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jg▾ kad▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706All agree that what is related in this and the rest of the chapters to the end of this book was not done, as the narrative occurs, after Samson, but long before, even soon after the death of Joshua, in the days of Phinehas the son of Eleazar, ch. xx. 28. But it is cast here into the latter part of the book that it might not interrupt the history of the Judges. That it might appear how happy the nation was in the judges it is here shown how unhappy they were when there was none. I. Then idolatry began in the family of Micah, ch. xvii. II. Then it spread itself into the tribe of Dan, ch. xviii. III. Then villany was committed in Gibeah of Benjamin, ch. xix. IV. Then that whole tribe was destroyed for countenancing it, ch. xx. V. Then strange expedients were adopted to keep up that tribe, ch. xxi. Therefore blessed be God for the government we are under! In this chapter we are told how Micah an Ephraimite furnished himself, 1. With an image for his god, ver. 1-6. 2. With a Levite, such a one as he was, for his priest, ver. 7-13.Adam Clarke: Commentary on the Bible - 1831Micah, an Ephraimite, restores to his mother eleven hundred shekels of silver, which he had taken from her, Jdg 17:1, Jdg 17:2. She dedicates this to God; and out of a part of it makes a graven image and a molten image, and gets them up in the house of Micah, Jdg 17:3, Jdg 17:4; who consecrates one of his sons to be his priest, Jdg 17:5. He afterwards finds a Levite, whom he consecrates for a priest, and gives him annually ten shekels of silver, with his food and clothing, Jdg 17:6-13.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Jdg 17:1, Of the money that Micah first stole, then restored, his mother makes images; Jdg 17:5, and he ornaments for them; Jdg 17:7, He hires a Levite to be his priest.Carl Friedrich Keil and Franz DelitzschIII. Image-Worship of Micah and the Danites; Infamous Conduct of the Inhabitants of Gibeah; Vengeance Taken upon the Tribe of Benjamin - Judges 17-21 The death of Samson closes the body of the book of Judges, which sets forth the history of the people of Israel under the judges in a continuous and connected form. The two accounts, which follow in Judg 17-21, of the facts mentioned in the heading are attached to the book of Judges in the form of appendices, as the facts in question not only belonged to the times of the judges, and in fact to the very commencement of those times, but furnished valuable materials for forming a correct idea of the actual character of this portion of the Israelitish history. The first appendix (Judg 17-18), - viz., the account of the introduction of image-worship, or of the worship of Jehovah under the form of a molten image, by the Ephraimite Micah, and of the seizure of this image by the Danites, who emigrated form their own territory when upon their march northwards, and the removal of it to the city of Laish-Dan, which was conquered by them, - shows us how shortly after the death of Joshua the inclination to an idolatrous worship of Jehovah manifested itself in the nation, and how this worship, which continued for a long time in the north of the land, was mixed up from the very beginning with sin and unrighteousness. The second (Judg 19-21)-viz., the account of the infamous act which the inhabitants of Gibeah attempted to commit upon the Levite who stayed there for the night, and which they actually did perform upon his concubine, together with its consequences, viz., the war of vengeance upon the tribe of Benjamin, which protected the criminals, - proves, on the one hand, what deep roots the moral corruptions of the Canaanites had struck among the Israelites at a very early period, and, on the other hand, how even at that time the congregation of Israel as a whole had kept itself free and pure, and, mindful of its calling to be the holy nation of God, had endeavoured with all its power to root out the corruption that had already forced its way into the midst of it. These two occurrences have no actual connection with one another, but they are both of them narrated in a very elaborate and circumstantial manner; and in both of them we not only find Israel still without a king (Judg 17:6; Judg 18:1, and Judg 19:1; Judg 21:25), and the will of God sought by a priest or by the high priest himself (Judg 18:5-6; Judg 20:18, Judg 20:23, Judg 20:27), but the same style of narrative is adopted as a whole, particularly the custom of throwing light upon the historical course of events by the introduction of circumstantial clauses, from which we may draw the conclusion that they were written by the same author. On the other hand, they do not contain any such characteristic marks as could furnish a certain basis for well-founded conjectures concerning the author, or raise Bertheau's conjecture, that he was the same person as the author of Judg 1:1-2:5, into a probability. For the frequent use of the perfect with ו (compare Judg 20:17, Judg 20:33, Judg 20:37-38, Judg 20:40-41, Judg 20:48; Judg 21:1, Judg 21:15, with Judg 1:8, Judg 1:16, Judg 1:21, Judg 1:25, etc.) can be fully explained from the contents themselves; and the notion that the perfect is used here more frequently for the historical imperfect with vav consec. rests upon a misunderstanding and misinterpretation of the passages in question. The other and not very numerous expressions, which are common to Judg 17-21 and Judg 1, are not sufficiently characteristic to supply the proof required, as they are also met with elsewhere: see, for example, בּאשׁ שׁלּח (Judg 1:8; Judg 20:48), which not only occurs again in 4Kings 8:12 and Ps 74:7, but does not even occur in both the appendices, בּאשׁ שׂרף being used instead in Judg 18:27. So much, however, may unquestionably be gathered from the exactness and circumstantiality of the history, viz., that the first recorder of these events, whose account was the source employed by the author of our book, cannot have lived at a time very remote from the occurrences themselves. On the other hand, there are not sufficient grounds for the conjecture that these appendices were not attached to the book of the Judges till a later age. For it can neither be maintained that the object of the first appendix was to show how the image-worship which Jeroboam set up in his kingdom at Bethel and Dan had a most pernicious origin, and sprang from the image-worship of the Ephraimite Micah, which the Danites had established at Laish, nor that the object of the second appendix was to prove that the origin of the pre-Davidic kingdom (of Saul) was sinful and untheocratic, i.e., opposed to the spirit and nature of the kingdom of God, as Auberlen affirms (Theol. Stud. u. Kr. 1860). The identity of the golden calf set up by Jeroboam at Dan with the image of Jehovah that was stolen by the Danites from Micah the Ephraimite and set up in Laish-Dan, is precluded by the statement in Judg 18:31 respecting the length of time that this image-worship continued in Dan (see the commentary on the passage itself). At the most, therefore, we can only maintain, with O. v. Gerlach, that "both (appendices) set forth, according to the intention of the author, the misery which arose during the wild unsettled period of the judges from the want of a governing, regal authority." This is hinted at in the remark, which occurs in both appendices, that at that time there was no king in Israel, and every one did what was right in his own eyes (Judg 17:6; Judg 21:25). This remark, on the other hand, altogether excludes the time of the falling away of the ten tribes, and the decline of the later kingdom, and is irreconcilable with the assumption that these appendices were not added to the book of the Judges till after the division of the kingdom, or not till the time of the Assyrian or Babylonian captivity. John GillINTRODUCTION TO JUDGES 17This chapter relates the first rise of idolatry in Israel after the death of Joshua, which began in Mount Ephraim, occasioned by a sum of money stolen by a man from his mother, which being restored, part was converted to an idolatrous use; two images were made of it, Judg 17:1 and there being no king in Israel to take cognizance of it, the idolatry took place and continued, and afterwards spread, Judg 17:6, and this idolater not only made one of his sons a priest, but took a Levite for another, whom he hired by the year to serve him, Judg 17:7. |
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17:117:1: Եւ եղեւ այր ՚ի լեռնէն Եփրեմայ, եւ անուն նորա Միքա՛։ Եւ եղեւ այր ի լեռնէն Եփրեմայ, եւ անուն նորա Միքա:17. Եփրեմի լերան վրայ Միքա անունով մի մարդ կար: 17 Եփրեմին լեռնէն Միքա անունով մարդ մը կար։ 17:1: Եւ եղեւ այր ՚ի լեռնէն Եփրեմայ, եւ անուն նորա Միքա՛։ 17. Եփրեմի լերան վրայ Միքա անունով մի մարդ կար: 17 Եփրեմին լեռնէն Միքա անունով մարդ մը կար։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:117:1: Был некто на горе Ефремовой, именем Миха. 17:1 καὶ και and; even ἐγένετο γινομαι happen; become ἀνὴρ ανηρ man; husband ἀπὸ απο from; away ὄρους ορος mountain; mount Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even ὄνομα ονομα name; notable αὐτῷ αυτος he; him Μιχαιας μιχαιας Michaias; Mikheas 17:1 וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be אִ֥ישׁ ʔˌîš אִישׁ man מֵֽ mˈē מִן from הַר־ har- הַר mountain אֶפְרָ֖יִם ʔefrˌāyim אֶפְרַיִם Ephraim וּ û וְ and שְׁמֹ֥ו šᵊmˌô שֵׁם name מִיכָֽיְהוּ׃ mîḵˈāyᵊhû מִיכָיְהוּ [prophet] 17:1. fuit eo tempore vir quidam de monte Ephraim nomine MichasThere was at that time a man of mount Ephraim, whose name was Michas. 17:1. In that time, there was a certain man, from mount Ephraim, named Micah. 17:1. And there was a man of mount Ephraim, whose name [was] Micah. 17:1 And there was a man of mount Ephraim, whose name [was] Micah: 17:1: Был некто на горе Ефремовой, именем Миха. 17:1 καὶ και and; even ἐγένετο γινομαι happen; become ἀνὴρ ανηρ man; husband ἀπὸ απο from; away ὄρους ορος mountain; mount Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even ὄνομα ονομα name; notable αὐτῷ αυτος he; him Μιχαιας μιχαιας Michaias; Mikheas 17:1 וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be אִ֥ישׁ ʔˌîš אִישׁ man מֵֽ mˈē מִן from הַר־ har- הַר mountain אֶפְרָ֖יִם ʔefrˌāyim אֶפְרַיִם Ephraim וּ û וְ and שְׁמֹ֥ו šᵊmˌô שֵׁם name מִיכָֽיְהוּ׃ mîḵˈāyᵊhû מִיכָיְהוּ [prophet] 17:1. fuit eo tempore vir quidam de monte Ephraim nomine Michas There was at that time a man of mount Ephraim, whose name was Michas. 17:1. In that time, there was a certain man, from mount Ephraim, named Micah. 17:1. And there was a man of mount Ephraim, whose name [was] Micah. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141-6: Некто Миха, из колена Ефремова, из серебра, подаренного ему матерью (200: сиклей, на 160: рублей серебром, около восьми фунтов), сделал истукан и литый кумир, потом присоединил к ним эфод и терафим и, поставив эти вещи у себя в доме, вероятно, в особой комнате, поручил одному из своих сыновей состоять при них священником. Упоминаемый в культе Михи истукан (песал от раsal - отрывать, отрезать) был вытесан, вероятно, в виде небольшого столбика, по примеру ханаанских менгиров (Втор. VII:5, 25), с посвящением Иегове, наподобие бетоля Иакова (Быт. XXVIII:18-19). Литой кумир (массека от nasak - лить), как видно из различных мест Библии, где употребляется это название (ср. Исх. XXXII:4, 8; Втор. IX:12, 16; 3: Цар. XIV:9; 4: Цар. XVII:16), вероятно, имел форму тельца и служил символическим изображением Иеговы. Эфод был облачением или самого священнослужителя, в виде первосвященнического (ср. Суд. VIII:27), или же кумира, как догадываются некоторые. О терафиме см. Быт. XXXI:19.Matthew Henry: Concise Commentary on the Whole Bible - 1706Micah and His Gods. B. C. 1406.1 And there was a man of mount Ephraim, whose name was Micah. 2 And he said unto his mother, The eleven hundred shekels of silver that were taken from thee, about which thou cursedst, and spakest of also in mine ears, behold, the silver is with me; I took it. And his mother said, Blessed be thou of the LORD, my son. 3 And when he had restored the eleven hundred shekels of silver to his mother, his mother said, I had wholly dedicated the silver unto the LORD from my hand for my son, to make a graven image and a molten image: now therefore I will restore it unto thee. 4 Yet he restored the money unto his mother; and his mother took two hundred shekels of silver, and gave them to the founder, who made thereof a graven image and a molten image: and they were in the house of Micah. 5 And the man Micah had a house of gods, and made an ephod, and teraphim, and consecrated one of his sons, who became his priest. 6 In those days there was no king in Israel, but every man did that which was right in his own eyes. Here we have, I. Micah and his mother quarrelling. 1. The son robs the mother. The old woman had hoarded, with long scraping and saving, a great sum of money, 1100 pieces of silver. It is likely she intended, when she died, to leave it to her son: in the mean time it did her good to look upon it, and to count it over. The young man had a family of children grown up, for he had one of age to be a priest, v. 5. He knows where to find his mother's cash, thinks he has more need of it than she has, cannot stay till she dies, and so takes it away privately for his own use. Though it is a fault in parents to withhold from their children that which is meet, and lead them into temptation to wish them in their graves, yet even this will by no means excuse the wickedness of those children that steal from their parents, and think all their own that they can get from them, though by the most indirect methods. 2. The mother curses the son, or whoever had taken her money. It should seem she suspected her son; for, when she cursed, she spoke in his cars so loud, and with so much passion and vehemence, as made both his ears to tingle. See what mischief the love of money makes, how it destroys the duty and comfort of every relation. It was the love of money that made Micah so undutiful to his mother as to rob her, and made her so unkind and void of natural affection to her son as to curse him if he had it and concealed it. Outward losses drive good people to their prayers, but bad people to their curses. This woman's silver was her god before it was made thither into a graven or a molten image, else the loss of it would not have put her into such a passion as caused her quite to forget and break through all the laws of decency and piety. It is a very foolish thing for those that are provoked to throw their curses about as a madman that casteth fire-brands, arrows, and death, since they know not but they may light upon those that are most dear to them. II. Micah and his mother reconciled. 1. The son was so terrified with his mother's curses that he restored the money. Though he had so little grace as to take it, he had so much left as not to dare to keep it when his mother had sent a curse after it. He cannot believe his mother's money will do him any good without his mother's blessing, nor dares he deny the theft when he is charged with it, nor retain the money when it is demanded by the right owner. It is best not to do evil, but it is next best, when it is done, to undo it again by repentance, confession, and restitution. Let children be afraid of having the prayers of their parents against them; for, though the curse causeless shall not come, yet that which is justly deserved may be justly feared, even though it was passionately and indecently uttered. 2. The mother was so pleased with her son's repentance that she recalled her curses, and turned them into prayers for her son's welfare: Blessed be thou of the Lord, my son. When those that have been guilty of a fault appear to be free and ingenuous in owning it they ought to be commended for their repentance, rather than still be condemned and upbraided for their fault. III. Micah and his mother agreeing to turn their money into a god, and set up idolatry in their family; and this seems to have been the first instance of the revolt of any Israelite from God and his instituted worship after the death of Joshua and the elders that out-lived him, and is therefore thus particularly related. And though this was only the worship of the true God by an image, against the second commandment, yet this opened the door to the worship of other gods, Baalim and the groves, against the first and great commandment. Observe, 1. The mother's contrivance of this matter. When the silver was restored she pretended she had dedicated it to the Lord (v. 3), either before it was stolen, and then she would have this thought to be the reason why she was so much grieved at the loss of it and imprecated evil on him that had taken it, because it was a dedicated and therefore an accursed thing, or after it was stolen she had made a vow that, if she could retrieve it, she would dedicate it to God, and then she would have the providence that had so far favoured her as to bring it back to her hands to be an owning of her vow. "Come," said she to her son, "the money is mine, but thou hast a mind to it; let it be neither mine nor thine, but let us both agree to make it into an image for a religious use." Had she put it to a use that was indeed for the service and honour of God, this would have been a good way of accommodating the matter between them; but, as it was, the project was wicked. Probably this old woman was one of those that came out of Egypt, and would have such images made as she had seen there; now that she began to dote she called to remembrance the follies of her youth, and perhaps told her son that this way of worshipping God by images was, to her knowledge, the old religion. 2. The son's compliance with her. It should seem, when she first proposed the thing he stumbled at it, knowing what the second commandment was; for, when she said (v. 3) she designed it for her son to make an image of, yet he restored it to his mother (being loth to have a hand in making the image), and she gave it to the founder and had the thing done, blaming him perhaps for scrupling at it, v. 4. But, when the images were made, Micah, by his mother's persuasion, was not only well reconciled to them, but greatly pleased and in love with them; so strangely bewitching was idolatry, and so much supported by traditions received from their parents, 1 Pet. i. 18; Jer. xliv. 17. But observe how the old woman's covetousness prevailed, in part, above her superstition. She had wholly dedicated the silver to make the graven and molten images (v. 3), all the 1100 pieces; but, when it came to be done, she made less than a fifth part serve, even 200 shekels, v. 4. She thought that enough, and indeed it was too much to give for an image that is a teacher of lies. Had it been devoted truly to the honour of God, he would not thus have been put off with part of the price, but would have signified his resentment of the affront, as he did in the case of Ananias and Sapphira. Now observe, (1.) What was the corruption here introduced, v. 5. The man Micah had a house of gods, a house of God, so the LXX., for so he thought it, as good as that at Shiloh, and better, because his own, of his own inventing and at his own disposal; for people love to have their religion under their girdle, to manage it as they please. A house of error, so the Chaldee, for really it was so, a deviation from the way of truth and an inlet to all deceit. Idolatry is a great cheat, and one of the worst of errors. That which he aimed at in the progress of his idolatry, whether he designed it at first or no, was to mimic and rival both God's oracles and his ordinances. [1.] His oracles; for he made teraphim, little images which he might advise with as there was occasion, and receive informations, directions, and predictions from. What the urim and thummim were to the prince and people these teraphim should be to his family; yet he could not think that the true God would own them, or give answers by them, and therefore depended upon such demons as the heathen worshipped to inspire them and make them serviceable to him. Thus, while the honour of Jehovah was pretended (v. 3), yet, his institution being relinquished, these Israelites unavoidably lapsed into downright idolatry and demon-worship. [2.] His ordinances. Some room or apartment in the house of Micah was appointed for the temple or house of God; an ephod, or holy garment, was provided for his priest to officiate in, in imitation of those used at the tabernacle of God, and one of his sons he consecrated, probably the eldest, to be his priest. And, when he had set up a graven or molten image to represent the object of his worship, no marvel if a priest of his own getting and his own making served to be the manager of it. Here is no mention of any altar, sacrifice, or incense, in honour of these silver gods, but, having a priest, it is probable he had all these, unless we suppose that, at first, his gods were intended only to be advised with, not to be adored, like Laban's teraphim; but the beginning of idolatry, as of other sins, is like the letting forth of water: break the dam, and you bring a deluge. Here idolatry began, and it spread like a fretting leprosy. Dr. Lightfoot would have us observe that as 1100 pieces of silver were here devoted to the making of an idol, which ruined religion, especially in the tribe of Dan (as we shall presently find), which was Samson's tribe, so 1100 pieces of silver were given by each Philistine lord for the ruin of Samson. Adam Clarke: Commentary on the Bible - 183117:1: And there was a man of Mount Ephraim - It is extremely difficult to fix the chronology of this and the following transactions. Some think them to be here in their natural order; others, that they happened in the time of Joshua, or immediately after the ancients who outlived Joshua. All that can be said with certainty is this, that they happened when there was no king in Israel; i.e., about the time of the Judges, or in some time of the anarchy, Jdg 17:6.Albert Barnes: Notes on the Bible - 183417:1: See the introduction to the Book of Judges. The only point of contact with the preceding history of Samson is, that we are still concerned with the tribe of Dan. See Jdg 18:1-2, note. Josephus combines in one narrative what we read here and in Jdg 1:34, and places it, with the story in Judg. 18-21, immediately after the death of Joshua.