest and idols for their own tribal cult, demonstrating how privatized religion inevitably becomes communal corruption. What begins as one man’s household shrine ends as an institutionalized deviation that persists, the text tells us, “all the days that the house of God was at Shiloh” — a devastating indictment of how deeply the rot had set in.

׀ךק י׮ז · Chapter 17

׀סוק א׳ · Verse 1

Hebrew:

וַ֜יְה֎י֟א֎֥ישׁ מֵהַך֟אֶ׀ְך֖֞י֎ם ו֌שְׁמ֥וֹ מ֎יכ֞֜יְהו֌׃

English:

There was a man in the hill country of Ephraim whose name was Micah.aMicah “Micaihu” here and in v. 4.

The chapter introduces Micah, a man from the hill country of Ephraim. Though placed at the end of the book, the commentators note this episode actually occurred early in the period of the Judges, during the time of Othniel ben Kenaz.
ךש׎יRashi
וַיְה֎י א֎ישׁ מֵהַך אֶ׀ְך֞י֎ם. אַף עַל ׀֎֌י שֶׁנ֎֌כְתְ֌בו֌ שְׁתֵ֌י ׀֞֌ך֞ש֎ׁי֌וֹת הַל֞֌לו֌ בְ֌סוֹף הַסֵ֌׀ֶך, שֶׁל מ֮יכ־ה וְשֶׁל ׀֎֌לֶגֶשׁ בַ֌ג֎֌בְע֞ה, ב֎֌תְח֎לַ֌ת הַש֌ׁוֹ׀ְט֎ים ה־י־ה, ב֎֌ימֵי ע֞תְנ֎יאֵל בֶ֌ן קְנַז, שֶׁנֶ֌אֱמַך (שו׀טים יח:לא): ׎וַי֞֌ש֎ׂימו֌ ל֞הֶם אֶת ׀ֶ֌סֶל מ֮יכ־ה וְגוֹ׳ כ֞֌ל יְמֵי הֱיוֹת בֵ֌ית אֱלֹה֎ים בְ֌ש֎ׁילֹה׎, ל֞מַדְנו֌ שֶׁכ֞֌ל יְמֵי ש֎ׁילֹה ה־י־ה דְ֌מו֌ת שֶׁל מ֮יכ־ה, ו֌בְ׀֎לֶגֶשׁ בַ֌ג֎֌בְע֞ה נֶאֱמַך עַל יְבו֌ס שֶׁב֎֌יךו֌שׁ֞לַי֎ם (שו׀טים יט:יב): ׎לֹא נ֞סו֌ך אֶל ע֎יך נ־כְ׹֮י׮, ל֞מַדְנו֌ שֶׁעֲדַי֎ן לֹא כ֞֌בְשׁו֌ אֶת יְךו֌שׁ֞לַי֎ם:
There was a man from Mount Ephraim. Although both incidents are recorded at the conclusion of this book, the episodes of Michah and the concubine at Givoh took place at the beginning of the period of Judges, during the days of Asniel ben Kenaz,1Asniel was the first of the judges. as it is said, "They appointed, for themselves, the figure of Michah, etc., during the entire period of the Mishkon at Shiloh."2 We learn that, throughout the period of Shiloh, the graven figure of Michah was in existence.3Thus encompassing the period of Asniel, as his tenure began after the death of Yehoshua, when the Mishkon had already been established at Shiloh. Concerning the concubine at Givoh, it is said, about Yevus of Jerusalem, "Let us not turn to an alien city"4 we learn that Jerusalem had not yet been conquered.5It was later conquered by the tribe of Judah (1:8), during the time of Asniel (there, v.13).6Seder Olam, 12.

