This verse continues the instructions of the Israelite leaders to the Benjaminites. There is much repetition here: the phrase the daughters of Shiloh and the verb come out each occur twice.

And watch is literally “and you will see and behold.” The Hebrew waw conjunction rendered and introduces the next step in what the Israelites are telling the Benjaminites to do. The Hebrew verb translated watch is not an imperative, but a form meaning “you will see.” However, like Revised Standard Version, most other versions translate it as an imperative, for example, “Keep watch” (Revised English Bible) or “Wait there” (Contemporary English Version). The Hebrew word hinneh (“behold”) comes after this verb, but Revised Standard Version and most other versions omit it. However, this word marks an important step in the narrative, building up to the climax, where the Benjaminite men “grab” their new wives. As part of the festival tradition, at some point the young women of Shiloh would emerge, dancing, from the town. Hinneh thus signals the surprise or sudden appearance of these women. New Jewish Publication Society’s Tanakh tries to express this notion by saying “As soon as you see the girls of Shiloh coming out….”

If the daughters of Shiloh come out to dance in the dances: This is a temporal clause in Hebrew. Almost all English versions begin it with the word “When” (Good News Translation, New International Version) instead of if. The daughters of Shiloh refers to the young women of Shiloh. In the Old Testament such an expression is a frequent way of referring to young women who inhabit a certain place, especially in poetic texts (see Song of Songs 1.5; Isa 3.16; compare verse 14.1-3). This phrase may be rendered “the young women of Shiloh” (Good News Translation) or “the girls of Shiloh” (New International Version). However, translators should be careful when using the word “girls,” since in some languages it refers to women not old enough to marry, and in some contexts it is considered a pejorative or sexist term.

Come out describes the young women leaving the protection of Shiloh’s walls, which would make them vulnerable to attack. Since it was festival time, no one would suspect that there would be any danger. However, the Hebrew verb here (yatsaʾ) has strong overtones, being the same one translated “Bring out” when the evil men of Gibeah cried out to the old man of Ephraim to let them rape the Levite (verse 19.25), as well as when Jephthah’s daughter “came out” dancing, leading to her death (verse 11.34). Thus the storyteller establishes strong literary links to previous stories, foreshadowing yet another unhappy event in Israel’s history.

To dance in the dances pictures the young women dancing up and down the road outside the confines of the town. Revised Standard Version reflects the emphatic Hebrew expression here by repeating the Hebrew root for dance. This repetition may express the joy of the dancing girls and the fact that they suspected no danger. However, in many languages this repetition may not be appreciated, so translators may say simply “to dance.” In some languages there may be several kinds of dances, some for times of mourning and others for times of joy. This was a time of rejoicing, so an appropriate term should be used.

Then come out of the vineyards: Here the Israelites instruct the Benjaminite soldiers to come out of their hiding places, using the same verb as in the previous clause. Many versions avoid this repetition by using another verb, such as “rush out” (Contemporary English Version). Certainly the storyteller intended this repetition, but translators may choose how to best render the style here.

And seize each man his wife from the daughters of Shiloh is literally “and you will seize for yourselves [each] man his wife/woman from the daughters of Shiloh.” Once the Benjaminites come out of hiding, each one is to seize a young woman who will become his wife. This is not the common Hebrew verb meaning “take,” which may be used for stealing or even marrying. The verb here is rare, only occurring elsewhere in Psalm 10.9, where it refers to a lion carrying off its prey. Thus some scholars believe it implies “ravishing,” that is, “take a wife by force” (Good News Translation). Given the context, another possible verb is “grab” (Contemporary English Version), that is, “pick up and carry off.” In some cultures “stealing” one’s bride is a common practice, but usually this is prearranged. Here the idea is more that the men are to “capture” these women. Certainly the Israelites’ reasoning here is that, if the Benjaminites themselves actually “capture” the Israelite girls, then the oath to not give Israelite daughters in marriage to the Benjaminites is not broken. We might thus say “and each one of you capture a young woman to make her your wife.” From the daughters of Shiloh repeats the phrase from the beginning of the verse, which may solicit pity for these innocent victims. Despite the fact that the fate of these young women is not death, the scene is clearly reminiscent of Jephthah’s daughter: women dancing with joy, while another more sinister fate awaits them (see verse 11.34).

