MIHEIA

1.ProfetulAutorul celei de-a asea cri din colecia cunoscut ,,Cei doisprezece Profei Mici(Mih. 1,1). Numele profetului pare a fi o form prescurtat de la Miheia (pentru c n articolul original este folosit sub numele de Mica) = Cine este ca Dumnezeu? i este la fel descris i la Ieremia XXVI,18 (comparatie cu Miheia Nr. 2) Singurele date referitoare la Miheia sunt acelea n inscripia crii care i poart numele. El a fost locuitor al inutului Moroet (Mih. I,14) i a proorocit n zilele lui Iotam, Ahaz, Ezechia, mpraii lui Iuda, o perioad ce acoper cel mult 59 de ani (756-697 . Hr.) Totui, n pasajul de sus menionat de Ieremia numai domnia lui Ezechia este dat ca perioada de activitate a lui Miheia.Pseudo Epifanie (Opera II, 25) l numete efraimit. Confundndu-l cu Miheia fiul lui Imla (I regi XXII,8 i urmt.), el precizeaz c Miheia a fost ucis pentru profeia sa de ru augur din ordinul lui Ahab fiind aruncat ntr-o prpastie, apoi ngropat la Morati. (Mih. I,12) n apropierea cimitirului Enakim (- redare din Septuaginta a ib.i,10). n conformitate cu Gelilor Erez Ysrael (citat din Seder ha-Darot I,118, Varovia 1889). Mica a fost ngropat n Chesil, un ora in sudul Iudeii (Iosua XV,30).2. Date biblice. Un locuitor din Muntele Efraim, dup ce furase 1100 de piese de argint de la mama sa, le-a restaurat la auzul blestemelor ei asupra furului. Mama sa dedicase argintul ei lui Yahwe iar n consecin a dat 200 de piese unui turntor care a fcut un chip turnat i care a fost amplasat n casa lui Miheia. Miheia a stabilit astfel o cas de idoli, cu un efod i terafimi, i a sfinit pe unul din fiii lui pentru a fi preotul ei. (Judectori XVII, 1-5)De-a lungul timpului un levit tnr pe nume Jonathan, fiul lui Gheron, s-a ntmplat s vin n cas, i a fost numit de ctre Mica ca preotul lui (ib. XVII. 7-13). Imaginea mpreun cu preotul a fost capturat de danielii care s-au constituit la Dan, unde a continuat s fie un obiect de cult att timp ct Cortul era Silo (ib. XVIII, a se vedea Jonathan nr. 1). n Judectori XVII, 1,4 numele de Mica apare n forma .n literatura rabinicMiheea este identificat de rabini cu Seba, fiul lui Bicri, i cu Nebat, tatl lui Ieroboam (Sanh. 101b). Numele su derivat din de ctre ei este interpretat ca nsemnnd ,,cel zdrobit, o denumire din cauza unui miracol care i s-a ntmplat lui. n conformitate cu Haggadah, cnd israeliii nu erau capabili s completeze numrul crmizilor cerute lor de ctre egipteni, au fost obligai s pun pe copiii lor n zidrie, n locul crmiziloe care lipseau. Moise a retras un copil (Miheea), deja zdrobit, i l-a renviat; dar, aa cum a prezis Dumnezeu, el a crescut pentru a fi un nchintor la idoli (Tan., Yelammedenu, Ki Tissa; comp Rashi la Sanh lc.).Rabinii au fost cu toii de acord c Miheea a fost printre cei care au trecut Marea Roie cu Moise; dar aceste preri difer n ceea ce privete idolul su. Conform Sanh. . 103b i Tan, Yelammedenu (lc), Miheea a avut idolul cu el; dar n conformitate cu Exod. R. (xli. 1) a luat cu el doar argintul din care idolul a fost fcut dup aceea. Un pasaj n Pesaim (117a), pare s susin opinia cea din urm. Exist, de asemenea, o tradiie care spune c Miheea a fcut vielul de aur n pustie, i n felul urmtor: Moise, n scopul de a aduce sicriul lui Iosif la suprafaa Nilului, a scris pe o achie (= "Suie-te, taurule" Iosif a fost comparat cu un viel, vezi Deut XXXIII, 17), i a aruncat-o n ap... Miheea gsit paiul, i, mai trziu, cnd Aaron a aruncat aurul n foc (Ex. XXXII. 24), a aruncat paiul dup el. Ca rezultat, un viel a ieit (Tan., Yelammedenu, l.c., a se vedea, de asemenea, Jew. Encyc iii 509a, s.v. viel, de Aur)

