1 Tawarikh 1:1-54
Konteks1:1 Adam, Seth, Enosh, 1:2 Kenan, Mahalalel, Jered, 1:3 Enoch, Methuselah, Lamech, 1:4 Noah, Shem, Ham, and Japheth. 1
1:5 The sons of Japheth:
Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras.
1:6 The sons of Gomer:
Ashkenaz, Riphath, 2 and Togarmah.
Elishah, Tarshish, the Kittites, and the Rodanites. 4
1:8 The sons of Ham:
Cush, Mizraim, 5 Put, and Canaan.
1:9 The sons of Cush:
Seba, Havilah, Sabta, Raamah, and Sabteca.
The sons of Raamah:
Sheba and Dedan.
1:10 Cush was the father of Nimrod, who established himself as a mighty warrior on earth. 6
1:11 Mizraim was the father of the Ludites, Anamites, Lehabites, Naphtuhites, 1:12 Pathrusites, Casluhites (from whom the Philistines descended 7 ), and the Caphtorites.
1:13 Canaan was the father of Sidon – his firstborn – and Heth, 1:14 as well as the Jebusites, Amorites, Girgashites, 1:15 Hivites, Arkites, Sinites, 1:16 Arvadites, Zemarites, and Hamathites.
1:17 The sons of Shem:
Elam, Asshur, Arphaxad, Lud, and Aram.
The sons of Aram: 8
Uz, Hul, Gether, and Meshech. 9
1:18 Arphaxad was the father of Shelah, and Shelah was the father of Eber. 1:19 Two sons were born to Eber: the first was named Peleg, for during his lifetime the earth was divided; 10 his brother’s name was Joktan.
1:20 Joktan was the father of Almodad, Sheleph, Hazarmaveth, Jerah, 1:21 Hadoram, Uzal, Diklah, 1:22 Ebal, 11 Abimael, Sheba, 1:23 Ophir, Havilah, and Jobab. All these were the sons of Joktan.
1:24 Shem, Arphaxad, Shelah, 12 1:25 Eber, Peleg, Reu, 1:26 Serug, Nahor, Terah, 1:27 Abram (that is, Abraham).
1:28 The sons of Abraham:
Isaac and Ishmael.
1:29 These were their descendants:
Ishmael’s firstborn son was Nebaioth; the others were 13 Kedar, Adbeel, Mibsam, 1:30 Mishma, Dumah, Massa, Hadad, Tema, 1:31 Jetur, Naphish, and Kedemah. These were the sons of Ishmael.
1:32 The sons to whom Keturah, Abraham’s concubine, 14 gave birth:
Zimran, Jokshan, Medan, Midian, Ishbak, Shuah.
The sons of Jokshan:
Sheba and Dedan.
1:33 The sons of Midian:
Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the sons of Keturah.
1:34 Abraham was the father of Isaac. The sons of Isaac:
Esau and Israel.
1:35 The sons of Esau:
Eliphaz, Reuel, Jeush, Jalam, and Korah.
1:36 The sons of Eliphaz:
Teman, Omar, Zephi, 15 Gatam, Kenaz, and (by Timna) Amalek. 16
1:37 The sons of Reuel:
Nahath, Zerah, Shammah, and Mizzah.
1:38 The sons of Seir:
Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan.
1:39 The sons of Lotan:
Hori and Homam. (Timna was Lotan’s sister.) 17
1:40 The sons of Shobal:
Alyan, 18 Manahath, Ebal, Shephi, 19 and Onam.
The sons of Zibeon:
Aiah and Anah.
Dishon.
The sons of Dishon:
Hamran, 21 Eshban, Ithran, and Keran.
1:42 The sons of Ezer:
Bilhan, Zaavan, Jaakan. 22
The sons of Dishan: 23
Uz and Aran.
1:43 These were the kings who reigned in the land of Edom before any king ruled over the Israelites:
Bela son of Beor; the name of his city was Dinhabah.