׀סוק ב׳ · Verse 2

Hebrew:

וַי֌ֹ֣אמֶך לְא֎מ֌֡וֹ אֶ֩לֶף֩ ו֌מֵא֚֞ה הַכ֌ֶ֜סֶף אֲשֶׁ֣ך לֻ֜ק֌ַ֜ח֟ל֞֗ךְ (ואתי) [וְאַրת֌ְ] א֞ל֎ית֙ וְגַם֙ א֞מַ֣ךְת֌ְ ב֌ְאׇזְנַ֔י ה֎נ֌ֵה֟הַכ֌ֶ֥סֶף א֎ת֌֎֖י אֲנ֎֣י לְקַחְת֌֎֑יו וַת֌ֹ֣אמֶך א֎מ֌֔וֹ ב֌֞ך֥ו֌ךְ ב֌ְנ֎֖י לַיהֹו֞֜ה׃

English:

He said to his mother, “The eleven hundred shekels of silver that were taken from you, so that you uttered an imprecationbimprecation Cursing anyone who knew the whereabouts of the silver and did not disclose it; cf. Lev. 5.1; 1 Kings 8.31. that you repeated in my hearing—I have that silver; I took it.” “Blessed of GOD be my son,” said his mother.c“Blessed 
 be my son,” said his mother In order to nullify the imprecation.

Micah confesses to his mother that he stole her eleven hundred silver shekels, the very ones she had cursed the thief over. She blesses him in God's name, effectively nullifying the imprecation she had uttered.
ךש׎יRashi
אֲשֶׁך לֻקַ֌ח ל־ךְ. אֲשֶׁך נ֎גְנַב מ֎מֵ֌ךְ, וְיֵשׁ לוֹ דוֹמֶה (שמואל א כא:ו): ׎כ֎֌י א֎ש֞֌ׁה עֲ׊ו֌ך֞ה ל֞נו֌׎, עֲ׊ו֌ך֞ה מ֎מֶ֌נ֌ו֌: וְאַתְ֌ א֞ל֎ית. ק֎לְלַת כ֞֌ל מ֮י שֶׁגְ֌נ֞בוֹ, וְגַם א֞מַךְתְ֌ הַקְ֌ל֞ל֞ה בְ֌א֞זְנַי: ה֎נֵ֌ה הַכֶ֌סֶף. אֲנ֎י מוֹדֶה ל־ךְ ע֞ל֞יו שֶׁהו֌א בְ֌י֞ד֎י שֶׁאֲנ֎י לְקַחְת֎֌יו:
Stolen from you [lit. "to you"]. Stolen from you.7לך, lit. “to you”, may also be interpreted as “from you”. Similarly,8Shmuel 1, 21:6 "For women were withheld 'to' us,"—'from' us. When you cursed. You cursed whoever stole it, and even uttered the curse in my ear. Look, the silver. I confess to you, concerning it, that it is in my possession, as I stole it.

׀סוק ג׳ · Verse 3

Hebrew:

וַי֌֛֞שֶׁב אֶת֟אֶלֶף֟ו֌מֵא֥֞ה הַכ֌ֶ֖סֶף לְא֎מ֌֑וֹ וַת֌ֹ֣אמֶך א֎מ֌֡וֹ הַקְד֌ֵ֣שׁ ה֎קְד֌ַ֣שְׁת֌֎י אֶת֟הַכ֌ֶ֩סֶף֩ לַיהֹו֚֞ה מ֎י֌֞ד֎֜י ל֮בְנ֮֗י לַ֜עֲשׂוֹת֙ ׀֌ֶ֣סֶל ו֌מַס֌ֵכ֞֔ה וְעַת֌֖֞ה אֲשׁ֎יבֶ֥נ֌ו֌ ל֞֜ךְ׃

English:

He returned the eleven hundred shekels of silver to his mother; but his mother said, “I herewith consecrate the silver to GOD, transferring it to my son to make a sculptured image and a molten image. I now return it to you.”

