MICA (x>>). —1. Son of Merib-baal (Mephi- bosheth), 2S 9% (B Μειχά, A Μιχα), called in 1 Ch 8.31. 9% Micah (n>). See MICAH, No. 2. 2. Son of Zichri, 1 Ch 9% (B Mexa, A Μιχά), Neh 117 (B Maxd, A Μιχά), where he is called son of Zabdi, v. (B Μειχά, A Miyé)=Micaiah (5:92) of Neh 1935, See MICAIAH, No. 7. 3. One of those who sealed the covenant, Neh 10% (A Μιχά, B om.).
MICAH.—4. (app, but imp in Jg 174-4; see Gray, HPN 157, B Mecxalas, A Mixi). A resident in the highlands of Ephraim, whose story is related in a supplement (chs. 17, 18) to the Bk. of Judges, with a view to explain the origin of the sanctuary of Dan. There is no need to doubt the historicity of the narrative, though it contains signs of revision, if not of composite authorship. That two accounts were woven into one, is the conjecture of some critics, whilst others try to explain the phenomena of the text on the supposition of redaction by a reviser who was indignant at the pretensions of the Danite priests. For a full and fair statement of the different opinions, see Moore, Judges, xxix. «xx. 366-369. The nucleus of the story is evidently of great age, and the events it describes may be assigned with some confidence to the generation after the invasion by Joshua.
Micah stole 1100 shekels of silver from his mother, but restored the money on hearing the curses with which she threatened the unknown thief. His mother thereupon had part of the silver made into ‘a graven image and a molten image’; but as the context speaks of but a single image, and the former term is sometimes used (Is 401° 441°) penance for an idol though cast, the latter term is probably an editorial explanatory addition of subsequent date to that of the earliest form of the story. This image of J” was given to Micah, who placed it in bis private chapel, together with an
MICAH
‘ephod,’ which was some portable object used in divining (Jg 8%, 1S 23% 307) and not necessarily a part of a priestly dress, and ‘ teraphim’ or idols, possibly household gods. There is no evidence that these were the busts or images of ancestors ; but they were used at least in later times in some unknown way for the purposes of divination (2 K 234, Ezk 21", Zec 103. See EpHop. One of Micah’s sons was formally invested with the office of priest.
n the course of time a Levite in search of a livelihood migrated from Bethlehem to Mount Ephraim, and settled there. He is described as of the family of Judah (177), and as a grandson of Moses (18%, where MT has Manasseh, written, however, with 3 bg eld The most likely explanations of the former phrase are that Levite here means merely a descendant of Leah, or that, the tribe having been broken up, the man in question had attached himself to that of Judah (Gn 495: 7), or that the word Levite is not used here techninn’y of a clan but of a profession, and denotes that the man was an expert in religious lore and in the art of divination; but no explana- tion is entirely free from difficulty. In the latter phrase the change of Moses to Manasseh in some of the texts was possibly due to an aeons to detract from the dignity of the priesthoods of the early northern sanctuaries, for whose officials a Mosaic lineage seems to have been justly claimed; see JONATHAN, No. 1. This young Levite was welcomed by Micah, who attached him to his household (1714), and transferred to him the duties at first assigned to hisown son. But soon afterwards the Danites, finding their quiet estab- lishment in the district allotted them by Joshua impossible on account of the resistance of the Philistines and the Amorites (Jg 1“, Jos 19"), sen five of their tribe to find a suitable place for settle ment elsewhere; and these, while passing through the highlands of Ephraim, stayed for a night at the house of Micah. There they recognized the Levite by his voice, as, if he were actually a descendant from Moses and a recent resident in their own neighbourhood, they may well have done; though, according to a less natural explanation, the southern dialect that he used was the cause of the recognition. At their request he consulted the oracle for them, and promised them success in their expedition. At Laish (or Leshem, Jos 19%), the northern limit of the settlement of Israel, identi- fied by name and ancient authority with Tell el- Kadi (less probably with Banfas; see ἃ. A. Smith, HGHL, 473-481), they found an attractive locality and an unwarlike people, and returned with the tidings to the temporary centre of their tribe in the district made famous by Samson’s exploits. Six hundred of the Danites, with their families and cattle (18%), determined to migrate to Laish. On approaching the village in which Micah lived, the main body halted at its entrance, whilst the five were detailed to secure the idols. They pro- ceeded to the house of Micah, and, after greeting the Levite, seized the idols; and when the Levite expostulated, they persuaded him to keep quiet and even to accompany them as the priest of their tribe. Hastily rejoining their comrades, they sent forward their families and flocks, placed the Levite and his apparatus in their midst, and marched with the majority of the 600 in the rear to guard against attack by pursuers. Micah collected a few of his neighbours, and overtook the column at some distance from the village- but his remonstrances were received with contemptuous menace, and, as the employment of force by his little band was out-of the question, he was obliged to return home and leave his idols in the hands of the Danites. They continued their march te