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:1: am 2585, bc 1419, An, Ex, Is, 72there was: It is extremely difficult to fix the chronology of this and the following transactions. Some think them to be here in their natural order; others that they happened in the time of Joshua, or immediately after the ancients who outlived him. All that can be said with certainly is, that they happened when there was no king in Israel; that is, about the time of the judges, or in some time of the anarchy (Jdg 17:6.) mount: Jdg 10:1; Jos 15:9, Jos 17:14-18 Carl Friedrich Keil and Franz Delitzsch17:1Judg 17:1-3 A man of the mountains of Ephraim named Micah (מיכיהוּ, Judg 17:1, Judg 17:4, when contracted into מיכה, Judg 17:5, Judg 17:8, etc.), who set up this worship for himself, and "respecting whom the Scriptures do not think it worth while to add the name of his father, or to mention the family from which he sprang" (Berleb. Bible), had stolen 1100 shekels of silver (about 135) from his mother. This is very apparent from the words which he spoke to his mother (v. 2): "The thousand and hundred shekels of silver which were taken from thee (the singular לקּח refers to the silver), about which thou cursedst and spakest of also in mine ears (i.e., didst so utter the curse that among others I also heard it), behold, this silver is with me; I have taken it." אלה, to swear, used to denote a malediction or curse (cf. אלה קול, Lev 5:1). He seems to have been impelled to make this confession by the fear of his mother's curse. But his mother praised him for it, - "Blessed be my son of Jehovah," - partly because she saw in it a proof that there still existed a germ of the fear of God, but in all probability chiefly because she was about to dedicate the silver to Jehovah; for, when her son had given it back to her, she said (v. 3), "I have sanctified the silver to the Lord from my hand for my son, to make an image and molten work." The perfect הקדּשׁתּי is not to be taken in the sense of the pluperfect, "I had sanctified it," but is expressive of an act just performed: I have sanctified it, I declare herewith that I do sanctify it. "And now I give it back to thee," namely, to appropriate to thy house of God. Judg 17:4 Hereupon-namely, when her son had given her back the silver ("he restored the silver unto his mother" is only a repetition of Judg 17:3, introduced as a link with which to connect the appropriation of the silver)-the mother took 200 shekels and gave them to the goldsmith, who made an image and molten work of them, which were henceforth in Micah's house. The 200 shekels were not quite the fifth part of the whole. What she did with the rest is not stated; but from the fact that she dedicated the silver generally, i.e., the whole amount, to Jehovah, according to Judg 17:3, we may infer that she applied the remainder to the maintenance of the image-worship. (Note: There is no foundation for Bertheau's opinion, that the 200 shekels were no part of the 1100, but the trespass-money paid by the son when he gave his mother back the money that he had purloined, since, according to Lev 6:5, when a thief restored to the owner any stolen property, he was to add the fifth of its value. There is no ground for applying this law to the case before us, simply because the taking of the money by the son is not even described as a theft, whilst the mother really praises her son for his open confession.) Pesel and massecah (image and molten work) are joined together, as in Deut 27:15. The difference between the two words in this instance is very difficult to determine. Pesel signifies an idolatrous image, whether made of wood or metal. Massecah, on the other hand, signifies a cast, something poured; and when used in the singular, is almost exclusively restricted to the calf cast by Aaron or Jeroboam. It is generally connected with עגל, but it is used in the same sense without this definition (e.g., Deut 9:12). This makes the conjecture a very natural one, that the two words together might simply denote a likeness of Jehovah, and, judging from the occurrence at Sinai, a representation of Jehovah in the form of a molten calf. But there is one obstacle in the way of such a conjecture, namely, that in Judg 18:17-18, massecah is separated from pesel, so as necessarily to suggest the idea of two distinct objects. But as we can hardly suppose that Micah's mother had two images of Jehovah made, and that Micah had both of them set up in his house of God, no other explanation seems possible than that the massecah was something belonging to the pesel, or image of Jehovah, but yet distinct from it-in other words, that it was the pedestal upon which it stood. The pesel was at any rate the principal thing, as we may clearly infer from the fact that it is placed in the front rank among the four objects of Micah's sanctuary, which the Danites took with them (Judg 18:17-18), and that in Judg 18:30-31, the pesel alone is mentioned in connection with the setting up of the image-worship in Dan. Moreover, there can hardly be any doubt that pesel, as a representation of Jehovah, was an image of a bull, like the golden calf which Aaron had made at Sinai (Ex 32:4), and the golden calves which Jeroboam set up in the kingdom of Israel, and one of which was set up in Dan (3Kings 12:29). Judg 17:5-6 His mother did this, because her son Micah had a house of God, and had had an ephod and teraphim made for himself, and one of his sons consecrated to officiate there as a priest. מיכה האישׁ (the man Micah) is therefore placed at the head absolutely, and is connected with what follows by לו: "As for the man Micah, there was to him (he had) a house of God." The whole verse is a circumstantial clause explanatory of what precedes, and the following verbs ויּעשׂ, וימלּא, and ויהי, are simply a continuation of the first clause, and therefore to be rendered as pluperfects. Micah's beth Elohim (house of God) was a domestic temple belonging to Micah's house, according to Judg 18:15-18. את־יד מלּא, to fill the hand, i.e., to invest with the priesthood, to institute as priest (see at Lev 7:37). The ephod was an imitation of the high priest's shoulder-dress (see at Judg 8:27). The teraphim were images of household gods, penates, who were worshipped as the givers of earthly prosperity, and as oracles (see at Gen 31:19). - In Judg 17:6 it is observed, in explanation of this unlawful conduct, that at that time there was no king in Israel, and every one did what was right in his own eyes. Judg 17:7-9 Appointment of a Levite as Priest. - Judg 17:7. In the absence of a Levitical priest, Micah had first of all appointed one of his sons as priest at his sanctuary. He afterwards found a Levite for this service. A young man from Bethlehem in Judah, of the family of Judah, who, being a Levite, stayed (גּר) there (in Bethlehem) as a stranger, left this town to sojourn "at the place which he should find," sc., as a place that would afford him shelter and support, and came up to the mountains of Ephraim to Micah's house, "making his journey," i.e., upon his journey. (On the use of the inf. constr. with ל in the sense of the Latin gerund in do, see Ewald, 280, d.) Bethlehem was not a Levitical town. The young Levite from Bethlehem was neither born there nor made a citizen of the place, but simply "sojourned there," i.e., dwelt there temporarily as a stranger. The further statement as to his descent (mishpachath Judah) is not to be understood as signifying that he was a descendant of some family in the tribe of Judah, but simply that he belonged to the Levites who dwelt in the tribe of Judah, and were reckoned in all civil matters as belonging to that tribe. On the division of the land, it is true that it was only to the priests that dwelling-places were allotted in the inheritance of this tribe (Josh 21:9-19), whilst the rest of the Levites, even the non-priestly members of the family of Kohath, received their dwelling-places among the other tribes (Josh 21:20.). At the same time, as many of the towns which were allotted to the different tribes remained for a long time in the possession of the Canaanites, and the Israelites did not enter at once into the full and undisputed possession of their inheritance, it might easily so happen that different towns which were allotted to the Levites remained in possession of the Canaanites, and consequently that the Levites were compelled to seek a settlement in other places. It might also happen that individuals among the Levites themselves, who were disinclined to perform the service assigned them by the law, would remove from the Levitical towns and seek some other occupation elsewhere (see also at Judg 18:30). (Note: There is no reason, therefore, for pronouncing the words יהוּדה ממּשׁפּחת (of the family of Judah) a gloss, and erasing them from the text, as Houbigant proposes. The omission of them from the Cod. Vat. of the lxx, and from the Syriac, is not enough to warrant this, as they occur in the Cod. Al. of the lxx, and their absence from the authorities mentioned may easily be accounted for from the difficulty which was felt in explaining their meaning. On the other hand, it is impossible to imagine any reason for the interpolation of such a gloss into the text.) Geneva 159917:1 And there (a) was a man of mount Ephraim, whose name [was] Micah.(a) Some think this history was in the time of Othniel, or as Josephus writes, immediately after Joshua. John Gill17:1 And there was a man of Mount Ephraim,.... This and the four following chapters contain an history of facts, which were done not after the death of Samson, as some have thought, and as they may seem at first sight, by the order in which they are laid; but long before his time, and indeed before any of the judges in Israel, when there was no king, judge, or supreme governor among them, as appears from Judg 17:6 even between the death of Joshua and the elders, and the first judge of Israel, Othniel; and so Josephus (e) places them in his history, and the connection of them is with Judg 2:10 and so accounts for the rise of idolatry in Israel, how it got into the tribe of Dan, and spread itself over all the tribes of Israel, Judg 2:11 which brought on their servitude to Cushanrishathaim, in which time the Jewish chronology (f) places those events; but they were certainly before that, for the idolatry they fell into was the cause of it; yet could not be so early as the times of Joshua, and before his death; because in his days, and the days of the elders, Israel served the Lord; the reasons why they are postponed to the end of this book, and the account of them given here, are, according to Dr. Lightfoot (g), that the reader observing how their state policy failed in the death of Samson, who was a Danite, might presently be showed God's justice in it, because their religion had first failed among the Danites; that when he observes that 1100 pieces of silver were given by every Philistine prince for the ruin of Samson, Judg 16:5 he might presently observe the 1100 pieces of silver that were given by Micah's mother for the making of an idol, which ruined religion in Samson's tribe; that the story of Micah, of the hill country of Ephraim, the first destroyer of religion, and the story of Samuel, of the hill country of Ephraim, the first reformer of religion, might be laid together somewhat near. That the facts after related were so early done as has been observed, appears from the following things; the priest of the idol Micah made was a grandson of Moses, Judg 18:30, the Danites' seeking to enlarge their possessions, related in the same chapter, was most probably as soon as they were driven into the mountains by the Amorites, Judg 1:34. Mahanah Dan, from whence they marched, and had its name from their expedition, Judg 18:12 is mentioned before in the history of Samson, Judg 13:25 and therefore the expedition must be before his time. Phinehas, the son of Eleazar, was alive at the battle of Gibeah, Judg 20:28 and Deborah speaks of the 40,000 Israelites slain by Benjamin at it, Judg 5:8. This man with whom the idolatry began was of the tribe of Ephraim, and dwelt in the mountainous part of it:whose name was Micah; in the original it is Micajehu, with part of the name Jehovah affixed to it, as Dr. Lightfoot (h) remarks, till he set up his image, and thenceforward was called Micah; but, according to Abarbinel, the former was his name while he was a child, and in his youth, and with his mother, being a diminutive term, and when he became a man be was called Micah, Judg 17:5. (e) Antiqu. l. 5. c. 2. sect. 8, &c. (f) Seder Olam Rabba, c. 12. p. 33. (g) Works, vol. 1. p. 46. (h) Works, vol. 1. p. 45. John Wesley17:1 There was, &c. - The things mentioned here, and in the following chapters, did not happen in the order in which they are put; but much sooner, even presently after the death of the elders that over - lived Joshua, as appears, because Phinehas the son of Eleazar was priest at this time, Judg 20:28, who must have been about 350 years old, if this had been done after Samson's death.Robert Jamieson, A. R. Fausset and David Brown17:1 MICAH RESTORING THE STOLEN MONEY TO HIS MOTHER, SHE MAKES IMAGES. (Judg 17:1-4)a man of mount Ephraim--that is, the mountainous parts of Ephraim. This and the other narratives that follow form a miscellaneous collection, or appendix to the Book of Judges. It belongs to a period when the Hebrew nation was in a greatly disordered and corrupt state. This episode of Micah is connected with Judg 1:34. It relates to his foundation of a small sanctuary of his own--a miniature representation of the Shiloh tabernacle--which he stocked with images modelled probably in imitation of the ark and cherubim. Micah and his mother were sincere in their intention to honor God. But their faith was blended with a sad amount of ignorance and delusion. The divisive course they pursued, as well as the will-worship they practised, subjected the perpetrators to the penalty of death. |
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17:217:2: Եւ ասէ ցմայր իւր. Զհազար եւ զհարիւր արծաթոյն զոր առեր առ քեզ, եւ երդուար՝ եւ ասես յականջս իմ թէ արծաթն առ իս է, ե՛ս առի զայն։ Եւ ասէ մայր նորա. Օրհնեա՛լ լիցիս դու որդեակ իմ ՚ի Տեառնէ[2679]։ [2679] Ոսկան. Զհազար եւ զվեց հարիւր։ Ոմանք. Ես առի զնա։ Եւ ասէ ցմայր իւր. [257]Զհազար եւ զհարեւր արծաթոյն զոր առեր առ քեզ, եւ երդուար եւ ասես յականջս իմ թէ`` արծաթն առ իս է, ես առի զայն: Եւ ասէ մայր նորա. Օրհնեալ լիցիս, որդեակ իմ, ի Տեառնէ:2. [18] Նա իր մօրն ասաց. «Այն հազար հարիւր արծաթը, որ վերցուել է քեզնից, եւ որի համար անէծք տուիր եւ ասացիր իմ ականջին, թէ՝ “Այն արծաթն ինձ մօտ է”, ես եմ վերցրել այն»: Նրա մայրն ասաց. «Որդեա՛կ իմ, օրհնեալ լինես Տիրոջից»:[18] 18. Այս նախադասութիւնը թարգմանելիս հետեւել ենք եբրայերէն բնագրին: 2 Անիկա իր մօրը ըսաւ. «Քեզմէ առնուած այն հազար հարիւր կտոր արծաթը, որուն համար անէծք տուիր, ահա այն արծաթը իմ քովս է, զանիկա ես առի»։ Մայրը անոր ըսաւ. «Որդեա՛կ իմ, Տէրը քեզ օրհնէ»։ 17:2: Եւ ասէ ցմայր իւր. Զհազար եւ զհարիւր արծաթոյն զոր առեր առ քեզ, եւ երդուար՝ եւ ասես յականջս իմ թէ արծաթն առ իս է, ե՛ս առի զայն։ Եւ ասէ մայր նորա. Օրհնեա՛լ լիցիս դու որդեակ իմ ՚ի Տեառնէ[2679]։ [2679] Ոսկան. Զհազար եւ զվեց հարիւր։ Ոմանք. Ես առի զնա։ 2. [18] Նա իր մօրն ասաց. «Այն հազար հարիւր արծաթը, որ վերցուել է քեզնից, եւ որի համար անէծք տուիր եւ ասացիր իմ ականջին, թէ՝ “Այն արծաթն ինձ մօտ է”, ես եմ վերցրել այն»: Նրա մայրն ասաց. «Որդեա՛կ իմ, օրհնեալ լինես Տիրոջից»: [18] 18. Այս նախադասութիւնը թարգմանելիս հետեւել ենք եբրայերէն բնագրին: 2 Անիկա իր մօրը ըսաւ. «Քեզմէ առնուած այն հազար հարիւր կտոր արծաթը, որուն համար անէծք տուիր, ահա այն արծաթը իմ քովս է, զանիկա ես առի»։ Մայրը անոր ըսաւ. «Որդեա՛կ իմ, Տէրը քեզ օրհնէ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:217:2: Он сказал матери своей: тысяча сто {сиклей} серебра, которые у тебя взяты и за которые ты при мне изрекла проклятие, это серебро у меня, я взял его. Мать его сказала: благословен сын мой у Господа! 17:2 καὶ και and; even εἶπεν επω say; speak τῇ ο the μητρὶ μητηρ mother αὐτοῦ αυτος he; him οἱ ο the χίλιοι χιλιοι thousand καὶ και and; even ἑκατόν εκατον hundred οὓς ος who; what ἔλαβες λαμβανω take; get ἀργυρίου αργυριον silver piece; money σεαυτῇ σεαυτου of yourself καί και and; even με με me ἠράσω αραομαι and; even προσεῖπας προσειπον in ὠσί ους ear μου μου of me; mine ἰδοὺ ιδου see!; here I am τὸ ο the ἀργύριον αργυριον silver piece; money παρ᾿ παρα from; by ἐμοί εμοι me ἐγὼ εγω I ἔλαβον λαμβανω take; get αὐτό αυτος he; him καὶ και and; even εἶπεν επω say; speak ἡ ο the μήτηρ μητηρ mother αὐτοῦ αυτος he; him εὐλογητὸς ευλογητος commended; commendable ὁ ο the υἱός υιος son μου μου of me; mine τῷ ο the κυρίῳ κυριος lord; master 17:2 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לְ lᵊ לְ to אִמֹּ֡ו ʔimmˈô אֵם mother אֶלֶף֩ ʔelˌef אֶלֶף thousand וּ û וְ and מֵאָ֨ה mēʔˌā מֵאָה hundred הַ ha הַ the כֶּ֜סֶף kkˈesef כֶּסֶף silver אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֻֽקַּֽח־ lˈuqqˈaḥ- לקח take לָ֗ךְ lˈāḵ לְ to וְו *wᵊ וְ and אַ֤תְּאתי *ʔˈat אַתְּ you אָלִית֙ ʔālîṯ אלה swear וְ wᵊ וְ and גַם֙ ḡˌam גַּם even אָמַ֣רְתְּ ʔāmˈart אמר say בְּ bᵊ בְּ in אָזְנַ֔י ʔoznˈay אֹזֶן ear הִנֵּֽה־ hinnˈē- הִנֵּה behold הַ ha הַ the כֶּ֥סֶף kkˌesef כֶּסֶף silver אִתִּ֖י ʔittˌî אֵת together with אֲנִ֣י ʔᵃnˈî אֲנִי i לְקַחְתִּ֑יו lᵊqaḥtˈiʸw לקח take וַ wa וְ and תֹּ֣אמֶר ttˈōmer אמר say אִמֹּ֔ו ʔimmˈô אֵם mother בָּר֥וּךְ bārˌûḵ ברך bless בְּנִ֖י bᵊnˌî בֵּן son לַ la לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH 17:2. qui dixit matri suae mille centum argenteos quos separaveras tibi et super quibus me audiente iuraveras ecce ego habeo et apud me sunt cui illa respondit benedictus filius meus DominoWho 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. 17:2. And he said to his mother, “The one thousand one hundred silver coins, which you had separated for yourself, and about which you had sworn in my hearing, behold, I have them, and they are with me.” And she answered him, “My son has been blessed by the Lord.” 17:2. And he said unto his mother, The eleven hundred [shekels] of silver that were taken from thee, about which thou cursedst, and spakest of also in mine ears, behold, the silver [is] with me; I took it. And his mother said, Blessed [be thou] of the LORD, my son. 2. And he said unto his mother, The eleven hundred of silver that were taken from thee, about which thou didst utter a curse, and didst also speak it in mine ears, behold, the silver is with me; I took it. And his mother said, Blessed be my son of the LORD.