Micah's mother reveals that she had already consecrated the silver to God for the purpose of making a graven image and molten image, and she now returns it to her son to carry out that purpose.
ךש׎יRashi
וַי֞֌שֶׁב אֶת אֶלֶף ו֌מֵא֞ה הַכֶ֌סֶף לְא֎מ֌וֹ. א֞מַך לְהַחֲז֎יךוֹ ל֞ה֌, ו֌בַמ֞֌קוֹם שֶׁהו֌א שׁ֞ם הֲךֵי הו֌א ב֎֌ךְשׁו֌תֵךְ: הַקְדֵ֌שׁ ה֎קְדַ֌שְׁת֎֌י אֶת הַכֶ֌סֶף מ֎י֞֌ד֎י ל֮בְנ֮י. ק֎בַ֌לְת֎֌י ע֞לַי לְמ֞סְךוֹ מ֎י֞֌ד֎י לְי־דְך־ לְשֵׁם דְ֌מו֌ת ו֌מַסֵ֌כ֞ה, תְ֌נֵהו֌ ל֮י עַת֞֌ה ו֌מ֎י֞֌ד֎י אֲנ֎י אֲש֎ׁיבֶנ֌ו֌ אֵלֶיך֞ יֵשׁ אוֹמְך֎ים שֶׁה֞א֎ש֞֌ׁה הַזֹ֌את ה֮יא דְ֌ל֎יל֞ה, לְ׀֎י שֶׁכ֞֌תו֌ב (לעיל טז:ה): ׎אֶלֶף ו֌מֵא֞ה כֶ֌סֶף׎, וְט֞עו֌ת הו֌א בְ֌י֞ד֞ם, שֶׁהַךְבֵ֌ה שׁ֞נ֎ים ק֞דַם מ֮יכ־ה לְש֎ׁמְשׁוֹן, אַךְ הַ׀֞֌ך֞ש֎ׁי֌וֹת נ֎סְמְכו֌ עַל הַכֶ֌סֶף ה֞ך֞ע שֶׁש֞֌ׁוֶה כ֞֌אן וְכ־אן, וְכֶסֶף שֶׁל ׀֌ו֌ךְע֞נו֌ת ה֞יו֌ שְׁנֵיהֶם:
He returned the eleven hundred silver pieces to his mother. He verbalized his intent to return it to her, hence, wherever it was, it reverted to her possession. I expressly consecrated the silver, from my hand to my son's. I resolved to deliver it from my hand to yours for the purpose of making an image and a molten figure. Give it to me now, so that I may return it from my hand to you. Some say that this woman was Delilah, since Scripture specifies eleven hundred pieces of silver9See above 16:5.. However, they are in error, as Michah preceded Shimshon by many years.10See Rashi, v.l. But the episodes are juxtaposed because of the corrupt silver, which was of equal value in each of the incidents. The silver inflicted injury in both cases.

׀סוק ד׳ · Verse 4

Hebrew:

וַי֌֥֞שֶׁב אֶת֟הַכ֌ֶ֖סֶף לְא֎מ֌֑וֹ וַת֌֎ק֌ַ֣ח א֎מ֌וֹ֩ מ֞אתַ֚י֎ם כ֌ֶ֜סֶף וַת֌֎ת֌ְנֵ֣הו֌ לַ׊֌וֹךֵ֗ף וַ֜י֌ַעֲשֵׂ֙הו֌֙ ׀֌ֶ֣סֶל ו֌מַס֌ֵכ֞֔ה וַ֜יְה֎֖י ב֌ְבֵ֥ית מ֎יכ֞֜יְהו֌׃

English:

So when he gave the silver back to his mother, his mother took two hundred shekels of silver and gave it to a smith. He made of it a sculptured image and a molten image, which were kept in the house of Micah.

Micah gives the silver back to his mother, who takes two hundred shekels and gives them to a silversmith to fashion a sculptured and molten image, which is then placed in Micah's house.

׀סוק ה׳ · Verse 5

Hebrew:

וְה֞א֎֣ישׁ מ֮יכ־֔ה ל֖וֹ ב֌ֵ֣ית אֱלֹה֎֑ים וַי֌ַրעַשׂ אֵ׀וֹד֙ ו֌תְך֞׀֎֔ים וַיְמַל֌ֵ֗א אֶת֟יַրד אַחַד֙ מ֎ב֌֞נ֞֔יו וַ֜יְה֎י֟ל֖וֹ לְכֹהֵ֜ן׃

English:

Now this man Micah had a house of God; he had made an ephod and oracle idolsdoracle idols Figurines, apparently with a human form, used as a medium in divination. and he had inducted one of his sons to be his priest.

