Hakim-hakim 1:35

1:35 The Amorites managed ¹  to remain in Har Heres, ²  Aijalon, and Shaalbim. Whenever the tribe of Joseph was strong militarily, ³  the Amorites were forced to do hard labor.

Hakim-hakim 6:15

6:15 Gideon ⁴  said to him, “But Lord, ⁵  how ⁶  can I deliver Israel? Just look! My clan is the weakest in Manasseh, and I am the youngest in my family.” ⁷ 

Hakim-hakim 8:27

8:27 Gideon used all this to make ⁸  an ephod, ⁹  which he put in his hometown of Ophrah. All the Israelites ¹⁰  prostituted themselves to it by worshiping it ¹¹  there. It became a snare to Gideon and his family.

Hakim-hakim 8:35--9:1

8:35 They did not treat ¹²  the family of Jerub-Baal (that is, Gideon) fairly in return for all the good he had done for Israel.

Abimelech Murders His Brothers

9:1 Now Abimelech son of Jerub-Baal went to Shechem to see his mother’s relatives. ¹³  He said to them and to his mother’s entire extended family, ¹⁴ 

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 ¹⁵  men as his followers. ¹⁶ 

Hakim-hakim 9:6

9:6 All the leaders of Shechem and Beth Millo assembled and then went and made Abimelech king by the oak near the pillar ¹⁷  in Shechem.

Hakim-hakim 9:19

9:19 So if you have shown loyalty and integrity to Jerub-Baal and his family ¹⁸  today, then may Abimelech bring you happiness and may you bring him happiness! ¹⁹ 

Hakim-hakim 9:27

9:27 They went out to the field, harvested their grapes, ²⁰  squeezed out the juice, ²¹  and celebrated. They came to the temple ²²  of their god and ate, drank, and cursed Abimelech.

Hakim-hakim 10:9

10:9 The Ammonites crossed the Jordan to fight with Judah, Benjamin, and Ephraim. ²³  Israel suffered greatly. ²⁴ 

Hakim-hakim 11:7

11:7 Jephthah said to the leaders of Gilead, “But you hated me and made me leave ²⁵  my father’s house. Why do you come to me now, when you are in trouble?”

Hakim-hakim 11:31

11:31 then whoever is the first to come through ²⁶  the doors of my house to meet me when I return safely from fighting the Ammonites – he ²⁷  will belong to the Lord and ²⁸  I will offer him up as a burnt sacrifice.”

Hakim-hakim 16:21

16:21 The Philistines captured him and gouged out his eyes. They brought him down to Gaza and bound him in bronze chains. He became a grinder in the prison.

Hakim-hakim 16:26-27

16:26 Samson said to the young man who held his hand, “Position me so I can touch the pillars that support the temple. ²⁹  Then I can lean on them.” 16:27 Now the temple ³⁰  was filled with men and women, and all the rulers of the Philistines were there. There were three thousand men and women on the roof watching Samson entertain.

Hakim-hakim 16:29

16:29 Samson took hold of the two middle pillars that supported the temple ³¹  and he leaned against them, with his right hand on one and his left hand on the other.

Hakim-hakim 17:4-5

17:4 When he gave the silver back to his mother, she ³²  took two hundred pieces of silver ³³  to a silversmith, who made them into a carved image and a metal image. She then put them in Micah’s house. ³⁴  17:5 Now this man Micah owned a shrine. ³⁵  He made an ephod ³⁶  and some personal idols and hired one of his sons to serve as a priest. ³⁷ 

Hakim-hakim 17:8

17:8 This man left the town of Bethlehem in Judah to find another place to live. He came to the Ephraimite hill country and made his way to Micah’s house. ³⁸ 

Hakim-hakim 18:18

18:18 When these men broke into Micah’s house and stole ³⁹  the carved image, the ephod, the personal idols, and the metal image, the priest said to them, “What are you doing?”

Hakim-hakim 18:25-26

18:25 The Danites said to him, “Don’t say another word to us, or some very angry men ⁴⁰  will attack you, and you and your family will die.” ⁴¹  18:26 The Danites went on their way; when Micah realized ⁴²  they were too strong to resist, ⁴³  he turned around and went home.

Hakim-hakim 18:31

18:31 They worshiped ⁴⁴  Micah’s carved image ⁴⁵  the whole time God’s authorized shrine ⁴⁶  was in Shiloh.

