Judah also took: Following the victory at Hormah, there is another military advance, this time toward the coastal region where the Philistines lived. In Hebrew the verse begins with the waw conjunction, which Revised Standard Version renders as also. “Then” would be a good transition word to express this sequence of events. For Judah see verse 1.2. For the Hebrew verb rendered took, see verse 1.8. Good News Translation combines 1.18-19, and following the Septuagint, adds the negative particle “not” to the verb, translating “Judah … did not capture,” but most versions follow the standard text here, which Hebrew Old Testament Text Project gives a {B} rating. New International Version marks the ver Septuagintver* reading in a footnote.

Gaza with its territory, and Ashkelon with its territory, and Ekron with its territory: Three towns and their surrounding areas are conquered. Gaza, Ashkelon, and Ekron were all towns on the coastal plain belonging to the Philistines. Gaza with its territory refers to the surrounding countryside that was under the control of the leaders of Gaza and/or the farming area around this town. Its territory can be expressed as “the land/area/region around it.” The repetition of the expression with its territory emphasizes the extensive victory of the Israelites. Translators can keep the repetition if it is acceptable in their language, or use a less repetitive style. For example, New International Version says “The men of Judah also took Gaza, Ashkelon and Ekron—each city with its territory.”

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 .

And yet they did not listen to their judges: The English conjunctions And yet (literally “And also”) introduce well the strong contrast between what God did for the Israelites and the way the people responded. These two words might be rendered “However” or “But” (Good News Translation). Many versions include the word “even” to help express how surprising the response of the Israelites was, for example, “yet even to their judges they did not listen” (Revised English Bible). Translators should find a good way to express the important contrast here.

Listen renders the Hebrew verb shamaʿ (“hear,” “understand,” or “obey”), which, along with its negative counterpart “disobey,” are key expressions both in this book and in the book of Deuteronomy. To “hear” or “obey” does not refer to a one-time event or act, but to a general attitude, a conscious following of the LORD and his commandments. The judges in this book do not often verbally admonish the Israelites to follow the LORD. But their authority to lead has its source in God, so not listening to them is equivalent to not listening to God. Translators must be sure that they render the full impact of this clause. In some languages the verb for “hear” also means “obey,” so the verb listen can be rendered rather literally. Otherwise, “obey” and “heed” (New Jewish Publication Society’s Tanakh) are possibilities. For did not listen, a good rendering is “refused to listen” (similarly Contemporary English Version). Good News Translation says “paid no attention,” which seems somewhat weak. Other possibilities are “did not do what their leaders requested” and “refused to do….”

For they played the harlot after other gods: This clause begins with the Hebrew particle ki rendered for. This word often introduces a reason, but in many contexts it can have an emphatic function. Since what follows here does not appear to give a reason, the translator could use an emphatic particle or conjunction such as “indeed,” “in fact,” or “actually.” Some versions omit the word altogether and simply begin a new sentence (Good News Translation, New Jewish Publication Society’s Tanakh). Some versions even suggest “but” (Contemporary English Version, New International Version).

They played the harlot is a figurative expression found in key passages in Deuteronomy and Judges (Deut 31.16; Jdg 8.27, 33), as well as in prophetic literature, especially Ezekiel and Hosea. It describes in very graphic terms Israel’s unfaithfulness to Yahweh. The covenant relationship or alliance with Yahweh is like a marriage vow that demands the faithfulness of both husband and wife. So when Israel turns away from the LORD, this is compared to playing the harlot or acting like a prostitute, referring to women who sell their sexual favors in return for a payment. This figurative way of speaking of unfaithfulness to God is very common in the Old Testament, so translators should try to find appropriate expressions that can be used throughout Scripture. In some languages this imagery will be effective, but if not, the translator may say “they were unfaithful to the LORD” (similarly Good News Translation, Contemporary English Version).

After other gods repeats the phrase used in verse 2.12 (see comments there). However, in combination with the phrase played the harlot, this expression becomes even stronger. The Israelites’ desire to follow other gods is compared to illicit sexual desire. Thus New Revised Standard Version says “they lusted after other gods.” Translators will have to reflect on how best to render both the meaning, and if possible, the imagery here. New Jerusalem Bible translates “They prostituted themselves to other gods,” while Revised English Bible is even more explicit, saying “They prostituted themselves by worshipping other gods.” If such imagery is not well understood, other possible renderings are “they were unfaithful, following other gods” and “they were unfaithful [to the LORD] and worshiped other gods.” Another possible model is “they abandoned themselves to [or, gave themselves over to] other gods.”

And bowed down to them: See comments on verse 2.12.