17:2 And he said unto his mother, The eleven hundred [shekels] of silver that were taken from thee, about which thou cursedst, and spakest of also in mine ears, behold, the silver [is] with me; I took it. And his mother said, Blessed [be thou] of the LORD, my son: 17:2: Он сказал матери своей: тысяча сто {сиклей} серебра, которые у тебя взяты и за которые ты при мне изрекла проклятие, это серебро у меня, я взял его. Мать его сказала: благословен сын мой у Господа! 17:2 καὶ και and; even εἶπεν επω say; speak τῇ ο the μητρὶ μητηρ mother αὐτοῦ αυτος he; him οἱ ο the χίλιοι χιλιοι thousand καὶ και and; even ἑκατόν εκατον hundred οὓς ος who; what ἔλαβες λαμβανω take; get ἀργυρίου αργυριον silver piece; money σεαυτῇ σεαυτου of yourself καί και and; even με με me ἠράσω αραομαι and; even προσεῖπας προσειπον in ὠσί ους ear μου μου of me; mine ἰδοὺ ιδου see!; here I am τὸ ο the ἀργύριον αργυριον silver piece; money παρ᾿ παρα from; by ἐμοί εμοι me ἐγὼ εγω I ἔλαβον λαμβανω take; get αὐτό αυτος he; him καὶ και and; even εἶπεν επω say; speak ἡ ο the μήτηρ μητηρ mother αὐτοῦ αυτος he; him εὐλογητὸς ευλογητος commended; commendable ὁ ο the υἱός υιος son μου μου of me; mine τῷ ο the κυρίῳ κυριος lord; master 17:2 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לְ lᵊ לְ to אִמֹּ֡ו ʔimmˈô אֵם mother אֶלֶף֩ ʔelˌef אֶלֶף thousand וּ û וְ and מֵאָ֨ה mēʔˌā מֵאָה hundred הַ ha הַ the כֶּ֜סֶף kkˈesef כֶּסֶף silver אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֻֽקַּֽח־ lˈuqqˈaḥ- לקח take לָ֗ךְ lˈāḵ לְ to אָלִית֙ ʔālîṯ אלה swear וְ wᵊ וְ and גַם֙ ḡˌam גַּם even אָמַ֣רְתְּ ʔāmˈart אמר say בְּ bᵊ בְּ in אָזְנַ֔י ʔoznˈay אֹזֶן ear הִנֵּֽה־ hinnˈē- הִנֵּה behold הַ ha הַ the כֶּ֥סֶף kkˌesef כֶּסֶף silver אִתִּ֖י ʔittˌî אֵת together with אֲנִ֣י ʔᵃnˈî אֲנִי i לְקַחְתִּ֑יו lᵊqaḥtˈiʸw לקח take וַ wa וְ and תֹּ֣אמֶר ttˈōmer אמר say אִמֹּ֔ו ʔimmˈô אֵם mother בָּר֥וּךְ bārˌûḵ ברך bless בְּנִ֖י bᵊnˌî בֵּן son לַ la לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH 17:2. qui dixit matri suae mille centum argenteos quos separaveras tibi et super quibus me audiente iuraveras ecce ego habeo et apud me sunt cui illa respondit benedictus filius meus Domino Who 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. 17:2. And he said to his mother, “The one thousand one hundred silver coins, which you had separated for yourself, and about which you had sworn in my hearing, behold, I have them, and they are with me.” And she answered him, “My son has been blessed by the Lord.” 17:2. And he said unto his mother, The eleven hundred [shekels] of silver that were taken from thee, about which thou cursedst, and spakest of also in mine ears, behold, the silver [is] with me; I took it. And his mother said, Blessed [be thou] of the LORD, my son. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183117:2: About which thou cursedst - Houbigant and others understand this of putting the young man to his oath. It is likely that when the mother of Micah missed the money, she poured imprecations on the thief; and that Micah, who had secreted it, hearing this, was alarmed, and restored the money lest the curses should fall on him.Albert Barnes: Notes on the Bible - 183417:2: Thou cursedst - or, "adjuredst me by God." Compare Mat 26:63; Lev 5:1.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:2: about: etc. Houbigant renders this, "and for which you put me to my oath."cursedst: Jdg 5:23; Deu 27:16; Sa1 14:24, Sa1 14:28, Sa1 26:19; Neh 13:25; Jer 48:10; Mat 26:74; Rom 9:3; Co1 16:22 I took it: Pro 28:24 Blessed: Gen 14:19, Gen 24:30, Gen 24:31; Exo 20:7; Rut 3:10; Sa1 23:21; Neh 13:25; Psa 10:3; Jo2 1:11 John Gill17:2 And he said unto his mother,.... Who seems to have been a widow, and an ancient woman since Micah had sons, and one of them at age to become a priest:the eleven hundred shekels of silver that were taken from thee: which were taken away by stealth from her, though it may be rendered "taken to thee" (i); which she had taken to herself out of the rest of her substance, and had separated and devoted it to religious uses; but Jarchi and Kimchi interpret it as we do, and which seems to be the best sense; of the value of this sum; see Gill on Judg 16:5 and because the like sum is there offered, and was given to Delilah, hence some have thought, as Jarchi relates, that this woman was Delilah; but, as he observes, it is a mistake; for this woman lived long before the times of Samson and Delilah: about which thou cursedst; which when she perceived was stolen from her, she fell into a passion, and cursed and swore, cursed the thief that took it, whether of her own family or another; or adjured her son, that if he knew anything of it, that he would declare it, suspecting him of the robbery; some think this refers to the oath she had made, that she would devote the silver to a religious use: and spakest of also in mine ears; of the sum how much it was, and of the use she had designed it for; or rather the curse was delivered in his hearing, and cut him to the heart, and wrought that conviction in him, that he could not retain the money any longer, not being able to bear his mother's curse; though Abarbinel connects this with the following clause, "behold, the silver is with me"; as if the sense was, that she spake in his ears, and charged him with the theft to his face; saying, verily the silver is with thee, thou hast certainly taken it; upon which he confessed it, "I took it"; but the former sense seems best, that not being willing to lie under his mother's curse, he owned that the money was in his hands, and he had taken it from her: and his mother said, blessed be thou of the Lord, my son; she reversed the curse, and pronounced a blessing on him, or wished one to him, and that without reproving him for his sin, rejoicing to hear of her money again. (i) "captum est tibi", Montanus, Junius & Tremellius. John Wesley17:2 Cursedst - That is, didst curse the person who had taken them away. I took it - The fear of thy curse makes me acknowledge mine offence, and beg thy pardon. Blessed - I willingly consent to, and beg from God the removal of the curse, and a blessing instead of it. Be thou free from my curse, because thou hast so honestly restored it. |
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17:317:3: Եւ դարձոյց անդրէն զհազար եւ զհարիւր արծաթն առ մայր իւր. եւ ասէ մայր նորա. Սրբելո՛վ սրբեցի զարծաթն Տեառն ՚ի ձեռանէ իմմէ, եւ առանձինն. առնե՛լ դրօշեալ եւ ձուլածոյ. եւ արդ՝ դարձուցից զնա առ քեզ[2680]։ [2680] Ոմանք. Սրբելով սրբեցից զար՛՛... եւ առնել զդրօշեալ եւ զձու՛՛։ Եւ դարձոյց անդրէն զհազար եւ զհարեւր արծաթոյն առ մայր իւր. եւ ասէ մայր նորա. Սրբելով սրբեցի զարծաթն Տեառն ի ձեռանէ իմմէ [258]եւ առանձինն``, առնել դրօշեալ եւ ձուլածոյ. եւ արդ դարձուցից զնա առ քեզ:3. Եւ նա իր մօրը վերադարձրեց հազար հարիւր արծաթը: Նրա մայրն ասաց. «Այն արծաթը ես իմ ձեռքով նուիրել եմ Տիրոջը՝ առանձին ձուլածոյ կուռք շինելու համար: Հիմա այն քեզ եմ վերադարձնում»: 3 Եւ անիկա հազար հարիւր կտոր արծաթը իր մօրը դարձուց. բայց անոր մայրը ըսաւ. «Ես այն արծաթը իմ ձեռքէս բոլորովին Տէրոջը նուիրեցի իմ տղուս համար, անով քանդակուած ու թափծու կուռք շինելու համար. ուստի հիմա զանիկա քեզի կու տամ»։ 17:3: Եւ դարձոյց անդրէն զհազար եւ զհարիւր արծաթն առ մայր իւր. եւ ասէ մայր նորա. Սրբելո՛վ սրբեցի զարծաթն Տեառն ՚ի ձեռանէ իմմէ, եւ առանձինն. առնե՛լ դրօշեալ եւ ձուլածոյ. եւ արդ՝ դարձուցից զնա առ քեզ[2680]։ [2680] Ոմանք. Սրբելով սրբեցից զար՛՛... եւ առնել զդրօշեալ եւ զձու՛՛։ 3. Եւ նա իր մօրը վերադարձրեց հազար հարիւր արծաթը: Նրա մայրն ասաց. «Այն արծաթը ես իմ ձեռքով նուիրել եմ Տիրոջը՝ առանձին ձուլածոյ կուռք շինելու համար: Հիմա այն քեզ եմ վերադարձնում»: 3 Եւ անիկա հազար հարիւր կտոր արծաթը իր մօրը դարձուց. բայց անոր մայրը ըսաւ. «Ես այն արծաթը իմ ձեռքէս բոլորովին Տէրոջը նուիրեցի իմ տղուս համար, անով քանդակուած ու թափծու կուռք շինելու համար. ուստի հիմա զանիկա քեզի կու տամ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:317:3: И возвратил он матери своей тысячу сто {сиклей} серебра. И сказала мать его: это серебро я от себя посвятила Господу для [тебя,] сына моего, чтобы сделать из него истукан и литой кумир; итак отдаю оное тебе. 17:3 καὶ και and; even ἀπέδωκεν αποδιδωμι render; surrender τοὺς ο the χιλίους χιλιοι thousand καὶ και and; even ἑκατὸν εκατον hundred τοῦ ο the ἀργυρίου αργυριον silver piece; money τῇ ο the μητρὶ μητηρ mother αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak ἡ ο the μήτηρ μητηρ mother αὐτοῦ αυτος he; him ἁγιάζουσα αγιαζω hallow ἡγίακα αγιαζω hallow τὸ ο the ἀργύριον αργυριον silver piece; money τῷ ο the κυρίῳ κυριος lord; master ἐκ εκ from; out of χειρός χειρ hand μου μου of me; mine τῷ ο the υἱῷ υιος son μου μου of me; mine τοῦ ο the ποιῆσαι ποιεω do; make γλυπτὸν γλυπτος and; even χωνευτόν χωνευτος and; even νῦν νυν now; present ἀποδώσω αποδιδωμι render; surrender σοι σοι you αὐτό αυτος he; him 17:3 וַ wa וְ and יָּ֛שֶׁב yyˈāšev שׁוב return אֶת־ ʔeṯ- אֵת [object marker] אֶֽלֶף־ ʔˈelef- אֶלֶף thousand וּ û וְ and מֵאָ֥ה mēʔˌā מֵאָה hundred הַ ha הַ the כֶּ֖סֶף kkˌesef כֶּסֶף silver לְ lᵊ לְ to אִמֹּ֑ו ʔimmˈô אֵם mother וַ wa וְ and תֹּ֣אמֶר ttˈōmer אמר say אִמֹּ֡ו ʔimmˈô אֵם mother הַקְדֵּ֣שׁ haqdˈēš קדשׁ be holy הִקְדַּ֣שְׁתִּי hiqdˈaštî קדשׁ be holy אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֶּסֶף֩ kkesˌef כֶּסֶף silver לַ la לְ to יהוָ֨ה [yhwˌāh] יְהוָה YHWH מִ mi מִן from יָּדִ֜י yyāḏˈî יָד hand לִ li לְ to בְנִ֗י vᵊnˈî בֵּן son לַֽ lˈa לְ to עֲשֹׂות֙ ʕᵃśôṯ עשׂה make פֶּ֣סֶל pˈesel פֶּסֶל idol וּ û וְ and מַסֵּכָ֔ה massēḵˈā מַסֵּכָה molten image וְ wᵊ וְ and עַתָּ֖ה ʕattˌā עַתָּה now אֲשִׁיבֶ֥נּוּ ʔᵃšîvˌennû שׁוב return לָֽךְ׃ lˈāḵ לְ to 17:3. reddidit ergo eos matri suae quae dixerat ei consecravi et vovi argentum hoc Domino ut de manu mea suscipiat filius meus et faciat sculptile atque conflatile et nunc trado illud tibiSo 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. 17:3. Therefore, he restored them to his mother. And she said to him: “I have consecrated and vowed this silver to the Lord, so that my son would receive it from my hand, and would make a molten idol and a graven image. And now I deliver it to you.” 17:3. And when he had restored the eleven hundred [shekels] of silver to his mother, his mother said, I had wholly dedicated the silver unto the LORD from my hand for my son, to make a graven image and a molten image: now therefore I will restore it unto thee. 3. And he restored the eleven hundred of silver to his mother, and his mother said, I verily dedicate the silver unto the LORD from my hand for my son, to make a graven image and a molten image: now therefore I will restore it unto thee.
17:3 And when he had restored the eleven hundred [shekels] of silver to his mother, his mother said, I had wholly dedicated the silver unto the LORD from my hand for my son, to make a graven image and a molten image: now therefore I will restore it unto thee: 17:3: И возвратил он матери своей тысячу сто {сиклей} серебра. И сказала мать его: это серебро я от себя посвятила Господу для [тебя,] сына моего, чтобы сделать из него истукан и литой кумир; итак отдаю оное тебе. 17:3 καὶ και and; even ἀπέδωκεν αποδιδωμι render; surrender τοὺς ο the χιλίους χιλιοι thousand καὶ και and; even ἑκατὸν εκατον hundred τοῦ ο the ἀργυρίου αργυριον silver piece; money τῇ ο the μητρὶ μητηρ mother αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak ἡ ο the μήτηρ μητηρ mother αὐτοῦ αυτος he; him ἁγιάζουσα αγιαζω hallow ἡγίακα αγιαζω hallow τὸ ο the ἀργύριον αργυριον silver piece; money τῷ ο the κυρίῳ κυριος lord; master ἐκ εκ from; out of χειρός χειρ hand μου μου of me; mine τῷ ο the υἱῷ υιος son μου μου of me; mine τοῦ ο the ποιῆσαι ποιεω do; make γλυπτὸν γλυπτος and; even χωνευτόν χωνευτος and; even νῦν νυν now; present ἀποδώσω αποδιδωμι render; surrender σοι σοι you αὐτό αυτος he; him 17:3 וַ wa וְ and יָּ֛שֶׁב yyˈāšev שׁוב return אֶת־ ʔeṯ- אֵת [object marker] אֶֽלֶף־ ʔˈelef- אֶלֶף thousand וּ û וְ and מֵאָ֥ה mēʔˌā מֵאָה hundred הַ ha הַ the כֶּ֖סֶף kkˌesef כֶּסֶף silver לְ lᵊ לְ to אִמֹּ֑ו ʔimmˈô אֵם mother וַ wa וְ and תֹּ֣אמֶר ttˈōmer אמר say אִמֹּ֡ו ʔimmˈô אֵם mother הַקְדֵּ֣שׁ haqdˈēš קדשׁ be holy הִקְדַּ֣שְׁתִּי hiqdˈaštî קדשׁ be holy אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֶּסֶף֩ kkesˌef כֶּסֶף silver לַ la לְ to יהוָ֨ה [yhwˌāh] יְהוָה YHWH מִ mi מִן from יָּדִ֜י yyāḏˈî יָד hand לִ li לְ to בְנִ֗י vᵊnˈî בֵּן son לַֽ lˈa לְ to עֲשֹׂות֙ ʕᵃśôṯ עשׂה make פֶּ֣סֶל pˈesel פֶּסֶל idol וּ û וְ and מַסֵּכָ֔ה massēḵˈā מַסֵּכָה molten image וְ wᵊ וְ and עַתָּ֖ה ʕattˌā עַתָּה now אֲשִׁיבֶ֥נּוּ ʔᵃšîvˌennû שׁוב return לָֽךְ׃ lˈāḵ לְ to 17:3. reddidit ergo eos matri suae quae dixerat ei consecravi et vovi argentum hoc Domino ut de manu mea suscipiat filius meus et faciat sculptile atque conflatile et nunc trado illud tibi So 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. 17:3. Therefore, he restored them to his mother. And she said to him: “I have consecrated and vowed this silver to the Lord, so that my son would receive it from my hand, and would make a molten idol and a graven image. And now I deliver it to you.” 17:3. And when he had restored the eleven hundred [shekels] of silver to his mother, his mother said, I had wholly dedicated the silver unto the LORD from my hand for my son, to make a graven image and a molten image: now therefore I will restore it unto thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183117:3: I had wholly dedicated - From this it appears that Micah's mother, though she made a superstitious use of the money, had no idolatrous design, for she expressly says she had dedicated it ליהוה layhovah, to Jehovah; and this appears to have been the reason why she poured imprecations on him who had taken it.Albert Barnes: Notes on the Bible - 183417:3: Such a superstitious and unlawful mode of worshipping Yahweh is quite of a piece with Jdg 8:27; Jdg 11:31; Kg1 12:28, etc. It argues but slight acquaintance with the Ten Commandments, which, from the ignorance of reading and writing, were probably not familiar to the Israelites in those unsettled times. The mother intimates that the consecration of the silver was for the benefit of her son and his house, not for her own selfish advantage: and that she adheres to her original design of consecrating this silver for her son's benefit.