Hakim-hakim 1:30-31

1:30 The men of Zebulun did not conquer the people living in Kitron and Nahalol. ¹  The Canaanites lived among them and were forced to do hard labor.

1:31 The men of Asher did not conquer the people living in Acco or Sidon, ²  nor did they conquer Ahlab, Aczib, Helbah, Aphek, or Rehob. ³ 

Hakim-hakim 5:7

5:7 Warriors ⁴  were scarce, ⁵ 

they were scarce in Israel,

until you ⁶  arose, Deborah,

until you arose as a motherly protector ⁷  in Israel.

Hakim-hakim 9:1

Abimelech Murders His Brothers

9:1 Now Abimelech son of Jerub-Baal went to Shechem to see his mother’s relatives. ⁸  He said to them and to his mother’s entire extended family, ⁹ 

Hakim-hakim 9:52

9:52 Abimelech came and attacked the tower. When he approached the entrance of the tower to set it on fire,

Hakim-hakim 13:25

13:25 The Lord’s spirit began to control him ¹⁰  in Mahaneh Dan between Zorah and Eshtaol.

Hakim-hakim 16:1

Samson’s Downfall

16:1 Samson went to Gaza. There he saw a prostitute and went in to have sex with her. ¹¹ 

Hakim-hakim 20:21

20:21 The Benjaminites attacked from Gibeah and struck down twenty-two thousand Israelites that day. ¹² 

[1:30]  ¹ tn Heb “the people living in Kitron and the people living in Nahalol.”

[1:31]  ² map For location see Map1 A1; JP3 F3; JP4 F3.

[1:31]  ³ tn Heb “The men of Asher did not conquer the people living in Acco, the people living in Sidon, Ahlab, Acco, Helbah, Aphek, or Rehob.”

[5:7]  ⁴ 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]  ⁵ tn Or “ceased.”

[5:7]  ⁶ 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]  ⁷ 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).

[9:1]  ⁸ tn Heb “brothers.”

[9:1]  ⁹ tn Heb “to all the extended family of the house of the father of his mother.”

[13:25]  ¹⁰ tn Or “move him to action”; or “stir him.”

[16:1]  ¹¹ tn Heb “and he went in to her.” The idiom בּוֹא אֶל (bo’ ’el, “to go to”) often has sexual connotations.

[20:21]  ¹² tn Heb “The sons of Benjamin came out of Gibeah and they struck down in Israel that day twenty-two thousand men to the ground.”