Hakim-hakim 5:30

5:30 ‘No doubt they are gathering and dividing the plunder ¹  –

a girl or two for each man to rape! ² 

Sisera is grabbing up colorful cloth, ³ 

he is grabbing up colorful embroidered cloth, ⁴ 

two pieces of colorful embroidered cloth,

for the neck of the plunderer!’ ⁵ 

Hakim-hakim 6:14

6:14 Then the Lord himself ⁶  turned to him and said, “You have the strength. ⁷  Deliver Israel from the power of the Midianites! ⁸  Have I not sent you?”

Hakim-hakim 10:11

10:11 The Lord said to the Israelites, “Did I not deliver you from Egypt, the Amorites, the Ammonites, the Philistines,

Hakim-hakim 11:7

11:7 Jephthah said to the leaders of Gilead, “But you hated me and made me leave ⁹  my father’s house. Why do you come to me now, when you are in trouble?”

Hakim-hakim 11:24

11:24 You have the right to take what Chemosh your god gives you, but we will take the land of all whom the Lord our God has driven out before us. ¹⁰ 

Hakim-hakim 15:2

15:2 Her father said, “I really thought ¹¹  you absolutely despised ¹²  her, so I gave her to your best man. Her younger sister is more attractive than she is. Take her instead!” ¹³ 

[5:30]  ¹ tn Heb “Are they not finding, dividing the plunder?”

[5:30]  ² 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]  ³ tn Heb “the plunder of dyed cloth is for Sisera.”

[5:30]  ⁴ tn Heb “the plunder of embroidered cloth.”

[5:30]  ⁵ tn The translation assumes an emendation of the noun (“plunder”) to a participle, “plunderer.”

[6:14]  ⁶ sn Some interpreters equate the Lord and the messenger in this story, but they are more likely distinct. In vv. 22-23 the Lord and Gideon continue to carry on a conversation after the messenger has vanished (v. 21).

[6:14]  ⁷ tn Heb “Go in this strength of yours.”

[6:14]  ⁸ tn Heb “the hand of Midian.”

[11:7]  ⁹ tn Heb “Did you not hate me and make me leave?”

[11:24]  ¹⁰ tn Heb “Is it not so that what Chemosh your god causes you to possess, you possess, and all whom the Lord our God dispossesses before us we will possess?” Jephthah speaks of Chemosh as if he is on a par with the Lord God of Israel. This does not necessarily mean that Jephthah is polytheistic or that he recognizes the Lord as only a local deity. He may simply be assuming the Ammonite king’s perspective for the sake of argument. Other texts, as well as the extrabiblical Mesha inscription, associate Chemosh with Moab, while Milcom is identified as the god of the Ammonites. Why then does Jephthah refer to Chemosh as the Ammonite god? Ammon had likely conquered Moab and the Ammonite king probably regarded himself as heir of all territory formerly held by Moab. Originally Moab had owned the disputed territory (cf. Num 21:26-29), meaning that Chemosh was regarded as the god of the region (see R. G. Boling, Judges [AB], 203-4). Jephthah argues that Chemosh had long ago relinquished claim to the area (by allowing Sihon to conquer it), while the Lord had long ago established jurisdiction over it (by taking it from Sihon and giving it to Israel). Both sides should abide by the decisions of the gods which had stood firm for three hundred years.

[15:2]  ¹¹ tn Heb “saying, I said.” The first person form of אָמַר (’amar, “to say”) sometimes indicates self-reflection. The girl’s father uses the infinitive absolute for emphasis.

[15:2]  ¹² tn Heb “hating, you hated.” Once again the girl’s father uses the infinitive absolute for emphasis.

[15:2]  ¹³ tn Heb “Is her younger sister not better than her? Let her [i.e., the younger sister] be yours instead of her [i.e., Samson’s ‘bride’]).”