And Michal took an image
Or "teraphim", as the word is; which, if the same with those that Rachel stole from her father, they seem to be of the same sort with the penates or household gods of the Heathens, which were privately kept by Michal; for, had David known of them, he would not have suffered them to have been in his house. Aben Ezra supposes they were images made in the form of men under such a constellation, a sort of talismans, to receive the heavenly influences, and which being consulted, foretold things to come; and R. Isaiah is of opinion, that Michal chose and placed these in the bed, that her father might conclude, when he should hear of them, that David had found them; and by thus means know that his intention was to kill him, and therefore fled; but to consult such images was very far from David, and without it he knew Saul's intention. Abarbinel makes mention of several sorts of teraphim, some for idolatry, some to draw down the heavenly influences, some to know the time of the day, a sort of dials; some were made after the form of a man known, and like him in his form and features; and women, he says, used to have the forms or statues of their husbands, that they might have them continually before them, because of the great love they had to them; and of this sort he supposes were the teraphim of Michal, and which is approved of by Abendana; and that this image had the likeness of an human face is very probable, or it could not have so well answered her purpose:
and laid [it] in the bed;
where David used to lie, that it might seem to be he himself;
and put a pillow of goats' [hair] for his
she took the finest of the goats' hair, which she had in the house, women being used to spin in those days, even great personages, and put it into a pillow, and made a bolster of it, and put it under the head or block of the image, which would sink it, being soft, and so look like a sick man, whose face could not easily be discerned; though some think this goats' hair was put about the head of the image, to make it look the more like an human head; goats' hair being very much like human hair F5, and of different colours, and such a colour might be chosen as was most like David's, see ( Song of Solomon 4:1 ) ; the Targum interprets it, a bottle of goats skins, that is, a leathern bottle or bag made of goats skins, such as they used to put wine into; hence the conceit in the Midrash F6, that a bottle of wine was put instead of David: but the pillow or bolster had the form of a leathern bag or bottle; the Septuagint version is very odd,
``and put the liver of goats at his head;''and so Josephus says F7; and it is observed F8, that the liver of a goat will move a long time after it is taken out, and so make a show of the palpitation of the heart: but then this was put, not within the bed, but at the head of the image:
and covered [it] with a cloth;
to keep her sick husband warm, as she would have it understood.
F5 Vid. Stockium, p. 509.
F6 Apud Kimchium & Abarbinel. in loc.
F7 Ut supra. (Antiqu. l. 6. c. 11. sect. 4.)
F8 Vid. Hudson. not. in ib.