And go to the land of Benjamin: Once the Benjaminites have taken wives from Shiloh, they are told to go back to their home territory. The storyteller seems to liken this scene to a battle, with the soldiers taking away the spoils. Again this links the text back to the lines in Deborah’s song at verse 5.30. The verb go may be rendered “take them and go.” Land renders the Hebrew word ʾerets, which is often used for the Promised Land. Once again the use of such a traditional word seems to evoke the past, and show that the present situation is far from what the LORD intended for his people. Good News Translation and Revised English Bible render the land of Benjamin as “the territory of Benjamin.” Some languages may prefer “your territory,” since the Benjaminites are being addressed here, but the reference to the land seems significant here.

Translation models for this verse are:

• Keep watch! When the young women of Shiloh come out to dance, then come out of the vineyards. Each of you, grab a girl and take her back home with you.

• Keep a look out! As soon as the dancing girls of Shiloh appear, then rush out of the vineyards, and each of you can seize one and take her back with you to the land of Benjamin.

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 .

Naphtali did not drive out the inhabitants …: Naphtali was Jacob’s sixth son and the second son born to Bilhah, the servant of Rachel (Gen 30.7-8). The territory assigned to the tribe of Naphtali was east of Asher and northwest of the Sea of Galilee. For did not drive out, see verse 1.19; for inhabitants see verse 1.11.

The towns of Beth-shemesh and Beth-anath were almost certainly religious centers. Beth-shemesh means “house of the sun,” possibly related to the sun god, while Beth-anath means “house of Anath,” a Canaanite female divinity. Some versions treat these names as one word, while others insert a hyphen as Revised Standard Version here. Because they are foreign names and difficult to pronounce, a hyphenated form would probably make reading easier. Translators might consider translating at least parts of these names, if this helps readers to better understand the text.

But dwelt among the Canaanites, the inhabitants of the land: See verse 1.32. Like all the other tribes, the tribe of Naphtali did not drive out the inhabitants of these localities. More importantly, like Asher, this tribe dwelt among the Canaanites, instead of the other way around. There is the same emphasis on the Canaanites being the inhabitants of the land.

Nevertheless the inhabitants of Beth-shemesh and of Beth-anath became subject to forced labor for them: The Hebrew waw conjunction introduces this final clause, rendered well here as nevertheless. We could also say “however.” Even though the text does not say the tribe of Naphtali became stronger or more numerous (compare verse 1.28), this tribe eventually was able to oblige the Canaanites to work for them. For forced labor, see verse 1.28.

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 .

Therefore the anger of the LORD was kindled against Israel: See verse 2.14 and verse 2.20 for comments on an identical sentence. Translators should try to use the same wording here. Therefore, which renders the Hebrew waw conjunction, effectively shows the LORD’s anger is a reaction to what the Israelites did.

And he sold them into the hand of Cushan-rishathaim king of Mesopotamia: The waw conjunction rendered and introduces the consequence of the LORD’s anger. Translators can use any appropriate transition word. For sold them into the hand of, see verse 2.14. If possible, it is good to have the same expression in both passages. The name Cushan-rishathaim forms an inclusio around this section, being repeated twice here and twice in verse 3.10. The name Cushan is linked to the Midianites, the traders who bought Joseph (Gen 37.28). The second part of this king’s name, rishathaim, means “two evils,” so his complete name means “Cushan of two evils.” Certainly this is a play on words, probably reflecting the king’s character. In many of the judges’ stories, the names of heroes and of villains have special significance. See, for example, verse 3.15 below. There is certainly also some irony here, since the people who “do evil” end up serving a king who is “twice evil.” Translators can include the meaning of Cushan-rishathaim in a footnote if so desired.

