Judges17
English Standard Version
1There was a of the of , whose was .
2And he to his , The that were from you, about which you uttered a , and also it in my , , the is with me; I it. And his , be my by the Lord.
3And he the to his . And his , I the to the Lord from my for my , to a and a . therefore I will it to you.
4So when he the to his , his and it to the , who it into a and a . And it was in the of .
5And the had a , and he an and , and of his , who became his .
6 there was no in . what was in his own .
7Now there was a of in , of the of , who was a , and he there.
8And the from the of in to where he could a place. And as he , he to the of to the of .
9And to him, do you from? And he to him, I am a of in , and I am to where I may a place.
10And to him, with me, and be to me a and a , and I will you a and a of and your . And the .
11And the was to with the , and the man became to him like of his .
12And the , and the became his , and was in the of .
13Then , I that the Lord will me, because I have a as .
Study Guide
Public-domain commentary and original-language notes for Judges 17.
Chapter Summary
In this chapter: The beginning of idolatry in Israel, Micah and his mother. (1–6). Micah hires a Levite to be his priest. (7–13).
vv1-6
What is related in this, and the rest of the chapters to the end of this book, was done soon after the death of Joshua: see chap. Jud 20:28. That it might appear how happy the nation was under the Judges, here is showed how unhappy they were when there was no Judge. The love of money made Micah so undutiful to his mother as to rob her, and made her so unkind to her son, as to curse him. 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 into a graven or a molten image. Micah and his mother agreed to turn their money into a god, and set up idol worship in their family. See the cause of this corruption. 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.
vv7-13
Micah thought it was a sign of God's favour to him and his images, that a Levite should come to his door. Thus those who please themselves with their own delusions, if Providence unexpectedly bring any thing to their hands that further them in their evil way, are apt from thence to think that God is pleased with them.
Key Words
אִישׁ: a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)
הַר: a mountain or range of hills (sometimes used figuratively)
אֶפְרַיִם: Ephrajim, a son of Joseph; also the tribe descended from him, and its territory
שֵׁם: an appellation, as amark or memorial of individuality; by implication honor, authority, character
מִיכָיְהוּ: Mikajah, the name of three Israelites
אָמַר: to say (used with great latitude)
אֵם: a mother (as the bond of the family); in a wide sense (both literally and figuratively (like father))
כֶּסֶף: silver (from its pale color); by implication, money
לָקַח: to take (in the widest variety of applications)
אָלָה: properly, to adjure, i.e. (usually in a bad sense) imprecate
Cross References
Judges 17Repeats the book's key refrain explaining the moral and spiritual anarchy in Israel.
Supported by Matthew Henry, Matthew Poole
Identifies 'teraphim' as household idols or tutelary images used in family cults.
Supported by Matthew Poole, JFB
Links ephod and teraphim together as illegitimate objects of worship in Israel's history.
Supported by Matthew Poole
Explicitly forbids doing 'whatsoever is right in his own eyes' in worship.
Supported by Matthew Poole
Classic precedent of using a molten image to worship Jehovah under false representation.
Supported by Matthew Poole
Asserts the divine requirement of an authorized calling for the priesthood.
Supported by JFB
Uses the term 'king' in the broad sense of supreme ruling authority in Israel.
Supported by Matthew Poole
Reveals the historical consequences and ultimate identity of Micah's unauthorized priesthood.
Supported by JFB
Relates to the swearing and public uttering of curses concerning stolen items.
Supported by Matthew Poole
Distinguishes the graven and molten images in the subsequent narrative.
Supported by Matthew Poole
The divine pattern for the priestly ephod which Micah corruptly mimicked.
Supported by Matthew Poole
Illustrates the broad biblical usage of the term 'king' prior to Israel's monarchy.
Supported by Matthew Poole
The Danites mockingly echo Micah's offer of being 'a father and a priest'.
Supported by Matthew Poole
Distinguishes Bethlehem-Judah from the Bethlehem located in Zebulun's territory.
Supported by JFB
Shows the usage of 'father' as a title of respect and guidance.
Supported by JFB