They soon turned aside from the way in which their fathers had walked, who had obeyed the commandments of the LORD: This statement repeats the idea just expressed, but in somewhat plainer language. However, the text still contains figures of speech, since the Israelites are said to “turn aside” from the “road” on which their fathers “walked.” Soon refers to the short time it took the Israelites to forget their past deliverer. In some languages it may be better to use an adverb, such as “quickly,” or a verb phrase, such as “were quick to.” This statement is confirmed later, since, as soon as a leader dies, the Israelites go right back to worshiping other gods. In many languages around the world, life in general or one’s behavior in life is compared to following a way, a road, or a path (see also Deut 9.12, 16; Prov 2.20; verse 3.6). Turned aside from the way is a metaphor for doing the wrong thing, making bad decisions in life, or orienting one’s life in the wrong way. Here the text is more specific, saying the Israelites turned off the path their fathers had walked. For fathers see verse 2.1. These fathers or “ancestors” (Good News Translation) are further described as those who had obeyed the commandments of the LORD. The Hebrew word rendered obeyed is the same one translated listen at the beginning of the verse, and forms a stark contrast to the new generation who did not “listen.” See also Deut 11.13, 27. The Hebrew word rendered commandments (mitswah), occurring only twice in this book (here and in verse 3.4), is used in reference to the commands or orders of human beings or of God.

Taken as a whole, this sentence means the people of Israel abandoned or gave up the lifestyle, behavior, and traditions of their ancestors, which involved following the LORD and obeying his commandments. If at all possible, translators should try to preserve some of the imagery here. For example, New American Bible says “They were quick to stray from the way their fathers had taken, and did not follow their example of obedience to the commandments of the LORD.” Revised English Bible has another good rendering: “all too soon they abandoned the path of obedience to the LORD’s commands which their forefathers had followed.” However, some languages will prefer to drop the figurative language, as Good News Translation has done. Contemporary English Version also expresses this sentence without the imagery by translating “In years gone by, the Israelites had been faithful to the LORD, but now they were quick to be unfaithful.”

And they did not do so: In Hebrew there is no conjunction here. However, in many languages a conjunction such as “but” or “however” might express the contrast between the old and new generations. The pronoun they refers to the new generation of Israelites. Did not do so refers back to the ancestors’ actions, namely, obeying the LORD’s commands. Thus the new generation did not obey the LORD. So expresses the Hebrew particle meaning “thus” or “in the same manner.” A possible rendering is “The new generation did not follow Yahweh’s commands in the way their ancestors had.”

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 .

Ehud has killed the Moabite king and escaped to safety, but his exploits are not yet over. He becomes the model of a deliverer who rallies his men and leads them to battle, again against the Moabites. Ehud’s courage will later be seen to contrast with other leaders’ reluctance to go to battle. The phrase the hill country forms an inclusio around this verse.

This verse opens with the Hebrew word wayehi (literally “And it was”), which Revised Standard Version has not translated. There is a change in scene here, and in many places the wayehi expression marks a new paragraph. However, most English versions let the story flow here, marking no break.

When he arrived is literally “when he came,” showing that Ehud has arrived at a new location. verse 3.26 identifies this place as Seirah, which may be in the mountains. Translators might say “Having arrived there” or “When he arrived [in Seirah].”

He sounded the trumpet in the hill country of Ephraim means Ehud called the people of that region together. Sounded translates a Hebrew verb that means “give a blow [or, blast].” Sounding the trumpet in the Old Testament can be a call to worship, but it also can warn people of an invasion or call them to war. Good News Translation makes the purpose here clear by saying explicitly “he blew a trumpet to call the people of Israel to battle.” In this context the Hebrew word for trumpet (shofar) refers to a ram’s horn, which is still used in some parts of the world today to rally people. Translators should avoid referring to metal trumpets that are used in modern musical groups today. The text seems to imply that Ehud himself sounded the trumpet. But it is possible that he commanded one of his men to do so. New Jewish Publication Society’s Tanakh sees Ehud, as the leader, giving orders to others, and so says “he had the ram’s horn sounded….” Here again, there is a play on words, since the Hebrew verb rendered sounded (taqaʿ) is the same one used to describe Ehud driving the sword into Eglon’s body (verse 3.21, there translated “thrust”). The same verb will be used in a later episode, as Jael drives a tent peg into the head of one of Israel’s enemies (verse 4.21).

For the hill country of Ephraim, see verse 2.9. It is likely that this territory was not completely under Israelite control at that time.

