Hakim-hakim 3:7--6:31
Konteks3:7 The Israelites did evil in the Lord’s sight. 1 They forgot the Lord their God and worshiped the Baals and the Asherahs. 2 3:8 The Lord was furious with Israel 3 and turned them over to 4 King Cushan-Rishathaim 5 of Aram-Naharaim. They were Cushan-Rishathaim’s subjects 6 for eight years. 3:9 When the Israelites cried out for help to the Lord, he 7 raised up a deliverer for the Israelites who rescued 8 them. His name was Othniel son of Kenaz, Caleb’s younger brother. 9 3:10 The Lord’s spirit empowered him 10 and he led Israel. When he went to do battle, the Lord handed over to him King Cushan-Rishathaim of Aram and he overpowered him. 11 3:11 The land had rest for forty years; then Othniel son of Kenaz died.
3:12 The Israelites again did evil in the Lord’s sight. 12 The Lord gave King Eglon of Moab control over Israel 13 because they had done evil in the Lord’s sight. 3:13 Eglon formed alliances with 14 the Ammonites and Amalekites. He came and defeated Israel, and they seized the City of Date Palm Trees. 3:14 The Israelites were subject to 15 King Eglon of Moab for eighteen years.
3:15 When the Israelites cried out for help to the Lord, he 16 raised up a deliverer for them. His name was Ehud son of Gera the Benjaminite, a left-handed man. 17 The Israelites sent him to King Eglon of Moab with their tribute payment. 18 3:16 Ehud made himself a sword – it had two edges and was eighteen inches long. 19 He strapped it under his coat on his right thigh. 3:17 He brought the tribute payment to King Eglon of Moab. (Now Eglon was a very fat man.)
3:18 After Ehud brought the tribute payment, he dismissed the people who had carried it. 20 3:19 But he went back 21 once he reached 22 the carved images 23 at Gilgal. He said to Eglon, 24 “I have a secret message for you, O king.” Eglon 25 said, “Be quiet!” 26 All his attendants left. 3:20 When Ehud approached him, he was sitting in his well-ventilated 27 upper room all by himself. Ehud said, “I have a message from God 28 for you.” When Eglon rose up from his seat, 29 3:21 Ehud reached with his left hand, pulled the sword from his right thigh, and drove it into Eglon’s 30 belly. 3:22 The handle went in after the blade, and the fat closed around the blade, for Ehud 31 did not pull the sword out of his belly. 32 3:23 As Ehud went out into the vestibule, 33 he closed the doors of the upper room behind him and locked them.
3:24 When Ehud had left, Eglon’s 34 servants came and saw the locked doors of the upper room. They said, “He must be relieving himself 35 in the well-ventilated inner room.” 36 3:25 They waited so long they were embarrassed, but he still did not open the doors of the upper room. Finally they took the key and opened the doors. 37 Right before their eyes was their master, sprawled out dead on the floor! 38 3:26 Now Ehud had escaped while they were delaying. When he passed the carved images, he escaped to Seirah.
3:27 When he reached Seirah, 39 he blew a trumpet 40 in the Ephraimite hill country. The Israelites went down with him from the hill country, with Ehud in the lead. 41 3:28 He said to them, “Follow me, for the Lord is about to defeat your enemies, the Moabites!” 42 They followed him, captured the fords of the Jordan River 43 opposite Moab, 44 and did not let anyone cross. 3:29 That day they killed about ten thousand Moabites 45 – all strong, capable warriors; not one escaped. 3:30 Israel humiliated Moab that day, and the land had rest for eighty years.
3:31 After Ehud 46 came 47 Shamgar son of Anath; he killed six hundred Philistines with an oxgoad and, like Ehud, 48 delivered Israel.
4:1 The Israelites again did evil in the Lord’s sight 49 after Ehud’s death. 4:2 The Lord turned them over to 50 King Jabin of Canaan, who ruled in Hazor. 51 The general of his army was Sisera, who lived in Harosheth Haggoyim. 52 4:3 The Israelites cried out for help to the Lord, because Sisera 53 had nine hundred chariots with iron-rimmed wheels, 54 and he cruelly 55 oppressed the Israelites for twenty years.
4:4 Now Deborah, a prophetess, 56 wife of Lappidoth, was 57 leading 58 Israel at that time. 4:5 She would sit 59 under the Date Palm Tree of Deborah between Ramah and Bethel 60 in the Ephraimite hill country. The Israelites would come up to her to have their disputes settled. 61
4:6 She summoned 62 Barak son of Abinoam from Kedesh in Naphtali. She said to him, “Is it not true that the Lord God of Israel is commanding you? Go, march to Mount Tabor! Take with you ten thousand men from Naphtali and Zebulun! 4:7 I will bring Sisera, the general of Jabin’s army, to you at the Kishon River, along with his chariots and huge army. 63 I will hand him over to you.” 4:8 Barak said to her, “If you go with me, I will go. But if you do not go with me, I will not go.” 4:9 She said, “I will indeed go with you. But you will not gain fame 64 on the expedition you are undertaking, 65 for the Lord will turn Sisera over to a woman.” 66 Deborah got up and went with Barak to Kedesh. 4:10 Barak summoned men from Zebulun and Naphtali to Kedesh. Ten thousand men followed him; 67 Deborah went up with him as well. 4:11 Now Heber the Kenite had moved away 68 from the Kenites, the descendants of Hobab, Moses’ father-in-law. He lived 69 near the great tree in Zaanannim near Kedesh.
