For the first time in this book, there is an important reference to “the spirit of the LORD.” The summary in verse 2.11-23 makes no reference to the empowering of the LORD’s spirit. However, from this point on, the spirit of the LORD plays an important role, enabling leaders to carry out their tasks (verse 6.34; verse 11.29; verse 13.25; verse 14.6, 19; verse 15.14).
Though this verse is introduced in Hebrew by the waw conjunction, many versions omit it. However, some languages may feel the need of a transition, for example, “At that time.”
The Spirit of the LORD came upon him: The Spirit of the LORD (ruach YHWH in Hebrew) is literally “the spirit/wind/breath of Yahweh.” It is a key phrase here and, in fact, its appearance in this book makes up about one-fourth of its occurrences in the Old Testament. Within Scripture, the spirit of Yahweh also comes down on Saul (verse 1 Sam 10.6), on David (verse 1 Sam 16.13), and on the descendant springing from Jesse (Isa 11.2). This expression in Hebrew is similar to, but not to be confused with the term “Holy Spirit” in the New Testament.
In the Old Testament the Spirit of the LORD (or its variant “the Spirit of God”) has a specific function, namely, to equip a person with the necessary gifts for some kind of work during a specific time span. For example, the workmen charged with building the Tabernacle and later the Temple were given “the Spirit of God,” enabling them to be good carpenters, stonemasons, and so on (Exo 35.30-35). Poets, wise men, and various rulers also depended on the LORD’s spirit to carry out their work. Finding a word for “spirit” may be a challenge. Some languages use a word referring to the spirit of a person, one that leaves when that person dies. In some African languages reference is made to the “thought” of God. However, most often it will be necessary to translate this keyword in Hebrew according to its context. Here translators might look for an expression that refers to what the spirit does. For example, we might say “the LORD gave power to him” or “the LORD’s power came upon him.”
Another issue facing translators is whether to use a capital “S” for the word “spirit.” While Revised Standard Version, Contemporary English Version, and New International Version use “Spirit,” New Revised Standard Version, Good News Translation, Revised English Bible, New Jerusalem Bible, and New Jewish Publication Society’s Tanakh use “spirit” without capitalizing the word. This is one way to distinguish this expression from “the Holy Spirit” in the New Testament. It also shows that this expression seems to refer in this context to a power, rather than a person. It is not until New Testament times (and later still) that the concept of the personal spirit of God and notion of the Trinity (Father, Son, and Holy Spirit) are fully developed.
Came upon him is literally “was upon him.” In other contexts in this book the spirit of Yahweh “clothes” (verse 6.34), “stirs” (verse 13.25) or “rushes upon” (verse 14.6) the judge. Here the spirit is simply “on him” (see also verse 11.29). Translators should avoid using the verb “filled,” which is also part of New Testament terminology. Some languages will say “entered into,” “descended upon,” or “was upon.” Contemporary English Version has “took control of,” which is another possibility.
And he judged Israel: Judged renders the Hebrew root sh-f-t, which is used here as a verb for the first time in this book. It is clear that the act of “judging” in its modern sense is very different from what Israel’s judges actually did, so alternative expressions will need to be found. In this book the root sh-f-t sometimes occurs with another very important one meaning “save” or “deliver,” giving some indication of its semantic range (see comments on verse 2.16). Othniel who judged Israel did not actually “judge,” but rather led the Israelites and went to war. So in this context the Hebrew verb rendered judged seems to combine several ideas: delivering, saving, and leading militarily. One possibility for judged here is simply “led.” However, since “judge” is a key term in this book, it may be better to pick one term and use it consistently. Good News Translation translates “he became Israel’s leader.” “Hero,” “warrior,” and “deliverer” are other possibilities in place of “leader.” In some African cultures this type of person exists and is designated by a given term. During times of strife, such a person may rise up, gathering together several clans or tribes, to overcome a common enemy. This person might be known as “strength-person,” “leader of men,” or “gatherer of peoples.” Certainly, if such a word exists, it can be used here. Translating the noun or the verb “judge” in this book as one who presides at trials or who “cuts the judgment” is not rendering the meaning of the text in a faithful way.
He went out to war means “he engaged in battle,” supposedly with the soldiers he had rallied. It is clear from the context that he is going to battle against the king of Mesopotamia.
And the LORD gave Cushan-rishathaim king of Mesopotamia into his hand: Othniel, the first judge, is victorious. The LORD has given him special strength, enabling him to defeat the enemy. The Hebrew waw conjunction at the beginning of this clause renders the next event on the time line, so a sequential and or “Then” may be appropriate, though some languages may omit the conjunction here. Gave … into his hand is a common idiom in Hebrew, once again using the key term hand (see verse 2.14). We might say “and the LORD gave Othniel victory over…” or “and with the LORD’s help he defeated….” Again the repetition of the king’s name (Cushan-rishathaim) and his title (king of Mesopotamia) is no accident. Repeating his impressive name makes Othniel’s victory all the more impressive and at the same time mocks this defeated king.
And his hand prevailed over Cushan-rishathaim is a repetitive expression, emphasizing the victory of the first savior-judge Othniel. His hand, repeated once again, is a figurative way of referring to Othniel, so it could be translated “Othniel” or “he.” Yahweh gives this king into Othniel’s hand and Othniel’s hand overpowers the king. Prevailed over renders a Hebrew expression that means “was strong over,” which might be rendered “defeated,” “overpowered,” or “completely dominated.”
To avoid repetition, Good News Translation combines the two final clauses of this verse into one, saying “and the LORD gave him the victory over the king of Mesopotamia.” However, this translation seems flat, expressing the meaning but none of the emphasis here. If the target language, like Hebrew, appreciates repetition, repeating the name of the villain who is eventually conquered will preserve the style here.
Quoted with permission from Zogbo, Lynell and Ogden, Graham S. A Handbook on Judges. (UBS Helps for Translators). Miami: UBS, 2019. For this and other handbooks for translators see here .