This episode begins abruptly with almost no explanation. A second character, Micah’s mother, comes on the scene. But it is only through the dialogue that the audience finds out what is happening. Evidently, some money was stolen from Micah’s mother and she invokes a curse on the thief. Micah confesses to the crime, so his mother retracts her curse and blesses her son.
And he said to his mother: In some languages it will not be natural to begin this verse with the connector And. Contemporary English Version begins with “One day.” Some versions combine 17.1-2 to provide a more natural style. For example, New International Version says “Now a man named Micah from the hill country of Ephraim said to his mother…,” and Revised English Bible has “Once there was a man named Micah from the hill-country of Ephraim who said to his mother….” The general verb said may be rendered “told” (Good News Translation, Contemporary English Version). Micah’s words are a confession, so we might say “One day he confessed to his mother….”
Mothers play a crucial role in this book. Deborah is described as a mother in Israel (verse 5.7), a figurative use of this term. But several men are presented along with their mothers. Sisera’s mother has a central role in the Song of Deborah (verse 5.28-30). Abimelech, who seemingly was abandoned by his father Gideon, deals often with his mother’s family (verse 9.1, 3). Samson’s mother also plays a prominent role in his story, though his father is also active. Here Micah’s mother appears, but there is a difference here, since she supports him in several dubious activities. In many languages it would be impolite for a person to talk to his or her mother without addressing her first. So translators may have to begin Micah’s speech with a vocative expression, such as “Mother” or some other equivalent expression.
The eleven hundred pieces of silver which were taken from you, about which you uttered a curse, and also spoke it in my ears …: This long sentence, structured as a topic-comment construction, reflects true oral style. Micah presents the topic or theme that he wants to discuss, followed by his comment on this topic, which is behold, the silver is with me; I took it. Many languages will find this presentation very natural. If not, some adjustments can be made.
Very little background is provided here. Micah immediately addresses the issue of The eleven hundred pieces of silver. Micah and his mother know what money is in view, and thus the Hebrew definite marker rendered The is attached to the noun for silver. Many languages will refer to known items with a similar definite marker. In some languages translators might say “You know the 1,100 silver coins…” or “Do you remember those eleven hundred pieces of silver…?” (Contemporary English Version). Eleven hundred pieces of silver is exactly the amount of money that each Philistine leader offered to Delilah to betray Samson (see verse 16.5), leading some scholars to suggest that Micah’s mother was Delilah! However, there is no way to verify this hypothesis. Eleven hundred pieces of silver is a considerable amount of money. It was about 13 kilograms (28 pounds) of silver. Contemporary English Version and New International Version put this information in a footnote, helping readers realize the enormity of this theft. Indeed, this sum represents the salary for about three years of work. Pieces of silver may be rendered “silver coins.” Supposedly all the coins were the same size and had the same value. The Hebrew term for silver is also the general term for “money.” So if the metal silver is not known, translators may say “1,100 pieces of money” or “1,100 coins.”
Which were taken from you, about which you uttered a curse, and also spoke it in my ears describes the money. By using these three clauses, Micah is hemming and hawing, having a hard time getting to his confession. This adds to the humor here, since the audience understands what Micah is trying to do. Translators should not try to reduce this long description, because it plays an important role in the narrative.
Which were taken from you is a passive clause, which does not mention who actually stole the money. Later Micah admits that he is the one who stole it. All these words are part of Micah’s way of leading up to his confession, as he avoids incriminating himself. To express the passive, many languages will use an impersonal form, such as “that someone/they took from you.” The general verb taken may be rendered “stolen” (Contemporary English Version) in this context. For the pronoun you, some languages make a distinction between masculine and feminine (notably Hebrew), while others will have a special form of respect that may have to be used here. Translators should use a pronoun appropriate to the context of a grown son speaking to his mother.
About which you uttered a curse is literally “and you [feminine], you cursed.” Revised Standard Version adds that the curse was uttered about the money. Uttered a curse renders a single verb in Hebrew meaning “swear an oath.” It is not the same verb translated “curse” in verse 5.23. This oath can be further qualified as a curse on the person who stole the money. Good News Translation says “you put a curse on the robber,” and Contemporary English Version is similar with “you put a curse on whoever stole them [the pieces of silver].” In some languages translators might say “you called down a curse on the thief” or “you threw a curse on the robber.”
And also spoke it in my ears is literally “and also you said in my ears,” for which there are two possible interpretations. Either the son heard his mother cursing the thief or she told her son about the incident and her subsequent curse at a later time. The former seems more likely. Spoke renders the general Hebrew verb meaning “say.” Good News Translation says “I heard you do it [pronounce the curse].” We might also say “while I was listening.” Some versions combine this clause and the previous one. For example, Contemporary English Version says “I was there when you put a curse on whoever stole them.” We could also say “I heard you curse the thief who stole that money.”
Behold, the silver is with me; I took it: Finally, Micah confesses that he stole his mother’s money. However, even here he begins slowly, admitting first that the money is in his possession, and then finally admitting he is the one who stole it. Behold renders the Hebrew word hinneh, which often introduces new or surprising information. Hinneh also has a demonstrative role sometimes, so it is possible that some of the money is actually in Micah’s hand and he is holding it out to her. We might say “Look, I have the money” (Good News Translation) or “Here is the money with me.” However, given Micah’s hesitation, we might rather say “Well [or, OK], here is the money,” which marks his reluctance to tell the truth. The silver refers to the silver coins that were stolen. Micah is not quite admitting he stole the money by saying the silver is with me. This expression can simply mean the stolen money is in Micah’s possession. He finally gets to the real confession when he says I took it, which is quite emphatic, literally “I, I took it.” We might say “I’m the one who took it.” The use of the general word took also avoids the use of the verb “stole,” so translators might say “I’m the one who did it” (Contemporary English Version). Translators may reverse the order of these two clauses by saying “Well, I’m the one who took it. I have the money.”
And his mother said, “Blessed be my son by the LORD”: And renders the Hebrew waw conjunction. Here it introduces a consequence of the son’s confession. Some languages might say “So then.” Blessed be my son by the LORD is literally “Blessed my son by/to Yahweh,” so it is not clear if Micah’s mother is speaking directly to him or rather, expressing a blessing in his presence. Many versions opt for the first interpretation, for example, “May the LORD bless you, my son” (Good News Translation) and “I pray that the LORD will bless you, my son” (Contemporary English Version). But it is also possible that she is just saying a blessing without addressing him, for example, “May Yahweh bless my son” or “May my son be blessed by Yahweh.” Of course, Micah’s mother is not blessing him for taking the money, but because he has confessed. However, normally it was not possible to reverse such a curse, so this creates some doubt about this entire exchange. While blessings are common in the Old Testament, the passive Hebrew construction here is unusual. The preposition rendered by (l-) can also mean “to” or “for,” so it is possible that she is blessing or dedicating him “to Yahweh.” However, it is more likely that she is asking Yahweh to bless her son. For Blessed see verse 13.24.
Translation models for this verse are:
• One day Micah confessed to his mother, saying, “Mother, do you remember the money that was stolen from you? In my presence you cursed the thief who took it. Well, I’m the one who took the money. But here it is.”
And his mother said, “God bless you, my son!”
• One day Micah told his mother, “Mother, you know the money that was stolen from you? I heard you call down a curse on the thief who took it. Well, it’s me. I did it.” So then his mother asked Yahweh to bless him.
Quoted with permission from Zogbo, Lynell and Ogden, Graham S. A Handbook on Judges. (UBS Helps for Translators). Miami: UBS, 2019. For this and other handbooks for translators see here .