4:12 When Sisera heard 70 that Barak son of Abinoam had gone up to Mount Tabor, 4:13 he 71 ordered 72 all his chariotry – nine hundred chariots with iron-rimmed wheels – and all the troops he had with him to go from Harosheth-Haggoyim to the River Kishon. 4:14 Deborah said to Barak, “Spring into action, 73 for this is the day the Lord is handing Sisera over to you! 74 Has the Lord not taken the lead?” 75 Barak quickly went down from Mount Tabor with ten thousand men following him. 4:15 The Lord routed 76 Sisera, all his chariotry, and all his army with the edge of the sword. 77 Sisera jumped out of 78 his chariot and ran away on foot. 4:16 Now Barak chased the chariots and the army all the way to Harosheth Haggoyim. Sisera’s whole army died 79 by the edge of the sword; not even one survived! 80
4:17 Now Sisera ran away on foot to the tent of Jael, wife of Heber the Kenite, for King Jabin of Hazor 81 and the family of Heber the Kenite had made a peace treaty. 82 4:18 Jael came out to welcome Sisera. She said to him, “Stop and rest, 83 my lord. Stop and rest with me. Don’t be afraid.” So Sisera 84 stopped to rest in her tent, and she put a blanket over him. 4:19 He said to her, “Give me a little water to drink, because I’m thirsty.” She opened a goatskin container of milk and gave him some milk to drink. Then she covered him up again. 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.’” 4:21 Then Jael wife of Heber took a tent peg in one hand and a hammer in the other. 85 She crept up on him, drove the tent peg through his temple into the ground 86 while he was asleep from exhaustion, 87 and he died. 4:22 Now Barak was chasing Sisera. Jael went out to welcome him. She said to him, “Come here and I will show you the man you are searching for.” He went with her into the tent, 88 and there he saw Sisera sprawled out dead 89 with the tent peg in his temple.
4:23 That day God humiliated King Jabin of Canaan before the Israelites. 4:24 Israel’s power continued to overwhelm 90 King Jabin of Canaan until they did away with 91 him. 92
5:1 On that day Deborah and Barak son of Abinoam sang this victory song: 93
5:2 “When the leaders took the lead 94 in Israel,
When the people answered the call to war –
Praise the Lord!
5:3 Hear, O kings!
Pay attention, O rulers!
I will sing to the Lord! 95
I will sing 96 to the Lord God of Israel!
5:4 O Lord, when you departed 97 from Seir,
when you marched from Edom’s plains,
the earth shook, the heavens poured down,
the clouds poured down rain. 98
5:5 The mountains trembled 99 before the Lord, the God of Sinai; 100
before the Lord God of Israel.
5:6 In the days of Shamgar son of Anath,
in the days of Jael caravans 101 disappeared; 102
travelers 103 had to go on winding side roads.
5:7 Warriors 104 were scarce, 105
they were scarce in Israel,
until you 106 arose, Deborah,
until you arose as a motherly protector 107 in Israel.
5:8 God chose new leaders, 108
then fighters appeared in the city gates; 109
but, I swear, not a shield or spear could be found, 110
among forty military units 111 in Israel.
5:9 My heart went out 112 to Israel’s leaders,
to the people who answered the call to war.
Praise the Lord!
5:10 You who ride on light-colored female donkeys,
who sit on saddle blankets, 113
you who walk on the road, pay attention!
5:11 Hear 114 the sound of those who divide the sheep 115 among the watering places;
there they tell of 116 the Lord’s victorious deeds,
the victorious deeds of his warriors 117 in Israel.
Then the Lord’s people went down to the city gates –
5:12 Wake up, wake up, Deborah!
Wake up, wake up, sing a song!
Get up, Barak!
Capture your prisoners of war, 118 son of Abinoam!
5:13 Then the survivors 119 came down 120 to the mighty ones; 121
the Lord’s people came down to me 122 as 123 warriors.
5:14 They came from Ephraim, who uprooted Amalek, 124
they follow 125 after you, Benjamin, with your soldiers.
From Makir leaders came down,
from Zebulun came 126 the ones who march carrying 127 an officer’s staff.
5:15 Issachar’s leaders were with Deborah,
the men of Issachar 128 supported 129 Barak;
into the valley they were sent under Barak’s command. 130
Among the clans of Reuben there was intense 131 heart searching. 132
5:16 Why do you remain among the sheepfolds, 133
listening to the shepherds playing their pipes 134 for their flocks? 135
As for the clans of Reuben – there was intense searching of heart.
5:17 Gilead stayed put 136 beyond the Jordan River.
As for Dan – why did he seek temporary employment in the shipyards? 137
Asher remained 138 on the seacoast,
he stayed 139 by his harbors. 140
5:18 The men of Zebulun were not concerned about their lives; 141
Naphtali charged on to the battlefields. 142
5:19 Kings came, they fought;
the kings of Canaan fought,
at Taanach by the waters of Megiddo, 143
but 144 they took no silver as plunder.