Cushan-rishathaim is identified as the king of Mesopotamia. For king see verse 1.7. In Hebrew Mesopotamia is Aram-naharaim, which means “Aram of the two rivers.” New Revised Standard Version, New International Version, and New Jewish Publication Society’s Tanakh transliterate the Hebrew, while Revised Standard Version and Good News Translation have Mesopotamia. This was an ancient civilization, covering what is now Iraq. In many languages Mesopotamia is a known location, so it could be the better choice. However, it is clear that a play on words is intended here. The Israelites were given into the hand of a king named “Cushan of two evils” who was king of “the two rivers of Aram.” The function of this wordplay was certainly to poke fun, either at the king himself, or by extension, at the Israelites. Again the meaning of such names can be included in footnotes if so desired. New Jerusalem Bible changes “Aram-naharaim” to “Edom,” but Hebrew Old Testament Text Project gives “Aram-naharaim” an {A} rating, so this change should not be adopted here.

And the people of Israel served Cushan-rishathaim eight years: There is certainly a note of irony here since those who served foreign idols (verse 3.7) are now serving a foreign king. In previous verses (verse 2.7, 11, 13, 19; 3.6, 7) the verb served is used in the context of worshiping or following divinities, be it Yahweh or foreign gods. Here the Israelites serve or work for a foreign king. Thus the meaning of this keyword changes, probably designating forced or slave labor, which might imply payment of heavy taxes and restriction of movement. Translators will probably need two different terms for these two kinds of service, though this will rob the text of its literary links and irony. To preserve some of the irony, we might say they “became the servants of” or “were subject to” (New Jewish Publication Society’s Tanakh).

Repetition of the king’s name Cushan-rishathaim, along with the play on words, is a way of mocking the enemy. Many languages share this feature, especially in Africa where repetition of the villain’s name is common, focusing on the person who will eventually be defeated. However, if this repetition is not appreciated or does not express irony, pronouns or short phrases can be used here.

There seems to be no particular meaning behind the number eight, but it is a multiple of two, which figures prominently in this verse.

A translation model for this verse is:

• So the LORD was furious with the Israelites and allowed them to become slaves to the king of Mesopotamia, Cushan-rishathaim.* They served this foreign king for eight years.
* There are several wordplays here. “Rishathaim” means “two evils.” Thus the people who “did evil” must serve a king who is “twice evil.” Further, the Hebrew word for “Mesopotamia” means “two rivers of Aram,” so the number “two” figures twice in this verse.

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 seems to follow directly from verse 4.10, after the background material of 4.11. Attention now turns to Sisera, the commander of Jabin’s fit and well-equipped army. Most versions start a new paragraph here.

When Sisera was told …: Though the Hebrew says “And they told Sisera…,” Revised Standard Version has a dependent clause with a passive verb. The pronoun “they” is an impersonal form, meaning someone told him the news. Translators can follow the Hebrew or say “When Sisera heard [or, learned]….”

That Barak the son of Abino-am had gone up to Mount Tabor: Sisera receives the news that Barak the son of Abino-am and his men are on the move. The use of Barak’s full name may indicate that he was well known in the region. However, in some languages this will prove too repetitive, so it is acceptable to say simply “Barak.” For the first time, Barak is said to have gone up (see comments on verse 4.10). Many versions take this verb literally, understanding that he went up to the top of Mount Tabor, but more likely, it refers to military action. Contemporary English Version says “that Barak had led an army to Mount Tabor.” Here Revised Standard Version again uses an anterior past tense, had gone up, to refer to an event that occurred prior to people informing Sisera.

For Mount Tabor, see verse 4.6. This is the site from which Barak will launch his attack on Sisera. The general would have considered this news as a challenge or even a provocation.

Models for translating this verse are:

• When Sisera heard [or, learned] that Barak had come to Mount Tabor to challenge him….

• They told Sisera that Barak, son of Abinoam, had gathered his army to Mount Tabor.

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 .

The parallel lines of this verse describe a cosmic battle in which Yahweh used the stars to fight against Sisera’s army, the enemy of Israel.

From heaven fought the stars renders the Hebrew literally, except that in Hebrew the word for heaven is plural (see verse 5.4). We might say “The stars fought from the sky” (Good News Translation) or “High in the sky, the stars fought.” Several versions combine the words heaven and stars, saying “The stars in the sky fought.” However, this rendering removes the impressive parallelism of the verse:

From the skies fought the stars,
from their courses they fought against Sisera.

