Hakim-hakim 1:16

1:16 Now the descendants of the Kenite, Moses’ father-in-law, went up with the people of Judah from the City of Date Palm Trees to Arad in the desert of Judah, ¹  located in the Negev. ²  They went and lived with the people of Judah. ³ 

Hakim-hakim 3:23

3:23 As Ehud went out into the vestibule, ⁴  he closed the doors of the upper room behind him and locked them.

Hakim-hakim 4:12

4:12 When Sisera heard ⁵  that Barak son of Abinoam had gone up to Mount Tabor,

Hakim-hakim 8:17

8:17 He also tore down the tower of Penuel and executed the city’s men.

Hakim-hakim 17:10

17:10 Micah said to him, “Stay with me. Become my adviser ⁶  and priest. I will give you ten pieces of silver per year, plus clothes and food.” ⁷ 

Hakim-hakim 21:10

21:10 So the assembly sent 12,000 capable warriors ⁸  against Jabesh Gilead. ⁹  They commanded them, “Go and kill with your swords ¹⁰  the inhabitants of Jabesh Gilead, including the women and little children.

[1:16]  ¹ tc Part of the Greek ms tradition lacks the words “of Judah.”

[1:16]  ² tn Heb “[to] the Desert of Judah in the Negev, Arad.”

[1:16]  ³ tn The phrase “of Judah” is supplied here in the translation. Some ancient textual witnesses read, “They went and lived with the Amalekites.” This reading, however, is probably influenced by 1 Sam 15:6 (see also Num 24:20-21).

[3:23]  ⁴ 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.

[4:12]  ⁵ tn Heb “and they told Sisera.”

[17:10]  ⁶ tn Heb “father.” “Father” is here a title of honor that suggests the priest will give advice and protect the interests of the family, primarily by divining God’s will in matters, perhaps through the use of the ephod. (See R. G. Boling, Judges [AB], 257; also Gen 45:8, where Joseph, who was a diviner and interpreter of dreams, is called Pharaoh’s “father,” and 2 Kgs 6:21; 13:14, where a prophet is referred to as a “father.” Note also 2 Kgs 8:9, where a king identifies himself as a prophet’s “son.” One of a prophet’s main functions was to communicate divine oracles. Cf. 2 Kgs 8:9ff.; 13:14-19).

[17:10]  ⁷ tn The Hebrew text expands with the phrase: “and the Levite went.” This only makes sense if taken with “to live” in the next verse. Apparently “the Levite went” and “the Levite agreed” are alternative readings which have been juxtaposed in the text.

[21:10]  ⁸ tn Heb “men, sons of strength.”

[21:10]  ⁹ tn Heb “there.”

[21:10]  ¹⁰ tn Heb “the edge of the sword.”