5:20 From the sky 145 the stars 146 fought,
from their paths in the heavens 147 they fought against Sisera.
5:21 The Kishon River carried them off;
the river confronted them 148 – the Kishon River.
Step on the necks of the strong! 149
5:22 The horses’ 150 hooves pounded the ground; 151
the stallions galloped madly. 152
5:23 ‘Call judgment down on 153 Meroz,’ says the Lord’s angelic 154 messenger;
‘Be sure 155 to call judgment down on 156 those who live there,
because they did not come to help in the Lord’s battle, 157
to help in the Lord’s battle against the warriors.’ 158
5:24 The most rewarded 159 of women should be Jael,
the wife of Heber the Kenite!
She should be the most rewarded of women who live in tents.
5:25 He asked for water,
and she gave him milk;
in a bowl fit for a king, 160
she served him curds.
5:26 Her left 161 hand reached for the tent peg,
her right hand for the workmen’s hammer.
She “hammered” 162 Sisera,
she shattered his skull, 163
she smashed his head, 164
she drove the tent peg through his temple. 165
5:27 Between her feet he collapsed,
he fell limp 166 and was lifeless; 167
between her feet he collapsed and fell limp,
in the spot where he collapsed,
there he fell limp – violently murdered! 168
5:28 Through the window she looked;
Sisera’s mother cried out through the lattice:
‘Why is his chariot so slow to return?
Why are the hoofbeats of his chariot-horses 169 delayed?’
5:29 The wisest of her ladies 170 answer;
indeed she even thinks to herself,
5:30 ‘No doubt they are gathering and dividing the plunder 171 –
a girl or two for each man to rape! 172
Sisera is grabbing up colorful cloth, 173
he is grabbing up colorful embroidered cloth, 174
two pieces of colorful embroidered cloth,
for the neck of the plunderer!’ 175
5:31 May all your enemies perish like this, O Lord!
But may those who love you shine
like the rising sun at its brightest!” 176
And the land had rest for forty years.
6:1 The Israelites did evil in the Lord’s sight, 177 so the Lord turned them over to 178 Midian for seven years. 6:2 The Midianites 179 overwhelmed Israel. 180 Because of Midian the Israelites made shelters 181 for themselves in the hills, as well as caves and strongholds. 6:3 Whenever the Israelites planted their crops, 182 the Midianites, Amalekites, and the people from the east would attack them. 183 6:4 They invaded the land 184 and devoured 185 its crops 186 all the way to Gaza. They left nothing for the Israelites to eat, 187 and they took away 188 the sheep, oxen, and donkeys. 6:5 When they invaded 189 with their cattle and tents, they were as thick 190 as locusts. Neither they nor their camels could be counted. 191 They came to devour 192 the land. 6:6 Israel was so severely weakened by Midian that the Israelites cried out to the Lord for help.
6:7 When the Israelites cried out to the Lord for help because of Midian, 6:8 he 193 sent a prophet 194 to the Israelites. He said to them, “This is what the Lord God of Israel says: ‘I brought you up from Egypt 195 and took you out of that place of slavery. 196 6:9 I rescued you from Egypt’s power 197 and from the power of all who oppressed you. I drove them out before you and gave their land to you. 6:10 I said to you, “I am the Lord your God! Do not worship 198 the gods of the Amorites, in whose land you are now living!” But you have disobeyed me.’” 199
6:11 The Lord’s angelic messenger 200 came and sat down under the oak tree in Ophrah owned by Joash the Abiezrite. He arrived while Joash’s son Gideon 201 was threshing 202 wheat in a winepress 203 so he could hide it from the Midianites. 204 6:12 The Lord’s messenger appeared and said to him, “The Lord is with you, courageous warrior!” 6:13 Gideon said to him, “Pardon me, 205 but if the Lord is with us, why has such disaster 206 overtaken us? Where are all his miraculous deeds our ancestors told us about? They said, 207 ‘Did the Lord not bring us up from Egypt?’ But now the Lord has abandoned us and handed us over to Midian.” 6:14 Then the Lord himself 208 turned to him and said, “You have the strength. 209 Deliver Israel from the power of the Midianites! 210 Have I not sent you?” 6:15 Gideon 211 said to him, “But Lord, 212 how 213 can I deliver Israel? Just look! My clan is the weakest in Manasseh, and I am the youngest in my family.” 214 6:16 The Lord said to him, “Ah, but 215 I will be with you! You will strike down the whole Midianite army.” 216 6:17 Gideon 217 said to him, “If you really are pleased with me, 218 then give me 219 a sign as proof that it is really you speaking with me. 6:18 Do not leave this place until I come back 220 with a gift 221 and present it to you.” The Lord said, “I will stay here until you come back.”
