Hakim-hakim 2:3
Konteks2:3 At that time I also warned you, 1 ‘If you disobey, 2 I will not drive out the Canaanites 3 before you. They will ensnare you 4 and their gods will lure you away.’” 5
Hakim-hakim 4:13
Konteks4:13 he 6 ordered 7 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.
Hakim-hakim 8:6
Konteks8:6 The officials of Succoth said, “You have not yet overpowered Zebah and Zalmunna. So why should we give 8 bread to your army?” 9
Hakim-hakim 10:8
Konteks10:8 They ruthlessly oppressed 10 the Israelites that eighteenth year 11 – that is, all the Israelites living east of the Jordan in Amorite country in Gilead.
Hakim-hakim 11:31
Konteks11:31 then whoever is the first to come through 12 the doors of my house to meet me when I return safely from fighting the Ammonites – he 13 will belong to the Lord and 14 I will offer him up as a burnt sacrifice.”
Hakim-hakim 11:39
Konteks11:39 After two months she returned to her father, and he did to her as he had vowed. She died a virgin. 15 Her tragic death gave rise to a custom in Israel. 16
Hakim-hakim 14:14
Konteks14:14 He said to them,
“Out of the one who eats came something to eat;
out of the strong one came something sweet.”
They could not solve the riddle for three days.
Hakim-hakim 15:4
Konteks15:4 Samson went and captured three hundred jackals 17 and got some torches. He tied the jackals in pairs by their tails and then tied a torch to each pair. 18
[2:3] 1 tn Heb “And I also said.” The use of the perfect tense here suggests that the messenger is recalling an earlier statement (see Josh 23:12-13). However, some translate, “And I also say,” understanding the following words as an announcement of judgment upon those gathered at Bokim.
[2:3] 2 tn The words “If you disobey” are supplied in the translation for clarity. See Josh 23:12-13.
[2:3] 3 tn Heb “them”; the referent (the Canaanites) has been specified in the translation for clarity.
[2:3] 4 tn The meaning of the Hebrew word צִדִּים (tsiddim) is uncertain in this context. It may be related to an Akkadian cognate meaning “snare.” If so, a more literal translation would be “they will become snares to you.” Normally the term in question means “sides,” but this makes no sense here. On the basis of Num 33:55 some suggest the word for “thorns” has been accidentally omitted. If this word is added, the text would read, “they will become [thorns] in your sides” (cf. NASB, NIV, NLT).
[2:3] 5 tn Heb “their gods will become a snare to you.”
[4:13] 6 tn Heb “Sisera.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[8:6] 8 tn Or perhaps, “sell.”
[8:6] 9 tn Heb “Are the palms of Zebah and Zalmunna now in your hand, that we should give to your army bread?” Perhaps the reference to the kings’ “palms” should be taken literally. The officials of Succoth may be alluding to the practice of mutilating prisoners or enemy corpses (see R. G. Boling, Judges [AB], 155).
[8:6] sn The officials of Succoth are hesitant to give (or sell) food to Gideon’s forces because they are not sure of the outcome of the battle. Perhaps they had made an alliance with the Midianites which demanded their loyalty.
[10:8] 10 tn Heb “shattered and crushed.” The repetition of similar sounding synonyms (רָעַץ [ra’ats] and רָצַץ [ratsats]) is for emphasis; רָצַץ appears in the Polel, adding further emphasis to the affirmation.
[10:8] 11 tn The phrase שְׁמֹנֶה עֶשְׂרֵה שָׁנָה (shemoneh ’esreh shanah) could be translated “eighteen years,” but this would be difficult after the reference to “that year.” It is possible that v. 8b is parenthetical, referring to an eighteen year long period of oppression east of the Jordan which culminated in hostilities against all Israel (including Judah, see v. 9) in the eighteenth year. It is simpler to translate the phrase as an ordinal number, though the context does not provide the point of reference. (See Gen 14:4-5 and R. G. Boling, Judges [AB], 191-92.) In this case, the following statement specifies which “Israelites” are in view.
[11:31] 12 tn Heb “the one coming out, who comes out from.” The text uses a masculine singular participle with prefixed article, followed by a relative pronoun and third masculine singular verb. The substantival masculine singular participle הַיּוֹצֵא (hayyotse’, “the one coming out”) is used elsewhere of inanimate objects (such as a desert [Num 21:13] or a word [Num 32:24]) or persons (Jer 5:6; 21:9; 38:2). In each case context must determine the referent. Jephthah may have envisioned an animal meeting him, since the construction of Iron Age houses would allow for an animal coming through the doors of a house (see R. G. Boling, Judges [AB], 208). But the fact that he actually does offer up his daughter indicates the language of the vow is fluid enough to encompass human beings, including women. He probably intended such an offering from the very beginning, but he obviously did not expect his daughter to meet him first.
[11:31] 13 tn The language is fluid enough to include women and perhaps even animals, but the translation uses the masculine pronoun because the Hebrew form is grammatically masculine.
[11:31] 14 tn Some translate “or,” suggesting that Jephthah makes a distinction between humans and animals. According to this view, if a human comes through the door, then Jephthah will commit him/her to the
[11:39] 15 tn Heb “She had never known a man.” Some understand this to mean that her father committed her to a life of celibacy, but the disjunctive clause (note the vav + subject + verb pattern) more likely describes her condition at the time the vow was fulfilled. (See G. F. Moore, Judges [ICC], 302-3; C. F. Burney, Judges, 324.) She died a virgin and never experienced the joys of marriage and motherhood.
[11:39] 16 tn Heb “There was a custom in Israel.”
[15:4] 17 tn Traditionally, “foxes.”
[15:4] 18 tn Heb “He turned tail to tail and placed one torch between the two tails in the middle.”
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