Hakim-hakim 19:2

19:2 However, she ⁴⁷  got angry at him ⁴⁸  and went home ⁴⁹  to her father’s house in Bethlehem in Judah. When she had been there four months,

Hakim-hakim 19:15

19:15 They stopped there and decided to spend the night ⁵⁰  in Gibeah. They came into the city and sat down in the town square, but no one invited them to spend the night. ⁵¹ 

Hakim-hakim 19:26

19:26 The woman arrived back at daybreak and was sprawled out on the doorstep of the house where her master ⁵²  was staying until it became light. ⁵³ 

Hakim-hakim 19:29

19:29 When he got home, he took a knife, grabbed his concubine, and carved her up into twelve pieces. ⁵⁴  Then he sent the pieces throughout Israel. ⁵⁵ 

Hakim-hakim 20:5

20:5 The leaders of Gibeah attacked me and at night surrounded the house where I was staying. ⁵⁶  They wanted to kill me; instead they abused my concubine so badly that she died.

Hakim-hakim 20:8

20:8 All Israel rose up in unison ⁵⁷  and said, “Not one of us will go home! ⁵⁸  Not one of us will return ⁵⁹  to his house!

[1:35]  ¹ tn Or “were determined.”

[1:35]  ² tn Or “Mount Heres”; the term הַר (har) means “mount” or “mountain” in Hebrew.

[1:35]  ³ tn Heb “Whenever the hand of the tribe of Joseph was heavy.”

[6:15]  ⁴ tn Heb “he”; the referent (Gideon) has been specified in the translation for clarity.

[6:15]  ⁵ tn Note the switch to אֲדֹנָי (’adonay, “Lord”). Gideon seems aware that he is speaking to someone other than, and superior to, the messenger, whom he addressed as אֲדֹנִי (’adoniy, “my lord”) in v. 13.

[6:15]  ⁶ tn Heb “with what.”

[6:15]  ⁷ tn Heb “in my father’s house.”

[8:27]  ⁸ tn Heb “made it into.”

[8:27]  ⁹ sn In Exod 28:4-6 and several other texts an ephod is described as a priestly or cultic garment. In some cases an ephod is used to obtain a divine oracle (1 Sam 23:9; 30:7). Here the ephod is made of gold and is described as being quite heavy (70-75 lbs?). Some identify it as an idol, but it was more likely a cultic object fashioned in the form of a garment which was used for oracular purposes. For discussion of the ephod in the OT, see C. F. Burney, Judges, 236-43, and R. de Vaux, Ancient Israel, 349-52.

[8:27]  ¹⁰ tn Heb “Israel” (a collective singular).

[8:27]  ¹¹ tn The words “by worshiping it” are supplied in the translation for clarity.

[8:35]  ¹² tn Heb “did not do loyalty with,” or “did not act faithfully toward.”

[9:1]  ¹³ tn Heb “brothers.”

[9:1]  ¹⁴ tn Heb “to all the extended family of the house of the father of his mother.”

[9:4]  ¹⁵ tn Heb “empty and reckless.”

[9:4]  ¹⁶ tn Heb “and they followed him.”

[9:6]  ¹⁷ tc The translation assumes that the form in the Hebrew text (מֻצָּב, mutsav) is a corruption of an original מַצֵּבָה (matsevah, “pillar”). The reference is probably to a pagan object of worship (cf. LXX).

[9:19]  ¹⁸ tn Heb “house.”

[9:19]  ¹⁹ tn Heb “then rejoice in Abimelech, and may he also rejoice in you.”

[9:27]  ²⁰ tn Heb “vineyards.”

[9:27]  ²¹ tn Heb “stomped” or “trampled.” This refers to the way in which the juice was squeezed out in the wine vats by stepping on the grapes with one’s bare feet. For a discussion of grape harvesting in ancient Israel, see O. Borowski, Agriculture in Iron Age Israel, 110-14.

[9:27]  ²² tn Heb “house.”

[10:9]  ²³ tn Heb “the house of Ephraim.”

[10:9]  ²⁴ tn Or “Israel experienced great distress.” Perhaps here the verb has the nuance “hemmed in.”

[11:7]  ²⁵ tn Heb “Did you not hate me and make me leave?”

