Hakim-hakim 1:18
Konteks1:18 The men of Judah captured Gaza, Ashkelon, Ekron, and the territory surrounding each of these cities. 1
Hakim-hakim 2:3
Konteks2:3 At that time I also warned you, 2 ‘If you disobey, 3 I will not drive out the Canaanites 4 before you. They will ensnare you 5 and their gods will lure you away.’” 6
Hakim-hakim 2:23
Konteks2:23 This is why 7 the Lord permitted these nations to remain and did not conquer them immediately; 8 he did not hand them over to Joshua.
Hakim-hakim 3:6
Konteks3:6 They took the Canaanites’ daughters as wives and gave their daughters to the Canaanites; 9 they worshiped 10 their gods as well.
Hakim-hakim 5:15-17
Konteks5:15 Issachar’s leaders were with Deborah,
the men of Issachar 11 supported 12 Barak;
into the valley they were sent under Barak’s command. 13
Among the clans of Reuben there was intense 14 heart searching. 15
5:16 Why do you remain among the sheepfolds, 16
listening to the shepherds playing their pipes 17 for their flocks? 18
As for the clans of Reuben – there was intense searching of heart.
5:17 Gilead stayed put 19 beyond the Jordan River.
As for Dan – why did he seek temporary employment in the shipyards? 20
Asher remained 21 on the seacoast,
he stayed 22 by his harbors. 23
Hakim-hakim 6:3-5
Konteks6:3 Whenever the Israelites planted their crops, 24 the Midianites, Amalekites, and the people from the east would attack them. 25 6:4 They invaded the land 26 and devoured 27 its crops 28 all the way to Gaza. They left nothing for the Israelites to eat, 29 and they took away 30 the sheep, oxen, and donkeys. 6:5 When they invaded 31 with their cattle and tents, they were as thick 32 as locusts. Neither they nor their camels could be counted. 33 They came to devour 34 the land.
Hakim-hakim 7:14-16
Konteks7:14 The other man said, 35 “Without a doubt this symbolizes 36 the sword of Gideon son of Joash, the Israelite. God is handing Midian and all the army over to him.”
7:15 When Gideon heard the report of the dream and its interpretation, he praised God. 37 Then he went back to the Israelite camp and said, “Get up, for the Lord is handing the Midianite army over to you!” 7:16 He divided the three hundred men into three units. 38 He gave them all trumpets and empty jars with torches inside them. 39
Hakim-hakim 8:7
Konteks8:7 Gideon said, “Since you will not help, 40 after the Lord hands Zebah and Zalmunna over to me, I will thresh 41 your skin 42 with 43 desert thorns and briers.”
Hakim-hakim 8:14
Konteks8:14 He captured a young man from Succoth 44 and interrogated him. The young man wrote down for him the names of Succoth’s officials and city leaders – seventy-seven men in all. 45
Hakim-hakim 9:3
Konteks9:3 His mother’s relatives 46 spoke on his behalf to 47 all the leaders of Shechem and reported his proposal. 48 The leaders were drawn to Abimelech; 49 they said, “He is our close relative.” 50
Hakim-hakim 9:19
Konteks9:19 So if you have shown loyalty and integrity to Jerub-Baal and his family 51 today, then may Abimelech bring you happiness and may you bring him happiness! 52
Hakim-hakim 9:43
Konteks9:43 he took his men 53 and divided them into three units and set an ambush in the field. When he saw the people coming out of the city, 54 he attacked and struck them down. 55
Hakim-hakim 9:45
Konteks9:45 Abimelech fought against the city all that day. He captured the city and killed all the people in it. Then he leveled 56 the city and spread salt over it. 57
Hakim-hakim 10:11
Konteks10:11 The Lord said to the Israelites, “Did I not deliver you from Egypt, the Amorites, the Ammonites, the Philistines,
Hakim-hakim 11:20
Konteks11:20 But Sihon did not trust Israel to pass through his territory. He 58 assembled his whole army, 59 camped in Jahaz, and fought with Israel.
Hakim-hakim 13:3
Konteks13:3 The Lord’s angelic 60 messenger appeared to the woman and said to her, “You 61 are infertile and childless, 62 but you will conceive and have a son.
Hakim-hakim 15:10
Konteks15:10 The men of Judah said, “Why are you attacking 63 us?” The Philistines 64 said, “We have come up to take Samson prisoner so we can do to him what he has done to us.”