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:3: I had wholly: Jdg 17:13, Jdg 18:5; Isa 66:3a graven image: Exo 20:4, Exo 20:23; Lev 19:4; Deu 12:3; Psa 115:4-8; Isa 40:18-25, Isa 44:9-20; Jer 10:3-5, Jer 10:8; Hab 2:18, Hab 2:19; Joh 16:2 Geneva 159917:3 And when he had restored the eleven hundred [shekels] of silver to his mother, his mother said, I had wholly dedicated the silver unto the LORD from my hand for my son, to make a (b) graven image and a molten image: now therefore I will restore it unto thee.(b) Contrary to the commandment of God and true religion practised under Joshua, they forsook the Lord and fell into idolatry. John Gill17:3 And when he had restored the eleven hundred shekels of silver to his mother,.... The whole sum, having embezzled none of it:his mother said, I had wholly dedicated the silver unto the Lord from my hand, for my son to make a graven image and a molten image; this she had done either before it was stolen, and it troubled her the more, and caused her the rather to curse the man that had taken it; or after it was stolen, that if it should be recovered again she would appropriate it to such an use; so Abarbinel; and by the Lord, or Jehovah, she doubtless meant the true God; for she had no intention to forsake him, but to worship him in and by these images, and which she designed for the use of her son and his family, that they might not go so far as Shiloh to worship at the tabernacle there: therefore I will restore it unto thee; for that use, and so gave him the money again, to be laid out in images, or to make images of it. John Wesley17:3 The Lord - In the Hebrew it is, Jehovah, the incommunicable name of God. Whereby it is apparent, that neither she, nor her son, intended to forsake the true God; as appears from his rejoicing when he had got a priest of the Lord's appointment, but only to worship God by an image; which also both the Israelites, Ex 32:1, &c. and Jeroboam afterwards, designed to do. For my son - For the benefit of thyself and family; that you need not be continually going to Shiloh to worship, but may do it at home. To thee - To dispose of, as I say.Robert Jamieson, A. R. Fausset and David Brown17:3 a graven image and a molten image--The one carved from a block of wood or stone, to be plated over with silver; the other, a figure formed of the solid metal cast into a mould. It is observable, however, that only two hundred shekels were given to the founder. Probably the expense of making two such figures of silver, with their appurtenances (pedestals, bases, &c.), might easily cost, in those days, two hundred shekels, which (at 2 shillings, 4 pence each, is about 23 pounds) would be a sum not adequate to the formation of large statues [TAYLOR, Fragments]. |
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17:417:4: Եւ դարձոյց զարծաթն առ մայր իւր։ Եւ ա՛ռ մայր նորա երկերի՛ւր արծաթոյ, եւ ե՛տ զայն ցձուլիչ. եւ արար զայն դրօշեալ եւ ձուլածոյ. եւ եղեւ ՚ի տան Միքայի[2681]։ [2681] Ոմանք. Եւ ետ զայն ցձուլիչսն։ Եւ դարձոյց զարծաթն առ մայր իւր, եւ ա՛ռ մայր նորա երկերիւր արծաթոյ, եւ ետ զայն ցձուլիչ, եւ արար զայն դրօշեալ եւ ձուլածոյ. եւ եղեւ ի տան Միքայի:4. Իսկ Միքան այդ արծաթը մօրը վերադարձրեց: Մայրն առաւ երկու հարիւր արծաթ, այն տուեց ձուլողին, նա էլ ձուլածոյ կուռք շինեց դրանից, որը մնաց Միքայի տանը: 4 Իսկ Միքա այն արծաթը իր մօրը դարձուց։ Մայրը երկու հարիւր կտոր արծաթ առաւ ու զանոնք ոսկերիչին տուաւ, ան ալ անոնցմով քանդակուած ու թափծու կուռք շինեց եւ անոնք Միքայի տունը դրուեցան*։ 17:4: Եւ դարձոյց զարծաթն առ մայր իւր։ Եւ ա՛ռ մայր նորա երկերի՛ւր արծաթոյ, եւ ե՛տ զայն ցձուլիչ. եւ արար զայն դրօշեալ եւ ձուլածոյ. եւ եղեւ ՚ի տան Միքայի[2681]։ [2681] Ոմանք. Եւ ետ զայն ցձուլիչսն։ 4. Իսկ Միքան այդ արծաթը մօրը վերադարձրեց: Մայրն առաւ երկու հարիւր արծաթ, այն տուեց ձուլողին, նա էլ ձուլածոյ կուռք շինեց դրանից, որը մնաց Միքայի տանը: 4 Իսկ Միքա այն արծաթը իր մօրը դարձուց։ Մայրը երկու հարիւր կտոր արծաթ առաւ ու զանոնք ոսկերիչին տուաւ, ան ալ անոնցմով քանդակուած ու թափծու կուռք շինեց եւ անոնք Միքայի տունը դրուեցան*։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:417:4: Но он возвратил серебро матери своей. Мать его взяла двести {сиклей} серебра и отдала их плавильщику. Он сделал из них истукан и литой кумир, который и находился в доме Михи. 17:4 καὶ και and; even ἀπέδωκεν αποδιδωμι render; surrender τὸ ο the ἀργύριον αργυριον silver piece; money τῇ ο the μητρὶ μητηρ mother αὐτοῦ αυτος he; him καὶ και and; even ἔλαβεν λαμβανω take; get ἡ ο the μήτηρ μητηρ mother αὐτοῦ αυτος he; him διακοσίους διακοσιοι two hundred ἀργυρίου αργυριον silver piece; money καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτὸ αυτος he; him ἀργυροκόπῳ αργυροκοπος silversmith καὶ και and; even ἐποίησεν ποιεω do; make αὐτὸ αυτος he; him γλυπτὸν γλυπτος and; even χωνευτόν χωνευτος and; even ἐγενήθη γινομαι happen; become ἐν εν in οἴκῳ οικος home; household Μιχαια μιχαιας Michaias; Mikheas 17:4 וַ wa וְ and יָּ֥שֶׁב yyˌāšev שׁוב return אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֶּ֖סֶף kkˌesef כֶּסֶף silver לְ lᵊ לְ to אִמֹּ֑ו ʔimmˈô אֵם mother וַ wa וְ and תִּקַּ֣ח ttiqqˈaḥ לקח take אִמֹּו֩ ʔimmˌô אֵם mother מָאתַ֨יִם māṯˌayim מֵאָה hundred כֶּ֜סֶף kˈesef כֶּסֶף silver וַ wa וְ and תִּתְּנֵ֣הוּ ttittᵊnˈēhû נתן give לַ la לְ to † הַ the צֹּורֵ֗ף ṣṣôrˈēf צרף melt וַֽ wˈa וְ and יַּעֲשֵׂ֨הוּ֙ yyaʕᵃśˈēhû עשׂה make פֶּ֣סֶל pˈesel פֶּסֶל idol וּ û וְ and מַסֵּכָ֔ה massēḵˈā מַסֵּכָה molten image וַ wa וְ and יְהִ֖י yᵊhˌî היה be בְּ bᵊ בְּ in בֵ֥ית vˌêṯ בַּיִת house מִיכָֽיְהוּ׃ mîḵˈāyᵊhû מִיכָיְהוּ [prophet] 17:4. reddidit igitur matri suae quae tulit ducentos argenteos et dedit eos argentario ut faceret ex eis sculptile atque conflatile quod fuit in domo MichaAnd 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. 17:4. And when he restored these to his mother, she took two hundred of the silver coins, and she gave them to the silversmith, so that he might make from them a molten idol and a graven image. And it was in the house of Micah. 17:4. Yet he restored the money unto his mother; and his mother took two hundred [shekels] of silver, and gave them to the founder, who made thereof a graven image and a molten image: and they were in the house of Micah. 4. And when he restored the money unto his mother, his mother took two hundred of silver, and gave them to the founder, who made thereof a graven image and a molten image: and it was in the house of Micah.
17:4 Yet he restored the money unto his mother; and his mother took two hundred [shekels] of silver, and gave them to the founder, who made thereof a graven image and a molten image: and they were in the house of Micah: 17:4: Но он возвратил серебро матери своей. Мать его взяла двести {сиклей} серебра и отдала их плавильщику. Он сделал из них истукан и литой кумир, который и находился в доме Михи. 17:4 καὶ και and; even ἀπέδωκεν αποδιδωμι render; surrender τὸ ο the ἀργύριον αργυριον silver piece; money τῇ ο the μητρὶ μητηρ mother αὐτοῦ αυτος he; him καὶ και and; even ἔλαβεν λαμβανω take; get ἡ ο the μήτηρ μητηρ mother αὐτοῦ αυτος he; him διακοσίους διακοσιοι two hundred ἀργυρίου αργυριον silver piece; money καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτὸ αυτος he; him ἀργυροκόπῳ αργυροκοπος silversmith καὶ και and; even ἐποίησεν ποιεω do; make αὐτὸ αυτος he; him γλυπτὸν γλυπτος and; even χωνευτόν χωνευτος and; even ἐγενήθη γινομαι happen; become ἐν εν in οἴκῳ οικος home; household Μιχαια μιχαιας Michaias; Mikheas 17:4 וַ wa וְ and יָּ֥שֶׁב yyˌāšev שׁוב return אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֶּ֖סֶף kkˌesef כֶּסֶף silver לְ lᵊ לְ to אִמֹּ֑ו ʔimmˈô אֵם mother וַ wa וְ and תִּקַּ֣ח ttiqqˈaḥ לקח take אִמֹּו֩ ʔimmˌô אֵם mother מָאתַ֨יִם māṯˌayim מֵאָה hundred כֶּ֜סֶף kˈesef כֶּסֶף silver וַ wa וְ and תִּתְּנֵ֣הוּ ttittᵊnˈēhû נתן give לַ la לְ to † הַ the צֹּורֵ֗ף ṣṣôrˈēf צרף melt וַֽ wˈa וְ and יַּעֲשֵׂ֨הוּ֙ yyaʕᵃśˈēhû עשׂה make פֶּ֣סֶל pˈesel פֶּסֶל idol וּ û וְ and מַסֵּכָ֔ה massēḵˈā מַסֵּכָה molten image וַ wa וְ and יְהִ֖י yᵊhˌî היה be בְּ bᵊ בְּ in בֵ֥ית vˌêṯ בַּיִת house מִיכָֽיְהוּ׃ mîḵˈāyᵊhû מִיכָיְהוּ [prophet] 17:4. reddidit igitur matri suae quae tulit ducentos argenteos et dedit eos argentario ut faceret ex eis sculptile atque conflatile quod fuit in domo Micha And 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. 17:4. And when he restored these to his mother, she took two hundred of the silver coins, and she gave them to the silversmith, so that he might make from them a molten idol and a graven image. And it was in the house of Micah. 17:4. Yet he restored the money unto his mother; and his mother took two hundred [shekels] of silver, and gave them to the founder, who made thereof a graven image and a molten image: and they were in the house of Micah. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183117:4: A graven image and a molten image - What these images were, we cannot positively say; they were most probably some resemblance of matters belonging to the tabernacle. See below.Albert Barnes: Notes on the Bible - 183417:4: See Jdg 8:27, note; Gen 31:19, note.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:4: two hundred: Isa 46:6, Isa 46:7; Jer 10:9, Jer 10:10John Gill17:4 Yet he restored the money unto his mother,.... Gave it to her a second tithe, not as disapproving her idolatrous intention, as the sequel shows, but being desirous to be entirely free of it, and not have his mind disturbed with it as it had been, and that she might do with it as she thought fit:and his mother took two hundred shekels of silver, and gave them to the founder, who made thereof a graven image, and a molten image; the other nine hundred pieces she kept to herself, repenting of her vow, and being unwilling to part with so much money for such an use; or else they were laid out in an ephod, and teraphim, and what else were thought necessary for the idolatrous worship they were about to set up; though Kimchi is of opinion, that the two hundred shekels were what she gave the founder for making the images, and of the nine hundred the images were made; and indeed the images must be very small ones, if made out of two hundred shekels of silver only; some have thought there was but one image, called both molten and graven; because after the silver was melted, and cast into a mould, it was fashioned with a graving tool, as the golden calf was by Aaron; but they are manifestly distinguished and represented as two, Judg 18:17 and they were in the house of Micah; in an apartment in his house, peculiar for them, as appears by the next verse; here they were put and continued. John Wesley17:4 Restored - Though his mother allowed him to keep it, yet he persisted in his resolution to restore it, that she might dispose of it as she pleased. Two hundred - Reserving nine hundred shekels, either for the ephod or teraphim, or for other things relating to this worship. |
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17:517:5: Եւ տուն Միքայի՝ նմա՛ տուն Աստուածոյ. եւ արար եփո՛ւդ, եւ թերա՛փ. եւ ելից զձեռս միոյ յորդւոց իւրոց, եւ եղեւ նմա ՚ի քահանայ։ Եւ տուն Միքայի` նմա տուն Աստուածոյ. եւ արար եփուդ եւ թերափ. եւ ելից զձեռս միոյ յորդւոց իւրոց, եւ եղեւ նմա ի քահանայ:5. Միքայի տունը նրա համար աստծու տուն եղաւ: Եւ նա եփուդ[19] ու թերափ[20] շինեց. ձեռնադրեց իր որդիներից մէկին, եւ սա նրա համար քահանայ եղաւ:[20] 19. Եփուդ, տես Դատ. Ը 27 -ի ծանօթ.:">[19] ու թերափ 5 Ու Միքան աստուածներու տուն մը ունեցաւ ու եփուտ եւ թերափիմ շինեց ու իր տղաքներէն մէկը ընտրեց, որ իրեն քահանայ ըլլայ։ 17:5: Եւ տուն Միքայի՝ նմա՛ տուն Աստուածոյ. եւ արար եփո՛ւդ, եւ թերա՛փ. եւ ելից զձեռս միոյ յորդւոց իւրոց, եւ եղեւ նմա ՚ի քահանայ։ 5. Միքայի տունը նրա համար աստծու տուն եղաւ: Եւ նա եփուդ[19] ու թերափ[20] շինեց. ձեռնադրեց իր որդիներից մէկին, եւ սա նրա համար քահանայ եղաւ: [20] 19. Եփուդ, տես Դատ. Ը 27 -ի ծանօթ.:">[19] ու թերափ 5 Ու Միքան աստուածներու տուն մը ունեցաւ ու եփուտ եւ թերափիմ շինեց ու իր տղաքներէն մէկը ընտրեց, որ իրեն քահանայ ըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:517:5: И был у Михи дом Божий. И сделал он ефод и терафим и посвятил одного из сыновей своих, чтоб он был у него священником. 17:5 καὶ και and; even ὁ ο the οἶκος οικος home; household Μιχαια μιχαιας he; him οἶκος οικος home; household θεοῦ θεος God καὶ και and; even ἐποίησεν ποιεω do; make εφωδ εφωδ and; even θαραφιν θαραφιν and; even ἐπλήρωσεν πληροω fulfill; fill τὴν ο the χεῖρα χειρ hand ἀπὸ απο from; away ἑνὸς εις.1 one; unit υἱῶν υιος son αὐτοῦ αυτος he; him καὶ και and; even ἐγένετο γινομαι happen; become αὐτῷ αυτος he; him εἰς εις into; for ἱερέα ιερευς priest 17:5 וְ wᵊ וְ and הָ hā הַ the אִ֣ישׁ ʔˈîš אִישׁ man מִיכָ֔ה mîḵˈā מִיכָה Micah לֹ֖ו lˌô לְ to בֵּ֣ית bˈêṯ בַּיִת house אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יַּ֤עַשׂ yyˈaʕaś עשׂה make אֵפֹוד֙ ʔēfôḏ אֵפֹד ephod וּ û וְ and תְרָפִ֔ים ṯᵊrāfˈîm תְּרָפִים teraphim וַ wa וְ and יְמַלֵּ֗א yᵊmallˈē מלא be full אֶת־ ʔeṯ- אֵת [object marker] יַ֤ד yˈaḏ יָד hand אַחַד֙ ʔaḥˌaḏ אֶחָד one מִ mi מִן from בָּנָ֔יו bbānˈāʸw בֵּן son וַ wa וְ and יְהִי־ yᵊhî- היה be לֹ֖ו lˌô לְ to לְ lᵊ לְ to כֹהֵֽן׃ ḵōhˈēn כֹּהֵן priest 17:5. qui aediculam quoque in ea Deo separavit et fecit ephod ac therafin id est vestem sacerdotalem et idola implevitque unius filiorum suorum manum et factus est ei sacerdosAnd 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. 17:5. And he also separated in it a little shrine for the god. And he made an ephod and theraphim, that is, a priestly garment and idols. And he filled the hand of one of his sons, and he became his priest. 17:5. And the man Micah had an house of gods, and made an ephod, and teraphim, and consecrated one of his sons, who became his priest. 5. And the man Micah had an house of gods, and he made an ephod, and teraphim, and consecrated one of his sons, who became his priest.
