Hakim-hakim 17:4

17:4 When he gave the silver back to his mother, she ¹  took two hundred pieces of silver ²  to a silversmith, who made them into a carved image and a metal image. She then put them in Micah’s house. ³ 

Hakim-hakim 17:2-3

17:2 He said to his mother, “You know ⁴  the eleven hundred pieces of silver which were stolen ⁵  from you, about which I heard you pronounce a curse? Look here, I have the silver. I stole ⁶  it, but now I am giving it back to you.” ⁷  His mother said, “May the Lord reward ⁸  you, my son!” 17:3 When he gave back to his mother the eleven hundred pieces of silver, his mother said, “I solemnly dedicate ⁹  this silver to the Lord. It will be for my son’s benefit. We will use it to make a carved image and a metal image.” ¹⁰ 

Hakim-hakim 5:19

5:19 Kings came, they fought;

the kings of Canaan fought,

at Taanach by the waters of Megiddo, ¹¹ 

but ¹²  they took no silver as plunder.

Hakim-hakim 9:4

9:4 They paid him seventy silver shekels out of the temple of Baal-Berith. Abimelech then used the silver to hire some lawless, dangerous ¹³  men as his followers. ¹⁴ 

Hakim-hakim 16:5

16:5 The rulers of the Philistines went up to visit her and said to her, “Trick him! Find out what makes him so strong and how we can subdue him and humiliate ¹⁵  him. Each one of us will give you eleven hundred silver pieces.”

Hakim-hakim 16:18

16:18 When Delilah saw that he had told her his secret, ¹⁶  she sent for ¹⁷  the rulers of the Philistines, saying, “Come up here again, for he has told me ¹⁸  his secret.” ¹⁹  So the rulers of the Philistines went up to visit her, bringing the silver in their hands.

Hakim-hakim 17:10

17:10 Micah said to him, “Stay with me. Become my adviser ²⁰  and priest. I will give you ten pieces of silver per year, plus clothes and food.” ²¹ 

[17:4]  ¹ tn Heb “his mother.” The pronoun (“she”) has been substituted for the noun (“mother”) in the translation because of English style.

[17:4]  ² tn The Hebrew text has “and gave it.” The referent (the pieces of silver) has been specified in the translation for clarity.

[17:4]  ³ tn Heb “and it was in Micah’s house.”

[17:2]  ⁴ tn The words “You know” are supplied in the translation for clarification.

[17:2]  ⁵ tn Heb “taken.”

[17:2]  ⁶ tn Heb “took.”

[17:2]  ⁷ tn In the Hebrew text the statement, “but now I am giving it back to you,” appears at the end of v. 3 and is spoken by the mother. But v. 4 indicates that she did not give the money back to her son. Unless the statement is spoken by the woman to the LORD, it appears to be misplaced and fits much better in v. 2. It may have been accidentally omitted from a manuscript, written in the margin, and then later inserted in the wrong place in another manuscript.

[17:2]  ⁸ tn Traditionally, “bless.”

[17:3]  ⁹ tn Heb “dedicating, I dedicate.” In this case the emphatic infinitive absolute lends a mood of solemnity to the statement.

[17:3]  ¹⁰ tn Heb “to the LORD from my hand for my son to make a carved image and cast metal image.” She cannot mean that she is now taking the money from her hand and giving it back to her son so he can make an image. Verses 4-6 indicate she took back the money and used a portion of it to hire a silversmith to make an idol for her son to use. The phrase “a carved image and cast metal image” is best taken as referring to two idols (see 18:17-18), even though the verb at the end of v. 4, וַיְהִי (vayÿhi, “and it was [in the house of Micah]”), is singular.

[5:19]  ¹¹ map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.

[5:19]  ¹² tn The contrastive conjunction “but” is interpretive.

[9:4]  ¹³ tn Heb “empty and reckless.”

[9:4]  ¹⁴ tn Heb “and they followed him.”

[16:5]  ¹⁵ tn Heb “subdue him in order to humiliate him.”

[16:18]  ¹⁶ tn Heb “all his heart.”

[16:18]  ¹⁷ tn Heb “she sent and summoned.”

[16:18]  ¹⁸ tc The translation follows the Qere, לִי (li, “to me”) rather than the Kethib, לָהּ (lah, “to her”).

[16:18]  ¹⁹ tn Heb “all his heart.”

[17:10]  ²⁰ tn Heb “father.” “Father” is here a title of honor that suggests the priest will give advice and protect the interests of the family, primarily by divining God’s will in matters, perhaps through the use of the ephod. (See R. G. Boling, Judges [AB], 257; also Gen 45:8, where Joseph, who was a diviner and interpreter of dreams, is called Pharaoh’s “father,” and 2 Kgs 6:21; 13:14, where a prophet is referred to as a “father.” Note also 2 Kgs 8:9, where a king identifies himself as a prophet’s “son.” One of a prophet’s main functions was to communicate divine oracles. Cf. 2 Kgs 8:9ff.; 13:14-19).

[17:10]  ²¹ tn The Hebrew text expands with the phrase: “and the Levite went.” This only makes sense if taken with “to live” in the next verse. Apparently “the Levite went” and “the Levite agreed” are alternative readings which have been juxtaposed in the text.