Fought renders the same Hebrew verb as in the previous verse. If possible, translators should use the same verb in both verses. An expression such as “waged battle” is one possibility. It is perhaps odd to think of the stars fighting Israel’s enemy. However, in the Canaanite world-view and in many cultures still today, the position and movement of the stars directly affects nature, for example, the arrival of storms and rain. Stars are heavenly bodies in the sky and all languages will have some way of expressing this natural phenomenon. Translators are strongly encouraged to imitate the poetic language here, even if the meaning and images seem unusual. The poet shows creation coming to assist Israel in its fight against the Canaanites (see also verse 5.21). New Jewish Publication Society’s Tanakh renders this line as “The stars fought from heaven.” In some languages the verb fought will need an object, which is made clear in the following line. We might say “From the sky the stars fought Sisera.”

From their courses they fought against Sisera: This line is parallel to the preceding one, indicating the position of the stars, but going on to name the enemy explicitly. The Hebrew word for courses normally refers to open public roads or highways, as opposed to streets in a town or city. However, here it refers to the paths the stars follow across the sky. In English these are “orbits” (New Jerusalem Bible), but we can speak poetically of “the paths of the stars,” “their roads,” or “their ways.” We could express the same idea by using a verb, saying “as they passed through the sky” or “as they traveled/moved across the sky.” For fought see comments on the preceding line.

Against Sisera specifies whom the fight is against. This is the first time Sisera is mentioned in the song and he is not identified in any special way here (see verse 4.2). This is typical of songs and poetry in many languages. If this short reference causes difficulty, he could be called “Commander Sisera” or “General Sisera” at this first mention of his name. The Hebrew preposition for against (ʿim) usually means “with,” but in many languages one fights against rather than “with” an enemy.

A possible model for this verse is:

• From high in the sky, the stars fought too.
From their pathways, they fought Sisera.

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 .

After the sign of fire and the angel’s sudden disappearance, Gideon finally realizes that he has been speaking with a divine messenger, and not an ordinary human being.

Then Gideon perceived that he was the angel of the LORD: Then renders the Hebrew waw conjunction, but in this context it signals a sudden action. In some languages a stronger transition may be appropriate here, such as “Suddenly” or “All of a sudden.” Perceived renders the Hebrew verb meaning “see.” Here it may be translated “realized” (Good News Translation, Contemporary English Version) or “came to understand.” The pronoun he refers to the divine messenger who had just disappeared. Contemporary English Version renders the angel of the LORD as “one of the LORD’s angels,” but as noted above (verse 6.11), this angel is unique and often interchangeable with the LORD. Some of the climactic feeling can be conveyed here by saying “Suddenly Gideon realized he had been speaking with the angel of the LORD!”

And Gideon said: The Hebrew waw conjunction here introduces a consecutive action, so it can be rendered and or “then,” or be omitted. Gideon is afraid at this point, so the verb said might be is better rendered “cried out in fear.” Contemporary English Version has “moaned,” and New International Version, “exclaimed.”

Alas, O Lord GOD! is a cry of despair addressed to Yahweh, since the Israelites believed that to actually see God would be fatal (see Exo 33.17-23). When Gideon realizes he has seen the LORD’s angel, he believes his life is in danger, so he cries Alas (ʾahah in Hebrew). Translators should have little difficulty finding an appropriate way of rendering this cry of despair. New Revised Standard Version says “Help me” and Contemporary English Version has “Oh!” In old English they might say “Woe is me!” but in modern English we might say “Oh no!” Good News Translation does not translate this exclamation but uses the adverbial phrase “in terror” to describe Gideon’s manner of speaking to the LORD. If possible, translators should try to follow the text, as reflected by Revised Standard Version here.