1:44 When Bela died, Jobab son of Zerah from Bozrah, succeeded him. 24
1:45 When Jobab died, Husham from the land of the Temanites succeeded him.
1:46 When Husham died, Hadad son of Bedad succeeded him. He struck down the Midianites in the plains of Moab; the name of his city was Avith.
1:47 When Hadad died, Samlah from Masrekah succeeded him.
1:48 When Samlah died, Shaul from Rehoboth on the river 25 succeeded him.
1:49 When Shaul died, Baal-Hanan son of Achbor succeeded him.
1:50 When Baal-Hanan died, Hadad succeeded him; the name of his city was Pai. 26 His wife was Mehetabel, daughter of Matred, daughter of Me-Zahab.
1:51 Hadad died.
The tribal chiefs of Edom were:
Timna, Alvah, Jetheth, 1:52 Oholibamah, Elah, Pinon, 1:53 Kenaz, Teman, 27 Mibzar, 1:54 Magdiel, Iram. 28 These were the tribal chiefs of Edom.
Hakim-hakim 9:1-57
Konteks9:1 Now Abimelech son of Jerub-Baal went to Shechem to see his mother’s relatives. 29 He said to them and to his mother’s entire extended family, 30 9:2 “Tell 31 all the leaders of Shechem this: ‘Why would you want 32 to have seventy men, all Jerub-Baal’s sons, ruling over you, when you can have just one ruler? Recall that I am your own flesh and blood.’” 33 9:3 His mother’s relatives 34 spoke on his behalf to 35 all the leaders of Shechem and reported his proposal. 36 The leaders were drawn to Abimelech; 37 they said, “He is our close relative.” 38 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 39 men as his followers. 40 9:5 He went to his father’s home in Ophrah and murdered his half-brothers, 41 the seventy legitimate 42 sons of Jerub-Baal, on one stone. Only Jotham, Jerub-Baal’s youngest son, escaped, 43 because he hid. 9:6 All the leaders of Shechem and Beth Millo assembled and then went and made Abimelech king by the oak near the pillar 44 in Shechem.
9:7 When Jotham heard the news, 45 he went and stood on the top of Mount Gerizim. He spoke loudly to the people below, 46 “Listen to me, leaders of Shechem, so that God may listen to you!
9:8 “The trees were determined to go out 47 and choose a king for themselves. 48 They said to the olive tree, ‘Be our king!’ 49 9:9 But the olive tree said to them, ‘I am not going to stop producing my oil, which is used to honor gods and men, just to sway above the other trees!’ 50
9:10 “So the trees said to the fig tree, ‘You come and be our king!’ 51 9:11 But the fig tree said to them, ‘I am not going to stop producing my sweet figs, my excellent fruit, just to sway above the other trees!’ 52
9:12 “So the trees said to the grapevine, ‘You come and be our king!’ 53 9:13 But the grapevine said to them, ‘I am not going to stop producing my wine, which makes gods and men so happy, just to sway above the other trees!’ 54
9:14 “So all the trees said to the thornbush, ‘You come and be our king!’ 55 9:15 The thornbush said to the trees, ‘If you really want to choose 56 me as your king, then come along, find safety under my branches! 57 Otherwise 58 may fire blaze from the thornbush and consume the cedars of Lebanon!’