6:19 Gideon went and prepared a young goat, 222 along with unleavened bread made from an ephah of flour. He put the meat in a basket and the broth in a pot. He brought the food 223 to him under the oak tree and presented it to him. 6:20 God’s messenger said to him, “Put the meat and unleavened bread on this rock, 224 and pour out the broth.” Gideon did as instructed. 225 6:21 The Lord’s messenger touched the meat and the unleavened bread with the tip of his staff. 226 Fire flared up from the rock and consumed the meat and unleavened bread. The Lord’s messenger then disappeared. 227
6:22 When Gideon realized 228 that it was the Lord’s messenger, he 229 said, “Oh no! 230 Master, Lord! 231 I have seen the Lord’s messenger face to face!” 6:23 The Lord said to him, “You are safe! 232 Do not be afraid! You are not going to die!” 6:24 Gideon built an altar for the Lord there, and named it “The Lord is on friendly terms with me.” 233 To this day it is still there in Ophrah of the Abiezrites.
6:25 That night the Lord said to him, “Take the bull from your father’s herd, as well as a second bull, one that is seven years old. 234 Pull down your father’s Baal altar and cut down the nearby Asherah pole. 6:26 Then build an altar for the Lord your God on the top of this stronghold according to the proper pattern. 235 Take the second bull and offer it as a burnt sacrifice on the wood from the Asherah pole that you cut down.” 6:27 So Gideon took ten of his servants 236 and did just as the Lord had told him. He was too afraid of his father’s family 237 and the men of the city to do it in broad daylight, so he waited until nighttime. 238
6:28 When the men of the city got up the next morning, they saw 239 the Baal altar pulled down, the nearby Asherah pole cut down, and the second bull sacrificed on the newly built altar. 6:29 They said to one another, 240 “Who did this?” 241 They investigated the matter thoroughly 242 and concluded 243 that Gideon son of Joash had done it. 6:30 The men of the city said to Joash, “Bring out your son, so we can execute him! 244 He pulled down the Baal altar and cut down the nearby Asherah pole.” 6:31 But Joash said to all those who confronted him, 245 “Must you fight Baal’s battles? 246 Must you rescue him? Whoever takes up his cause 247 will die by morning! 248 If he really is a god, let him fight his own battles! 249 After all, it was his altar that was pulled down.” 250
[3:7] 1 tn Heb “in the eyes of the
[3:7] 2 sn The Asherahs were local manifestations of the Canaanite goddess Asherah.
[3:8] 3 tn Or “The
[3:8] 4 tn Heb “sold them into the hands of.”
[3:8] 5 tn Or “Cushan the Doubly Wicked.”
[3:8] 6 tn Or “they served Cushan-Rishathaim.”
[3:9] 9 tn “Caleb’s younger brother” may refer to Othniel or to Kenaz (in which case Othniel is Caleb’s nephew).
[3:10] 10 tn Heb “was on him.”
[3:10] 11 tn Heb “his hand was strong against Cushan-Rishathaim.”
[3:12] 12 tn Heb “in the eyes of the
[3:12] 13 tn Heb “strengthened Eglon…against Israel.”
[3:13] 14 tn Heb “and he gathered to him.”
[3:14] 15 tn Or “the Israelites served Eglon.”
[3:15] 16 tn Heb “the
[3:15] 17 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] 18 tn Heb “The Israelites sent by his hand an offering to Eglon, king of Moab.”
[3:16] 19 tn The Hebrew term גֹּמֶד (gomed) denotes a unit of linear measure, perhaps a cubit (the distance between the elbow and the tip of the middle finger – approximately 18 inches [45 cm]). Some suggest it is equivalent to the short cubit (the distance between the elbow and the knuckles of the clenched fist – approximately 13 inches [33 cm]) or to the span (the distance between the end of the thumb and the end of the little finger in a spread hand – approximately 9 inches [23 cm]). See BDB 167 s.v.; HALOT 196 s.v.; B. Lindars, Judges 1-5, 142.
[3:18] 20 tn Heb “the tribute payment.”
[3:19] 21 tn Or “returned” (i.e., to Eglon’s palace).
[3:19] 22 tn The words “when he reached” are supplied in the translation for clarification. The Hebrew text simply reads “from.”
[3:19] 24 tn The words “to Eglon” are supplied in the translation for clarification.
[3:19] 25 tn Heb “he”; the referent (Eglon) has been specified in the translation for clarity.
[3:20] 27 tn Or “cool.” This probably refers to a room with latticed windows which allowed the breeze to pass through. See B. Lindars, Judges 1-5, 144.
[3:20] 28 tn Heb “word of [i.e., from] God.”
[3:21] 30 tn Heb “his”; the referent (Eglon) has been specified in the translation for clarity.
[3:22] 31 tn Heb “he”; the referent (Ehud) has been specified in the translation for clarity.
[3:22] 32 tn The Hebrew text has “and he went out to the [?].” The meaning of the Hebrew word פַּרְשְׁדֹנָה (parshÿdonah) which occurs only here in the OT, is uncertain. The noun has the article prefixed and directive suffix. The word may be a technical architectural term, indicating the area into which Ehud moved as he left the king and began his escape. In this case Ehud is the subject of the verb “went out.” The present translation omits the clause, understanding it as an ancient variant of the first clause in v. 23. Some take the noun as “back,” understand “sword” (from the preceding clause) as the subject, and translate “the sword came out his [i.e., Eglon’s] back.” But this rendering is unlikely since the Hebrew word for “sword” (חֶרֶב, kherev) is feminine and the verb form translated “came out” (וַיֵּצֵא, vayyetse’) is masculine. (One expects agreement in gender when the subject is supplied from the preceding clause. See Ezek 33:4, 6.) See B. Lindars, Judges 1-5, 146-48, for discussion of the options.