Cazul Mezuzah(dup Picart.)Miheea dei era un idolatru, a fost ludat pentru ospitalitatea sa fa de cltori. Gareb, locul unde idolul su a fost instituit, se afla la trei mile distan de Silo, unde era aezat Cortul Snt, iar fumul celor dou altare s-au mpreunat din cauza aproprieriilor lor. ngerii au dorit s arunce jos idolul; dar Dumnezeu le-a zis: "Las-l n pace, pentru Mica ofer pine cltorilor." Mica chiar ar trebui s aib o participare n viitoarea lume (Sanh. 103b); acesta este motivul pentru care numele lui este scris de dou ori "Micaiah" (vezi Mica nr. 2, Date Biblice), care este, cu o parte din Tetragrammaton, cum ar fi numele exact (Num. R. X. 14) .Prerea criticNaraiunea idolului lui Miheaia, baza istoric care este incontenstabil, a fost aparent scris cu scopul de a arta originea templului lui Dan (comp. I Regi XII,29). n acelai timp se arunc mai mult lumin asupra strii de cult al lui Yahwe i a leviilor n perioada judectorilor. Autorul subliniaz n mod expres c Mica a fost un adorator al lui Yahwe, pentru a crui cult a avut altarele sale private cu un serviciu preoesc regulat. Dei legile lui Yahwe au interzis construirea oricrui altar n afar de cel de la locul ales i realizarea a oricrei imagini a Lui, (Ex. XX, 4 et passim.. Deut XII, 5 i urmt.) Miheea, n mod evident un ignorator al Legii, nu numai c a instituit i nscripionat chipuri turnate reprezentnd divinitatea la care se nchina, ci a adugat ali idoli, statuiete ca exemplu. Naraiunea n continuare arat c leviii, fiind defavorizai de o parte n ar, au trebuit s rtceasc din loc n loc, acceptnd slujba de preot de familie, n scopul de a obine un mijloc de existen. Istorisirea singur prezint mai multe dificulti n ceea ce privete construcia sa. n afar de mai multe discrepane, n text exist contradicii absolute. Astfel, n Judectori XVII,7 levitul este un tnr care a trit n cartierul lui Miheia, n timp ce n versetul urmtor el este un levit rtcitor. De asemenea, exist o discrepan ntre versetele 19 i 27 din cap.. XVIII. i ntre versetele 30 i 31 din acelai capitol n ceea ce privete durata cultului idolului la Dan. n funcie de Oort, Wellhausen, i Kuenen, textul a primit mai multe interpolri, cu scopul de a arunca dispre asupra cultul lui Dan. Pe de alt parte, Vatke ("Alttestamentliche Theologie", 1835, p.. 268) i Berthau, urmate de alte critici, recunosc dou naraiuni paralele unite de un redactor. Dei exist unele nenelegeri cu privire la prile componente ale celor dou versiuni, mprirea lui Budde pare a fi cea mai acceptabil; el susine, si anume, c prima naraiune const din Judecatori XVII. 1, 5, 8-11a, 12, ncepnd, 13; XVIII. 1, o parte din 2, 3b, 4b-6, 8-10, o parte din 11, 12, o parte din 13, 14, 16, 18a, 19-29, 31; i c versetele care intervin formeaz cea de a doua naraiune. Budde este de prere c prima naraiune aparine lui E; dar el nu gsete motive suficiente pentru a atribui pe cea de-a doua lui J. Moore ci crede c prima versiune i aparine lui J. n a doua versiune (ib. XVIII, 30), cultul la Dan este indicat ca rezistnd "pn n ziua de captivitate a pmntului ", care este pretins de Moore pentru a se referi la deportarea de Tiglat-Pileser (734 .Hr.). Pe lng diferenele mai sus menionate anumite puncte rmn nesoluionate de ctre critici. imi explic discrepana dintre versetele 3 i 4 ale judectorilor XVII. sugernd c cei 200 de sicli erau taxa suplimentar a unui meseria, n timp ce ntreaga cantitate de argint a fost folosit la fabricarea idolului. Kuenen, totui, crede c autorul intenioneaz s arate c mama a rupt legmntul ei i c Miheia a dorit s arunce dispre asupra cultului idolului Dan. Mai mult, criticii nu explic exact numele de reedin al lui Miheea, nici fenomenul unui levit cobort din Iuda. Opinia lui Wellhausen c termenul nu nseamn un levit, ci unul exercitat n cult de o divinitate, este artat de ctre context ca a fi unul eronat. Teoria Halvy este c ntreaga naraiune aparine unui autor, al crui obiect a fost de a demonstra originea celor dou temple c din Betel i din Dan i care menioneaz de dou ori muntele lui Efraim, nsemnnd prin aceasta Betel (comp. Iosia. XVI, 1). Astfel, Betel avnd deja fcut locul unui altar privat, care a fost ulterior transportat la Dan, a devenit precum Dan, locul unui templu public. Iuda de la care levitul a fost cobort (. Judecatori al XVII, 7) nu a fost patriarh, dar strmoul unei familii levit (comp. Neemia xii 8;... n Ezra ii 40 poate fi o anagrama din). Reedina unui levit la Betleem, care nu a fost printre oraele alocate leviilor, arta ca un templu al lui Yahwe cu un serviciu levitic existent acolo (Judectori Comparativ, XIX. 18). Autorul subliniaz c levitul era din tribul lui Levi, respectiv, un descendent al lui Moise, n numele cruia un clugr suspendat, a fost introdus de Masorei din respect pentru legiuitor (a se vedea Ioan nr. 1). Ct privete diferena evident ntre versetele 30 i 31 a Judectorilor XVIII, cuvntul n versetul 30 , a fost corectat aa de ctre Kimhi, apoi de Hvernick, Hengstenberg, i Bleek, pasajul din lectur, astfel, pn la deportarea lui Ark, fcnd referire la capturarea Chivotului n lupta cu filistenii descrise n I Sam. IV. 4, 11. Acest lucru face posibil o perfect concordan ntre cele dou versete.

Bibliografie: J. Halvy, in R. E. J. xxi. 207-217; Moore, Judges, pp. 366 si urm.; idem, Judges, note la cap. xvii.-xviii., n Polychrome Bible, Eng. ed.

3. Fiul Merib-Baal (I Cronici 34VIII, 35;... Ix 40, 41) sau Mefiboet (II Sam IX 12;.. AV "Mica", RV "Mica"), i nepot al lui Jonathan. 4 eful ramurii Uziel dintre levii Chehatiilor n timpul a David. (I Cronici XXIII 20;... XXIV 24, 25). 5 A Rubenii.; strmo al prinului acelui trib 5 A Rubenii,pe care Tiglath-Pileser i-a dus n captivitate (ib. v. 5-6) 6. Contemporan al lui Iosia, i tatl lui Abdon, unul dintre mesagerii lui Iosia la Hulda (II Cronici. XXXIV, 20). n descrierea paralel dintre II Regi XXII, 12 el este numit ,,Mica i cheam pe numele fiului su este dat ca ,,Acbor. 7. Un levit din familia lui Asaf, ai crui descendeni au trit n Ierusalim(I Cronici IX, 15 Neemia XI, 17-22). 8. A simeoniilor, tat al lui Ozia, unul dntre conductorii lui Betulia(Iudit BI, 15)

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MICAH ()

1.Prophet; author of the sixth book in the collection known as "The Twelve Minor Prophets" (Mic. i. 1). The name of the prophet appears to be a shortened form of, "Micaiah" (= "Who is likeYhwh?"), and is so written in Jer. xxvi. 18 (comp. alsoMicah No. 2). The only data concerning Micah are those given in the superscription of the book bearing his name. He was a Morasthite; that is to say, a native of Moreshethgath (Mic. i. 14); and he prophesied in the days of Jotham, Ahaz, and Hezekiah, kings of Judaha period covering at the most fifty-nine years (756-697B.C.). In the above-cited passage of Jeremiah, however, only the reign of Hezekiah is given as the period of Micah's activity.Pseudo-Epiphanius ("Opera," ii. 245) makes Micah an Ephraimite. Confounding him with Micaiah, son of Imlah (I Kings xxii. 8et seq.), he states that Micah, for his inauspicious prophecy, was killed by order of Ahab through being thrown from a precipice, and was buried at Morathi (Maroth?; Mic. i. 12), near the cemetery of Enakim ( Septuagint rendering of;ib.i. 10). According to "Gelilot Ere Yisrael" (quoted in "Seder ha-Dorot," i. 118, Warsaw, 1889), Micah was buried in Chesil, a town in southern Judah (Josh. xv. 30).2. Biblical Data:A resident of Mount Ephraim who, having stolen 1,100 pieces of silver from his mother, restored them to her on hearing her curses at the theft. The mother had dedicated the silver toYhwh; and she accordingly gave 200 pieces to a founder, who made a molten image which was placed in Micah's house. Micah thus established a house of idols with an ephod and teraphim, and consecrated one of his sons to be his priest (Judges xvii. 1-5). In the course of time a young Levite named Jonathan, son of Gershon, happened to come to the house, and he was appointed by Micah as his priest (ib.xvii. 7-13). The image, together with the priest, was captured by the Danites, who set it up at Dan, where it continued to be an object of worship as long as the Tabernacle was at Shiloh (ib.xviii.;See Jonathan