Hakim-hakim 16:14
Konteks16:14 So she made him go to sleep, wove the seven braids of his hair into the fabric on the loom, fastened it with the pin, and said to him, “The Philistines are here, 65 Samson!” 66 He woke up 67 and tore away the pin of the loom and the fabric.
Hakim-hakim 17:8
Konteks17:8 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. 68
Hakim-hakim 19:2
Konteks19:2 However, she 69 got angry at him 70 and went home 71 to her father’s house in Bethlehem in Judah. When she had been there four months,
Hakim-hakim 19:17
Konteks19:17 When he looked up and saw the traveler 72 in the town square, the old man said, “Where are you heading? Where do you come from?”
Hakim-hakim 19:27
Konteks19:27 When her master 73 got up in the morning, opened the doors of the house, and went outside to start on his journey, there was the woman, his concubine, sprawled out on the doorstep of the house with her hands on the threshold.
Hakim-hakim 21:1
Konteks21:1 The Israelites had taken an oath in Mizpah, saying, “Not one of us will allow his daughter to marry a Benjaminite.”
[1:18] 1 tn Heb “The men of Judah captured Gaza and its surrounding territory, Ashkelon and its surrounding territory, and Ekron and its surrounding territory.”
[2:3] 2 tn Heb “And I also said.” The use of the perfect tense here suggests that the messenger is recalling an earlier statement (see Josh 23:12-13). However, some translate, “And I also say,” understanding the following words as an announcement of judgment upon those gathered at Bokim.
[2:3] 3 tn The words “If you disobey” are supplied in the translation for clarity. See Josh 23:12-13.
[2:3] 4 tn Heb “them”; the referent (the Canaanites) has been specified in the translation for clarity.
[2:3] 5 tn The meaning of the Hebrew word צִדִּים (tsiddim) is uncertain in this context. It may be related to an Akkadian cognate meaning “snare.” If so, a more literal translation would be “they will become snares to you.” Normally the term in question means “sides,” but this makes no sense here. On the basis of Num 33:55 some suggest the word for “thorns” has been accidentally omitted. If this word is added, the text would read, “they will become [thorns] in your sides” (cf. NASB, NIV, NLT).
[2:3] 6 tn Heb “their gods will become a snare to you.”
[2:23] 7 tn The words “this is why” are interpretive.
[3:6] 9 tn Heb “to their sons.”
[3:6] 10 tn Or “served”; or “followed” (this term occurs in the following verse as well).
[5:15] 11 tn Heb “Issachar.” The words “the men of” are supplied in the translation for clarification.
[5:15] 12 tn Or “was true to.”
[5:15] 13 tn Heb “at his feet.”
[5:15] 15 tc The great majority of Hebrew
[5:16] 16 tn The meaning of the Hebrew word מִשְׁפְּתַיִם (mishpÿtayim) is uncertain. Some understand the word to mean “campfires.”
[5:16] 18 tn Heb “listening to the pipe playing for the flocks.”
[5:17] 19 tn Heb “lived” or “settled down.”
[5:17] sn Apparently the people of Gilead remained on the other side of the river and did not participate in the battle.
[5:17] 20 tn Heb “Dan, why did he live as a resident alien, ships.” The verb גּוּר (gur) usually refers to taking up residence outside one’s native land. Perhaps the Danites, rather than rallying to Barak, were content to move to the Mediterranean coast and work in the shipyards. For further discussion, see B. Lindars, Judges 1-5, 262.
[5:17] 22 tn Heb “lived” or “settled down.”
[5:17] 23 tn The meaning of the Hebrew word מִפְרָץ (mifrats) is uncertain, but the parallelism (note “seacoast”) suggests “harbors.”
[6:3] 24 tn Heb “Whenever Israel sowed seed.”
[6:3] 25 tn Heb “Midian, Amalek, and the sons of the east would go up, they would go up against him.” The translation assumes that וְעָלוּ (vÿ’alu) is dittographic (note the following עָלָיו, ’alayv).
[6:4] 26 tn Heb “They encamped against them.”
[6:4] 28 tn Heb “the crops of the land.”
[6:4] 29 tn Heb “They left no sustenance in Israel.”
[6:4] 30 tn The words “they took away” are supplied in the translation for clarification.
[6:5] 33 tn Heb “To them and to their camels there was no number.”
[6:5] 34 tn Heb “destroy.” The translation “devour” carries through the imagery of a locust plague earlier in this verse.
[7:14] 35 tn Heb “answered and said.”
[7:14] 36 tn Heb “This can be nothing but.”