And the people of Israel went down with him from the hill country: Once again the people of Israel is literally “the sons [or, children] of Israel” (see verse 1.1). The Hebrew verb for went down (yarad) implies movement from a high elevation—the hill country—to a lower elevation, but it also implies military activity (see comments on verse 1.9). The Moabites were probably down in the Jordan Valley near Jericho. It is already clear that Ehud is leading the Israelites. The phrase with him indicates that they rally around him as their leader, ready for battle. The mountains are a place of safety and refuge, so the people’s willingness to leave this place shows they have put their confidence in Ehud’s leadership. However, Ehud is a Benjaminite, and he appears here to be leading people mainly from Ephraim. It is worth noting, however, that the territories of Benjamin and Ephraim were next to each other in the territory north of Jerusalem.

Having him at their head is literally “and he [was] before their faces.” This clause is a simple but emphatic statement of Ehud’s role as Israel’s leader. It also implies that he was physically in front of them. Like Hebrew and English, many languages may have an idiomatic expression to speak of Ehud going out before them. New Jewish Publication Society’s Tanakh says “and he took the lead.”

Some translation examples for this verse are:

• Having arrived there, Ehud sounded the ram’s horn throughout the hill country of Ephraim to call Israel to battle. Then he took the lead and led the Israelites down from the mountains.

• When Ehud got there, he sounded the battle call throughout the hill country of Ephraim. And the Israelites rallied and followed him down from the mountains.

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 .

In the days of … in the days of …: This repetition imitates the Hebrew rhythmic lines that set the time frame for the lines to follow. If at all possible, translators should try to imitate this style. While in Hebrew narrative such clauses are introduced by the waw conjunction, in this poetic context it is absent. In the days of renders the Hebrew literally. If this expression is not acceptable, translators could say “In the time of” or “In the life of.”

Shamgar, son of Anath was the deliverer appearing after Ehud and before Deborah (see verse 3.31). He was one of the leaders who served as a model judge who accomplished positive acts and appeared to have no moral fault. He thus appears here with Jael, another hero who represents courage and victory. Son of Anath provides the ancestry of Shamgar, as would be expected in any epic-like poem. Translators need to find a way of placing this information in the poem without breaking the rhythm. Contemporary English Version provides a good model here:

In the time of Shamgar,
son of Anath,
and now again in Jael’s time….

The phrase in the days of Jael has caused much discussion since it introduces Jael before Deborah. Thus scholars have suggested various ways to change the text to remove this name. One has suggested reading “Jair” in place of Jael, while others have suggested reading Hebrew words meaning “an age,” “eternity,” or even “yoke.” However, there is no reason at all to make these changes. In this song all the heroes are already well known. So this phrase should be rendered as it stands in the Masoretic Text.

Caravans ceased and travelers kept to the byways: Because of the political situation, trade and communication from one region to another was interrupted. There is much repetition in these lines, which are literally “the roads ceased, and those who walked the paths walked winding roads.” The Hebrew noun for “road” occurs twice and so does the verb meaning “walk.” The feminine plural marker (-ot in Hebrew) occurs four times with the o sound perhaps evoking the emptiness in the land.

Caravans (literally “the roads”) refers to the groups of camels and donkeys that crossed the land carrying goods from one place to another. Generally these caravans followed fixed routes and consisted of a large number of people and beasts traveling together for mutual protection. The word caravans may not be easy to render in some languages. In some places “trains” or “camel trains” can be used. New American Bible speaks of “slavery caravans,” but there is no reason to believe this kind of commerce was involved. Saying the caravans ceased means that it was too dangerous for people to move about safely. Normal trading had come to a halt. Caravans stopped going to and fro. New Jerusalem Bible says “there were no more caravans.” In many languages where the word caravan does not exist, it will be easier to explain what happened, for example, “people could no longer travel [because of the dangers]” or “trading stopped [since all the main roads were dangerous].” New International Version has “the roads were abandoned.” Contemporary English Version gives a good dynamic model, saying “roads were too dangerous for caravans.” Translators should avoid giving long explanations, but try to evoke the ideas presented. It must be remembered that this is a poem, not a historical description.

And travelers kept to the byways: The main roads were very dangerous, so travelers took smaller roads to avoid thieves and enemies. When the Israelites needed to travel, they deliberately chose the lesser-used paths and avoided the main routes. Travelers renders a very poetic expression in Hebrew, which is “those who walked the paths.” Kept to (literally “walked”) may be rendered “took” or “traveled only on.” Byways is literally “winding roads,” referring to the shortcuts or smaller paths. Good News Translation and Contemporary English Version call these paths “back roads.” The Hebrew verb for “winding” (ʿaqalqallot) comes from a root meaning “go around an obstacle” and even sounds like something winding. Taking winding roads probably meant taking roads through the mountains. These trips were long and difficult. Also, if the travelers were met by bandits, there would be no way to escape. It is clear the Israelites suffered greatly during these times.