9:16 “Now, if you have shown loyalty and integrity when you made Abimelech king, if you have done right to Jerub-Baal and his family, 59 if you have properly repaid him 60 – 9:17 my father fought for you; he risked his life 61 and delivered you from Midian’s power. 62 9:18 But you have attacked 63 my father’s family 64 today. You murdered his seventy legitimate 65 sons on one stone and made Abimelech, the son of his female slave, king over the leaders of Shechem, just because he is your close relative. 66 9:19 So if you have shown loyalty and integrity to Jerub-Baal and his family 67 today, then may Abimelech bring you happiness and may you bring him happiness! 68 9:20 But if not, may fire blaze from Abimelech and consume the leaders of Shechem and Beth Millo! May fire also blaze from the leaders of Shechem and Beth Millo and consume Abimelech!” 9:21 Then Jotham ran away 69 to Beer and lived there to escape from 70 Abimelech his half-brother. 71
9:22 Abimelech commanded 72 Israel for three years. 9:23 God sent a spirit to stir up hostility 73 between Abimelech and the leaders of Shechem. He made the leaders of Shechem disloyal 74 to Abimelech. 9:24 He did this so the violent deaths of Jerub-Baal’s seventy sons might be avenged and Abimelech, their half-brother 75 who murdered them, might have to pay for their spilled blood, along with the leaders of Shechem who helped him murder them. 76 9:25 The leaders of Shechem rebelled against Abimelech by putting 77 bandits in 78 the hills, who robbed everyone who traveled by on the road. But Abimelech found out about it. 79
9:26 Gaal son of Ebed 80 came through Shechem with his brothers. The leaders of Shechem transferred their loyalty to him. 81 9:27 They went out to the field, harvested their grapes, 82 squeezed out the juice, 83 and celebrated. They came to the temple 84 of their god and ate, drank, and cursed Abimelech. 9:28 Gaal son of Ebed said, “Who is Abimelech and who is Shechem, that we should serve him? Is he not the son of Jerub-Baal, and is not Zebul the deputy he appointed? 85 Serve the sons of Hamor, the father of Shechem! But why should we serve Abimelech? 86 9:29 If only these men 87 were under my command, 88 I would get rid of Abimelech!” He challenged Abimelech, 89 “Muster 90 your army and come out for battle!” 91
9:30 When Zebul, the city commissioner, heard the words of Gaal son of Ebed, he was furious. 92 9:31 He sent messengers to Abimelech, who was in Arumah, 93 reporting, “Beware! 94 Gaal son of Ebed and his brothers are coming 95 to Shechem and inciting the city to rebel against you. 96 9:32 Now, come up 97 at night with your men 98 and set an ambush in the field outside the city. 99 9:33 In the morning at sunrise quickly attack the city. When he and his men come out to fight you, do what you can to him.” 100
9:34 So Abimelech and all his men came up 101 at night and set an ambush outside Shechem – they divided into 102 four units. 9:35 When Gaal son of Ebed came out and stood at the entrance to the city’s gate, Abimelech and his men got up from their hiding places. 9:36 Gaal saw the men 103 and said to Zebul, “Look, men are coming down from the tops of the hills.” But Zebul said to him, “You are seeing the shadows on the hills – it just looks like men.” 104 9:37 Gaal again said, “Look, men are coming down from the very center 105 of the land. A unit 106 is coming by way of the Oak Tree of the Diviners.” 107 9:38 Zebul said to him, “Where now are your bragging words, 108 ‘Who is Abimelech that we should serve him?’ Are these not the men 109 you insulted? 110 Go out now and fight them!” 9:39 So Gaal led the leaders of Shechem out 111 and fought Abimelech. 9:40 Abimelech chased him, and Gaal 112 ran from him. Many Shechemites 113 fell wounded at the entrance of the gate. 9:41 Abimelech went back 114 to Arumah; Zebul drove Gaal and his brothers out of Shechem. 115
9:42 The next day the Shechemites 116 came out to the field. When Abimelech heard about it, 117 9:43 he took his men 118 and divided them into three units and set an ambush in the field. When he saw the people coming out of the city, 119 he attacked and struck them down. 120 9:44 Abimelech and his units 121 attacked and blocked 122 the entrance to the city’s gate. Two units then attacked all the people in the field and struck them down. 9:45 Abimelech fought against the city all that day. He captured the city and killed all the people in it. Then he leveled 123 the city and spread salt over it. 124
9:46 When all the leaders of the Tower of Shechem 125 heard the news, they went to the stronghold 126 of the temple of El-Berith. 127 9:47 Abimelech heard 128 that all the leaders of the Tower of Shechem were in one place. 129 9:48 He and all his men 130 went up on Mount Zalmon. He 131 took an ax 132 in his hand and cut off a tree branch. He put it 133 on his shoulder and said to his men, “Quickly, do what you have just seen me do!” 134 9:49 So each of his men also cut off a branch and followed Abimelech. They put the branches 135 against the stronghold and set fire to it. 136 All the people 137 of the Tower of Shechem died – about a thousand men and women.