17:5 And the man Micah had an house of gods, and made an ephod, and teraphim, and consecrated one of his sons, who became his priest: 17:5: И был у Михи дом Божий. И сделал он ефод и терафим и посвятил одного из сыновей своих, чтоб он был у него священником. 17:5 καὶ και and; even ὁ ο the οἶκος οικος home; household Μιχαια μιχαιας he; him οἶκος οικος home; household θεοῦ θεος God καὶ και and; even ἐποίησεν ποιεω do; make εφωδ εφωδ and; even θαραφιν θαραφιν and; even ἐπλήρωσεν πληροω fulfill; fill τὴν ο the χεῖρα χειρ hand ἀπὸ απο from; away ἑνὸς εις.1 one; unit υἱῶν υιος son αὐτοῦ αυτος he; him καὶ και and; even ἐγένετο γινομαι happen; become αὐτῷ αυτος he; him εἰς εις into; for ἱερέα ιερευς priest 17:5 וְ wᵊ וְ and הָ hā הַ the אִ֣ישׁ ʔˈîš אִישׁ man מִיכָ֔ה mîḵˈā מִיכָה Micah לֹ֖ו lˌô לְ to בֵּ֣ית bˈêṯ בַּיִת house אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יַּ֤עַשׂ yyˈaʕaś עשׂה make אֵפֹוד֙ ʔēfôḏ אֵפֹד ephod וּ û וְ and תְרָפִ֔ים ṯᵊrāfˈîm תְּרָפִים teraphim וַ wa וְ and יְמַלֵּ֗א yᵊmallˈē מלא be full אֶת־ ʔeṯ- אֵת [object marker] יַ֤ד yˈaḏ יָד hand אַחַד֙ ʔaḥˌaḏ אֶחָד one מִ mi מִן from בָּנָ֔יו bbānˈāʸw בֵּן son וַ wa וְ and יְהִי־ yᵊhî- היה be לֹ֖ו lˌô לְ to לְ lᵊ לְ to כֹהֵֽן׃ ḵōhˈēn כֹּהֵן priest 17:5. qui aediculam quoque in ea Deo separavit et fecit ephod ac therafin id est vestem sacerdotalem et idola implevitque unius filiorum suorum manum et factus est ei sacerdos And 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. 17:5. And he also separated in it a little shrine for the god. And he made an ephod and theraphim, that is, a priestly garment and idols. And he filled the hand of one of his sons, and he became his priest. 17:5. And the man Micah had an house of gods, and made an ephod, and teraphim, and consecrated one of his sons, who became his priest. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183117:5: The man Micah had a house of gods - בית אלהים beith Elohim should, I think, be translated house or temple of God; for it is very likely that both the mother and the son intended no more than a private or domestic chapel, in which they proposed to set up the worship of the true God.Made an ephod - Perhaps the whole of this case may be stated thus: Micah built a house of God - a chapel in imitation of the sanctuary; he made a graven image representing the ark, a molten image to represent the mercy-seat, teraphim to represent the cherubim above the mercy-seat, and an ephod in imitation of the sacerdotal garments; and he consecrated one of his sons to be priest. Thus gross idolatry was not the crime of Micah; he only set up in his own house an epitome of the Divine worship as performed at Shiloh. What the teraphim were, see the note on Gen 31:19; for the ephod, see the note on Exo 25:7; and for the sacerdotal vestments in general, see the note on Exo 28:4, etc. Who became his priest - כהן cohen, which the Targum translates chumera. The word כהן cohen is the common name in Hebrew for a priest of the true God; but sometimes it is applied to idolatrous priests. When it is to be understood in the former sense, the Targum renders it cahen; when in the latter, it uses the word כומרא chumera, by which it always understands an idolatrous priest. But that this was not a case of idolatry, and that the true God was worshipped here, is evident from the word Jehovah being used, Jdg 17:4, and oracular answers being given at this house, as we see from Jdg 18:6, etc. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:5: an house of gods: or, as baith Elohim may also signify, "a house of God." Jdg 18:24; Gen 31:30; Ezr 1:7; Hos 8:14ephod: Jdg 8:27, Jdg 18:14; Exo 28:4, Exo 28:15; Sa1 23:6 teraphim: Gen 31:19, Gen 31:30 *marg. Hos 3:4 consecrated: Heb. filled the hand, Exo 29:9; Kg1 12:31, Kg1 13:33, Kg1 13:34; Heb 5:4 his sons: Exo 24:5 Geneva 159917:5 And the man Micah had an house of gods, and made an (c) ephod, and (d) teraphim, and consecrated one of his sons, who became his priest.(c) He would serve both God and idols. (d) By Teraphim some understand certain idols, having the likeness of a man, but others understand by it all manner of things and instruments belonging to those who sought an answer at God's hands, as in (Judg 18:5-6). John Gill17:5 And the man Micah had an house of gods,.... Having two images in it, besides teraphim, which were a sort of idols; and the Targum is, an house of images, or idols; though it may be rendered "an house of God"; a temple, a place for religious worship:and made an ephod; a priestly garment, a linen one very probably, not so rich an one with a breastplate to it as the high priest had, which was very costly. Ben Melech interprets it a girdle, and there was a curious girdle of the ephod, with which it was girt; this may be here put for the rest of the priestly garments which Micah provided: and teraphim; which were a sort of household gods, like the Lares and Penates of the Romans, and by which consultations were made; See Gill on Hos 3:3, Hos 3:4, Zech 10:2 Micah proposed to have an oracle in his house, whereby he might consult the Lord about future things, and not be at the trouble of going to the tabernacle, and consult there by Urim and Thummim; and the same some take the teraphim to be: and consecrated one of his sons, who became his priest; or, "filled the hand" (k) of one of them; that is, with offerings, as Ben Melech interprets it; in which way priests were initiated, and consecrated to their office; see Ex 28:41 or, as Kimchi expresses it, he offered his offerings by the hand of one of his sons, and appointed him to be a priest, very probably his eldest son. (k) "et implevit manum", Montanus, V. L. John Wesley17:5 Of gods - That is, an house consecrated for the service of God in this manner. Teraphim - A sort of images so called. One of his sons - Because the Levites in that corrupt estate of the church, neglected the exercise of their office, and therefore they were neglected by the people, and others put into their employment.Robert Jamieson, A. R. Fausset and David Brown17:5 the man Micah had an house of gods--Hebrew, "a house of God"--a domestic chapel, a private religious establishment of his own.an ephod--(see on Ex 28:6). teraphim--tutelary gods of the household (see Gen 31:19 and see on Gen 31:26). consecrated one of his sons who became his priest--The assumption of the priestly office by any one out of the family of Aaron was a direct violation of the divine law (Num 3:10; Num 16:17; Deut 21:5; Heb 5:4). |
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17:617:6: Յաւուրսն յայնոսիկ ո՛չ գոյր թագաւոր Իսրայէլի. եւ այր իւրաքանչիւր զհաճո՛յս աչաց իւրոց առնէր[2682]։ [2682] Ոմանք. Զհաճոյսն իւր առնէր։ Յաւուրսն յայնոսիկ ոչ գոյր թագաւոր Իսրայելի, եւ այր իւրաքանչիւր զհաճոյս աչաց իւրոց առնէր:6. Այդ օրերին Իսրայէլում թագաւոր չկար, եւ ամէն մարդ անում էր այն, ինչ հաճելի էր իր աչքին: 6 Այն օրերը Իսրայէլի մէջ թագաւոր չկար։ Ամէն մարդ իր աչքին հաճելի եղածը կ’ընէր։ 17:6: Յաւուրսն յայնոսիկ ո՛չ գոյր թագաւոր Իսրայէլի. եւ այր իւրաքանչիւր զհաճո՛յս աչաց իւրոց առնէր[2682]։ [2682] Ոմանք. Զհաճոյսն իւր առնէր։ 6. Այդ օրերին Իսրայէլում թագաւոր չկար, եւ ամէն մարդ անում էր այն, ինչ հաճելի էր իր աչքին: 6 Այն օրերը Իսրայէլի մէջ թագաւոր չկար։ Ամէն մարդ իր աչքին հաճելի եղածը կ’ընէր։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:617:6: В те дни не было царя у Израиля; каждый делал то, что ему казалось справедливым. 17:6 ἐν εν in δὲ δε though; while ταῖς ο the ἡμέραις ημερα day ἐκείναις εκεινος that οὐκ ου not ἦν ειμι be βασιλεὺς βασιλευς monarch; king ἐν εν in Ισραηλ ισραηλ.1 Israel ἀνὴρ ανηρ man; husband τὸ ο the εὐθὲς ευθης in ὀφθαλμοῖς οφθαλμος eye; sight αὐτοῦ αυτος he; him ἐποίει ποιεω do; make 17:6 בַּ ba בְּ in † הַ the יָּמִ֣ים yyāmˈîm יֹום day הָ hā הַ the הֵ֔ם hˈēm הֵם they אֵ֥ין ʔˌên אַיִן [NEG] מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king בְּ bᵊ בְּ in יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel אִ֛ישׁ ʔˈîš אִישׁ man הַ ha הַ the יָּשָׁ֥ר yyāšˌār יָשָׁר right בְּ bᵊ בְּ in עֵינָ֖יו ʕênˌāʸw עַיִן eye יַעֲשֶֽׂה׃ פ yaʕᵃśˈeh . f עשׂה make 17:6. in diebus illis non erat rex in Israhel sed unusquisque quod sibi rectum videbatur hoc faciebatIn those days there was no king in Israel, but every one did that which seemed right to himself. 17:6. In those days, there was no king in Israel. Instead, each one did what seemed right to himself. 17:6. In those days [there was] no king in Israel, [but] every man did [that which was] right in his own eyes. 17:6 In those days [there was] no king in Israel, [but] every man did [that which was] right in his own eyes: 17:6: В те дни не было царя у Израиля; каждый делал то, что ему казалось справедливым. 17:6 ἐν εν in δὲ δε though; while ταῖς ο the ἡμέραις ημερα day ἐκείναις εκεινος that οὐκ ου not ἦν ειμι be βασιλεὺς βασιλευς monarch; king ἐν εν in Ισραηλ ισραηλ.1 Israel ἀνὴρ ανηρ man; husband τὸ ο the εὐθὲς ευθης in ὀφθαλμοῖς οφθαλμος eye; sight αὐτοῦ αυτος he; him ἐποίει ποιεω do; make 17:6 בַּ ba בְּ in † הַ the יָּמִ֣ים yyāmˈîm יֹום day הָ hā הַ the הֵ֔ם hˈēm הֵם they אֵ֥ין ʔˌên אַיִן [NEG] מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king בְּ bᵊ בְּ in יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel אִ֛ישׁ ʔˈîš אִישׁ man הַ ha הַ the יָּשָׁ֥ר yyāšˌār יָשָׁר right בְּ bᵊ בְּ in עֵינָ֖יו ʕênˌāʸw עַיִן eye יַעֲשֶֽׂה׃ פ yaʕᵃśˈeh . f עשׂה make 17:6. in diebus illis non erat rex in Israhel sed unusquisque quod sibi rectum videbatur hoc faciebat In those days there was no king in Israel, but every one did that which seemed right to himself. 17:6. In those days, there was no king in Israel. Instead, each one did what seemed right to himself. 17:6. In those days [there was] no king in Israel, [but] every man did [that which was] right in his own eyes. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183117:6: There was no king in Israel - The word מלך melech, which generally means king, is sometimes taken for a supreme governor, judge, magistrate, or ruler of any kind; (see Gen 36:31, and Deu 33:5); and it is likely it should be so understood here.Every man did that which was right in his own eyes - He was his own governor, and what he did he said was right; and, by his cunning and strength, defended his conduct. When a man's own will, passions, and caprice, are to be made the rule of law, society is in a most perilous and ruinous state. Civil government is of God; and without it the earth must soon be desolated. There was a time when there was no king in England; and that was, in general, a time of scandal to religion, and oppression to men. Albert Barnes: Notes on the Bible - 183417:6: In those days ... - This phrase, indicating distinctly that the writer lived after the establishment of the kingly government in Israel, is unique to the author of these last five chapters.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:6: no king: Jdg 18:1, Jdg 19:1, Jdg 21:3, Jdg 21:25; Gen 36:31; Deu 33:5right: Deu 12:8; Psa 12:4; Pro 12:15, Pro 14:12, Pro 16:2; Ecc 11:9; Jer 44:16, Jer 44:17 Geneva 159917:6 In those days [there was] no (e) king in Israel, [but] every man did [that which was] right in his own eyes.(e) For where there is no Magistrate fearing God, there can be no true religion or order. John Gill17:6 In those days there was no king in Israel,.... That is, no supreme magistrate, judge, or ruler, Joshua being dead and Caleb also, and the elders contemporary with them; for what the Samaritan Chronicle says (l) is without foundation, that Joshua a little before his death cast a lot in the presence of the congregation, to know who should govern after him, and the lot came to one Abel, of the tribe of Judah:but every man did that which was right in his own eyes; which accounts for the idolatry of Micah, there being no supreme magistrate to take cognizance of his sin, and restrain him from it, or punish him for it according to the law of God. (l) Apud Hottinger. Smegma Orient. p. 522. John Wesley17:6 No king - No judge to govern and control them. The word king being used largely for a supreme magistrate. God raised up judges to rule and deliver the people, when he saw fit; and at other times for their sins he suffered them to be without them, and such a time this was; and therefore they ran into that idolatry, from which the judges usually kept them; as appears by that solemn and oft - repeated passage in this book, that after the death of such or such a judge, the people forsook the Lord, and turned to idols. His own eyes - That is, not what pleased God, but what best suited his own fancy.Robert Jamieson, A. R. Fausset and David Brown17:6 every man did that which was right in his own eyes--From want of a settled government, there was no one to call him to account. No punishment followed any crime. |
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17:717:7: Եւ եղեւ պատանեակ մի ՚ի Բեթղ՚ահեմէ Յուդայ, յազգէ՛ տոհմին Յուդայի, եւ ինքն Ղեւտացի՛. եւ բնակէ՛ր նա անդ։ Եւ եղեւ պատանեակ մի ի Բեթղեհեմէ Յուդայ, յազգէ տոհմին Յուդայի, եւ ինքն Ղեւտացի, եւ բնակէր նա անդ:7. Յուդայի ազգատոհմից, Յուդայի երկրի Բեթղեհէմ քաղաքից, մի պատանի կար, որ ղեւտացի էր եւ այնտեղ էր բնակւում: 7 Յուդային ազգատոհմէն ու Յուդային Բեթլեհէմէն պատանի մը կար։ Անիկա Ղեւտացի էր ու հոն կը բնակէր պանդուխտի պէս։ 17:7: Եւ եղեւ պատանեակ մի ՚ի Բեթղ՚ահեմէ Յուդայ, յազգէ՛ տոհմին Յուդայի, եւ ինքն Ղեւտացի՛. եւ բնակէ՛ր նա անդ։ 7. Յուդայի ազգատոհմից, Յուդայի երկրի Բեթղեհէմ քաղաքից, մի պատանի կար, որ ղեւտացի էր եւ այնտեղ էր բնակւում: 7 Յուդային ազգատոհմէն ու Յուդային Բեթլեհէմէն պատանի մը կար։ Անիկա Ղեւտացի էր ու հոն կը բնակէր պանդուխտի պէս։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:717:7: Один юноша из Вифлеема Иудейского, из колена Иудина, левит, тогда жил там; 17:7 καὶ και and; even ἐγενήθη γινομαι happen; become νεανίας νεανιας young man ἐκ εκ from; out of Βηθλεεμ βηθλεεμ Bēthleem; Vithleem δήμου δημος public Ιουδα ιουδα Iouda; Iutha καὶ και and; even αὐτὸς αυτος he; him Λευίτης λευιτης Leuΐtēs; Leitis καὶ και and; even οὗτος ουτος this; he παρῴκει παροικεω reside ἐκεῖ εκει there 17:7 וַ wa וְ and יְהִי־ yᵊhî- היה be נַ֗עַר nˈaʕar נַעַר boy מִ mi מִן from בֵּ֥ית לֶ֨חֶם֙ bbˌêṯ lˈeḥem בֵּית לֶחֶם Bethlehem יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah מִ mi מִן from מִּשְׁפַּ֖חַת mmišpˌaḥaṯ מִשְׁפַּחַת clan יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and ה֥וּא hˌû הוּא he לֵוִ֖י lēwˌî לֵוִי Levite וְ wᵊ וְ and ה֥וּא hˌû הוּא he גָֽר־ ḡˈār- גור dwell שָֽׁם׃ šˈām שָׁם there 17:7. fuit quoque alter adulescens de Bethleem Iuda et cognatione eius eratque ipse Levites et habitabat ibiThere was also another young man of Bethlehem Juda, of the kindred thereof: and he was a Levite, and dwelt there. 17:7. Also, there was another young man, from Bethlehem of Judah, one of his relatives. And he himself was a Levite, and he was living there. 17:7. And there was a young man out of Bethlehemjudah of the family of Judah, who [was] a Levite, and he sojourned there. 7. And there was a young man out of Beth-lehem-judah, of the family of Judah, who was a Levite, and he sojourned there.
