Hakim-hakim 2:18

2:18 When the Lord raised up leaders for them, the Lord was with each leader and delivered the people ¹  from their enemies while the leader remained alive. The Lord felt sorry for them ²  when they cried out in agony because of what their harsh oppressors did to them. ³ 

Hakim-hakim 3:15

3:15 When the Israelites cried out for help to the Lord, he ⁴  raised up a deliverer for them. His name was Ehud son of Gera the Benjaminite, a left-handed man. ⁵  The Israelites sent him to King Eglon of Moab with their tribute payment. ⁶ 

Hakim-hakim 13:5

13:5 Look, you will conceive and have a son. ⁷  You must never cut his hair, ⁸  for the child will be dedicated to God ⁹  from birth. He will begin to deliver Israel from the power ¹⁰  of the Philistines.”

[2:18]  ¹ tn Heb “them”; the referent (the people) has been specified in the translation for clarity.

[2:18]  ² tn The phrase “for them” is supplied in the translation for clarity.

[2:18]  ³ tn Heb “the ones oppressing them and afflicting them.” The synonyms “oppressing” and “afflicting” are joined together in the translation as “harsh oppressors” to emphasize the cruel character of their enemies.

[3:15]  ⁴ tn Heb “the Lord.” This has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[3:15]  ⁵ tn The phrase, which refers to Ehud, literally reads “bound/restricted in the right hand,” apparently a Hebrew idiom for a left-handed person. See Judg 20:16, where 700 Benjaminites are described in this way. Perhaps the Benjaminites purposely trained several of their young men to be left-handed warriors by restricting the use of the right hand from an early age so the left hand would become dominant. Left-handed men would have a distinct military advantage, especially when attacking city gates. See B. Halpern, “The Assassination of Eglon: The First Locked-Room Murder Mystery,” BRev 4 (1988): 35.

[3:15]  ⁶ tn Heb “The Israelites sent by his hand an offering to Eglon, king of Moab.”

[13:5]  ⁷ tn Another option is to translate, “you are already pregnant and will have a son.” The earlier reference to her being infertile (v. 3) suggests that her conception is still future, but it is possible that the earlier statement only reflects her perspective (as far as she is concerned, she is infertile). According to this interpretation, in v. 5 the angel reveals the truth to her – actually she has recently conceived and is now pregnant (see the translation in R. G. Boling, Judges [AB], 217). Usage favors this interpretation. The predicate adjective הָרָה (harah, “[be/become] pregnant”) elsewhere has a past (1 Sam 4:19) or present (Gen 16:11; 38:25; 2 Sam 11:5) translation value. (The usage in Isa 7:14 is debated, but a present translation is definitely possible there.) A final, but less likely possibility, is that she miraculously conceived during the angel’s speech, sometime between his statements recorded in vv. 3 and 5.

[13:5]  ⁸ tn Heb “a razor should not go up on his head.”

[13:5]  ⁹ tn Or “set apart to God.” Traditionally the Hebrew term נָזִיר (nazir) has been translated “Nazirite.” The word is derived from the verb נָזַר (nazar, “to dedicate; to consecrate; to set apart”).

[13:5]  ¹⁰ tn Heb “hand.”