9:50 Abimelech moved on 138 to Thebez; he besieged and captured it. 139 9:51 There was a fortified 140 tower 141 in the center of the city, so all the men and women, as well as the city’s leaders, ran into it and locked the entrance. Then they went up to the roof of the tower. 9:52 Abimelech came and attacked the tower. When he approached the entrance of the tower to set it on fire, 9:53 a woman threw an upper millstone 142 down on his 143 head and shattered his skull. 9:54 He quickly called to the young man who carried his weapons, 144 “Draw your sword and kill me, so they will not say, 145 ‘A woman killed him.’” So the young man stabbed him and he died. 9:55 When the Israelites saw that Abimelech was dead, they went home. 146
9:56 God repaid Abimelech for the evil he did to his father by murdering his seventy half-brothers. 147 9:57 God also repaid the men of Shechem for their evil deeds. The curse spoken by Jotham son of Jerub-Baal fell 148 on them.
[1:4] 1 tc The LXX reads “Noah; the sons of Noah [were] Shem, Ham, and Japheth.” Several English translations (e.g., NIV, NLT) follow the LXX.
[1:4] sn Shem, Ham, and Japheth were Noah’s three sons (Gen 6:10).
[1:6] 2 tc Many medieval Hebrew
[1:7] 3 tn Or in this case, “descendants.”
[1:7] 4 tc The Kethiv has “Rodanim,” which probably refers to the island of Rhodes. The Qere has “Dodanim,” which refers to one of the most ancient and revered locations in ancient Greece. The MT and most medieval Hebrew
[1:7] tn Heb “Kittim and Rodanim.”
[1:10] 6 tn Heb “he began to be a mighty warrior in the earth.”
[1:17] 8 tc The words “the sons of Aram” do not appear in the Hebrew text. Apparently the phrase וּבְנֵי אֲרָם (uvÿney ’aram) has accidentally dropped out of the text by homoioteleuton (note the presence of אֲרָם just before this). The phrase is included in Gen 10:23.
[1:17] 9 tc The MT of the parallel geneaology in Gen 10:23 reads “Mash,” but the LXX there reads “Meshech” in agreement with 1 Chr 1:17.
[1:19] 10 sn Perhaps this refers to the scattering of the people at Babel (Gen 11:1-9).
[1:22] 11 tc Some medieval Hebrew
[1:24] 12 tc Some LXX
[1:29] 13 tn The words “the others were” are supplied in the translation for stylistic reasons.
[1:32] 14 sn A concubine was a slave woman in ancient Near Eastern societies who was the legal property of her master, but who could have legitimate sexual relations with her master. A concubine’s status was more elevated than a mere servant, but she was not free and did not have the legal rights of a free wife. The children of a concubine could, in some instances, become equal heirs with the children of the free wife. After the period of the Judges concubines may have become more of a royal prerogative (2 Sam 21:10-14; 1 Kgs 11:3).
[1:36] 15 tc Many medieval Hebrew
[1:36] 16 tn The Hebrew text has simply, “and Timna and Amalek,” but Gen 36:12 indicates that Timna, a concubine of Eliphaz, was the mother of Amalek. See also v. 39 below, which states that Timna was the sister of Lotan.
[1:39] 17 tn Perhaps this is the Timna mentioned in v. 36.
[1:40] 18 tc Some medieval Hebrew
[1:40] 19 tc A few medieval Hebrew
[1:41] 20 tn Heb “sons.” The Hebrew text has the plural, but only one son is listed. For stylistic reasons the singular “son” was used in the translation.
