placed in a wooden, metal or glass case that is affixed in a slanting position on the right-hand doorpost of orthodox Jewish dwellings, the upper part pointing inward and the lower part outward. The Hebrew word Shad·dayʹ (meaning “Almighty”) is written on the back of this parchment and is frequently visible through a glass-covered opening in the container. Sometimes the mezuzah case is artistically decorated. When pious orthodox Jews enter or leave a house they touch the mezuzah with the hand and recite the prayer, “May God keep my going out and my coming in from now on and ever more.”—Compare Psalm 121:8.

The use of the mezuzah is based on a literal interpretation of the command at Deuteronomy 6:9 and 11:20.

MIBHAR

(Mibʹhar) [perhaps, choice].

Son of Hagri and one of the mighty men of David’s military forces. (1 Chron. 11:26, 38) Some have suggested that there is a discrepancy in the text at 1 Chronicles 11:38 because Bani the Gadite, not Mibhar, is mentioned in a parallel list at 2 Samuel 23:36. They hold that Mibhar is an alteration of the Hebrew for “from Zobah” and that the final words of 1 Chronicles 11:38 resulted because of reading ben hag·riʹ (Mibhar the son of Hagri) for ba·niʹ hag·ga·dhiʹ (Bani the Gadite). This remains conjectural.

MIBSAM

(Mibʹsam) [perhaps, perfumed].

1. One of the sons of Ishmael and founder of a family.—Gen. 25:13; 1 Chron. 1:29.

2. A descendant of Simeon.—1 Chron. 4:24, 25.

MIBZAR

(Mibʹzar) [fortification].

One of the shieks of Edom or Esau. The name “Mibzar” perhaps also came to apply both to his descendants and the place they settled.—Gen. 36:40, 42; 1 Chron. 1:53.

MICA

(Miʹca) [probably an abbreviated form of “Micaiah,” meaning “who is like Jah (Jehovah)?”].

The English names “Mica” and “Micah” have resulted from a minor difference in the Hebrew spelling.

1. Son of Mephibosheth (Merib-baal) and grandson of King Saul’s son Jonathan. Mica (also called Micah) was the father of Pithon, Melech, Tarea (Tahrea) and Ahaz.—2 Sam. 9:12; 1 Chron. 8:33-35; 9:39-41.

2. One of the Levites (or the forefather of one) attesting by seal the “trustworthy arrangement” of Nehemiah’s time.—Neh. 9:38; 10:1, 9, 11.

3. A Levite descendant of Asaph and the son of Zichri (also identified as Zabdi and Zaccur). Mica was the father of Mattaniah and is also called Micah and Micaiah.—1 Chron. 9:14, 15; Neh. 11:17, 22; 12:35.

MICAH

(Miʹcah) [abbreviated form of “Micaiah,” meaning “who is like Jah (Jehovah)?”].

1. A man of Ephraim. In violation of the eighth of the Ten Commandments (Ex. 20:15), Micah took 1,100 silver pieces from his mother. When he confessed and returned them, she said: “I must without fail sanctify the silver to Jehovah from my hand for my son, so as to make a carved image and a molten statue; and now I shall give it back to you.” She then took two hundred silver pieces to a silversmith, who made a “carved image and a molten statue” that afterward came to be in Micah’s house. Micah, who had a “house of gods,” made an ephod and teraphim and empowered one of his sons to act as priest for him. Although this arrangement was ostensibly to honor Jehovah, it was grossly improper, for it violated the commandment forbidding idolatry (Ex. 20:4-6) and bypassed Jehovah’s tabernacle and his priesthood. (Judg. 17:1-6; Deut. 12:1-14) Later, Micah took Moses’ grandson Jonathan into his home, hiring this young Levite as his priest. (Judg. 18:4, 30) Mistakenly feeling satisfied with this, Micah said: “Now I do know that Jehovah will do me good.” (Judg. 17:7-13) But Jonathan was not of Aaron’s lineage and thus was not even qualified for priestly service, which only added to Micah’s error.—Num. 3:10.

In those days, the Danites, searching for territory in which to dwell, sent out five spies, who eventually came to Ephraim “as far as the house of Micah and got to spend the night there.” While near Micah’s house, they recognized Jonathan’s voice, found out what he was doing there, and had him inquire of God so that they might know whether their venture would be successful. The priest told them: “Go in peace. It is before Jehovah that your way is in which you go.” (Judg. 18:1-6) They subsequently spied out Laish and returned, telling their brothers about it, whereupon the five spies and six hundred Danite men girded for warfare headed for that city. En route, as they passed Micah’s house, the spies told their brothers about his religious articles and suggested their acquisition. The Danites took these and also convinced the Levite that it would be better for him to be a priest to a tribe and family in Israel than just for one man. They then took him, the ephod, the teraphim and the carved image and went their way.—Judg. 18:7-21.