[11:31]  ²⁶ tn Heb “the one coming out, who comes out from.” The text uses a masculine singular participle with prefixed article, followed by a relative pronoun and third masculine singular verb. The substantival masculine singular participle הַיּוֹצֵא (hayyotse’, “the one coming out”) is used elsewhere of inanimate objects (such as a desert [Num 21:13] or a word [Num 32:24]) or persons (Jer 5:6; 21:9; 38:2). In each case context must determine the referent. Jephthah may have envisioned an animal meeting him, since the construction of Iron Age houses would allow for an animal coming through the doors of a house (see R. G. Boling, Judges [AB], 208). But the fact that he actually does offer up his daughter indicates the language of the vow is fluid enough to encompass human beings, including women. He probably intended such an offering from the very beginning, but he obviously did not expect his daughter to meet him first.

[11:31]  ²⁷ tn The language is fluid enough to include women and perhaps even animals, but the translation uses the masculine pronoun because the Hebrew form is grammatically masculine.

[11:31]  ²⁸ tn Some translate “or,” suggesting that Jephthah makes a distinction between humans and animals. According to this view, if a human comes through the door, then Jephthah will commit him/her to the Lord’s service, but if an animal comes through the doors, he will offer it up as a sacrifice. However, it is far more likely that the Hebrew construction (vav [ו] + perfect) specifies how the subject will become the Lord’s, that is, by being offered up as a sacrifice. For similar constructions, where the apodosis of a conditional sentence has at least two perfects (each with vav) in sequence, see Gen 34:15-16; Exod 18:16.

[16:26]  ²⁹ tn Heb “the pillars upon which the house is founded.”

[16:27]  ³⁰ tn Heb “house.”

[16:29]  ³¹ tn Heb “the pillars upon which the house was founded.”

[17:4]  ³² tn Heb “his mother.” The pronoun (“she”) has been substituted for the noun (“mother”) in the translation because of English style.

[17:4]  ³³ tn The Hebrew text has “and gave it.” The referent (the pieces of silver) has been specified in the translation for clarity.

[17:4]  ³⁴ tn Heb “and it was in Micah’s house.”

[17:5]  ³⁵ tn Heb “house of God.”

[17:5]  ³⁶ sn Here an ephod probably refers to a priestly garment (cf. Exod 28:4-6).

[17:5]  ³⁷ tn Heb “and he filled the hand of one of his sons and he became his priest.”

[17:8]  ³⁸ tn Heb “He came to the Ephraimite hill country, to Micah’s house, making his way.”

[18:18]  ³⁹ tn Heb “These went into Micah’s house and took.”

[18:25]  ⁴⁰ tn Heb “bitter in spirit.” This phrase is used in 2 Sam 17:8 of David and his warriors, who are compared to a bear robbed of her cubs.

[18:25]  ⁴¹ tn Heb “and you will gather up your life and the life of your house.”

[18:26]  ⁴² tn Heb “saw.”

[18:26]  ⁴³ tn Heb “they were stronger than he.”

[18:31]  ⁴⁴ tn Heb “they set up for themselves.”

[18:31]  ⁴⁵ tn Heb “the carved image that Micah had made.”

[18:31]  ⁴⁶ tn Heb “the house of God.”

[19:2]  ⁴⁷ tn Heb “and his concubine.” The pronoun (“she”) has been used in the translation for stylistic reasons.

[19:2]  ⁴⁸ tn Or “was unfaithful to him.” Many have understood the Hebrew verb וַתִּזְנֶה (vattizneh) as being from זָנָה (zanah, “to be a prostitute”), but it may be derived from a root meaning “to be angry; to hate” attested in Akkadian (see HALOT 275 s.v. II זנה).

[19:2]  ⁴⁹ tn Heb “went from him.”

[19:15]  ⁵⁰ tn Heb “they turned aside there to enter to spend the night.”

[19:15]  ⁵¹ tn Heb “and he entered and sat down, and there was no one receiving them into the house to spend the night.”

[19:26]  ⁵² tn The Hebrew term here translated “master,” is plural. The plural indicates degree here and emphasizes the Levite’s absolute sovereignty over the woman.

[19:26]  ⁵³ tn Heb “The woman came at the turning of the morning and fell at the door of the house of the man where her master was until the light.”

[19:29]  ⁵⁴ tn Heb “he carved her up by her bones into twelve pieces.”

[19:29]  ⁵⁵ tn Heb “and he sent her through all the territory of Israel.”

[20:5]  ⁵⁶ tn Heb “arose against me and surrounded against me the house at night.”

[20:8]  ⁵⁷ tn Heb “as one man.”

[20:8]  ⁵⁸ tn Heb “to his tent.”

[20:8]  ⁵⁹ tn Or “turn aside.”