No. 1). In Judges xvii. 1, 4, the name "Micah" appears in the form.In Rabbinical Literature:Micah is identified by the Rabbis with Sheba, son of Bichri, and with Nebat, the father of Jeroboam (Sanh. 101b). His name, derived by them fromis interpreted as meaning "the crushed one," an appellation due to a miracle which happened to him. According to a haggadah, the Israelites, when unable to complete the tale of bricks required from them by the Egyptians, were compelled to put their children in the brickwork in place of the bricks that were lacking. Moses withdrew one child (Micah), already crushed, and revived him; but, as God had foretold, he grew up to be an idolater (Tan., Yelammedenu, Ki Tissa; comp. Rashi to Sanh.l.c.).The Rabbis all agree that Micah was among those who crossed the Red Sea with Moses; but they differ with regard to his idol. According to Sanh. 103b and Tan., Yelammedenu (l.c.), Micah had the idol with him; but according to Ex. R. (xli. 1) he took with him only the silver of which the idol was afterward made. A passage in Pesaim (117a) seems to support the latter opinion. There is also a tradition that it was Micah who made the golden calf in the wilderness, and in the following manner: Moses, in order to bring Joseph's coffin to the surface of the Nile, wrote on a splinter(= "Come up, ox"; Joseph being compared to an ox; see Deut. xxxiii. 17) and threw it into the water. Micah found the splinter, and, later, when Aaron cast the gold into the fire (Ex. xxxii. 24), threw the splinter after it. As a result a calf came out (Tan., Yelammedenu,l.c.; see alsoJew. Encyc.iii. 509a,s.v.Calf, Golden).Mezuzah Case.(After Picart.)Micah, though an idolater, was praised for his hospitality to travelers. Gareb, where his idol was set up, was three miles distant from Shiloh, where the Tabernacle stood; and the smoke of the two altars mingled on account of their proximity. The angels wished to throw down the idol; but God said to them, "Leave it alone; for Micah offers bread to travelers." Micah is even supposed to have a share in the future world (Sanh. 103b); it is for this reason that his name is twice written "Micaiah" (seeMicah No. 2,Biblical Data), that is, with a part of the Tetragrammaton, like the names of the just (Num. R. x. 14).Critical View:The narrative of Micah's idol, the historical basis of which is undoubted, was apparently written with the object of showing the origin of the temple of Dan (comp. I Kings xii. 29).At the same time it throws much light on the state of theYhwhcult and of the Levites in the time of the Judges. The author expressly points out that Micah was a worshiper ofYhwh, for whose cult he had his private shrine with a regular priestly service. Although the laws ofYhwhforbade the erection of any shrine besides the one in the chosen place and the making of any image of Him (Ex. xx. 4et passim; Deut. xii. 5et seq.), Micah, evidently ignorant of the Law, not only set up engraved and molten images representing the divinity he worshiped, but added other idols, the teraphim for instance. The narrative further shows that the Levites, being deprived of a share in the land, had to wander from place to place, accepting the office of family priest in order to procure a livelihood.The account itself presents many difficulties in regard to its construction. Besides several discrepancies, in the text there are absolute contradictions. Thus in Judges xvii. 7 the Levite is a young man who lived in the neighborhood of Micah, while in the following verse he is a wandering Levite. There is also a discrepancy between verses 19 and 27 of ch. xviii. and between verses 30 and 31 of the same chapter concerning the duration of the cult of the idol at Dan. According to Oort, Wellhausen, and Kuenen, the text has received many interpolations, with the object of throwing contempt upon the cult of Dan. On the other hand, Vatke ("Alttestamentliche Theologie," 1835, p. 268) and Berthau, followed by other critics, recognize two parallel narratives united by a redactor. While there is some disagreement as to the component parts of the two versions, Budde's division seems to be the most acceptable; he holds, namely, that the first narrative consists of Judges xvii. 1, 5, 8-11a, 12, beginning, 13; xviii. 