Translation examples for this verse are:

• “During the time of Shamgar, son of Anath,
and during the time of Jael,
caravans stopped crossing the land,
and travelers used only side roads.

• “During the time of Shamgar,*
during the time of Jael,
roads were too dangerous for people to travel,
and travelers had to take back roads.
* The Hebrew text has “Shamgar, son of Anath.”

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 .

This verse opens with the Hebrew word wayehi (literally “And it was”), which signals a new paragraph as well as a new step in the judges’ cycle. Elements at the end of the last verse are repeated here: the people of Israel cried to the LORD. In many languages this repetition signals the beginning of a new literary unit. Revised Standard Version does not render wayehi but does begin a new paragraph. Translators should look for a way to show this discourse feature, at the very least, adding a transition word such as “So” or “Now,” or even a longer expression such as “Now it happened that.”

When the people of Israel cried to the LORD on account of the Midianites: This clause begins with the Hebrew conjunction ki, which has many possible meanings. It can introduce a temporal clause as in Revised Standard Version with When. We might say “The Israelites, having cried to the LORD….” But ki can also introduce a reason or express emphasis. If taken as introducing a reason, the clause may explain why Yahweh sent a prophet to the Israelites, for example, “Since/Because the Israelites cried to the LORD for help….” Some scholars have suggested omitting one of the repetitive clauses (6.6b; 6.7a) as Good News Translation does at 6.6, but this is not recommended. Repetition is an important aspect of Hebrew literary form, and in some languages is even obligatory in oral storytelling. By retaining this repetition, a proper transition is maintained.

On account of the Midianites indicates the reason the Israelites called to Yahweh to come and help them. On account of renders an unusual Hebrew expression, which may also be expressed as “because of.” The Midianites is literally “Midian.” This singular noun may refer not just to the Midianite people but to the whole “Midianite problem,” that is, how they continually attacked the Israelites, taking their territory and all their goods. This phrase may be rendered “because of the Midianite affair.” In many languages it will be better to say explicitly “The people of Israel cried out to the LORD for help against the Midianites.” If the temporal reading is chosen, this verse may flow into the next: “[And it came to pass] when the people of Israel cried out to the LORD for help against the Midianites, 8 the LORD sent a prophet….”

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 .

And the LORD said to Gideon: The Hebrew waw conjunction rendered And may be translated “Then” (New Revised Standard Version, Good News Translation) or “After that.” In some languages there will be a new paragraph here.

The people are still too many: This clause basically repeats God’s words at the beginning of verse 7.2, except that the word still is added. The LORD is not yet satisfied. Again The people may be rendered “The warriors” or “The troops” (New Revised Standard Version). Despite the fact that 22,000 men have returned home, the size of the remaining army (10,000 men) is still too large for the LORD’s purposes.

Take them down to the water: God tells Gideon to lead the 10,000 warriors to a place where there is water. Take … down renders a causative form of the Hebrew verb meaning “go down” (yarad), which occurs frequently in this book (see, for example, verse 1.9, 34; verse 3.27). Take them down may be rendered “lead them,” “bring them,” or possibly “tell them to go.” The water is literally “the waters,” which probably refers to the spring mentioned in verse 7.1. Though water is plural in Hebrew, the most common form of the word should be used. In some languages it may be necessary to say “to the edge of the water.” At this point it is not evident to readers why the warriors are to go down to the water, but this becomes clear as the story unfolds.

And I will test them for you there: The Hebrew verb rendered test is often used to refer to the refining process applied to metals, smelting them, to separate valuable minerals from the useless rock and other material. Sometimes it is used in connection with God testing the hearts of human beings. Here the idea seems to be that God will “separate” (Good News Translation) the warriors into groups. New Revised Standard Version and Jerusalem Bible use the verb “sift,” but this figurative expression may not be understood by all readers. Some possible renderings for I will test them are “I will divide them,” “I will sort them into two groups,” and “I will choose two groups.” The pronoun you refers to Gideon, and the adverb there refers to the water.

And he of whom I shall say to you, ‘This man shall go with you,’ shall go with you; and any of whom I say to you, ‘This man shall not go with you,’ shall not go: The LORD now explains how Gideon is to further reduce the number of the troops. God will personally tell Gideon who should stay and who should go. In Hebrew there are two parallel statements here, one positive and one negative. They are literally:

and he is who I say to you, this one he will go with you, he will go with you,
but all who I say to you, this one he will not go with you, he will not go.