[1:41] 21 tn The parallel geneaology in Gen 36:26 has the variant spelling “Hemdan.” Some English versions follow the variant spelling here (e.g., NAB, NIV, NCV, CEV, NLT).
[1:42] 22 tn The parallel geneaology in Gen 36:27 has the variant spelling “Akan.” Among English versions that use the variant spelling here are NIV, NCV, NLT.
[1:42] 23 tc The MT reads “Dishon” here, but this should be emended to “Dishan.” See the list in v. 38 and Gen 36:28.
[1:44] 24 tn Heb “ruled in his place,” here and in vv. 45-50.
[1:48] 25 tn Or “near the river.”
[1:48] sn The river may refer to the Euphrates River (cf. NRSV, CEV, NLT).
[1:50] 26 tc Many medieval Hebrew
[1:53] 27 tn The parallel genealogy in Gen 36:42 has the variant spelling “Temam.”
[1:54] 28 tn Each of the names in this list is preceded by the word “chief” in the Hebrew text. This has not been included in the translation because it would appear very redundant to the modern reader.
[9:1] 30 tn Heb “to all the extended family of the house of the father of his mother.”
[9:2] 31 tn Heb “Speak into the ears of.”
[9:2] 32 tn Heb “What good is it to you?”
[9:2] 33 tn Heb “your bone and your flesh.”
[9:3] 35 tn Heb “into the ears of.”
[9:3] 36 tn Heb “and all these words.”
[9:3] 37 tn Heb “Their heart was inclined after Abimelech.”
[9:3] 38 tn Heb “our brother.”
[9:4] 39 tn Heb “empty and reckless.”
[9:4] 40 tn Heb “and they followed him.”
[9:5] 41 tn Heb “his brothers.”
[9:5] 42 tn The word “legitimate” is not in the Hebrew text, but is supplied in the translation for clarification.
[9:6] 44 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).
[9:7] 45 tn Heb “And they reported to Jotham.” The subject of the plural verb is indefinite.
[9:7] 46 tn Heb “He lifted his voice and called and said to them.”
[9:8] 47 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] 48 tn Heb “to anoint [with oil] over them a king.”
[9:8] 49 tn Or “Rule over us!”
[9:9] 50 tn Heb “Should I stop my abundance, with which they honor gods and men, and go to sway over the trees?” The negative sentence in the translation reflects the force of the rhetorical question.
[9:10] 51 tn Or “and rule over us!”
[9:11] 52 tn Heb “Should I stop my sweetness and my good fruit and go to sway over the trees? The negative sentence in the translation reflects the force of the rhetorical question.
[9:12] 53 tn Or “and rule over us!”
[9:13] 54 tn Heb “Should I stop my wine, which makes happy gods and men, and go to sway over the trees?” The negative sentence in the translation reflects the force of the rhetorical question.
[9:14] 55 tn Or “and rule over us!”
[9:15] 56 tn Heb “are about to anoint [with oil].”
[9:15] 57 tn Heb “in my shade.”
[9:16] 60 tn Heb “if according to the deeds of his hands you have done to him.”
[9:17] 61 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.
[9:18] 63 tn Heb “have risen up against.”
[9:18] 65 tn The word “legitimate” is not in the Hebrew text, but is supplied in the translation for clarification.
[9:18] 66 tn Heb “your brother.”
[9:19] 68 tn Heb “then rejoice in Abimelech, and may he also rejoice in you.”
[9:21] 69 tn Heb “fled and ran away and went.”
[9:21] 70 tn Heb “from before.”
[9:21] 71 tn Heb “his brother.”
[9:22] 72 tn The Hebrew verb translated “commanded” (שָׂרַר, sarar), which appears only here in Judges, differs from the ones employed earlier in this chapter (מָשַׁל [mashal] and מָלַךְ [malakh]).