1, part of 2, 3b, 4b-6, 8-10, part of 11, 12, part of 13, 14, 16, 18a, 19-29, 31; and that the intervening verses form the second narrative. Budde is of opinion that the first narrative belongs to E; but he does not find sufficient grounds for ascribing the second to J. Moore thinks that the first version belongs to J. In the second version (ib.xviii. 30) the cult at Dan is indicated as having lasted "till the day of the captivity of the land," which is supposed by Moore to refer to the deportation by Tiglath-pileser (734B.C.).Besides the above-mentioned discrepancies certain points remain unsettled by the critics. imi explains the discrepancy between verses 3 and 4 of Judges xvii. by suggesting that the 200 shekels were an additional artisan's fee, while the whole amount of the silver was used in the fabrication of the idol. Kuenen, however, thinks that the author intended to show that the mother broke her vow, and that Micah desired to throw contempt on the idol cult of Dan. Further, the critics do not explain precisely the name of Micah's residence, nor the phenomenon of a Levite descended from Judah. Wellhausen's opinion that the termmeans not a Levite, but one exercised in the cult of a divinity, is shown by the context to be an erroneous one. Halvy's theory is that the whole narrative belongs to one author, whose object was to show the origin of both temples, that of Beth-el and that of Dan, and who twice mentions Mount Ephraim, meaning thereby Beth-el (comp. Josh. xvi. 1). Thus Beth-el, having previously been the place of a private shrine which was subsequently transported to Dan, became, like Dan, the place of a public temple. The Judah from whom the Levite was descended (Judges xvii. 7) was not the patriarch, but the ancestor of a Levite family (comp. Neh. xii. 8; in Ezra ii. 40may be an anagram of). The residence of a Levite at Beth-lehem, which was not among the cities allotted to the Levites, shows that a temple ofYhwhwith a Levitical service existed there (comp. Judges xix. 18). The author points out that the Levite was of the tribe of Levi, namely, a descendant of Moses, in whose name a suspended "nun" was interpolated by the Masorites out of respect for the lawgiver (see Jonathan No. 1). With regard to the apparent discrepancy between verses 30 and 31 of Judges xviii., the wordin verse 30 was corrected toby imi, then by Hvernick, Hengstenberg, and Bleek, the passage thus reading "till the deportation of the Ark," referring to the capture of the Ark in the battle with the Philistines described in I Sam. iv. 4, 11. This renders possible a perfect agreement between the two verses.Bibliography: J. Halvy, in R. E. J. xxi. 207-217; Moore, Judges, pp. 366 et seq.; idem, Judges, notes to ch. xvii.-xviii., in Polychrome Bible, Eng. ed.3.Son of Merib-baal (I Chron. viii. 34, 35; ix. 40, 41) or Mephibosheth (II Sam. ix. 12; A. V. "Micah"; R. V. "Mica"), and grandson of Jonathan.4.Head of the Uzziel branch of the Kohathite Levites in the time of David (I Chron. xxiii. 20; xxiv. 24, 25).5.A Reubenite; ancestor of the prince of that tribe, Beerah, whom Tiglath-pileser carried into captivity (ib.v. 5-6).6.Contemporary of Josiah, and father of Abdon, one of Josiah's messengers to Huldah (II Chron. xxxiv. 20). In the parallel account of II Kings xxii. 12 he is called "Micaiah," and his son's name is given as "Achbor."7.A Levite of the family of Asaph whose descendants lived in Jerusalem (I Chron. ix. 15; Neh. xi. 17, 22).8.A Simeonite; father of Ozias, one of the rulers of Bethulia (Judith vi. 15).