Micah establishes a private shrine complete with an ephod and teraphim (oracle idols), and installs one of his own sons as priest. The commentators clarify that 'house of God' here refers to an idolatrous shrine, not a legitimate sanctuary.
ךש׎יRashi
בֵ֌ית אֱלֹה֎ים. בֵ֌ית עֲבוֹד֞ה ז־׹־ה, וְכֵן כ֞֌ל ׳אֱלֹה֎ים׳ ה֞אֲמו֌ך֎ים בְ֌׀֞ך֞שׁ֞ה זוֹ חוֹל, חו֌ץ מ֎זֶ֌ה (שו׀טים יח:לא): ׎כ֞֌ל יְמֵי הֱיוֹת בֵ֌ית ה֞אֱלֹה֎ים בְ֌ש֎ׁילֹה׎ (שבועות לה ב): וַיְמַלֵ֌א אֶת יַד אַחַד. חֲנ֞כוֹ לַעֲבוֹדַת הַדְ֌מו֌ת ל֎הְיוֹת כֹ֌הֵן לְ׀֞נ֞יו, כ֞֌ל ח֎נ֌ו֌ךְ ד֞֌ב֞ך שֶׁא֞ד֞ם נ֎כְנ֞ס ב֌וֹ לְשֵׁם גְ֌דֻל֞֌ה ק֞ךו֌י מ֎ל֌ו֌י י֞דַי֎ם, ךישוושטי׎ך בְ֌לַעַ׎ז; ו֌כְשֶׁנ֌וֹתְנ֎ין ׀ְ֌ק֎ידו֌ת לְא־ד־ם, קוֹך֎ין לְמַת֞֌ן ךישוישטי׎ך בְ֌לַעַ׎ז:
An idolatrous temple [lit. "temple of Elohim"]. A temple of idol worship. Similarly, "god" throughout this chapter is profane, except for the following: "Throughout the time that the Sanctuary of God was at Shiloh."1112Shevuos, 35:b. And inducted [lit. "filled the hands of"] one. He inducted him into the service of the image, to serve as its priest. Any induction process which a person enters for the purpose of achieving a position of prominence is described as "filling the hands,"13See Shemos, 28:41. "revetir" in old French. When a person is charged with a position, it is described as "reveture" in old French.

׀סוק ו׳ · Verse 6

Hebrew:

ב֌ַי֌֞מ֎֣ים ה֞הֵ֔ם אֵ֥ין מֶ֖לֶךְ ב֌ְי֎שְׂך֞אֵ֑ל א֎֛ישׁ הַי֌֞שׁ֥֞ך ב֌ְעֵינ֖֞יו יַעֲשֶׂ֜ה׃ {×€}

English:

In those days there was no king in Israel; everyoneeeveryone I.e., every householder. did as they pleased.

The narrator explains that in those days Israel had no king, so everyone did as they saw fit. This editorial comment accounts for how Micah could establish an idolatrous shrine with no one to protest.

׀סוק ז׳ · Verse 7

Hebrew:

וַ֜יְה֎י֟נַ֗עַך מ֎ב֌ֵ֥ית לֶ֙חֶם֙ יְהו֌ד֞֔ה מ֎מ֌֎שְׁ׀֌ַ֖חַת יְהו֌ד֑֞ה וְה֥ו֌א לֵו֎֖י וְה֥ו֌א ג֞֜ך֟שׁ֞֜ם׃

English:

There was a young man from Bethlehem of Judah, from the clan seat of Judah; he was a Levite and had resided there as a sojourner.

