Hakim-hakim 2:9

2:9 The people ¹  buried him in his allotted land ²  in Timnath Heres in the hill country of Ephraim, north of Mount Gaash.

Hakim-hakim 3:13

3:13 Eglon formed alliances with ³  the Ammonites and Amalekites. He came and defeated Israel, and they seized the City of Date Palm Trees.

Hakim-hakim 4:10

4:10 Barak summoned men from Zebulun and Naphtali to Kedesh. Ten thousand men followed him; ⁴  Deborah went up with him as well.

Hakim-hakim 5:7

5:7 Warriors ⁵  were scarce, ⁶ 

they were scarce in Israel,

until you ⁷  arose, Deborah,

until you arose as a motherly protector ⁸  in Israel.

Hakim-hakim 5:19

5:19 Kings came, they fought;

the kings of Canaan fought,

at Taanach by the waters of Megiddo, ⁹ 

but ¹⁰  they took no silver as plunder.

Hakim-hakim 9:8

9:8 “The trees were determined to go out ¹¹  and choose a king for themselves. ¹²  They said to the olive tree, ‘Be our king!’ ¹³ 

Hakim-hakim 9:17

9:17 my father fought for you; he risked his life ¹⁴  and delivered you from Midian’s power. ¹⁵ 

Hakim-hakim 9:23

9:23 God sent a spirit to stir up hostility ¹⁶  between Abimelech and the leaders of Shechem. He made the leaders of Shechem disloyal ¹⁷  to Abimelech.

Hakim-hakim 9:26

9:26 Gaal son of Ebed ¹⁸  came through Shechem with his brothers. The leaders of Shechem transferred their loyalty to him. ¹⁹ 

Hakim-hakim 9:57

9:57 God also repaid the men of Shechem for their evil deeds. The curse spoken by Jotham son of Jerub-Baal fell ²⁰  on them.

Hakim-hakim 11:30

11:30 Jephthah made a vow to the Lord, saying, “If you really do hand the Ammonites over to me,

Hakim-hakim 13:17

13:17 Manoah said to the Lord’s messenger, “Tell us your name, so we can honor you when your announcement comes true.” ²¹ 

Hakim-hakim 13:24

13:24 Manoah’s wife ²²  gave birth to a son and named him Samson. ²³  The child grew and the Lord empowered ²⁴  him.

Hakim-hakim 18:4

18:4 He told them what Micah had done for him, saying, ²⁵  “He hired me and I became his priest.”

Hakim-hakim 18:20

18:20 The priest was happy. He took the ephod, the personal idols, and the carved image and joined the group. ²⁶ 

Hakim-hakim 18:23

18:23 When they called out to the Danites, the Danites ²⁷  turned around and said to Micah, “Why have you gathered together?”

Hakim-hakim 21:3

21:3 They said, “Why, O Lord God of Israel, has this happened in Israel?” An entire ²⁸  tribe has disappeared from Israel today!”

Hakim-hakim 21:6

21:6 The Israelites regretted what had happened to ²⁹  their brother Benjamin. They said, “Today we cut off an entire ³⁰  tribe from Israel!

Hakim-hakim 21:24

21:24 Then the Israelites dispersed from there to their respective tribal and clan territories. Each went from there to his own property. ³¹ 

[2:9]  ¹ tn Heb “they”; the referent (the people) has been specified in the translation for clarity.

[2:9]  ² tn Heb “in the territory of his inheritance.”

[3:13]  ³ tn Heb “and he gathered to him.”

[4:10]  ⁴ tn Heb “went up at his feet.”

[5:7]  ⁵ tn The meaning of the Hebrew noun פְרָזוֹן (fÿrazon) is uncertain. Some understand the meaning as “leaders” or “those living in rural areas.” The singular noun appears to be collective (note the accompanying plural verb). For various options see B. Lindars, Judges 1-5, 237-38.

[5:7]  ⁶ tn Or “ceased.”