17:7 And there was a young man out of Beth- lehem- judah of the family of Judah, who [was] a Levite, and he sojourned there: 17:7: Один юноша из Вифлеема Иудейского, из колена Иудина, левит, тогда жил там; 17:7 καὶ και and; even ἐγενήθη γινομαι happen; become νεανίας νεανιας young man ἐκ εκ from; out of Βηθλεεμ βηθλεεμ Bēthleem; Vithleem δήμου δημος public Ιουδα ιουδα Iouda; Iutha καὶ και and; even αὐτὸς αυτος he; him Λευίτης λευιτης Leuΐtēs; Leitis καὶ και and; even οὗτος ουτος this; he παρῴκει παροικεω reside ἐκεῖ εκει there 17:7 וַ wa וְ and יְהִי־ yᵊhî- היה be נַ֗עַר nˈaʕar נַעַר boy מִ mi מִן from בֵּ֥ית לֶ֨חֶם֙ bbˌêṯ lˈeḥem בֵּית לֶחֶם Bethlehem יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah מִ mi מִן from מִּשְׁפַּ֖חַת mmišpˌaḥaṯ מִשְׁפַּחַת clan יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and ה֥וּא hˌû הוּא he לֵוִ֖י lēwˌî לֵוִי Levite וְ wᵊ וְ and ה֥וּא hˌû הוּא he גָֽר־ ḡˈār- גור dwell שָֽׁם׃ šˈām שָׁם there 17:7. fuit quoque alter adulescens de Bethleem Iuda et cognatione eius eratque ipse Levites et habitabat ibi There was also another young man of Bethlehem Juda, of the kindred thereof: and he was a Levite, and dwelt there. 17:7. Also, there was another young man, from Bethlehem of Judah, one of his relatives. And he himself was a Levite, and he was living there. 17:7. And there was a young man out of Bethlehemjudah of the family of Judah, who [was] a Levite, and he sojourned there. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19147-13: Встретив случайно одного молодого левита, искавшего себе пропитания, Миха пригласил его к себе в дом и предложил ему быть у него священником вместо сына, положив ему за труд одежду, пропитание и десять сиклей серебра (8: рублей серебром), на что тот охотно согласился.Matthew Henry: Concise Commentary on the Whole Bible - 1706(2.) What was the cause of this corruption (v. 6): There was no king in Israel, no judge or sovereign prince to take cognizance of the setting up of these images (which, doubtless, the country about soon resorted to), and to give orders for the destroying of them, none to convince Micah of his error and to restrain and punish him, to take this disease in time, by which the spreading of the infection might have been happily prevented. Every man did that which was right in his own eyes, and then they soon did that which was evil in the sight of the Lord. When they were without a king to keep good order among them, God's house was forsaken, his priests were neglected, and all went to ruin among them. See what a mercy government is, and what reason there is that not only prayers and intercessions, but giving of thanks, should be made for kings and all in authority, 1 Tim. ii. 1, 2. Nothing contributes more, under God, to the support of religion in the world, than the due administration of those two great ordinances, magistracy and ministry. 7 And there was a young man out of Beth-lehem-judah of the family of Judah, who was a Levite, and he sojourned there. 8 And the man departed out of the city from Beth-lehem-judah to sojourn where he could find a place: and he came to mount Ephraim to the house of Micah, as he journeyed. 9 And Micah said unto him, Whence comest thou? And he said unto him, I am a Levite of Beth-lehem-judah, and I go to sojourn where I may find a place. 10 And Micah said unto him, Dwell with me, and be unto me a father and a priest, and I will give thee ten shekels of silver by the year, and a suit of apparel, and thy victuals. So the Levite went in. 11 And the Levite was content to dwell with the man; and the young man was unto him as one of his sons. 12 And Micah consecrated the Levite; and the young man became his priest, and was in the house of Micah. 13 Then said Micah, Now know I that the LORD will do me good, seeing I have a Levite to my priest. We have here an account of Micah's furnishing himself with a Levite for his chaplain, either thinking his son, because the heir of his estate, too good to officiate, or rather, because not of God's tribe, not good enough. Observe, I. What brought this Levite to Micah. By his mother's side he was of the family of Judah, and lived at Bethlehem among his mother's relations (for that was not a Levites' city), or, upon some other account, as a stranger or inmate, sojourned there, v. 7. Thence he went to sojourn where he could find a place, and in his travels came to the house of Micah in Mount Ephraim, v. 8. Now, 1. Some think it was his unhappiness that he was under a necessity of removing, either because he was persecuted and abused, or rather neglected and starved, at Bethlehem. God had made plentiful provision for the Levites, but the people withheld their dues, and did not help them into the possession of the cities assigned to them; so that they were reduced to straits, and no care was taken for their relief. Israel's forsaking God began with forsaking the Levites, which therefore they are warned against, Deut. xii. 19. It is a sign religion is going to decay when good ministers are neglected and at a loss for a livelihood. But, 2. It seems rather to have been his fault and folly, that he loved to wander, threw himself out where he was, and forfeited the respect of his friends, and, having a roving head, would go to seek his fortune, as we say. We cannot conceive that things had yet come to such a pass among them that a Levite should be poor, unless it was his own fault. As those are fit to be pitied that would fix but may not, so those are fit to be punished that might fix but will not. Unsettledness being, one would think, a constant uneasiness, it is strange that any Israelite, especially any Levite, should affect it. II. What bargain Micah made with him. Had he not been well enough content with his son for his priest, he would have gone or sent abroad to enquire out a Levite, but now he only takes hold of one that drops into his hands, which showed that he had no great zeal in the matter. It is probable that this rambling Levite had heard, in the country, of Micah's house of gods, his graven and molten image, which, if he had had any thing of the spirit of a Levite in him, would have brought him thither to reprove Micah for his idolatry, to tell how directly contrary it was to the law of God, and how it would bring the judgments of God upon him; but instead of this, like a base and degenerate branch of that sacred tribe, thither he goes to offer his service, with, Have you any work for a Levite? for I am out of business, and go to sojourn where I may find a place; all he aimed at was to get bread, not to do good, v. 9. Micah courts him into his family (v. 10), and promises him, 1. Good preferment: Be unto me a father and a priest. Though a young man, and taken up at the door, yet, if he take him for a priest, he will respect him as a father, so far is he from setting him among his servants. He asks not for his credentials, takes no time to enquire how he behaved in the place of his last settlement, considers not whether, though he was a Levite, yet he might not be of such a bad character as to be a plague and scandal to his family, but thinks, though he should be ever so great a rake, he might serve for a priest to a graven image, like Jeroboam's priest of the lowest of the people, 1 Kings xii. 31. No marvel if those who can make any thing serve for a god can also make any thing serve for a priest. 2. A tolerable maintenance. He will allow him meat, and drink, and clothes, a double suit, so the word is in the margin, a better and a worse, one for every day's wear and one for holy days, and ten shekels, about twenty-five shillings, a year for spending money--a poor salary in comparison of what God provided for the Levites that behaved well; but those that forsake God's service will never better themselves, nor find a better master. The ministry is the best calling but the worst trade in the world. III. The Levite's settlement with him (v. 11): He was content to dwell with the man; though his work was superstitious and his wages were scandalous, he objected against neither, but thought himself happy that he had lighted on so good a house. Micah, thinking himself holier than any of his neighbours, presumed to consecrate this Levite, v. 12. As if his building, furnishing, and endowing this chapel authorized him, not only to appoint the person that should officiate there, but to confer those orders upon him which he had no right to give nor the other to receive. And now he shows him respect as a father and tenderness as a son, and is willing thus to make up the deficiency of the coin he gave him. IV. Micah's satisfaction in this (v. 13): Now know I that the Lord will do me good (that is, he hoped that his new establishment would gain reputation among his neighbours, which would turn to his advantage, for he would share in the profit of his altar; or, rather, he hoped that God would countenance and bless him in all he put his hand unto) because I have a Levite to be my priest. 1. He thought it was a sign of God's favour to him and his images that he had so opportunely sent a Levite to his door. Thus those who please themselves with their own delusions, if Providence unexpectedly bring any thing to their hands that furthers them in their evil way, are too apt to infer thence that God is pleased with them. 2. He thought now that the error of his priesthood was amended all was well, though he still retained his graven and molten image. Note, Many deceive themselves into a good opinion of their state by a partial reformation. They think they are as good as they should be, because, in some one particular instance, they are not so bad as they have been, as if the correcting of one fault would atone for their persisting in all the rest. 3. He thought the making of a Levite into a priest was a very meritorious act, which really was a presumptuous usurpation, and every provoking to God. Men's pride, and ignorance, and self-flattery, will undertake, not only to justify, but magnify and sanctify, the most daring impieties and invasions upon the divine prerogatives. With much reason might Micah have said, "Now may I fear that God will curse me, because I have debauched one of his own tribe, and drawn him into the worship of a graven image;" yet for this he hopes God will do him good. 4. He thought that having a Levite in the house with him would of course entitle him to the divine favour. Carnal hearts are apt to build too much upon their external privileges, and to conclude that God will certainly do them good because they are born of godly parents, dwell in praying families, are linked in society with those that are very good, and sit under a lively ministry; whereas all this is but like having a Levite to be their priest, which amounts to no security at all that God will do them good, unless they be good themselves, and make a good use of these advantages. Adam Clarke: Commentary on the Bible - 183117:7: Of the family of Judah - The word family may be taken here for tribe; or the young man might have been of the tribe of Judah by his mother, and of the tribe of Levi by his father, for he is called here a Levite; and it is probable that he might have officiated at Shiloh, in the Levitical office. A Levite might marry into any other tribe, providing the woman was not an heiress.Albert Barnes: Notes on the Bible - 183417:7: The Hebrew words for "he sojourned there" are, שׁם גר gê r shā m, which words are used Jdg 18:30 in the genealogy of this young Levite, whose name was "Jonathan, the son of Gershom" (גרשׁם gê reshô m). Hence, some read here, "the son of Gershom."R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:7: Beth-lehem-judah, Jdg 19:1, Jdg 19:2; Gen 35:19; Jos 19:15; Rut 1:1, Rut 1:2; Mic 5:2; Mat 2:1, Mat 2:5, Mat 2:6of the family: That is, of the tribe of Judah by his mother; and of that of Levi by his father. Geneva 159917:7 And there was a young man out of Bethlehemjudah (f) of the family of Judah, who [was] a Levite, and he sojourned there.(f) Which Bethlehem was in the tribe of Judah. John Gill17:7 And there was a young man out of Bethlehemjudah,.... As there were two Bethlehems, one in the tribe of Zebulun, Josh 19:15 and another in the tribe of Judah, the place here designed, Judah is added to it, to distinguish it from the other:of the family of Judah: which refers either to the young man, who was by his father's side a Levite, and by his mother's side, as Jarchi thinks, of the tribe of Judah, which seems very probable, though the genealogies of families were not reckoned from the mother; wherefore he might be so called because he had lived chiefly in the tribe of Judah, and particularly at Bethlehem; but Kimchi, and several other Jewish commentators, refer this to the city of Bethlehem, that was of the tribe of Judah, family being put for the tribe; or belonged to the children of Judah; though one would think there was no need to have added this, since it was fully expressed before by calling it Bethlehemjudah; the former sense therefore seems best: who was a Levite; his father being, as before observed, of that tribe, though his mother might be of the tribe of Judah: and he sojourned there; that is, at Bethlehem; he was not a native, nor an inhabitant there, but a sojourner, it not being a Levitical city. John Wesley17:7 Bethlehem - judah - So called here, as Mt 2:1, Mt 2:5, to difference it from Bethlehem in Zebulun. There he was born and bred. Of Judah - That is, of or belonging to the tribe of Judah; not by birth, for he was a Levite; but by his habitation and ministration. For the Levites were dispersed among all the tribes; and this man's lot fell into the tribe of Judah. Sojourned - So he expresseth it, because this was not the proper place of his abode, this being no Levitical city.Robert Jamieson, A. R. Fausset and David Brown17:7 Beth-lehem-judah--so called in contradistinction to a town of the same name in Zebulun (Josh 19:15).of the family--that is, tribe. of Judah--Men of the tribe of Levi might connect themselves, as Aaron did (Ex 6:23), by marriage with another tribe; and this young Levite belonged to the tribe of Judah, by his mother's side, which accounts for his being in Beth-lehem, not one of the Levitical cities. |
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17:817:8: Եւ գնա՛ց այրն ՚ի քաղաքէ Բեթղ՚ահեմի Յուդայ պանդխտե՛լ ուր եւ գտանիցէ. եւ եկն մինչեւ ցլեա՛ռնն Եփրեմի, եւ մինչեւ ցտո՛ւնն Միքայ, առնել զճանապարհ իւր։ Եւ գնաց այրն ի քաղաքէ Բեթղեհեմի Յուդայ պանդխտել ուր եւ գտանիցէ. եւ եկն մինչեւ ցլեառնն Եփրեմի եւ մինչեւ ցտունն Միքայ` առնել զճանապարհ իւր:8. Այս մարդը Յուդայի երկրի Բեթղեհէմ քաղաքից գնաց պանդխտելու որեւէ տեղ՝ ապաստան գտնելու համար: Նա ճանապարհորդելով եկաւ մինչեւ Եփրեմի լեռը եւ մինչեւ Միքայի տունը: 8 Այս մարդը Յուդային Բեթլեհէմէն ելաւ, որպէս զի ապրուստ գտած տեղը պանդխտութիւն ընէ ու ճամբորդութիւն ընելով մինչեւ Եփրեմի լեռը ու մինչեւ Միքայի տունը գնաց։ 17:8: Եւ գնա՛ց այրն ՚ի քաղաքէ Բեթղ՚ահեմի Յուդայ պանդխտե՛լ ուր եւ գտանիցէ. եւ եկն մինչեւ ցլեա՛ռնն Եփրեմի, եւ մինչեւ ցտո՛ւնն Միքայ, առնել զճանապարհ իւր։ 8. Այս մարդը Յուդայի երկրի Բեթղեհէմ քաղաքից գնաց պանդխտելու որեւէ տեղ՝ ապաստան գտնելու համար: Նա ճանապարհորդելով եկաւ մինչեւ Եփրեմի լեռը եւ մինչեւ Միքայի տունը: 8 Այս մարդը Յուդային Բեթլեհէմէն ելաւ, որպէս զի ապրուստ գտած տեղը պանդխտութիւն ընէ ու ճամբորդութիւն ընելով մինչեւ Եփրեմի լեռը ու մինչեւ Միքայի տունը գնաց։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:817:8: этот человек пошел из города Вифлеема Иудейского, чтобы пожить, где случится, и идя дорогою, пришел на гору Ефремову к дому Михи. 17:8 καὶ και and; even ἐπορεύθη πορευομαι travel; go ὁ ο the ἀνὴρ ανηρ man; husband ἀπὸ απο from; away Βηθλεεμ βηθλεεμ Bēthleem; Vithleem τῆς ο the πόλεως πολις city Ιουδα ιουδα Iouda; Iutha παροικῆσαι παροικεω reside ἐν εν in ᾧ ος who; what ἐὰν εαν and if; unless εὕρῃ ευρισκω find τόπῳ τοπος place; locality καὶ και and; even ἦλθεν ερχομαι come; go ἕως εως till; until ὄρους ορος mountain; mount Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even ἕως εως till; until οἴκου οικος home; household Μιχαια μιχαιας the ποιῆσαι ποιεω do; make ὁδὸν οδος way; journey αὐτοῦ αυτος he; him 17:8 וַ wa וְ and יֵּ֨לֶךְ yyˌēleḵ הלך walk הָ hā הַ the אִ֜ישׁ ʔˈîš אִישׁ man מֵ mē מִן from הָ hā הַ the עִ֗יר ʕˈîr עִיר town מִ mi מִן from בֵּ֥ית לֶ֨חֶם֙ bbˌêṯ lˈeḥem בֵּית לֶחֶם Bethlehem יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah לָ lā לְ to ג֖וּר ḡˌûr גור dwell בַּ ba בְּ in אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יִמְצָ֑א yimṣˈā מצא find וַ wa וְ and יָּבֹ֧א yyāvˈō בוא come הַר־ har- הַר mountain אֶפְרַ֛יִם ʔefrˈayim אֶפְרַיִם Ephraim עַד־ ʕaḏ- עַד unto בֵּ֥ית bˌêṯ בַּיִת house מִיכָ֖ה mîḵˌā מִיכָה Micah לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make דַּרְכֹּֽו׃ darkˈô דֶּרֶךְ way 17:8. egressusque de civitate Bethleem peregrinari voluit ubicumque sibi commodum repperisset cumque venisset in monte Ephraim iter faciens et declinasset parumper in domum MichaNow 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, 17:8. Then, departing from the city of Bethlehem, he wished to sojourn wherever he would find it beneficial to himself. And when he had arrived at mount Ephraim, while making the journey, he also turned aside for a little while to the house of Micah. 17:8. And the man departed out of the city from Bethlehemjudah to sojourn where he could find [a place]: and he came to mount Ephraim to the house of Micah, as he journeyed. 8. And the man departed out of the city, out of Beth-lehem-judah, to sojourn where he could find : and he came to the hill country of Ephraim to the house of Micah, as he journeyed.
17:8 And the man departed out of the city from Beth- lehem- judah to sojourn where he could find [a place]: and he came to mount Ephraim to the house of Micah, as he journeyed: 17:8: этот человек пошел из города Вифлеема Иудейского, чтобы пожить, где случится, и идя дорогою, пришел на гору Ефремову к дому Михи. 17:8 καὶ και and; even ἐπορεύθη πορευομαι travel; go ὁ ο the ἀνὴρ ανηρ man; husband ἀπὸ απο from; away Βηθλεεμ βηθλεεμ Bēthleem; Vithleem τῆς ο the πόλεως πολις city Ιουδα ιουδα Iouda; Iutha παροικῆσαι παροικεω reside ἐν εν in ᾧ ος who; what ἐὰν εαν and if; unless εὕρῃ ευρισκω find τόπῳ τοπος place; locality καὶ και and; even ἦλθεν ερχομαι come; go ἕως εως till; until ὄρους ορος mountain; mount Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even ἕως εως till; until οἴκου οικος home; household Μιχαια μιχαιας the ποιῆσαι ποιεω do; make ὁδὸν οδος way; journey αὐτοῦ αυτος he; him 17:8 וַ wa וְ and יֵּ֨לֶךְ yyˌēleḵ הלך walk הָ hā הַ the אִ֜ישׁ ʔˈîš אִישׁ man מֵ mē מִן from הָ hā הַ the עִ֗יר ʕˈîr עִיר town מִ mi מִן from בֵּ֥ית לֶ֨חֶם֙ bbˌêṯ lˈeḥem בֵּית לֶחֶם Bethlehem יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah לָ lā לְ to ג֖וּר ḡˌûr גור dwell בַּ ba בְּ in אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יִמְצָ֑א yimṣˈā מצא find וַ wa וְ and יָּבֹ֧א yyāvˈō בוא come הַר־ har- הַר mountain אֶפְרַ֛יִם ʔefrˈayim אֶפְרַיִם Ephraim עַד־ ʕaḏ- עַד unto בֵּ֥ית bˌêṯ בַּיִת house מִיכָ֖ה mîḵˌā מִיכָה Micah לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make דַּרְכֹּֽו׃ darkˈô דֶּרֶךְ way 17:8. egressusque de civitate Bethleem peregrinari voluit ubicumque sibi commodum repperisset cumque venisset in monte Ephraim iter faciens et declinasset parumper in domum Micha Now 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, 17:8. Then, departing from the city of Bethlehem, he wished to sojourn wherever he would find it beneficial to himself. And when he had arrived at mount Ephraim, while making the journey, he also turned aside for a little while to the house of Micah. 17:8. And the man departed out of the city from Bethlehemjudah to sojourn where he could find [a place]: and he came to mount Ephraim to the house of Micah, as he journeyed. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183117:8: To sojourn where he could find - He went about the country seeking for some employment, for the Levites had no inheritance: besides, no secure residence could be found where there was no civil government.Albert Barnes: Notes on the Bible - 183417:8: Jonathan's state without a home gives us vivid picture of what must have been the condition of many Levites.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:8: departed: Jdg 17:11; Neh 13:10, Neh 13:11as he journeyed: Heb. in making his way John Gill17:8 And the man departed out of the city from Bethlehemjudah, to sojourn where he could find a place,.... Either being a man that had a rambling head, and of an unsettled mind, and could not easily fix any where; or else there being no supreme magistrate, to take care that the Levites had their due maintenance, for which there was a sufficient provision made by law; and the people being negligent of paying their tithes, there being none to oblige them to it, and they indifferent to the true worship of God, and prone to idolatry; this man was obliged to go abroad, and seek for a livelihood where he could get it, and sojourn in a place the most convenient for him:and he came to Mount Ephraim, to the house of Micah, as he journeyed: not with a design to stay there, but called by the way, having heard perhaps that Micah was both a wealthy and an hospitable man, and he also might have heard of the new form of worship he had set up in his house. John Wesley17:8 To sojourn - For employment and a livelihood; for the tithes and offerings, which were their maintenance, not being brought into the house of God, the Levites and priests were reduced to straights.Robert Jamieson, A. R. Fausset and David Brown17:8 the man departed . . . to sojourn where he could find a place--A competent provision being secured for every member of the Levitical order, his wandering about showed him to have been a person of a roving disposition or unsettled habits. In the course of his journeying he came to the house of Micah, who, on learning what he was, engaged his permanent services. |
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17:917:9: Եւ ասէ ցնա Միքա. Ուստի՞ գաս։ Եւ ասէ ցնա. Ղեւտացի՛ եմ ես ՚ի Բեթղ՚եհեմէ Յուդայ, եւ երթամ պանդխտանալ՝ ուր եւ գտանիցեմ[2683]։ [2683] Ոմանք. Եւ ասէ ցնա Ղեւտացին ՚ի Բեթղեհե՛՛... երթամ։ Եւ ասէ ցնա Միքա. Ուստի՞ գաս: Եւ ասէ ցնա. Ղեւտացի եմ ես ի Բեթղեհեմէ Յուդայ, եւ երթամ պանդխտանալ ուր եւ գտանիցեմ:9. Միքան նրան ասաց. «Ո՞րտեղից ես գալիս»: Նա ասաց. «Ես ղեւտացի եմ, Յուդայի երկրի Բեթղեհէմ քաղաքից, գնում եմ պանդխտելու որեւէ տեղ՝ ապաստան գտնելու համար»: 9 Միքա անոր ըսաւ. «Ուրկէ՞ կու գաս»։ Ու անիկա անոր ըսաւ. «Ես Ղեւտացի եմ ու Յուդային Բեթլեհէմէն կու գամ, եւ ապրուստ գտած տեղս պանդխտանալու կ’երթամ»։ 17:9: Եւ ասէ ցնա Միքա. Ուստի՞ գաս։ Եւ ասէ ցնա. Ղեւտացի՛ եմ ես ՚ի Բեթղ՚եհեմէ Յուդայ, եւ երթամ պանդխտանալ՝ ուր եւ գտանիցեմ[2683]։ [2683] Ոմանք. Եւ ասէ ցնա Ղեւտացին ՚ի Բեթղեհե՛՛... երթամ։ 9. Միքան նրան ասաց. «Ո՞րտեղից ես գալիս»: Նա ասաց. «Ես ղեւտացի եմ, Յուդայի երկրի Բեթղեհէմ քաղաքից, գնում եմ պանդխտելու որեւէ տեղ՝ ապաստան գտնելու համար»: 9 Միքա անոր ըսաւ. «Ուրկէ՞ կու գաս»։ Ու անիկա անոր ըսաւ. «Ես Ղեւտացի եմ ու Յուդային Բեթլեհէմէն կու գամ, եւ ապրուստ գտած տեղս պանդխտանալու կ’երթամ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:917:9: И сказал ему Миха: откуда ты идешь? Он сказал ему: я левит из Вифлеема Иудейского и иду пожить, где случится. 17:9 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Μιχαιας μιχαιας from where; how can be ἔρχῃ ερχομαι come; go καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτόν αυτος he; him Λευίτης λευιτης Leuΐtēs; Leitis εἰμὶ ειμι be ἀπὸ απο from; away Βαιθλεεμ βαιθλεεμ Iouda; Iutha καὶ και and; even ἐγὼ εγω I πορεύομαι πορευομαι travel; go παροικῆσαι παροικεω reside ἐν εν in ᾧ ος who; what ἐὰν εαν and if; unless εὕρω ευρισκω find τόπῳ τοπος place; locality 17:9 וַ wa וְ and יֹּאמֶר־ yyōmer- אמר say לֹ֥ו lˌô לְ to מִיכָ֖ה mîḵˌā מִיכָה Micah מֵ mē מִן from אַ֣יִן ʔˈayin אַיִן whence תָּבֹ֑וא tāvˈô בוא come וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֵלָ֜יו ʔēlˈāʸw אֶל to לֵוִ֣י lēwˈî לֵוִי Levite אָנֹ֗כִי ʔānˈōḵî אָנֹכִי i מִ mi מִן from בֵּ֥ית לֶ֨חֶם֙ bbˌêṯ lˈeḥem בֵּית לֶחֶם Bethlehem יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i הֹלֵ֔ךְ hōlˈēḵ הלך walk לָ lā לְ to ג֖וּר ḡˌûr גור dwell בַּ ba בְּ in אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֶמְצָֽא׃ ʔemṣˈā מצא find 17:9. interrogatus est ab eo unde venis qui respondit Levita sum de Bethleem Iuda et vado ut habitem ubi potuero et utile mihi esse perspexeroHe 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. 17:9. And he was asked by him where he came from. And he responded: “I am a Levite from Bethlehem of Judah. And I am traveling so that I may live where I am able, if I perceive it to be useful to me.” 17:9. And Micah said unto him, Whence comest thou? And he said unto him, I [am] a Levite of Bethlehemjudah, and I go to sojourn where I may find [a place]. 9. And Micah said unto him, Whence comest thou? And he said unto him, I am a Levite of Beth-lehem-judah, and I go to sojourn where I may find .