[9:22] sn Abimelech commanded Israel. Perhaps while ruling as king over the city-state of Shechem, Abimelech also became a leader of the Israelite tribal alliance (see R. G. Boling, Judges [AB], 175).
[9:23] 73 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] 74 tn Heb “The leaders of Shechem were disloyal.” The words “he made” are supplied in the translation for clarification.
[9:24] 75 tn Heb “their brother.”
[9:24] 76 tn Heb “so that the violence done to the seventy sons of Jerub-Baal might come, and their blood might be placed on Abimelech, their brother, who murdered them, and upon the leaders of Shechem, who strengthened his hands to murder his brothers.”
[9:25] 77 tn Heb “set against him bandits.”
[9:25] sn Putting bandits in the hills. This piracy certainly interrupted or discouraged trade, and probably deprived Abimelech of tariffs or tribute. See C. F. Burney, Judges, 277; G. F. Moore, Judges (ICC), 253.
[9:25] 78 tn Heb “on the tops of.”
[9:25] 79 tn Heb “It was told to Abimelech.”
[9:26] 80 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] 81 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).
[9:27] 83 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.
[9:28] 85 tn Heb “and Zebul his appointee.”
[9:28] 86 tn Heb “him”; the referent (Abimelech) has been specified in the translation for clarity.
[9:29] 88 tn Heb “in my hand.”
[9:29] sn If only these men were under my command. One might assume from v. 26b that the men were already at his disposal, but perhaps that was not one of the terms of the agreement. Another possibility is that v. 26 is a general summary statement, with vv. 27-29 then detailing how the alliance with Gaal came about.
[9:29] 89 tn Heb “said to Abimelech.” On the other hand, the preposition ל (lamed) prefixed to the proper name may be vocative (see R. G. Boling, Judges [AB], 178). If so, one could translate, “He boasted, ‘Abimelech…’”
[9:29] 90 tn Heb “Make numerous.”
[9:29] 91 tn The words “for battle” are interpretive.
[9:30] 92 tn Heb “his anger burned.”
[9:31] 93 tn The form בְּתָרְמָה (bÿtarmah) in the Hebrew text, which occurs only here, has traditionally been understood to mean “secretly” or “with deception.” If this is correct, it is derived from II רָמָה (ramah, “to deceive”). Some interpreters object, pointing out that this would imply Zebul was trying to deceive Abimelech, which is clearly not the case in this context. But this objection is unwarranted. If retained, the phrase would refer instead to deceptive measures used by Zebul to avoid the suspicion of Gaal when he dispatched the messengers from Shechem. The present translation assumes an emendation to “in Arumah” (בָּארוּמָה, ba’rumah), a site mentioned in v. 41 as the headquarters of Abimelech. Confusion of alef and tav in archaic Hebrew script, while uncommon, is certainly not unimaginable.
[9:31] 95 tn The participle, as used here, suggests Gaal and his brothers are in the process of arriving, but the preceding verses imply they have already settled in. Perhaps Zebul uses understatement to avoid the appearance of negligence on his part. After all, if he made the situation sound too bad, Abimelech, when he was informed, might ask why he had allowed this rebellion to reach such a stage.
[9:31] 96 tn The words “to rebel” are interpretive. The precise meaning of the Hebrew verb צוּר (tsur) is unclear here. It is best to take it in the sense of “to instigate; to incite; to provoke” (see Deut 2:9, 19 and R. G. Boling, Judges [AB], 178).
[9:32] 98 tn Heb “you and the people who are with you.”
[9:32] 99 tn The words “outside the city” are supplied in the translation for clarification.
[9:33] 100 tn Heb “Look! He and the people who are with him will come out to you, and you will do to him what your hand finds [to do].”
[9:34] 101 tn Heb “and all the people who were with him arose.”
[9:34] 102 tn Heb “four heads.” The words “they divided into” are supplied in the translation for clarification.
[9:36] 103 tn Heb “the people” (also in vv. 38, 43, 48). These were warriors, so “men” has been used in the translation, since in ancient Israelite culture soldiers would have been exclusively males.