A young Levite from Bethlehem in Judah is introduced as a sojourner seeking a livelihood. The Talmud identifies him as Jonathan son of Gershom son of Moses, and explains that he is linked to 'the clan of Judah' because his conduct resembled that of the idolatrous King Manasseh.
ךש׎יRashi
מ֎מ֎֌שְׁ׀ַ֌חַת יְהו֌ד֞ה. וְהו֌א לֵו֎י מ֮ן ה֞אֵם וְךַב֌וֹתֵינו֌ א֞מְךו֌ (בבא בתךא קט ב): לְ׀֎י שֶׁע֞שׂ֞ה מַעֲשֵׂה מְנַשֶ֌ׁה שֶׁב֞֌א מ֎יהו֌ד֞ה, קְך֞אוֹ מ֎מ֎֌שְׁ׀ַ֌חַת יְהו֌ד֞ה, וְהו֌א לֵו֎י בֶ֌ן גֵ֌ךְשׁוֹם בֶ֌ן מֹשֶׁה ךַבֵ֌ינו֌ ה־י־ה, כְ֌מוֹ שֶׁמְ֌׀ֹך֞שׁ ב֞֌ע֎נְי֞ן (שו׀טים יח:ל): ׎ו֎יהוֹנ֞ת֞ן בֶ֌ן גֵ֌ךְשׁוֹם וְגוֹ׳׎:
Of the clan of Yehudah. He was a Leivi maternally.14Paternally, he was descended from Yehudah. This explains why he was both “of the clan of Yehudah”, and a Levi. However, the Rabbis15Bava Basra, 109:b. interpret that, because he behaved like Menasheh,16The king who instituted idol worship throughout Eretz Yisroel. (Melachim 2, 21). who was descended from Yehudah, he is described as "of the clan of Yehudah." He was actually a Leivi, the son of Gershom, son of our master Moshe, as stated explicitly below, "Yehonasan, son of Gershom, etc."17

׀סוק ח׳ · Verse 8

Hebrew:

וַי֌ֵ֚לֶךְ ה֞א֎֜ישׁ מֵה֞ע֎֗יך מ֎ב֌ֵ֥ית לֶ֙חֶם֙ יְהו֌ד֞֔ה ל֞ג֖ו֌ך ב֌ַאֲשֶׁ֣ך י֮מְש־֑א וַי֌֞בֹ֧א הַך֟אֶ׀ְךַ֛י֎ם עַד֟ב֌ֵ֥ית מ֮יכ־֖ה לַעֲשׂ֥וֹת ד֌ַךְכ֌֜וֹ׃

English:

This man had left the town of Bethlehem of Judah to take up residence wherever he could find a place. On his way, he came to the house of Micah in the hill country of Ephraim.

The Levite departs Bethlehem to seek his livelihood wherever he can find it, and his travels bring him to Micah's house in the hill country of Ephraim. The commentators note he did not intend to stay but was merely passing through.
ךש׎יRashi
לַעֲשׂוֹת דַ֌ךְכ֌וֹ. דֶ֌ךֶךְ הֲל֎יכ֞תוֹ:
To make his way. The way by which he would journey.

׀סוק ט׳ · Verse 9

Hebrew:

וַי֌ֹ֜אמֶך֟ל֥וֹ מ֮יכ־֖ה מֵאַ֣י֎ן ת֌֞ב֑וֹא וַי֌ֹ֚אמֶך אֵל֞֜יו לֵו֎֣י א֞נֹ֗כ֎י מ֎ב֌ֵ֥ית לֶ֙חֶם֙ יְהו֌ד֞֔ה וְא֞נֹכ֎֣י הֹלֵ֔ךְ ל֞ג֖ו֌ך ב֌ַאֲשֶׁ֥ך אֶמְ׊֞֜א׃

English:

“Where do you come from?” Micah asked him. He replied, “I am a Levite from Bethlehem of Judah, and I am traveling to take up residence wherever I can find a place.”

Micah asks the young man where he comes from, and the Levite identifies himself and explains he is seeking a place to settle and earn a living. His willingness to relocate anywhere sets up the offer Micah is about to make.
ךש׎יRashi
בַ֌אֲשֶׁך אֶמְ׊֞א. ׀ַ֌ךְנ֞ס֞ת֎י לְה֎שְׂתַ֌כֵ֌ך:
Anywhere I will find a profitable livelihood.