17:9 And Micah said unto him, Whence comest thou? And he said unto him, I [am] a Levite of Beth- lehem- judah, and I go to sojourn where I may find: 17:9: И сказал ему Миха: откуда ты идешь? Он сказал ему: я левит из Вифлеема Иудейского и иду пожить, где случится. 17:9 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Μιχαιας μιχαιας from where; how can be ἔρχῃ ερχομαι come; go καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτόν αυτος he; him Λευίτης λευιτης Leuΐtēs; Leitis εἰμὶ ειμι be ἀπὸ απο from; away Βαιθλεεμ βαιθλεεμ Iouda; Iutha καὶ και and; even ἐγὼ εγω I πορεύομαι πορευομαι travel; go παροικῆσαι παροικεω reside ἐν εν in ᾧ ος who; what ἐὰν εαν and if; unless εὕρω ευρισκω find τόπῳ τοπος place; locality 17:9 וַ wa וְ and יֹּאמֶר־ yyōmer- אמר say לֹ֥ו lˌô לְ to מִיכָ֖ה mîḵˌā מִיכָה Micah מֵ mē מִן from אַ֣יִן ʔˈayin אַיִן whence תָּבֹ֑וא tāvˈô בוא come וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֵלָ֜יו ʔēlˈāʸw אֶל to לֵוִ֣י lēwˈî לֵוִי Levite אָנֹ֗כִי ʔānˈōḵî אָנֹכִי i מִ mi מִן from בֵּ֥ית לֶ֨חֶם֙ bbˌêṯ lˈeḥem בֵּית לֶחֶם Bethlehem יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i הֹלֵ֔ךְ hōlˈēḵ הלך walk לָ lā לְ to ג֖וּר ḡˌûr גור dwell בַּ ba בְּ in אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֶמְצָֽא׃ ʔemṣˈā מצא find 17:9. interrogatus est ab eo unde venis qui respondit Levita sum de Bethleem Iuda et vado ut habitem ubi potuero et utile mihi esse perspexero He 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. 17:9. And he was asked by him where he came from. And he responded: “I am a Levite from Bethlehem of Judah. And I am traveling so that I may live where I am able, if I perceive it to be useful to me.” 17:9. And Micah said unto him, Whence comest thou? And he said unto him, I [am] a Levite of Bethlehemjudah, and I go to sojourn where I may find [a place]. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ gnv▾ all ▾ Geneva 159917:9 And Micah said unto him, Whence comest thou? And he said unto him, (g) I [am] a Levite of Bethlehemjudah, and I go to sojourn where I may find [a place].(g) For in those days the service of God was corrupt in all estates and the Levites were not looked to. John Gill17:9 And Micah said unto him, whence comest thou?.... For as he might ask for a meal, or for a night's lodging, it was but natural to put such a question to him, as from whence he came, and what was his business in these parts? or whither he was going?and he said unto him, I am a Levite of Bethlehemjudah; the tribe he was of was Levi, and so a Levite by tribe and office, and the place he came last from, and where he had sojourned awhile, was Bethlehem, a city in the tribe of Judah: and I go to sojourn where I may find a place; the most convenient to abide in, where he could get a livelihood. |
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17:1017:10: Եւ ասէ ցնա Միքա. Նի՛ստ աստ առ իս, եւ լե՛ր ինձ ՚ի հա՛յր եւ ՚ի քահանայ. եւ ես տա՛ց քեզ տա՛սն արծաթոյ՝ աւուրց յաւուրս, եւ զոյգս ձորձոց, եւ ռոճի՛կ որով կեցցես։ Եւ չոգաւ Ղեւտացին. Եւ ասէ ցնա Միքա. Նիստ աստ առ իս, եւ լեր ինձ ի հայր եւ ի քահանայ. եւ ես տաց քեզ տասն արծաթոյ [259]աւուրց յաւուրս`` եւ զոյգս ձորձոց եւ ռոճիկ որով կեցցես: Եւ չոգաւ Ղեւտացին:10. Միքան նրան ասաց. «Մնա՛ ինձ մօտ, ինձ համար հայր եւ քահանայ եղի՛ր, եւ ես քեզ ամէն տարի տասը արծաթ, մի զոյգ զգեստ եւ ուտելիք կը տամ, որով կ’ապրես»: 10 Միքա անոր ըսաւ. «Իմ քովս բնակէ եւ ինծի հայր ու քահանայ եղիր եւ ես քեզի տարուէ տարի տասը կտոր արծաթ, ձեռք մը փոխելու հանդերձ ու քու ուտելիքդ տամ»։ 17:10: Եւ ասէ ցնա Միքա. Նի՛ստ աստ առ իս, եւ լե՛ր ինձ ՚ի հա՛յր եւ ՚ի քահանայ. եւ ես տա՛ց քեզ տա՛սն արծաթոյ՝ աւուրց յաւուրս, եւ զոյգս ձորձոց, եւ ռոճի՛կ որով կեցցես։ Եւ չոգաւ Ղեւտացին. 10. Միքան նրան ասաց. «Մնա՛ ինձ մօտ, ինձ համար հայր եւ քահանայ եղի՛ր, եւ ես քեզ ամէն տարի տասը արծաթ, մի զոյգ զգեստ եւ ուտելիք կը տամ, որով կ’ապրես»: 10 Միքա անոր ըսաւ. «Իմ քովս բնակէ եւ ինծի հայր ու քահանայ եղիր եւ ես քեզի տարուէ տարի տասը կտոր արծաթ, ձեռք մը փոխելու հանդերձ ու քու ուտելիքդ տամ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:1017:10: И сказал ему Миха: останься у меня и будь у меня отцом и священником; я буду давать тебе по десяти {сиклей} серебра на год, потребное одеяние и пропитание. 17:10 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Μιχαιας μιχαιας sit; settle μετ᾿ μετα with; amid ἐμοῦ εμου my καὶ και and; even γίνου γινομαι happen; become μοι μοι me εἰς εις into; for πατέρα πατηρ father καὶ και and; even εἰς εις into; for ἱερέα ιερευς priest καὶ και and; even ἐγὼ εγω I δώσω διδωμι give; deposit σοι σοι you δέκα δεκα ten ἀργυρίου αργυριον silver piece; money εἰς εις into; for ἡμέραν ημερα day καὶ και and; even στολὴν στολη robe ἱματίων ιματιον clothing; clothes καὶ και and; even τὰ ο the πρὸς προς to; toward ζωήν ζωη life; vitality σου σου of you; your καὶ και and; even ἐπορεύθη πορευομαι travel; go ὁ ο the Λευίτης λευιτης Leuΐtēs; Leitis 17:10 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say לֹ֨ו lˌô לְ to מִיכָ֜ה mîḵˈā מִיכָה Micah שְׁבָ֣ה šᵊvˈā ישׁב sit עִמָּדִ֗י ʕimmāḏˈî עִמָּד company וֶֽ wˈe וְ and הְיֵה־ hᵊyē- היה be לִי֮ lˈî לְ to לְ lᵊ לְ to אָ֣ב ʔˈāv אָב father וּ û וְ and לְ lᵊ לְ to כֹהֵן֒ ḵōhˌēn כֹּהֵן priest וְ wᵊ וְ and אָנֹכִ֨י ʔānōḵˌî אָנֹכִי i אֶֽתֶּן־ ʔˈetten- נתן give לְךָ֜ lᵊḵˈā לְ to עֲשֶׂ֤רֶת ʕᵃśˈereṯ עֲשָׂרָה ten כֶּ֨סֶף֙ kˈesef כֶּסֶף silver לַ la לְ to † הַ the יָּמִ֔ים yyāmˈîm יֹום day וְ wᵊ וְ and עֵ֥רֶךְ ʕˌēreḵ עֵרֶךְ arrangement בְּגָדִ֖ים bᵊḡāḏˌîm בֶּגֶד garment וּ û וְ and מִחְיָתֶ֑ךָ miḥyāṯˈeḵā מִחְיָה life preservation וַ wa וְ and יֵּ֖לֶךְ yyˌēleḵ הלך walk הַ ha הַ the לֵּוִֽי׃ llēwˈî לֵוִי Levite 17:10. mane inquit apud me et esto mihi parens ac sacerdos daboque tibi per annos singulos decem argenteos ac vestem duplicem et quae ad victum necessaria suntAnd 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. 17:10. And Micah said: “Stay with me. And you shall be to me like a parent and a priest. And I will give to you, each year, ten silver coins, and a double-layered garment, and whatever provisions are necessary.” 17:10. And Micah said unto him, Dwell with me, and be unto me a father and a priest, and I will give thee ten [shekels] of silver by the year, and a suit of apparel, and thy victuals. So the Levite went in. 10. And Micah said unto him, Dwell with me, and be unto me a father and a priest, and I will give thee ten of silver by the year, and a suit of apparel, and thy victuals. So the Levite went in.
17:10 And Micah said unto him, Dwell with me, and be unto me a father and a priest, and I will give thee ten [shekels] of silver by the year, and a suit of apparel, and thy victuals. So the Levite went in: 17:10: И сказал ему Миха: останься у меня и будь у меня отцом и священником; я буду давать тебе по десяти {сиклей} серебра на год, потребное одеяние и пропитание. 17:10 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Μιχαιας μιχαιας sit; settle μετ᾿ μετα with; amid ἐμοῦ εμου my καὶ και and; even γίνου γινομαι happen; become μοι μοι me εἰς εις into; for πατέρα πατηρ father καὶ και and; even εἰς εις into; for ἱερέα ιερευς priest καὶ και and; even ἐγὼ εγω I δώσω διδωμι give; deposit σοι σοι you δέκα δεκα ten ἀργυρίου αργυριον silver piece; money εἰς εις into; for ἡμέραν ημερα day καὶ και and; even στολὴν στολη robe ἱματίων ιματιον clothing; clothes καὶ και and; even τὰ ο the πρὸς προς to; toward ζωήν ζωη life; vitality σου σου of you; your καὶ και and; even ἐπορεύθη πορευομαι travel; go ὁ ο the Λευίτης λευιτης Leuΐtēs; Leitis 17:10 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say לֹ֨ו lˌô לְ to מִיכָ֜ה mîḵˈā מִיכָה Micah שְׁבָ֣ה šᵊvˈā ישׁב sit עִמָּדִ֗י ʕimmāḏˈî עִמָּד company וֶֽ wˈe וְ and הְיֵה־ hᵊyē- היה be לִי֮ lˈî לְ to לְ lᵊ לְ to אָ֣ב ʔˈāv אָב father וּ û וְ and לְ lᵊ לְ to כֹהֵן֒ ḵōhˌēn כֹּהֵן priest וְ wᵊ וְ and אָנֹכִ֨י ʔānōḵˌî אָנֹכִי i אֶֽתֶּן־ ʔˈetten- נתן give לְךָ֜ lᵊḵˈā לְ to עֲשֶׂ֤רֶת ʕᵃśˈereṯ עֲשָׂרָה ten כֶּ֨סֶף֙ kˈesef כֶּסֶף silver לַ la לְ to † הַ the יָּמִ֔ים yyāmˈîm יֹום day וְ wᵊ וְ and עֵ֥רֶךְ ʕˌēreḵ עֵרֶךְ arrangement בְּגָדִ֖ים bᵊḡāḏˌîm בֶּגֶד garment וּ û וְ and מִחְיָתֶ֑ךָ miḥyāṯˈeḵā מִחְיָה life preservation וַ wa וְ and יֵּ֖לֶךְ yyˌēleḵ הלך walk הַ ha הַ the לֵּוִֽי׃ llēwˈî לֵוִי Levite 17:10. mane inquit apud me et esto mihi parens ac sacerdos daboque tibi per annos singulos decem argenteos ac vestem duplicem et quae ad victum necessaria sunt And 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. 17:10. And Micah said: “Stay with me. And you shall be to me like a parent and a priest. And I will give to you, each year, ten silver coins, and a double-layered garment, and whatever provisions are necessary.” 17:10. And Micah said unto him, Dwell with me, and be unto me a father and a priest, and I will give thee ten [shekels] of silver by the year, and a suit of apparel, and thy victuals. So the Levite went in. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183117:10: Be unto me a father and a priest - Thou shalt be master of my house, as if thou wert my father; and, as priest, thou shalt appear in the presence of God for me. The term father is often used to express honor and reverence.Ten shekels of silver - About thirty shillings per annum, with board, lodging, and clothes. Very good wages in those early times. Albert Barnes: Notes on the Bible - 183417:10: Ten shekels - About 25 shillings to 26 shillings (see Exo 38:24).R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:10: a father: Jdg 17:11, Jdg 18:19; Gen 45:8; Kg2 6:21, Kg2 8:8, Kg2 8:9, Kg2 13:14; Job 29:16; Isa 22:21I will give: Jdg 18:20; Sa1 2:36; Eze 13:19; Mat 26:15; Joh 12:6; Ti1 6:10; Pe1 5:2 a suit of apparel: or, a double suit, etc. Heb. an order of garments Carl Friedrich Keil and Franz Delitzsch17:10Micah made this proposal to the Levite: "Dwell with me, and become my father and priest; I will give thee ten shekels of silver yearly, and fitting out with clothes and maintenance." אב, father, is an honourable title give to a priest as a paternal friend and spiritual adviser, and is also used with reference to prophets in 4Kings 6:21 and 4Kings 13:14, and applied to Joseph in Gen 45:8. ליּמים, for the days, sc., for which a person was engaged, i.e., for the year (cf. 1Kings 27:7, and Lev 25:29). "And the Levite went," i.e., went to Micah's house. This meaning is evident from the context. The repetition of the subject, "the Levite," precludes our connecting it with the following verb ויּואל. - In Judg 17:11-13 the result is summed up. The Levite resolved (see at Deut 1:5) to dwell with Micah, who treated him as one of his sons, and entrusted him with the priesthood at his house of God. And Micah rejoiced that he had got a Levite as priest, and said, "Now I know that Jehovah will prosper me." This belief, or, to speak more correctly, superstition, for which Micah was very speedily to atone, proves that at that time the tribe of Levi held the position assigned it in the law of Moses; that is to say, that it was regarded as the tribe elected by God for the performance of divine worship. John Gill17:10 And Micah said unto him, dwell with me,.... Hearing that he was a Levite, he thought him a fit man for his purpose, and would give some credit to, and put a better face upon his new form of worship, and therefore, without further inquiry after him and his character, invites him to make his abode with him:and be unto me a father and a priest; a father to instruct him in the knowledge of divine things; so prophets were called fathers, and their disciples their sons; and a priest to offer sacrifices for him, and to consult before him by his teraphim upon occasion: and I will give thee ten shekels of silver by the year; or yearly, which was but a small sum, a poor salary for a priest, at most amounting but to twenty five shillings, and scarce so much: and a suit of apparel; or "an order of apparel" (m); such as was fit for one of his rank and order as a priest to wear, so Jarchi and Abarbinel; or a couple of garments, as the Targum and Septuagint, a double suit of apparel, according to the order of the season, one for summer and another for winter, as Kimchi and Ben Melech: and thy victuals; his meat and drink: so thy Levite went in; into his house, and it looks as if the parley was made, and the bargain struck at the door, Micah being at it as the Levite passed by, or came to it upon his knocking at it; he went after his counsel and advice, as Jarchi, or to do his business, as Kimchi. (m) "irdinem vestimentorum", Pagninus, Montanus, Muuster, Vatablus; "demensum vestimentorum", Tigurine version. John Wesley17:10 A father - That is, a priest, a spiritual father, a teacher or instructor. He pretends reverence and submission to him; and what is wanting in his wages, he pays him in titles.Robert Jamieson, A. R. Fausset and David Brown17:10 Micah said unto him, Dwell with me, and be unto me a father--a spiritual father, to conduct the religious services of my establishment. He was to receive, in addition to his board, a salary of ten shekels of silver, equal to 25 shillings a year.a suit of apparel--not only dress for ordinary use, but vestments suitable for the discharge of his priestly functions. |
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17:1117:11: եւ սկսաւ պանդխտանա՛լ առ առնն. եւ եղեւ նմա պատանեակն իբրեւ զմի՛ յորդւոց նորա։ Եւ սկսաւ պանդխտանալ առ առնն, եւ եղեւ նմա պատանեակն իբրեւ զմի յորդւոց նորա:11. Ղեւտացին գնաց եւ ապաստանեց այդ մարդու մօտ: Այս պատանին նրա համար եղաւ ինչպէս իր որդիներից մէկը: 11 Ղեւտացին հոն մնաց։ Ղեւտացին այն մարդուն հետ բնակելու հաւանութիւն տուաւ եւ այս պատանին անոր որդիներէն մէկուն պէս եղաւ անոր։ 17:11: եւ սկսաւ պանդխտանա՛լ առ առնն. եւ եղեւ նմա պատանեակն իբրեւ զմի՛ յորդւոց նորա։ 11. Ղեւտացին գնաց եւ ապաստանեց այդ մարդու մօտ: Այս պատանին նրա համար եղաւ ինչպէս իր որդիներից մէկը: 11 Ղեւտացին հոն մնաց։ Ղեւտացին այն մարդուն հետ բնակելու հաւանութիւն տուաւ եւ այս պատանին անոր որդիներէն մէկուն պէս եղաւ անոր։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:1117:11: Левит пошел к нему и согласился левит остаться у этого человека, и был юноша у него, как один из сыновей его. 17:11 καὶ και and; even ἤρξατο αρχω rule; begin παροικεῖν παροικεω reside παρὰ παρα from; by τῷ ο the ἀνδρί ανηρ man; husband καὶ και and; even ἐγενήθη γινομαι happen; become ὁ ο the νεανίας νεανιας young man παρ᾿ παρα from; by αὐτῷ αυτος he; him ὡς ως.1 as; how εἷς εις.1 one; unit ἀπὸ απο from; away υἱῶν υιος son αὐτοῦ αυτος he; him 17:11 וַ wa וְ and יֹּ֥ואֶל yyˌôʔel יאל begin הַ ha הַ the לֵּוִ֖י llēwˌî לֵוִי Levite לָ lā לְ to שֶׁ֣בֶת šˈeveṯ ישׁב sit אֶת־ ʔeṯ- אֵת together with הָ hā הַ the אִ֑ישׁ ʔˈîš אִישׁ man וַ wa וְ and יְהִ֤י yᵊhˈî היה be הַ ha הַ the נַּ֨עַר֙ nnˈaʕar נַעַר boy לֹ֔ו lˈô לְ to כְּ kᵊ כְּ as אַחַ֖ד ʔaḥˌaḏ אֶחָד one מִ mi מִן from בָּנָֽיו׃ bbānˈāʸw בֵּן son 17:11. adquievit et mansit apud hominem fuitque illi quasi unus de filiisHe was content, and abode with the man, and was unto him as one of his sons. 17:11. He agreed, and he stayed with the man. And he was to him like one of his sons. 17:11. And the Levite was content to dwell with the man; and the young man was unto him as one of his sons. 11. And the Levite was content to dwell with the man; and the young man was unto him as one of his sons.
