Judges 5:19

5:19 Kings came, they fought;

the kings of Canaan fought,

at Taanach by the waters of Megiddo, ¹ 

but ²  they took no silver as plunder.

Judges 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 ³  men as his followers. ⁴ 

Judges 17:4

17:4 When he gave the silver back to his mother, she ⁵  took two hundred pieces of silver ⁶  to a silversmith, who made them into a carved image and a metal image. She then put them in Micah’s house. ⁷ 

Judges 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 ⁸  him. Each one of us will give you eleven hundred silver pieces.”

Judges 17:10

17:10 Micah said to him, “Stay with me. Become my adviser ⁹  and priest. I will give you ten pieces of silver per year, plus clothes and food.” ¹⁰ 

[5:19]  ¹ map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.

[5:19]  ² tn The contrastive conjunction “but” is interpretive.

[9:4]  ³ tn Heb “empty and reckless.”

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

[17:4]  ⁵ tn Heb “his mother.” The pronoun (“she”) has been substituted for the noun (“mother”) in the translation because of English style.

[17:4]  ⁶ tn The Hebrew text has “and gave it.” The referent (the pieces of silver) has been specified in the translation for clarity.

[17:4]  ⁷ tn Heb “and it was in Micah’s house.”

[16:5]  ⁷ tn Heb “subdue him in order to humiliate him.”

[17:10]  ⁹ 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]  ¹⁰ 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.