[3:23] 33 tn Again the precise meaning of the Hebrew word, used only here in the OT, is uncertain. Since it is preceded by the verb “went out” and the next clause refers to Ehud closing doors, the noun is probably an architectural term referring to the room (perhaps a vestibule; see HALOT 604 s.v. מִסְדְּרוֹן) immediately outside the king’s upper chamber. As v. 24 indicates, this vestibule separated the upper room from an outer room where the king's servants were waiting.
[3:24] 35 tn Heb “covering his feet” (i.e., with his outer garments while he relieves himself).
[3:24] 36 tn The Hebrew expression translated “well-ventilated inner room” may refer to the upper room itself or to a bathroom attached to or within it.
[3:25] 37 tn The words “the doors” are supplied.
[3:25] 38 tn Heb “See, their master, fallen to the ground, dead.”
[3:27] 39 tn Heb “When he arrived.”
[3:27] 40 tn That is, “mustered an army.”
[3:27] 41 tn Heb “now he was before them.”
[3:28] 42 tn Heb “for the Lord has given your enemies, Moab, into your hand.” The verb form (a Hebrew perfect, indicating completed action from the standpoint of the speaker) emphasizes the certainty of the event. Though it had not yet taken place, the
[3:28] 43 tn The word “River” is not in the Hebrew text, but is supplied for clarity.
[3:28] 44 tn Or “against Moab,” that is, so as to prevent the Moabites from crossing.
[3:29] 45 tn Heb “They struck Moab that day – about ten thousand men.”
[3:31] 46 tn Heb “him”; the referent (Ehud) has been specified in the translation for clarity.
[3:31] 48 tn Heb “also he”; the referent (Ehud) has been specified in the translation for clarity.
[4:1] 49 tn Heb “did evil in the eyes of the
[4:2] 50 tn Heb “the
[4:2] 51 tn Or “King Jabin of Hazor, a Canaanite ruler.”
[4:2] map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.
[4:2] 52 tn Or “Harosheth of the Pagan Nations”; cf. KJV “Harosheth of the Gentiles.”
[4:3] 53 tn Heb “he”; the referent (Sisera) has been specified in the translation for clarity.
[4:3] 54 tn Regarding the translation “chariots with iron-rimmed wheels,” see Y. Yadin, The Art of Warfare in Biblical Lands, 255, and the article by R. Drews, “The ‘Chariots of Iron’ of Joshua and Judges,” JSOT 45 (1989): 15-23.
[4:3] 55 tn Heb “with strength.”
[4:4] 56 tn Heb “ a woman, a prophetess.” In Hebrew idiom the generic “woman” sometimes precedes the more specific designation. See GKC 437-38 §135.b.
[4:4] 57 tn Heb “she was.” The pronoun refers back to the nominative absolute “Deborah.” Hebrew style sometimes employs such resumptive pronouns when lengthy qualifiers separate the subject from the verb.
[4:5] 59 tn That is, “consider legal disputes.”
[4:5] 60 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[4:5] 61 tn Heb “for judgment.”
[4:6] 62 tn Heb “sent and summoned.”
[4:7] 63 tn Heb “horde”; “multitude.”
[4:9] 65 tn Heb “on [account of (?)] the way which you are walking.” Another option is to translate, “due to the way you are going about this.” In this case direct reference is made to Barak’s hesitancy as the reason for his loss of glory.
[4:9] 66 tn Heb “for into the hands of a woman the
[4:10] 67 tn Heb “went up at his feet.”
[4:11] 69 tn Heb “pitched his tent.”
[4:12] 70 tn Heb “and they told Sisera.”
[4:13] 71 tn Heb “Sisera.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[4:14] 74 tn The verb form (a Hebrew perfect, indicating completed action from the standpoint of the speaker) emphasizes the certainty of the event. Though it had not yet taken place, the
[4:14] 75 tn Heb “Has the
[4:15] 76 tn Or “caused to panic.”
[4:15] 77 tn The Hebrew text also includes the phrase “before Barak.” This has not been included in the translation for stylistic reasons.
[4:15] 78 tn Heb “got down from.”
[4:17] 81 map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.
[4:17] 82 tn Heb “for there was peace between.”
[4:18] 83 tn Heb “Turn aside” (also a second time later in this verse).
[4:18] 84 tn Heb “he”; the referent (Sisera) has been specified in the translation for clarity.
[4:21] 85 tn Heb “took a tent peg and put a hammer in her hand.”
[4:21] 86 tn Heb “and it went into the ground.”
[4:21] 87 tn Heb “and exhausted.” Another option is to understand this as a reference to the result of the fatal blow. In this case, the phrase could be translated, “and he breathed his last.”
[4:22] 88 tn Heb “he went to her.”
[4:22] 89 tn Heb “fallen, dead.”
[4:24] 90 tn Heb “The hand of the Israelites became more and more severe against.”