A good way to express these two statements may be to begin each one with a conditional clause by saying “If I say to you, ‘This one will go with you,’ … If I say to you, ‘This one will not go with you,’ ….”

The pronoun he refers to some of the remaining soldiers. Go renders the generic Hebrew verb that can also mean “walk” (halak), but here it means “go [to battle].” In Hebrew the word for man does not appear, but rather the demonstrative pronoun for This. However, translators can follow Revised Standard Version with the word man, since these warriors were certainly men. At the end of verse shall not go may be rendered “will remain,” “will stay behind,” or “will go back home.”

These two parallel sentences show Hebrew’s preference for repeating ideas. There is also sound repetition here since the sequence l-k occurs six times. This sound effect will probably be impossible to render in translation. Some languages will not appreciate the repetition. If so, the two sentences can be combined by saying “If I say to you this one should go with you and that one should not, then that is what you should do.” Contemporary English Version is similar with “I’ll tell you which ones can go along with you and which ones must go back home.”

Translation models for this verse are:

• Then Yahweh said to Gideon, “You still have too many warriors. Go with them down to the water, where I’ll divide them for you. Those I say can go with you, can go. Those I say should not go with you, should not go.”

• After this the LORD said to Gideon, “Your warriors are still too many. So lead them to where the water is, and I will separate them for you into two groups. If I say this person can go with you, then take him. If I say that one cannot go, then he must stay behind.”

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 .

This verse is obviously a high point in the story, and the narrator marks it by the word Behold (Hebrew hinneh), along with a play on words using the key term hand.

And he came to the men of Succoth, and said: Armed with the list of names, Gideon returned to Succoth. The Hebrew waw conjunction rendered And may be translated “So” (New American Bible) or “Then” (Good News Translation). Came is a literal rendering, but many languages will prefer “went” (Good News Translation, Contemporary English Version). The men of Succoth may refer to all the town’s inhabitants (so Revised English Bible with “the people of Succoth”), but more likely it refers to its leaders (so Contemporary English Version with “the town officials”). This whole sentence may be rendered “So Gideon went to the leaders of Succoth, and said to them.”

Behold, Zebah and Zalmunna: The Hebrew word hinneh rendered Behold marks the high point or climax of this episode. It also serves as a kind of demonstrative to introduce the two Midianite kings, so Contemporary English Version renders this clause as “Here are Zebah and Zalmunna.” This is what the town leaders had demanded earlier (verse 8.6), hardly expecting Gideon to be able to capture them. Good News Translation says “Well, here they are!” which is quite dynamic. We may also say “Take a look at this!” or “Here, see for yourselves!”

About whom you taunted me is a relative clause that describes the two kings. The leaders of Succoth made fun of Gideon when he asked for food for his troops. They mockingly said they wanted Gideon to capture the kings before they granted his request. The Hebrew verb for taunted may be rendered “mocked” (New Jewish Publication Society’s Tanakh). This relative clause may be translated as an independent one by saying “These are the two you mocked me about” or “You laughed at me earlier because of these two!” A more dynamic model is “You didn’t think I could catch these two, did you?”

Saying introduces what the leaders of Succoth said to Gideon as they taunted him.

Are Zebah and Zalmunna already in your hand, that we should give bread to your men who are faint?: This is a quote of what Succoth’s leaders said earlier to Gideon (see verse 8.6). In many cultures this repetition is an important part of storytelling style and underlines the fact that the leaders were wrong to make this statement. In such languages the exact words from 8.6 should appear, which will probably mean using a quote within a quote. Translators should follow standard punctuation agreed upon by the translation team and the community. A possible model that keeps both levels of quotation is “Here they are, the two people you taunted me about! You said, ‘Where are Zebah and Zalmunna? Show them to us before we give food to your men who are so exhausted!’ ” If the embedded quote is too complicated or unnatural, then translators will have to use indirect speech, for example, “You wanted me to prove that I already had captured Zebah and Zalmunna before you would give food to my men who were exhausted.”

Translation models for this verse are:

• So Gideon returned to the town of Succoth and told the leaders, “Here are Zebah and Zalmunna! Do you remember them? You made fun of me and asked if I had already captured them. You refused to give food to my troops dropping from exhaustion.”

• Then Gideon went to the leaders of Succoth and said to them, “You mocked me by saying, ‘Have you already defeated Zebah and Zalmunna? Why should we give food to your tired army?’ Well, look, here they are!”

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 .