׀סוק י׮ · Verse 10

Hebrew:

וַי֌ֹ֩אמֶך֩ ל֚וֹ מ֮יכ־֜ה שְׁב֣֞ה ע֎מ֌֞ד֎֗י וֶ֜הְיֵה֟ל֎י֮ לְא֣֞ב ו֌לְכֹהֵן֒ וְא֞נֹכ֎֚י אֶ֜ת֌ֶן֟לְך֞֜ עֲשֶׂրךֶת כ֌ֶ֙סֶף֙ לַי֌֞מ֎֔ים וְעֵ֥ךֶךְ ב֌ְג֞ד֎֖ים ו֌מ֎חְי֞תֶ֑ך֞ וַי֌ֵ֖לֶךְ הַל֌ֵו֎֜י׃

English:

“Stay with me,” Micah said to him, “and be a father and a priest to me, and I will pay you ten shekels of silver a year, an allowance of clothing, and your food.” The Levite went.fThe Levite went Force of Heb. uncertain.

Micah offers the Levite a position as his personal priest and spiritual mentor, promising ten silver shekels per year, clothing, and food. The Levite accepts the arrangement.
ךש׎יRashi
לַי֞֌מ֎ים. לְסוֹף שׁ֞נ֞ה: וְעֵךֶךְ בְ֌ג֞ד֎ים. זו֌ג חֲל֎י׀ַת בְ֌ג֞ד֎ים שֶׁהֵם עֵךֶךְ וְסֵדֶך לְכ־ל בְ֌נֵי א־ד־ם כְ֌׀֎י ה֞ך֞או֌י ל֞הֶם לְשׁ֞נ֞ה: וְעֵךֶךְ בְ֌ג֞ד֎ים. א׀ךליימנ׎ט בְ֌לַעַ׎ז: ו֌מ֎חְי֞תֶך֞. ו֌מְזוֹנוֹתֶיך֞: וַיֵ֌לֶךְ הַלֵ֌ו֎י. אַחַך עֲ׊֞תוֹ:
Per year At the year's end. An appropriate wardrobe A pair of outfits appropriate for everyone's yearly requirements. An appropriate wardrobe. "Appareillement" in old French. And your board Your meals. The Levi acquiesced [lit. went] Followed his advice.

׀סוק י׮א · Verse 11

Hebrew:

וַי֌֥וֹאֶל הַל֌ֵו֎֖י ל֞שֶׁ֣בֶת אֶת֟ה֞א֎֑ישׁ וַיְה֎րי הַנ֌ַ֙עַך֙ ל֔וֹ כ֌ְאַחַ֖ד מ֎ב֌֞נ֞֜יו׃

English:

The Levite agreed to stay with the man, and the youth became like one of his own sons.

The Levite formally agrees to stay with Micah, and he becomes like a member of the household, treated as one of Micah's own sons.

׀סוק י׮ב · Verse 12

Hebrew:

וַיְￜￜַל֌ֵրא מ֮יכ־ה֙ אֶת֟יַ֣ד הַל֌ֵו֎֔י וַ֜יְה֎י֟ל֥וֹ הַנ֌ַ֖עַך לְכֹהֵ֑ן וַיְה֎֖י ב֌ְבֵ֥ית מ֎יכ֞֜ה׃

English:

Micah inducted the Levite, and the young man became his priest and remained in Micah’s shrine.

Micah formally inducts the Levite into priestly service at his private shrine, replacing his son who had previously served in that role.

׀סוק י׮ג · Verse 13

Hebrew:

וַי֌ֹ֣אמֶך מ֮יכ־֔ה עַת֌֣֞ה י֞דַ֔עְת֌֎י כ֌֎֜י֟יֵיט֎֥יב יְהֹו֖֞ה ל֑֮י כ֌֎֧י ה֞֜י֞ה֟ל֎֛י הַל֌ֵו֎֖י לְכֹהֵ֜ן׃ {×€}

English:

“Now I know,” Micah told himself, “that GOD will make me prosper, since the Levite has become my priest.”

Micah expresses confidence that God will prosper him now that he has a genuine Levite serving as his priest, rather than his own unqualified son. His words reveal a sincere but misguided belief that proper tribal credentials would legitimize his unauthorized shrine.

← Judges 16 | Judges 18 →

Back to Judges | Back to Nach Yomi

Last updated on
Chapter 16Chapter 18