[4:24] 92 tn Heb “Jabin king of Canaan.” The proper name and title have been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[5:1] 93 tn The words “this victory song” are supplied in the translation for clarification.
[5:2] 94 tn The meaning of the Hebrew expression בִּפְרֹעַ פְּרָעוֹת (bifroa’ pÿra’ot) is uncertain. Numerous proposals are offered by commentators. (For a survey of opinions, see B. Lindars, Judges 1-5, 223-27.) The next line refers to the people who responded to Barak’s summons to war, so a reference to the leaders who issued the summons would provide a natural poetic parallel. In v. 9 the leaders (חוֹקְקֵי, khoqÿqey) of the people and these same volunteers stand in poetic parallelism, so it is reasonable to assume that the difficult Hebrew term פְּרַעוֹת (pÿra’ot, v. 2a) is synonymous with חוֹקְקֵי (khoqÿqey) of v. 9 (see Lindars, 227).
[5:3] 95 tn Heb “I, to the
[5:5] 99 tn Or “quaked.” The translation assumes the form נָזֹלּוּ (nazollu) from the root זָלַל (zalal, “to quake”; see HALOT 272 s.v. II זלל). The LXX, the Syriac Peshitta, and the Targum also understood the word this way. (See Isa 63:19 and 64:2 for other occurrences of this form.) Some understand here the verb נָזַל (nazul, “to flow [with torrents of rain water]”).
[5:5] 100 tn Heb “this one of Sinai.” The phrase is a divine title, perhaps indicating that the
[5:6] 101 tc The translation assumes the form אֳרְחוֹת (’orÿkhot, “caravans”) rather than אֳרָחוֹת (’orakhot, “roadways”) because it makes a tighter parallel with “travelers” in the next line.
[5:6] 103 tn Heb “Ones walking on paths.”
[5:7] 104 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] 106 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] 107 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).
[5:8] 108 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] 109 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] 110 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] 111 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”).
[5:9] 112 tn The words “went out” are supplied in the translation for clarity.
[5:10] 113 tn The meaning of the Hebrew word מִדִּין (middin, “saddle blankets”) in this context is uncertain.
[5:11] 114 tn The word “Hear” is supplied in the translation for clarification and for stylistic reasons.
[5:11] 115 tn The meaning of the Hebrew word is uncertain. Some translate “those who distribute the water” (HALOT 344 s.v. חצץ pi). For other options see B. Lindars, Judges 1-5, 246-47.
[5:11] 116 tn Or perhaps “repeat.”
[5:11] 117 tn See the note on the term “warriors” in v. 7.
[5:12] 118 tn Heb “take captive your captives.” (The Hebrew text uses a cognate accusative here.)
[5:13] 119 tn This probably refers to those who responded to the call for war. They were “survivors” of the Canaanite oppression (see B. Lindars, Judges 1-5, 250).
[5:13] 120 tn The translation assumes a repointing of the verb as a perfect or imperfect/preterite form of יָרַד (yarad, “to go down”). The form as pointed in the MT appears to be from רָדָה (radah, “to rule”). See GKC 188 §69.g. The same form, translated “came down,” occurs in the next line as well.
[5:13] 121 sn The expression mighty ones probably refers to the leaders of the army.
[5:13] 122 sn The speaker may be Deborah here.
[5:13] 123 tn The translation assumes the preposition ב (bet) prefixed to “warriors” has the force of “in the capacity of.” For this use of the preposition, see GKC 379 §119.i.
[5:14] 124 tn Heb “From Ephraim their root in Amalek” (the words “they came” are supplied in the translation for stylistic reasons). Because of the difficulty of the MT, many prefer to follow one of the ancient versions or emend the text. For various proposals see B. Lindars, Judges 1-5, 252-53. The present translation repoints שָׁרְשָׁם (shorsham, traditionally translated “their root”) as a Piel verb form with enclitic mem (ם). The preposition ב (bet) on עֲמָלֵק (’amaleq) introduces the object (see Job 31:12 for an example of the construction). Ephraim’s territory encompassed the hill country of the Amalekites (Judg 12:15).
[5:14] 125 tn The words “They follow” are supplied in the translation for clarification and for stylistic reasons.
[5:14] 126 tn The word “came” is supplied in the translation for clarification and for stylistic reasons.
[5:14] 127 tn Or possibly “who carry.”
[5:15] 128 tn Heb “Issachar.” The words “the men of” are supplied in the translation for clarification.
[5:15] 129 tn Or “was true to.”
[5:15] 130 tn Heb “at his feet.”
[5:15] 131 tn Heb “great was.”
[5:15] 132 tc The great majority of Hebrew
[5:16] 133 tn The meaning of the Hebrew word מִשְׁפְּתַיִם (mishpÿtayim) is uncertain. Some understand the word to mean “campfires.”
[5:16] 135 tn Heb “listening to the pipe playing for the flocks.”
[5:17] 136 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] 137 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] 139 tn Heb “lived” or “settled down.”
[5:17] 140 tn The meaning of the Hebrew word מִפְרָץ (mifrats) is uncertain, but the parallelism (note “seacoast”) suggests “harbors.”
[5:18] 141 tn Heb “Zebulun was a people which despised its life even unto death.”
