And the five men that went to spy out the land went up, and came in thither, and took the graven image, and the ephod, and the teraphim, and the molten image: and the priest stood in the entering of the gate with the six hundred men that were appointed with weapons of war.

And the five men that went to spy out the land went up, and came in thither, and took the graven image, and the ephod, and the teraphim, and the molten image: and the priest stood by the entrance of the gate with the six hundred men girt with weapons of war.

But they that were gone into the house of the young man, went about to take away the graven god, and the ephod, and the theraphim, and the molten god, and the priest stood before the door, the six hundred valiant men waiting not far off.

and the five men who had gone to spy out the land went up, and entered and took the graven image, the ephod, the teraphim, and the molten image, while the priest stood by the entrance of the gate with the six hundred men armed with weapons of war.

And the five men that went to spy out the land went up, and came in thither, and took the graven image, and the ephod, and the teraphim, and the molten image: and the priest stood by the entering of the gate with the six hundred men girt with weapons of war.

And the five men that went to explore the land went up, and came in thither, and took the graven image, and the ephod, and the teraphim, and the molten image: and the priest stood in the entrance of the gate with the six hundred men that were appointed with weapons of war.

yea, the five men, those going to traverse the land, go up, they have come in thither, they have taken the graven image, and the ephod, and the teraphim, and the molten image, and the priest is standing at the opening of the gate, and the six hundred men who are girded with weapons of war,

Then the five men who had gone to make a search through the land, went in and took the pictured image and the ephod and the family gods and the metal image; and the priest was by the doorway with the six hundred armed men.

The five men who went to spy out the land went up, and came in there, and took the engraved image, and the ephod, and the teraphim, and the molten image: and the priest stood by the entrance of the gate with the six hundred men armed with weapons of war.

But those who had entered the house of the youth strove to take away the graven image, and the ephod, and the theraphim, and the molten idol. But the priest was standing in front of the door, with the six hundred very strong men waiting not far away.

The five went back to Micah's chapel (Micah's house, Judges 18:18) and took the ephod, teraphim, etc., and brought them to the gate where the priest was talking to the 600 men.

And the five men that went to spy out the land went up, [and] came in thither, [and] took the (g) graven image, and the ephod, and the teraphim, and the molten image: and the priest stood in the entering of the gate with the six hundred men [that were] appointed with weapons of war.
(g) Superstition blinded them so that they thought God's power was in the idols, and that they would have good success because of them, though they took them away by robbery and violence.

And the five men that went out to spy the land went up and came thither,.... They first came to Micah's house, and saluted the young man, and after that salutation told him there was such a number of their brethren at the gate of the city, very probably, who would be glad to see him; and the young man being desirous also of seeing them, and paying his respects to them, went with them thither, and after they had introduced him, left him discoursing with them, and then returned to his apartment:
and took the graven image, and the ephod, and the teraphim, and the molten image; and brought them away with them; and from hence it appears plainly that there were two images, the one graven, and the other molten, since they are so manifestly distinguished, and the ephod and teraphim are spoken of between them:
and the priest stood in the entering of the gate, with the six hundred men that were appointed with the weapons of war; who kept him in talk, while the five men went and stole the above things.

Then the five spies went up, sc., into Micah's house of God, which must therefore have been in an upper room of the building (see 2-Kings 23:12; Jeremiah 19:13), and took the image, ephod, etc., whilst the priest stood before the door with the 600 armed men. With the words וגו בּאוּ the narrative passes from the aorist or historical tense ויּעלוּ into the perfect. "The perfects do not denote the coming and taking on the part of the five men as a continuation of the previous account, but place the coming and taking in the same sphere of time as that to which the following clause, 'and the priest stood,' etc., belongs" (Bertheau). But in order to explain what appears very surprising, viz., that the priest should have stood before the gate whilst his house of God was being robbed, the course which the affair took is explained more clearly afterwards in Judges 18:18, Judges 18:19, in the form of a circumstantial clause. Consequently the verbs in these verses ought to be rendered as pluperfects, and the different clauses comprised in one period, Judges 18:18 forming the protasis, and Judges 18:19 the apodosis. "Namely, when those (five) men had come into Micah's house, and had taken the image of the ephod, etc., and the priest had said to them, What are ye doing? they had said to him, Be silent, lay thy hand upon thy mouth and go with us, and become a father and priest to us (see Judges 17:10). Is it better to be a priest to the house of a single man, or to a tribe and family in Israel?" The combination האפוד פּסל (the ephod-pesel), i.e., the image belonging to the ephod, may be explained on the ground, that the use of the ephod as a means of ascertaining the will of God presupposes the existence of an image of Jehovah, and does not prove that the ephod served as a covering for the Pesel. The priest put on the ephod when he was about to inquire of God. The או in the second question is different from אם, and signifies "or rather" (see Genesis 24:55), indicating an improvement upon the first question (see Ewald, 352, a.). Consequently it is not a sign of a later usage of speech, as Bertheau supposes. The word וּלמשׁפּחה (unto a family) serves as a more minute definition or limitation of לשׁבט (to a tribe).

Thither - Into the house, and that part of it, where those things were. The gate - Whither they had drawn him forth, that they might without noise or hindrance take them away.