[7:15] 37 tn Heb “he bowed down” or “worshiped.”
[7:16] 39 tn Heb “the jars.” The noun has been replaced by the pronoun (“them”) in the translation for stylistic reasons.
[7:16] sn They hid the torches inside the earthenware jars to disguise their approach and to keep the torches from being extinguished by the breeze.
[8:7] 41 sn I will thresh. The metaphor is agricultural. Threshing was usually done on a hard threshing floor. As farm animals walked over the stalks, pulling behind them a board embedded with sharp stones, the stalks and grain would be separated. See O. Borowski, Agriculture in Iron Age Israel, 63-65. Gideon threatens to use thorns and briers on his sledge.
[8:7] 43 tn This is apparently a rare instrumental use of the Hebrew preposition אֵת (’et, note the use of ב [bet] in v. 16). Some, however, argue that אֵת more naturally indicates accompaniment (“together with”). In this case Gideon envisions threshing their skin along with thorns and briers, just as the stalks and grain are intermingled on the threshing floor. See C. F. Burney, Judges, 229-30.
[8:14] 44 tn Heb “from the men of Succoth.”
[8:14] 45 tn Heb “wrote down for him the officials of Succoth and its elders, seventy-seven men.”
[9:3] 47 tn Heb “into the ears of.”
[9:3] 48 tn Heb “and all these words.”
[9:3] 49 tn Heb “Their heart was inclined after Abimelech.”
[9:3] 50 tn Heb “our brother.”
[9:19] 52 tn Heb “then rejoice in Abimelech, and may he also rejoice in you.”
[9:43] 53 tn Heb “his people.”
[9:43] 54 tn Heb “And he saw and, look, the people were coming out of the city.”
[9:43] 55 tn Heb “he arose against them and struck them.”
[9:45] 57 tn Heb “sowed it with salt.”
[9:45] sn The spreading of salt over the city was probably a symbolic act designed to place the site under a curse, deprive it of fertility, and prevent any future habitation. The practice is referred to outside the Bible as well. For example, one of the curses in the Aramaic Sefire treaty states concerning Arpad: “May Hadad sow in them salt and weeds, and may it not be mentioned again!” See J. A. Fitzmyer, The Aramaic Inscriptions of Sefire (BibOr), 15, 53. Deut 29:23, Jer 17:6, and Zeph 2:9 associate salt flats or salty regions with infertility and divine judgment.
[11:20] 58 tn Heb “Sihon.” The proper name (“Sihon”) has been replaced in the translation by the pronoun (“he”) because of English style; a repetition of the proper name here would be redundant in English.
[11:20] 59 tn Heb “all his people” (also in the following verse).
[13:3] 60 tn The adjective “angelic” is interpretive (also in vv. 6, 9).
[13:3] 62 tn Heb “and have not given birth.”
[15:10] 63 tn Or “come up against.”
[15:10] 64 tn Heb “they”; the referent (the Philistines) has been specified in the translation for clarity.
[16:14] 65 tn Heb “are upon you.”
[16:14] 66 tc The MT of vv. 13b-14a reads simply, “He said to her, ‘If you weave the seven braids of my head with the web.’ And she fastened with the pin and said to him.” The additional words in the translation, “and secure it with the pin, I will become weak and be like any other man.’ 16:14 So she made him go to sleep, wove the seven braids of his hair into the fabric on the loom,” which without doubt represent the original text, are supplied from the ancient Greek version. (In both vv. 13b and 14a the Greek version has “to the wall” after “with the pin,” but this is an interpretive addition that reflects a misunderstanding of ancient weaving equipment. See G. F. Moore, Judges [ICC], 353-54.) The Hebrew textual tradition was accidentally shortened during the copying process. A scribe’s eye jumped from the first instance of “with the web” to the second, causing him to leave out inadvertently the intervening words.
[16:14] 67 tn The Hebrew adds, “from his sleep.” This has not been included in the translation for stylistic reasons.
[17:8] 68 tn Heb “He came to the Ephraimite hill country, to Micah’s house, making his way.”
[19:2] 69 tn Heb “and his concubine.” The pronoun (“she”) has been used in the translation for stylistic reasons.
[19:2] 70 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] 71 tn Heb “went from him.”
[19:17] 72 tn Heb “the man, the traveler.”
[19:27] 73 tn The Hebrew term here translated “master,” is plural. The plural indicates degree here and emphasizes the Levite’s absolute sovereignty over the woman.