[5:18] 142 tn Heb “Naphtali was on the heights of the field.”
[5:19] 143 map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.
[5:19] 144 tn The contrastive conjunction “but” is interpretive.
[5:20] 145 tn Or “from heaven.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[5:20] 146 tn The MT takes “the stars” with what follows rather than with the first colon of v. 20. But for metrical reasons it seems better to move the atnach and read the colon as indicated in the translation.
[5:20] 147 tn The words “in the heavens” are not in the Hebrew text, but are supplied for clarity and for stylistic reasons.
[5:21] 148 tn Possibly “the ancient river,” but it seems preferable in light of the parallel line (which has a verb) to emend the word (attested only here) to a verb (קָדַם, qadam) with pronominal object suffix.
[5:21] 149 tn This line is traditionally taken as the poet-warrior’s self-exhortation, “March on, my soul, in strength!” The present translation (a) takes the verb (a second feminine singular form) as addressed to Deborah (cf. v. 12), (b) understands נֶפֶשׁ (nefesh) in its well-attested sense of “throat; neck” (cf. Jonah 2:6), (c) takes the final yod (י) on נַפְשִׁי (nafshiy) as an archaic construct indicator (rather than a suffix), and (d) interprets עֹז (’oz, “strength”) as an attributive genitive (literally, “necks of strength,” i.e., “strong necks”). For fuller discussion and various proposals, see B. Lindars, Judges 1-5, 270-71.
[5:22] 150 tc The MT as it stands has a singular noun, but if one moves the prefixed mem (מ) from the beginning of the next word to the end of סוּס (sus), the expected plural form is achieved. Another possibility is to understand an error of scribal haplography here, in which case the letter mem should appear in both places.
[5:22] 151 tn The words “the ground” are not in the Hebrew text, but are supplied in the translation for clarification.
[5:22] 152 tn Heb “galloped, galloped.” The repetition is for emphasis and is more appropriately indicated in English with an adverb.
[5:23] 153 tn Heb “Curse Meroz.”
[5:23] 154 tn The adjective “angelic” is interpretive.
[5:23] 155 tn Heb “Curse, cursing.” The Hebrew construction is emphatic.
[5:23] 156 tn Heb “[to] curse.”
[5:23] 157 tn Heb “to the help of the
[5:23] 158 tn Or “along with the other warriors.”
[5:25] 160 tn Or “for mighty ones.”
[5:26] 161 tn The adjective “left” is interpretive, based on the context. Note that the next line pictures Jael holding the hammer with her right hand.
[5:26] 162 tn The verb used here is from the same root as the noun “hammer” in the preceding line.
[5:26] 164 tn The phrase “his head” (an implied direct object) is supplied in the translation for clarification.
[5:26] 165 tn Heb “she pierced his temple.”
[5:27] 166 tn Heb “he fell.” The same Hebrew expression occurs two more times in this verse.
[5:27] 167 tn Heb “and he lay.
[5:27] 168 tn Or “dead, murdered.”
[5:29] 170 tn Or “princesses.”
[5:30] 171 tn Heb “Are they not finding, dividing the plunder?”
[5:30] 172 tn Heb “a womb or two for each man.” The words “to rape” are interpretive. The Hebrew noun translated “girl” means literally “womb” (BDB 933 s.v. I. רַחַם), but in this context may refer by extension to the female genitalia. In this case the obscene language of Sisera’s mother alludes to the sexual brutality which typified the aftermath of battle.
[5:30] 173 tn Heb “the plunder of dyed cloth is for Sisera.”
[5:30] 174 tn Heb “the plunder of embroidered cloth.”
[5:30] 175 tn The translation assumes an emendation of the noun (“plunder”) to a participle, “plunderer.”
[5:31] 176 tn Heb “But may those who love him be like the going forth of the sun in its strength.”
[6:1] 177 tn Heb “in the eyes of.”
[6:1] 178 tn Heb “gave them into the hand of.”
[6:2] 179 tn Heb “the hand of Midian.”
[6:2] 180 tn Heb “The hand of Midian was strong against Israel.”
[6:2] 181 tn Or possibly “secret storage places.” The Hebrew word occurs only here in the Hebrew Bible.
[6:3] 182 tn Heb “Whenever Israel sowed seed.”
[6:3] 183 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] 184 tn Heb “They encamped against them.”
[6:4] 186 tn Heb “the crops of the land.”
[6:4] 187 tn Heb “They left no sustenance in Israel.”
[6:4] 188 tn The words “they took away” are supplied in the translation for clarification.
[6:5] 191 tn Heb “To them and to their camels there was no number.”
[6:5] 192 tn Heb “destroy.” The translation “devour” carries through the imagery of a locust plague earlier in this verse.
[6:8] 193 tn Heb “the
[6:8] 194 tn Heb “a man, a prophet.” Hebrew idiom sometimes puts a generic term before a more specific designation.
[6:8] 195 tc Some ancient witnesses read “from the land of Egypt.” מֵאֶרֶץ (me’erets, “from the land [of]”) could have been accidentally omitted by homoioarcton (note the following מִמִּצְרַיִם [mimmitsrayim, “from Egypt”]).
