Judges Chapter 17 verse 13 Holy Bible
Then said Micah, Now know I that Jehovah will do me good, seeing I have a Levite to my priest.
read chapter 17 in ASV
Then Micah said, Now I am certain that the Lord will do me good, seeing that the Levite has become my priest.
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Then Micah said, "Now I know that the LORD will prosper me, because I have a Levite as priest."
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Then said Micah, Now know I that the LORD will do me good, seeing I have a Levite to my priest.
read chapter 17 in KJV
Then said Micah, Now I know that the LORD will do me good, seeing I have a Levite for my priest.
read chapter 17 in WBT
Then said Micah, Now know I that Yahweh will do me good, seeing I have a Levite to my priest.
read chapter 17 in WEB
and Micah saith, `Now I have known that Jehovah doth good to me, for the Levite hath been to me for a priest.'
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Pulpit Commentary
Pulpit CommentaryVerse 13. - Then said Micah, etc. We may notice this incidental proof that the Levites in the time of Micah held the religious position which is ascribed to them in the Pentateuch. I have a Levite. Rather, the Levite, meaning the particular Levite of whom it is the question. A Levite would be without the article, as in ver. 7, or would be expressed as in Judges 19:1 (Hebrews), a man a Levite.
Ellicott's Commentary
Ellicott's Commentary for English Readers(13) That the Lord will do me good.--In this anticipation we find a very little further on that he was rudely undeceived, and we are hardly in a position to know whether it was due to hypocrisy or to mere ignorance. So far as Micah was devout and sincere, we must feel that the Lord did him good by stripping him of his gorgeous instruments of superstition and humbling his pride.I have a Levite to my priest.--Rather, the Levite. The article may be generic, meaning "one of the Levites;" but Jonathan, as a son of Gershom, has a special right to be called "the Levite," as a representative of the tribe. It is at least doubtful whether the priestly functions expected of him in this instance included sacrifice; but, in any case, Micah could hardly have been entirely unaware that the Levites were incapable of priestly functions ("Seek ye the priesthood also?"--Numbers 16:10), or of the fact that the authorised worship of the nation was to be confined to the place which God should choose, which in this instance was Shiloh. In any case, however, the passage furnishes us with a fresh proof of the utter neglect of the Mosaic law, as represented in the Book of Leviticus, from a very early period. His "house of God" seems to have resembled the high places, which even the faithful kings of Israel were unable or unwilling to clear away. They were ultimately cleared away by Hezekiah, but not without so great a shock to the then established custom, that Rabshakeh actually appeals to the fact in proof of Hezekiah's impiety, and as a sign that he has forfeited the favour of Jehovah (2Kings 18:22).