[5:7]  ⁷ tn The translation assumes that the verb is an archaic second feminine singular form. Though Deborah is named as one of the composers of the song (v. 1), she is also addressed within it (v. 12). Many take the verb as first person singular, “I arose” (cf. NAB, NASB, NIV).

[5:7]  ⁸ tn Heb “mother.” The translation assumes that the image portrays Deborah as a protector of the people. It is possible that the metaphor points to her prophetic role. Just as a male prophet could be called “father,” so Deborah, a prophetess, is called “mother” (B. Lindars, Judges 1-5, 239).

[5:19]  ⁹ map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.

[5:19]  ¹⁰ tn The contrastive conjunction “but” is interpretive.

[9:8]  ¹¹ tn Heb “Going they went, the trees.” The precise emphatic force of the infinitive absolute (“Going”) is not entirely clear. Perhaps here it indicates determination, as in Gen 31:30, where one might translate, “You have insisted on going away.”

[9:8]  ¹² tn Heb “to anoint [with oil] over them a king.”

[9:8]  ¹³ tn Or “Rule over us!”

[9:17]  ¹⁴ tc Heb “threw his life out in front,” that is, “exposed himself to danger.” The MT form מִנֶּגֶד (minneged, “from before”) should probably be read as מִנֶּגְדּוֹ (minnegdo, “from before him”); haplography of vav has likely occurred here in the MT.

[9:17]  ¹⁵ tn Heb “hand.”

[9:23]  ¹⁶ tn Heb “an evil spirit.” A nonphysical, spirit being is in view, like the one who volunteered to deceive Ahab (1 Kgs 22:21). The traditional translation, “evil spirit,” implies the being is inherently wicked, perhaps even demonic, but this is not necessarily the case. The Hebrew adjective רָעַה (ra’ah) can have a nonethical sense, “harmful; dangerous; calamitous.” When modifying רוּחַ (ruakh, “spirit”) it may simply indicate that the being in view causes harm to the object of God’s judgment. G. F. Moore (Judges [ICC], 253) here refers to a “mischief-making spirit.”

[9:23]  ¹⁷ tn Heb “The leaders of Shechem were disloyal.” The words “he made” are supplied in the translation for clarification.

[9:26]  ¹⁸ sn The name Gaal derives from, or at least sounds like, a Hebrew verb meaning “to abhor, loathe.” His father’s name, Ebed, means “servant.” Perhaps then this could be translated, “loathsome one, son of a servant.” This individual’s very name (which may be the narrator’s nickname for him, not his actual name) seems to hint at his immoral character and lowly social status.

[9:26]  ¹⁹ tn Heb “trusted in him.” Here the verb probably describes more than a mental attitude. It is likely that the Shechemites made an alliance with Gaal and were now trusting him for protection in return for their loyalty (and probably tribute).

[9:57]  ²⁰ tn Heb “came.”

[13:17]  ²¹ tn Heb “Who your name? For [when] your word comes [to pass], we will honor you.” Manoah apparently gets tongue-tied and uses the wrong pronoun (“who” instead of “what”). He starts to say, “Who are you?” But then he switches to “your name” as if he began the sentence with “what.” See R. G. Boling, Judges (AB), 222.

[13:24]  ²² tn Heb “the woman.” For clarity this has been specified in the translation as “Manoah’s wife.”

[13:24]  ²³ tn The name appears to mean “sun-like” or “solar.”

[13:24]  ²⁴ tn Traditionally, “blessed.”

[18:4]  ²⁵ tn Heb “He said to them, ‘Such and such Micah has done for me.’” Though the statement is introduced and presented, at least in part, as a direct quotation (note especially “for me”), the phrase “such and such” appears to be the narrator’s condensed version of what the Levite really said.

[18:20]  ²⁶ tn Heb “and went into the midst of the people.”

[18:23]  ²⁷ tn Heb “they”; the referent (the Danites) has been specified in the translation for clarity.

[21:3]  ²⁸ tn Heb “one.”

[21:6]  ²⁹ tn Or “felt sorry for.”

[21:6]  ³⁰ tn Heb “cut off one.”

[21:24]  ³¹ tn Heb “his inheritance.”