[6:8] 196 tn Heb “of the house of slavery.”
[6:9] 197 tn Heb “hand” (also a second time later in this verse).
[6:10] 198 tn Heb “Do not fear.”
[6:10] 199 tn Heb “you have not listened to my voice.”
[6:11] 200 tn The adjective “angelic” is interpretive.
[6:11] sn The
[6:11] 201 tn Heb “Now Gideon his son…” The Hebrew circumstantial clause (note the pattern vav [ו] + subject + predicate) breaks the narrative sequence and indicates that the angel’s arrival coincided with Gideon’s threshing.
[6:11] 202 tn Heb “beating out.”
[6:11] 203 sn Threshing wheat in a winepress. One would normally thresh wheat at the threshing floor outside the city. Animals and a threshing sledge would be employed. Because of the Midianite threat, Gideon was forced to thresh with a stick in a winepress inside the city. For further discussion see O. Borowski, Agriculture in Iron Age Israel, 63.
[6:13] 205 tn Heb “But my lord.”
[6:14] 208 sn Some interpreters equate the
[6:14] 209 tn Heb “Go in this strength of yours.”
[6:14] 210 tn Heb “the hand of Midian.”
[6:15] 211 tn Heb “he”; the referent (Gideon) has been specified in the translation for clarity.
[6:15] 212 tn Note the switch to אֲדֹנָי (’adonay, “Lord”). Gideon seems aware that he is speaking to someone other than, and superior to, the messenger, whom he addressed as אֲדֹנִי (’adoniy, “my lord”) in v. 13.
[6:15] 213 tn Heb “with what.”
[6:15] 214 tn Heb “in my father’s house.”
[6:16] 216 tn Heb “You will strike down Midian as one man.” The idiom “as one man” emphasizes the collective unity of a group (see Judg 20:8, 11). Here it may carry the force, “as if they were just one man.”
[6:17] 217 tn Heb “he”; the referent (Gideon) has been specified in the translation for clarity.
[6:17] 218 tn Heb “If I have found favor in your eyes.”
[6:17] 219 tn Heb “perform for me.”
[6:18] 220 tn The Hebrew text adds “to you,” but this has not been included in the translation for stylistic reasons.
[6:18] 221 tn Heb “and I will bring out my gift.” The precise nuance of the Hebrew word מִנְחָה (minkhah, “gift”) is uncertain in this context. It may refer to a gift offered as a sign of goodwill or submission. In some cases it is used of a gift offered to appease someone whom the offerer has offended. The word can also carry a sacrificial connotation.
[6:19] 222 tn Heb “a kid from among the goats.”
[6:19] 223 tn The words “the food” are not in the Hebrew text (an implied direct object). They are supplied in the translation for clarification and for stylistic reasons.
[6:20] 224 tn Heb “Take the meat…and put [it] on this rock.”
[6:20] 225 tn Heb “and he did so.”
[6:21] 226 tn Heb “extended the tip of the staff which was in his hand and touched the meat and unleavened bread.”
[6:21] 227 tn Heb “went from his eyes.”
[6:22] 229 tn Heb “Gideon.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[6:22] 231 tn The Hebrew text reads אֲדֹנַי יְהוִה (’adonay yÿhvih, “Lord [the same title used in v. 15],
[6:23] 232 tn Heb “Peace to you.” For a similar use of this idiom to introduce a reassuring word, see Gen 43:23.
[6:24] 233 tn Heb “The
[6:25] 234 tn Or “Take a bull from your father’s herd, the second one, the one seven years old.” Apparently Gideon would need the bulls to pull down the altar.
[6:26] 235 tn Possibly “in a row” or “in a layer,” perhaps referring to the arrangement of the stones used in the altar’s construction.
[6:27] 236 tn Heb “men from among his servants.”
[6:27] 238 tn Heb “so he did it at night.”
[6:28] 239 tn Heb “look!” The narrator uses this word to invite his audience/readers to view the scene through the eyes of the men.
[6:29] 240 tn Heb “each one to his neighbor.”
[6:29] 241 tn Heb “this thing.”
[6:29] 242 tn Heb “they inquired and searched.” The synonyms are joined to emphasize the care with which they conducted their inquiry.
[6:29] 243 tn Heb “and said.” Perhaps the plural subject is indefinite. If so, it could be translated, “they were told.”
[6:30] 244 tn Heb “and let him die.” The jussive form with vav after the imperative is best translated as a purpose clause.
[6:31] 245 tn Heb “to all who stood against him.”
[6:31] 246 tn Heb “Do you fight for Baal?”
[6:31] 247 tn Heb “fights for him.”
[6:31] 248 sn Whoever takes up his cause will die by morning. This may be a warning to the crowd that Joash intends to defend his son and to kill anyone who tries to execute Gideon. Then again, it may be a sarcastic statement about Baal’s apparent inability to defend his own honor. Anyone who takes up Baal’s cause may end up dead, perhaps by the same hand that pulled down the pagan god’s altar.
[6:31] 249 tn Heb “fight for himself.”
[6:31] 250 tn Heb “for he pulled down his altar.” The subject of the verb, if not Gideon, is indefinite (in which case a passive translation is permissible).