Shortly thereafter, Micah and a company of men pursued the Danites. Upon catching up with them and being asked what was the matter, Micah said: “My gods that I made you have taken, the priest too, and you go your way, and what do I have any more?” At that, the sons of Dan warned of possible assault if Micah continued following them and voicing protest. Seeing that the Danites were much stronger than his band, Micah returned home. (Judg. 18:22-26) The Danites thereafter struck down and burned Laish, building the city of Dan on its site. Jonathan and his sons became priests to the Danites, who “kept the carved image of Micah, which he had made, set up for themselves all the days that the house of the true God [the tabernacle] continued in Shiloh.”—Judg. 18:27-31.

2. A Levite of the Kohathite family of Uzziel, of which he was head and his brother Isshiah the second when the Levitical service assignments were distributed by David.—1 Chron. 23:6, 12, 20; 24:24, 25.

3. Descendant of King Saul and son of Jonathan’s son Merib-baal (Mephibosheth). He Is also called Mica.—1 Chron. 8:33-35; 9:39-41; 2 Sam. 9:12.

4. A Reubenite who was the son of Shimei and father of Reaiah. His descendant Beerah was a chieftain of the tribe of Reuben and was taken into exile by Assyrian King Tilgath-pilneser (Tiglath-pileser III).—1 Chron. 5:1, 3-6; 2 Ki. 15:29.

5. Father of Abdon (Achbor). He is also called Micaiah, which is the longer form of his name.—2 Chron. 34:20; 2 Ki. 22:12.

6. A Levite and descendant of Asaph. (Neh. 11:15, 17) He is also called Mica and Micaiah.—1 Chron. 9:15; Neh. 11:22; 12:35.

7. Writer of the Bible book bearing his name and a prophet of Jehovah during the reigns of Kings Jotham, Ahaz and Hezekiah of Judah (777-716 B.C.E.). Micah was a contemporary of the prophets Hosea and Isaiah. The exact duration of his prophetic activity is uncertain. His prophesying apparently closed by the end of Hezekiah’s reign, when the composition of the prophet’s book was completed.—Mic. 1:1; Hos. 1:1; Isa. 1:1.

Micah was a native of the village of Moresheth, SW of Jerusalem. (Jer. 26:18) As a resident of the fertile Shephelah, the prophet was well acquainted with rural living, from which he was inspired to draw meaningful illustrations. (Mic. 2:12; 4:12, 13; 7:1, 4, 14) Micah prophesied during very turbulent times when false worship and moral corruption flourished in Israel and Judah, also when King Hezekiah instituted religious reforms. (2 Ki. 15:32–20:21; 2 Chron. chaps. 27-32) With good reason, “the word of Jehovah that occurred to Micah” warned that God would make Samaria “a heap of ruins of the field” and it was prophesied that “Zion will be plowed up as a mere field, and Jerusalem herself will become mere heaps of ruins.” (Mic. 1:1, 6; 3:12) While the devastation of Judah and Jerusalem in 607 B.C.E. occurred many years after Micah’s day, he probably lived to see the foretold destruction of Samaria.—2 Ki. 25:1-21; 17:5, 6.

MICAH, BOOK OF

A prophetic book of the Hebrew Scriptures containing Jehovah’s word through Micah concerning Samaria and Jerusalem. (See MICAH No. 7.) It consists of three basic sections, each beginning with the word “Hear.”—Mic. 1:2; 3:1; 6:1.

Micah’s prophetic words regarding Samaria’s desolation must have been delivered before that city’s destruction in 740 B.C.E., and evidently his oral pronouncements were committed to writing before the close of Hezekiah’s reign.

Deplorable moral conditions prevailed among the people of Israel and Judah in Micah’s time. The leaders oppressed the people, especially the poor. Judges, priests and prophets were out for money. Idolatry, fraud, oppression, injustices and bloodshed abounded. It was precarious to trust even confidential friends and family members.—Mic. 1:7; 2:1, 2; 3:1-3, 9-12; 6:12; 7:2-6.

The book of Micah candidly portrays the wrongs of Israel and Judah. While foretelling desolation for Samaria and Jerusalem on account of their transgressions (Mic. 1:5-9; 3:9-12), it also contains promises of the restoration and divine blessings to follow.—Mic. 4:1-8; 5:7-9; 7:15-17.

The authenticity of this book is well established. It harmonizes with the rest of the Scriptures in showing Jehovah to be a merciful and loving God, One pardoning error and passing over transgression. (Mic. 7:18-20; compare Exodus 34:6, 7; Psalm 86:5.) From earliest times the Jews accepted this book as authentic. About a century after Micah’s time his words spoken during Hezekiah’s reign about the desolation of Jerusalem were quoted by certain older men of Judah when making a point in defense of Jeremiah the prophet. (Jer. 26:17-19; compare Micah 3:12.) Centuries afterward the Jewish chief priests and scribes, on the basis of Micah’s prophecy, confidently stated that the Christ was to be born in Bethlehem. (Matt. 2:3-6; compare Micah 5:2.) The fulfillment of prophecies respecting Samaria, Jerusalem and the Messiah or Christ stamp this book as being inspired of God. Noteworthy, too, is the fact that Jesus’ words about a man’s enemies being persons of his household parallel Micah 7:6.—Matt. 10:21, 35, 36.