17:11 And the Levite was content to dwell with the man; and the young man was unto him as one of his sons: 17:11: Левит пошел к нему и согласился левит остаться у этого человека, и был юноша у него, как один из сыновей его. 17:11 καὶ και and; even ἤρξατο αρχω rule; begin παροικεῖν παροικεω reside παρὰ παρα from; by τῷ ο the ἀνδρί ανηρ man; husband καὶ και and; even ἐγενήθη γινομαι happen; become ὁ ο the νεανίας νεανιας young man παρ᾿ παρα from; by αὐτῷ αυτος he; him ὡς ως.1 as; how εἷς εις.1 one; unit ἀπὸ απο from; away υἱῶν υιος son αὐτοῦ αυτος he; him 17:11 וַ wa וְ and יֹּ֥ואֶל yyˌôʔel יאל begin הַ ha הַ the לֵּוִ֖י llēwˌî לֵוִי Levite לָ lā לְ to שֶׁ֣בֶת šˈeveṯ ישׁב sit אֶת־ ʔeṯ- אֵת together with הָ hā הַ the אִ֑ישׁ ʔˈîš אִישׁ man וַ wa וְ and יְהִ֤י yᵊhˈî היה be הַ ha הַ the נַּ֨עַר֙ nnˈaʕar נַעַר boy לֹ֔ו lˈô לְ to כְּ kᵊ כְּ as אַחַ֖ד ʔaḥˌaḏ אֶחָד one מִ mi מִן from בָּנָֽיו׃ bbānˈāʸw בֵּן son 17:11. adquievit et mansit apud hominem fuitque illi quasi unus de filiis He was content, and abode with the man, and was unto him as one of his sons. 17:11. He agreed, and he stayed with the man. And he was to him like one of his sons. 17:11. And the Levite was content to dwell with the man; and the young man was unto him as one of his sons. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ gnv▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183117:11: The Levite was content - He thought the place a good one, and the wages respectable.Geneva 159917:11 And the Levite was (h) content to dwell with the man; and the young man was unto him as one of his sons.(h) Not considering that he forsook the true worship of God to maintain his own belly. John Gill17:11 And the Levite was content to dwell with the man,.... To continue with him; after he had made trial for some time, he liked his service, and his wages, and way of living; it was all agreeable to him:and the young man was unto him as one of his sons; as dearly beloved by him, and used as kindly and tenderly, as if he had been one of his own children; so strong were the affections of Micah to him, and so well pleased was he with his service. John Wesley17:11 Content - Being infected with the common superstition and idolatry of the times. His sons - That is, treated with the same degree of kindness and affection. |
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17:1217:12: Եւ ելից Միքա զձեռս Ղեւտացւոյն, եւ եղեւ նմա պատանեակն ՚ի քահանա՛յ, եւ էր ՚ի տա՛ն Միքայ։ Եւ ելից Միքա զձեռս Ղեւտացւոյն, եւ եղեւ նմա պատանեակն ի քահանայ, եւ էր ի տան Միքայ:12. Միքան ղեւտացուն ձեռնադրեց, եւ պատանին նրա համար քահանայ եղաւ եւ ապրում էր Միքայի տանը: 12 Ու Միքա Ղեւտացին օրհնեց եւ պատանին անոր քահանայ եղաւ ու Միքայի տունը կը բնակէր։ 17:12: Եւ ելից Միքա զձեռս Ղեւտացւոյն, եւ եղեւ նմա պատանեակն ՚ի քահանա՛յ, եւ էր ՚ի տա՛ն Միքայ։ 12. Միքան ղեւտացուն ձեռնադրեց, եւ պատանին նրա համար քահանայ եղաւ եւ ապրում էր Միքայի տանը: 12 Ու Միքա Ղեւտացին օրհնեց եւ պատանին անոր քահանայ եղաւ ու Միքայի տունը կը բնակէր։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:1217:12: Миха посвятил левита, и этот юноша был у него священником и жил в доме у Михи. 17:12 καὶ και and; even ἐπλήρωσεν πληροω fulfill; fill Μιχαιας μιχαιας the χεῖρα χειρ hand τοῦ ο the Λευίτου λευιτης Leuΐtēs; Leitis καὶ και and; even ἐγένετο γινομαι happen; become αὐτῷ αυτος he; him εἰς εις into; for ἱερέα ιερευς priest καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in οἴκῳ οικος home; household Μιχαια μιχαιας Michaias; Mikheas 17:12 וַ wa וְ and יְמַלֵּ֤א yᵊmallˈē מלא be full מִיכָה֙ mîḵˌā מִיכָה Micah אֶת־ ʔeṯ- אֵת [object marker] יַ֣ד yˈaḏ יָד hand הַ ha הַ the לֵּוִ֔י llēwˈî לֵוִי Levite וַ wa וְ and יְהִי־ yᵊhî- היה be לֹ֥ו lˌô לְ to הַ ha הַ the נַּ֖עַר nnˌaʕar נַעַר boy לְ lᵊ לְ to כֹהֵ֑ן ḵōhˈēn כֹּהֵן priest וַ wa וְ and יְהִ֖י yᵊhˌî היה be בְּ bᵊ בְּ in בֵ֥ית vˌêṯ בַּיִת house מִיכָֽה׃ mîḵˈā מִיכָה Micah 17:12. implevitque Micha manum eius et habuit apud se puerum sacerdotemAnd Michas filled his hand, and had the young man with him for his priest, saying: 17:12. And Micah filled his hand, and he had the young man with him as his priest, 17:12. And Micah consecrated the Levite; and the young man became his priest, and was in the house of Micah. 12. And Micah consecrated the Levite, and the young man became his priest, and was in the house of Micah.
17:12 And Micah consecrated the Levite; and the young man became his priest, and was in the house of Micah: 17:12: Миха посвятил левита, и этот юноша был у него священником и жил в доме у Михи. 17:12 καὶ και and; even ἐπλήρωσεν πληροω fulfill; fill Μιχαιας μιχαιας the χεῖρα χειρ hand τοῦ ο the Λευίτου λευιτης Leuΐtēs; Leitis καὶ και and; even ἐγένετο γινομαι happen; become αὐτῷ αυτος he; him εἰς εις into; for ἱερέα ιερευς priest καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in οἴκῳ οικος home; household Μιχαια μιχαιας Michaias; Mikheas 17:12 וַ wa וְ and יְמַלֵּ֤א yᵊmallˈē מלא be full מִיכָה֙ mîḵˌā מִיכָה Micah אֶת־ ʔeṯ- אֵת [object marker] יַ֣ד yˈaḏ יָד hand הַ ha הַ the לֵּוִ֔י llēwˈî לֵוִי Levite וַ wa וְ and יְהִי־ yᵊhî- היה be לֹ֥ו lˌô לְ to הַ ha הַ the נַּ֖עַר nnˌaʕar נַעַר boy לְ lᵊ לְ to כֹהֵ֑ן ḵōhˈēn כֹּהֵן priest וַ wa וְ and יְהִ֖י yᵊhˌî היה be בְּ bᵊ בְּ in בֵ֥ית vˌêṯ בַּיִת house מִיכָֽה׃ mîḵˈā מִיכָה Micah 17:12. implevitque Micha manum eius et habuit apud se puerum sacerdotem And Michas filled his hand, and had the young man with him for his priest, saying: 17:12. And Micah filled his hand, and he had the young man with him as his priest, 17:12. And Micah consecrated the Levite; and the young man became his priest, and was in the house of Micah. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183117:12: Micah consecrated the Levite - וימלא את יד vayemalle eth yad, he filled his hands, i.e., he gave him an offering to present before the Lord, that he might be accepted by him. He appointed him to be priest; God was to accept and consecrate him; and for this purpose he filled his hand; i.e., furnished him with the proper offering which he was to present on his inauguration.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:12: consecrated: Jdg 17:5his priest: Jdg 18:30; Num 16:5, Num 16:8-10; Kg1 12:31, Kg1 13:33, Kg1 13:34 John Gill17:12 And Micah consecrated the Levite,.... Installed him into, and invested him with the priestly office; in like manner he had consecrated his son before, by filling his hand with sacrifices; see Judg 17:5.and the young man became his priest; and did the work and office of one; this was a very daring piece of presumption in them both; in Micah, to take upon him to consecrate a priest, who was himself of the tribe of Ephraim; and in the young man, to suffer himself to be put into such an office, which did not belong to him, for though every priest was a Levite, or of the tribe of Levi, yet every Levite had not a right to be a priest, only those who were of the family of Aaron: and was in the house of Micah; and continued there. John Wesley17:12 Consecrated - To be a priest, for which he thought a consecration necessary, as knowing the Levites were no less excluded from the priest's office than the people. The young man - Instead of his son, whom he had consecrated, but now seems to restrain him from the exercise of that office, and to devolve it wholly upon the Levite, who was nearer akin to it.Robert Jamieson, A. R. Fausset and David Brown17:12 Micah consecrated the Levite--Hebrew, "filled his hand." This act of consecration was not less unlawful for Micah to perform than for this Levite to receive (see on Judg 18:30). |
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17:1317:13: Եւ ասէ Միքա. Այժմ գիտացի՝ եթէ բարի՛ արար ինձ Տէր. զի եղեւ ինձ Ղեւտացին ՚ի քահանայ[2684]։ [2684] Ոմանք. Եւ ասէ Միքայ. Ո՛ գիտասցէ այժմ բարի արարեր ինձ Տէր. եւ եղեւ ինձ Ղեւտացի ՚ի քահանայ։ Եւ ասէ Միքա. Այժմ գիտացի եթէ բարի արար ինձ Տէր, զի եղեւ ինձ Ղեւտացին ի քահանայ:13. Միքան ասաց. «Հիմա գիտեմ, որ Տէրն ինձ բարիք արեց, քանի որ այս ղեւտացին ինձ համար քահանայ եղաւ»: Այն օրերին Իսրայէլում թագաւոր չկար: 13 Եւ Միքա ըսաւ. «Հիմա աղէկ գիտեմ որ Տէրը ինծի բարիք պիտի ընէ, քանզի այս Ղեւտացին իմ քահանաս եղաւ»։ 17:13: Եւ ասէ Միքա. Այժմ գիտացի՝ եթէ բարի՛ արար ինձ Տէր. զի եղեւ ինձ Ղեւտացին ՚ի քահանայ[2684]։ [2684] Ոմանք. Եւ ասէ Միքայ. Ո՛ գիտասցէ այժմ բարի արարեր ինձ Տէր. եւ եղեւ ինձ Ղեւտացի ՚ի քահանայ։ 13. Միքան ասաց. «Հիմա գիտեմ, որ Տէրն ինձ բարիք արեց, քանի որ այս ղեւտացին ինձ համար քահանայ եղաւ»: Այն օրերին Իսրայէլում թագաւոր չկար: 13 Եւ Միքա ըսաւ. «Հիմա աղէկ գիտեմ որ Տէրը ինծի բարիք պիտի ընէ, քանզի այս Ղեւտացին իմ քահանաս եղաւ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
17:1317:13: И сказал Миха: теперь я знаю, что Господь будет мне благотворить, потому что левит у меня священником. 17:13 καὶ και and; even εἶπεν επω say; speak Μιχαιας μιχαιας now; present ἔγνων γινωσκω know ὅτι οτι since; that ἀγαθυνεῖ αγαθυνω lord; master ἐμοί εμοι me ὅτι οτι since; that ἐγένετό γινομαι happen; become μοι μοι me ὁ ο the Λευίτης λευιτης Leuΐtēs; Leitis εἰς εις into; for ἱερέα ιερευς priest 17:13 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say מִיכָ֔ה mîḵˈā מִיכָה Micah עַתָּ֣ה ʕattˈā עַתָּה now יָדַ֔עְתִּי yāḏˈaʕtî ידע know כִּֽי־ kˈî- כִּי that יֵיטִ֥יב yêṭˌîv יטב be good יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לִ֑י lˈî לְ to כִּ֧י kˈî כִּי that הָיָה־ hāyā- היה be לִ֛י lˈî לְ to הַ ha הַ the לֵּוִ֖י llēwˌî לֵוִי Levite לְ lᵊ לְ to כֹהֵֽן׃ ḵōhˈēn כֹּהֵן priest 17:13. nunc scio dicens quod bene mihi faciat Deus habenti levitici generis sacerdotemNow I know God will do me good, since I have a priest of the race of the Levites. 17:13. saying: “Now I know that God will be good to me, since I have a priest from the stock of the Levites.” 17:13. Then said Micah, Now know I that the LORD will do me good, seeing I have a Levite to [my] priest. 17:13 Then said Micah, Now know I that the LORD will do me good, seeing I have a Levite to [my] priest: 17:13: И сказал Миха: теперь я знаю, что Господь будет мне благотворить, потому что левит у меня священником. 17:13 καὶ και and; even εἶπεν επω say; speak Μιχαιας μιχαιας now; present ἔγνων γινωσκω know ὅτι οτι since; that ἀγαθυνεῖ αγαθυνω lord; master ἐμοί εμοι me ὅτι οτι since; that ἐγένετό γινομαι happen; become μοι μοι me ὁ ο the Λευίτης λευιτης Leuΐtēs; Leitis εἰς εις into; for ἱερέα ιερευς priest 17:13 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say מִיכָ֔ה mîḵˈā מִיכָה Micah עַתָּ֣ה ʕattˈā עַתָּה now יָדַ֔עְתִּי yāḏˈaʕtî ידע know כִּֽי־ kˈî- כִּי that יֵיטִ֥יב yêṭˌîv יטב be good יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לִ֑י lˈî לְ to כִּ֧י kˈî כִּי that הָיָה־ hāyā- היה be לִ֛י lˈî לְ to הַ ha הַ the לֵּוִ֖י llēwˌî לֵוִי Levite לְ lᵊ לְ to כֹהֵֽן׃ ḵōhˈēn כֹּהֵן priest 17:13. nunc scio dicens quod bene mihi faciat Deus habenti levitici generis sacerdotem Now I know God will do me good, since I have a priest of the race of the Levites. 17:13. saying: “Now I know that God will be good to me, since I have a priest from the stock of the Levites.” 17:13. Then said Micah, Now know I that the LORD will do me good, seeing I have a Levite to [my] priest. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183117:13: Now know I that the Lord will do me good - As he had already provided an epitome of the tabernacle, a model of the ark, mercy-seat, and cherubim; and had got proper sacerdotal vestments, and a Levite to officiate; he took for granted that all was right, and that he should now have the benediction of God. Some think that he expected great gain from the concourse of the people to his temple; but of this there is no evidence in the text. Micah appears to have been perfectly sincere in all that he did.I Have already remarked that there is no positive evidence that Micah or his mother intended to establish any idolatrous worship. Though they acted without any Divine command in what they did; yet they appear, not only to have been perfectly sincere, but also perfectly disinterested. They put themselves to considerable expense to erect this place of worship, and to maintain, at their own proper charges, a priest to officiate there; and without this the place, in all probability, would have been destitute of the worship and knowledge of the true God. His sincerity, disinterestedness, and attachment to the worship of the God of his fathers, are farther seen in the joy which he expressed on finding a Levite who might legally officiate in his house. It is true, he had not a Divine warrant for what he did; but the state of the land, the profligacy of his countrymen, his distance from Shiloh, etc., considered, he appears to deserve more praise than blame, though of the latter he has received a most liberal share from every quarter. This proceeds from that often-noticed propensity in man to take every thing which concerns the character of another by the worst handle. It cannot be considered any particular crime, should these notes be found at any time leaning to the other side. Albert Barnes: Notes on the Bible - 183417:13: This shows the ignorance as well as the superstition of the age (compare Kg2 18:22), and gives a picture of the lawlessness of the times. The incidental testimony to the Levitical priesthood is to be noted; but the idolatrous worship in the immediate neighborhood of Shiloh is passing strange.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188017:13: Pro 14:12; Isa 44:20, Isa 66:3, Isa 66:4; Mat 15:9, Mat 15:13; Joh 16:2; Act 26:9; Rom 10:2, Rom 10:3Geneva 159917:13 Then said Micah, Now know I that the LORD will do me (i) good, seeing I have a Levite to [my] priest.(i) Thus the idolaters persuade themselves of God's favour, when indeed he detests them. John Gill17:13 Then said Micah,.... Within himself, pleased with what he had done, and with what he engaged in:now know I that the Lord will do me good; that I shall enjoy his favour, be a happy man, and prosper; and by this it appears, that notwithstanding the idolatry he had fallen into, he had not utterly forsaken the Lord, but worshipped him in and by his images; there was a mixture of the worship of God, and of the worship of images: seeing I have a Levite to my priest; who was of the same tribe the priests were, and so the nearest to them of any, and which he thought would be acceptable to God, and an omen of good to himself. John Wesley17:13 Do me good - I am assured God will bless me. So blind and grossly partial he was in his judgment, to think that one right circumstance would answer for all his substantial errors, in making and worshipping images against God's express command, in worshipping God in a forbidden place, by a priest illegally appointed.Robert Jamieson, A. R. Fausset and David Brown17:13 Now know I that the Lord will do me good--The removal of his son, followed by the installation of this Levite into the priestly office, seems to have satisfied his conscience, that by what he deemed the orderly ministrations of religion he would prosper. This expression of his hope evinces the united influence of ignorance and superstition. |
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