Hakim-hakim 2:22

2:22 Joshua left those nations ¹  to test ²  Israel. I wanted to see ³  whether or not the people ⁴  would carefully walk in the path ⁵  marked out by ⁶  the Lord, as their ancestors ⁷  were careful to do.”

Hakim-hakim 4:20

4:20 He said to her, “Stand watch at the entrance to the tent. If anyone comes along and asks you, ‘Is there a man here?’ say ‘No.’”

Hakim-hakim 5:8

5:8 God chose new leaders, ⁸ 

then fighters appeared in the city gates; ⁹ 

but, I swear, not a shield or spear could be found, ¹⁰ 

among forty military units ¹¹  in Israel.

Hakim-hakim 6:17

6:17 Gideon ¹²  said to him, “If you really are pleased with me, ¹³  then give me ¹⁴  a sign as proof that it is really you speaking with me.

Hakim-hakim 9:19

9:19 So if you have shown loyalty and integrity to Jerub-Baal and his family ¹⁵  today, then may Abimelech bring you happiness and may you bring him happiness! ¹⁶ 

Hakim-hakim 11:10

11:10 The leaders of Gilead said to Jephthah, “The Lord will judge any grievance you have against us, ¹⁷  if we do not do as you say.” ¹⁸ 

Hakim-hakim 11:25

11:25 Are you really better than Balak son of Zippor, king of Moab? Did he dare to quarrel with Israel? Did he dare to fight with them? ¹⁹ 

Hakim-hakim 14:13

14:13 But if you cannot solve it, ²⁰  you will give me thirty linen robes and thirty sets of clothes.” They said to him, “Let us hear your riddle.” ²¹ 

Hakim-hakim 16:7

16:7 Samson said to her, “If they tie me up with seven fresh ²²  bowstrings ²³  that have not been dried, I will become weak and be just like any other man.”

Hakim-hakim 16:11

16:11 He said to her, “If they tie me tightly with brand new ropes that have never been used, ²⁴  I will become weak and be just like any other man.”

[2:22]  ¹ tn The words “Joshua left those nations” are interpretive. The Hebrew text of v. 22 simply begins with “to test.” Some subordinate this phrase to “I will no longer remove” (v. 21). In this case the Lord announces that he has now decided to leave these nations as a test for Israel. Another possibility is to subordinate “to test” to “He said” (v. 20; see B. Lindars, Judges 1-5, 111). In this case the statement recorded in vv. 20b-21 is the test in that it forces Israel to respond either positively (through repentance) or negatively to the Lord’s declaration. A third possibility (the one reflected in the present translation) is to subordinate “to test” to “left unconquered” (v. 21). In this case the Lord recalls that Joshua left these nations as a test. Israel has failed the test (v. 20), so the Lord announces that the punishment threatened earlier (Josh 23:12-13; see also Judg 2:3) will now be implemented. As B. G. Webb (Judges [JSOTSup], 115) observes, “The nations which were originally left as a test are now left as a punishment.” This view best harmonizes v. 23, which explains that the Lord did not give all the nations to Joshua, with v. 22. (For a grammatical parallel, where the infinitive construct of נָסָה [nasah] is subordinated to the perfect of עָזַב [’azav], see 2 Chr 32:31.)

[2:22]  ² tn The Hebrew text includes the phrase “by them,” but this is somewhat redundant in English and has been omitted from the translation for stylistic reasons.

[2:22]  ³ tn The words “I [i.e., the Lord] wanted to see” are supplied in the translation for clarification.

[2:22]  ⁴ tn Heb “they”; the referent (the people) has been specified in the translation for clarity.

[2:22]  ⁵ tn Or “way [of life].”

[2:22]  ⁶ tn “The words “marked out by” are interpretive.

[2:22]  ⁷ tn Or “fathers.”

[5:8]  ⁸ tn Or “warriors.” The Hebrew text reads literally, “He chose God/gods new.” Some take “Israel” as the subject of the verb, “gods” as object, and “new” as an adjective modifying “gods.” This yields the translation, “(Israel) chose new gods.” In this case idolatry is the cause of the trouble alluded to in the context. The present translation takes “God” as subject of the verb and “new” as substantival, referring to the new leaders raised up by God (see v. 9a). For a survey of opinions and a defense of the present translation, see B. Lindars, Judges 1-5, 239-40.

[5:8]  ⁹ tn The translation of this difficult line is speculative because the second word, לָחֶם (lakhem), appears only here. The line in the Hebrew text literally reads, “Then [?] gates.” Interpretations and emendations of the Hebrew text abound (see B. Lindars, Judges 1-5, 239-40). The translation assumes a repointing of the form as a Qal participle לֹחֵם (lokhem) from the verbal root לָחַם (lakham, “fight”) and understands a substantival use (“fighter”). “Fighter” is a collective reference to the military leaders or warriors mentioned in the preceding line and in v. 9. (For other occurrences of the Qal of לָחַם, see Pss 35:1; 56:2-3.)

[5:8]  ¹⁰ tn Heb “A shield, it could not be seen, nor a spear.” The translation assumes that the Hebrew particle אִם (’im) introduces an oath of denial (see GKC 472 §149.e).

[5:8]  ¹¹ tn Traditionally “forty thousand,” but this may be an instance where Hebrew term אֶלֶף (’elef) refers to a military unit. This is the view assumed by the translation (“forty military units”).

[6:17]  ¹² tn Heb “he”; the referent (Gideon) has been specified in the translation for clarity.

[6:17]  ¹³ tn Heb “If I have found favor in your eyes.”

[6:17]  ¹⁴ tn Heb “perform for me.”

[9:19]  ¹⁵ tn Heb “house.”

[9:19]  ¹⁶ tn Heb “then rejoice in Abimelech, and may he also rejoice in you.”

[11:10]  ¹⁷ tn Heb “The Lord will be the one who hears between us.” For the idiom שָׁמַע בַּיִן (shama’ bayin, “to hear between”), see Deut 1:16.

[11:10]  ¹⁸ sn The Lord will judge…if we do not do as you say. The statement by the leaders of Gilead takes the form of a legally binding oath, which obligates them to the terms of the agreement.

[11:25]  ¹⁹ tn The Hebrew grammatical constructions of all three rhetorical questions indicate emphasis, which “really” and “dare to” are intended to express in the translation.

[11:25]  sn Jephthah argues that the Ammonite king should follow the example of Balak, who, once thwarted in his attempt to bring a curse on Israel, refused to attack Israel and returned home (Num 22-24).

[14:13]  ²⁰ tn Heb “you are unable to tell me.”

[14:13]  ²¹ tn Heb “Give your riddle so we can hear it.”

[16:7]  ²² tn Or “moist.”

[16:7]  ²³ tn The word refers to a bowstring, probably made from animal tendons. See Ps 11:2; Job 30:11.

[16:11]  ²⁴ tn Heb “with which no work has been done.”