[9:36] 104 tn Heb “the shadow on the hills you are seeing, like men.”
[9:37] 105 tn Heb “navel.” On the background of the Hebrew expression “the navel of the land,” see R. G. Boling, Judges (AB), 178-79.
[9:37] 107 tn Some English translations simply transliterated this as a place name (Heb “Elon-meonenim”); cf. NAB, NRSV.
[9:38] 108 tn Heb “is your mouth that says.”
[9:38] 109 tn Heb “the people.”
[9:39] 111 tn Heb “So Gaal went out before the leaders of Shechem.”
[9:40] 112 tn Heb “he”; the referent (Gaal) has been specified in the translation for clarity.
[9:40] 113 tn The word “Shechemites” is not in the Hebrew text, but is supplied for clarification.
[9:41] 114 tc Heb “stayed.” Some scholars revise the vowel pointing on this verb from that of the MT, resulting in the translation “and he returned to.” The Lucianic recension of the LXX understands the word in this way.
[9:41] 115 tn Heb “drove…out from dwelling in Shechem.”
[9:42] 116 tn Heb “the people”; the referent (the Shechemites) has been specified in the translation for clarity.
[9:42] 117 tn Heb “And they told Abimelech.”
[9:43] 118 tn Heb “his people.”
[9:43] 119 tn Heb “And he saw and, look, the people were coming out of the city.”
[9:43] 120 tn Heb “he arose against them and struck them.”
[9:44] 121 tn Or possibly, “the unit that was with him.”
[9:44] 122 tn Heb “stood [at].”
[9:45] 124 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.
[9:46] 125 sn Perhaps the Tower of Shechem was a nearby town, distinct from Shechem proper, or a tower within the city.
[9:46] 126 tn Apparently this rare word refers here to the most inaccessible area of the temple, perhaps the inner sanctuary or an underground chamber. It appears only here and in 1 Sam 13:6, where it is paired with “cisterns” and refers to subterranean or cave-like hiding places.
[9:46] 127 sn The name El-Berith means “God of the Covenant.” It is probably a reference to the Canaanite high god El.
[9:47] 128 tn Heb “and it was told to Abimelech.”
[9:47] 129 tn Heb “were assembled.”
[9:48] 130 tn Heb “his people.”
[9:48] 131 tn Heb “Abimelech.” The proper name has been replaced with the pronoun (“he”) due to considerations of English style.
[9:48] 132 tn The Hebrew text has the plural here.
[9:48] 133 tn Heb “he lifted it and put [it].”
[9:48] 134 tn Heb “What you have seen me do, quickly do like me.”
[9:49] 135 tn The words “the branches” are supplied in the translation for clarification.
[9:49] 136 tn Heb “they kindled over them the stronghold with fire.”
[9:49] 137 tn Or “men,” but the word seems to have a more general sense here, as the conclusion to the sentence suggests.
[9:50] 139 tn Heb “he camped near Thebez and captured it.”
[9:51] 141 tn Or “fortress.” The same Hebrew term occurs once more in this verse and twice in v. 52.
[9:53] 142 sn A hand mill consisted of an upper stone and larger lower stone. One would turn the upper stone with a handle to grind the grain, which was placed between the stones. An upper millstone, which was typically about two inches thick and a foot or so in diameter, probably weighed 25-30 pounds (11.4-13.6 kg). See G. F. Moore, Judges (ICC), 268; C. F. Burney, Judges, 288.
[9:53] 143 tn Heb “Abimelech’s.” The proper name has been replaced by the pronoun “his” in the translation in keeping with conventions of English narrative style.
[9:54] 144 tn The Hebrew text adds, “and said to him.” This has not been included in the translation for stylistic reasons.
[9:54] 145 tn The Hebrew text adds, “concerning me.” This has not been included in the translation for stylistic reasons.
[9:55] 146 tn Heb “each to his own place.”
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