OUTLINE OF CONTENTS

I. Jehovah’s word about his judgment against Samaria, a judgment also to affect Judah and Jerusalem (1:1-2:13)

A. Disaster to come on account of transgressions, including idolatry and fraud (1:1–2:11)

B. Regathering of Israelite remnant to follow calamity (2:12, 13)

II. Transgressions of leaders to result in destruction of Jerusalem, but thereafter restoration of city and true worship to come (3:1–5:16)

A. Condemnation of leaders for oppression, injustices and bloodshed; of false prophets for seeking money and causing people to wander; of priests because of instructing for a price (3:1-12)

B. Mountain of Jehovah’s house to be established above other mountaintops, with nations streaming to it and learning God’s ways and peace (4:1-5)

C. Regathering of remnant to follow their being taken as far as Babylon (4:6–5:15)

1. Zion to be made strong (4:6-13)

2. Restoration associated with ruler to come from Bethlehem who would do shepherding in the strength of Jehovah and bring deliverance from the Assyrian (5:1-6)

3. Remnant of Jacob to be “like dew” and “like a maned young lion among droves of sheep” (5:7-9)

4. Land to be cleared of horses, chariots, sorceries, practicers of magic, and appendages of idolatry; vengeance to be executed on disobedient nations (5:10-15)

III. Jehovah’s legal case against his people, its execution and subsequent pardoning of remnant (6:1–7:20)

See the book “All Scripture Is Inspired of God and Beneficial,” pp. 155-158.

MICAIAH

(Mi·caiʹah) [who is like Jah (Jehovah)?].

1. Wife of King Rehoboam, daughter of Uriel of Gibeah and the mother of King Abijah of Judah. She is also called “Maacah.”—2 Chron. 11:18, 20; 13:1, 2.

2. Son of Imlah and a prophet of Jehovah to the northern kingdom of Israel during King Ahab’s reign. (1 Ki. 22:8) While King Jehoshaphat of Judah was visiting Ahab, the Israelite king invited him to join in a military campaign against the Syrians to regain possession of Ramoth-gilead. Before accepting, Jehoshaphat asked that the word of Jehovah be sought. So Ahab summoned 400 prophets and asked them: “Shall I go against Ramoth-gilead in war, or shall I refrain?” They answered in the affirmative, saying that Jehovah would give the city into the king’s hand. However, Jehoshaphat wanted more assurance, whereupon Ahab reluctantly sent for Micaiah, the prophet who had always prophesied bad for him. The dispatched messenger urged Micaiah to speak words to Ahab like those of one of the other prophets. At first Micaiah did so, but Ahab placed him under oath to speak “truth in the name of Jehovah.” At that, Micaiah said: “I certainly see all the Israelites scattered on the mountains, like sheep that have no shepherd.”—1 Ki. 22:1-17; 2 Chron. 18:1-16.

Micaiah then proceeded to relate his vision of Jehovah sitting on His heavenly throne and asking assembled spirit creatures: “Who will fool Ahab, that he may go up and fall at Ramoth-gilead?” One of the spirits volunteered to go and become a “deceptive spirit” in the mouth of all of Ahab’s prophets. Jehovah replied: “You will fool him, and, what is more, you will come off the winner. Go out and do that way.” Micaiah then told Ahab that God had put a deceptive spirit into the mouth of all his prophets, “but Jehovah himself has spoken calamity concerning you.” With that the false prophet Zedekiah struck Micaiah upon the cheek and asked mockingly: “Just which way did the spirit of Jehovah pass along from me to speak with you?” Micaiah boldly replied: “Look! You are seeing which way on that day when you will enter the innermost chamber to hide yourself.” Ahab then commanded that Micaiah be put in the house of detention, where the prophet would be fed with reduced allowances of bread and water until the king returned in peace. However, Ahab never returned, because during the battle at Ramoth-gilead “there was a man that bent the bow in his innocence,” the arrow struck the Israelite king, and he gradually died. Micaiah’s final words to Ahab had been: “If you return at all in peace, Jehovah has not spoken with me.” The king’s death proved that Micaiah was indeed Jehovah’s prophet.—1 Ki. 22:18-37; 2 Chron. 18:17-34.

3. One of the princes King Jehoshaphat sent throughout Judah as teachers, along with Levites and priests. They had “the book of Jehovah’s law” with them as they taught the people in all the cities of Judah.—2 Chron. 17:7-9.

4. Father of the Achbor (Abdon) who was sent, along with others, by King Josiah to inquire of Jehovah concerning the words of the newly found book of the law. He is also called Micah.—2 Ki. 22:12, 13; 2 Chron. 34:20, 21.

5. “Son of Gemariah the son of Shaphan.” He was present in the dining room of his father, Gemariah, when Baruch publicly read there the roll containing