O Lord GOD is literally “my Lord Yahweh.” This is the first time this combined name of God appears in this book. It occurs only one other time in verse 16.28, when Samson cries out to the LORD for help to destroy the Philistines’ pagan temple. Revised Standard Version usually uses the phrase “the LORD” for “Yahweh,” so here it seeks a different solution, rendering “my Lord” as Lord and “Yahweh” as GOD. Despite the scarcity of this combined name of God in Judges, it occurs over 300 times in the Old Testament. So translators will need to find an equivalent for this name and use it consistently, as the context permits. New Jerusalem Bible uses “my Lord Yahweh,” but many translators feel it is better to follow Jewish tradition by avoiding the pronunciation of God’s name “Yahweh” out loud. New Jewish Publication Society’s Tanakh adopts the same form as Revised Standard Version here.

For now I have seen the angel of the LORD face to face: Like Moses, Gideon encountered Yahweh directly (Deut 34.10). For now renders a complex Hebrew conjunction, which is literally “for on thus.” It introduces the reason for Gideon’s fear. Some versions leave this conjunction untranslated (Good News Translation), but translators should look for an effective transitional phrase. Revised English Bible renders it naturally by saying “Then it is true: I have seen….” I have seen the angel of the LORD face to face follows the Hebrew closely. Since Gideon is addressing the LORD, Good News Translation renders the angel of the LORD as “your angel,” which might serve as a model in other languages. The phrase face to face signifies a direct encounter. Languages may have special idiomatic forms to express this notion, for example, “eye to eye.” Contemporary English Version takes great liberty with the text by rendering this clause as “Now I am going to die!” and placing a literal rendering in a footnote. However, it would be better to retain the Hebrew text in the translation. A footnote can be added to explain what the implication of this act is.

Translation models for this verse are:

• Suddenly Gideon realized that he had been speaking with the angel of the LORD, and he said, “Help me, Lord GOD! I have seen your angel face to face.”

• Then Gideon knew that it was the LORD’s angel he had seen, and he cried out in fear, “O my Lord, GOD! I have seen the LORD’s angel face to face.”

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 three companies blew the trumpets …: This verse seems to be a summary statement, since first Gideon’s group was to give the signal and the other two groups were to follow. Here it says all three groups did the same thing. We might begin with “All three groups….” For companies see verse 7.16; for blew the trumpets, see verse 7.18.

And broke the jars: Broke renders a different Hebrew verb than the one translated “smashed” in verse 7.19. The verb here can refer to breaking different kinds of items, including gateposts, bones, idols and tablets, so if possible, another verb can be used, for example, “shattered” or broke.

Holding in their left hands the torches, and in their right hands the trumpets to blow is literally “and they held in hand of their left the torches, and in hand of their right, the trumpets to blow.” These clauses are independent in Hebrew, but Revised Standard Version renders them as subordinate. The focus is once again on the word hand, this time with specific mention of the left and right hands. Even though Hebrew uses the singular word “hand” both times, Revised Standard Version chooses the plural hands for naturalness in English. In Hebrew the order left–right is more common in poetic texts than narrative ones, where the usual order is right-left. Translators may want to adjust the order according to the preferences in their language. In this episode the right hand holds the trumpet, which gives out the war cry and later celebrates the victory. The left hand smashes the jar. Certainly it would take more skill to play the trumpet than to smash a jar, so this distribution makes practical sense. It is hard to know if there is some other significance here. Left and right play an important role in this book. For example, Ehud killed the pagan king Eglon by plunging a knife held in his left hand into the king’s abdomen (verse 3.21).

Breaking the jars meant that the torches would suddenly be seen all around (see comments on verse 7.16). Broke the jars, holding in their left hands the torches may be rendered “smashed the jars in their left hands to expose the torches.” Contemporary English Version renders the first sentence of this verse as “The rest of Gideon’s soldiers blew the trumpets they were holding in their right hands. Then they smashed the jars and held the burning torches in their left hands.”

And they cried is literally “and they called.” The pronoun they refers to all three groups of Israelite soldiers. Cried may be rendered “shouted” (Good News Translation, Contemporary English Version, New International Version, Revised English Bible).

A sword for the LORD and for Gideon!: Though some versions leave the word sword out, Hebrew Old Testament Text Project gives an {A} rating to the reading that includes it. This is another battle cry, but not identical to the one in verse 7.18 (see comments there). When the Midianite soldier interpreted his comrade’s dream, he too spoke of a sword (see verse 7.14). There this word seemed to represent war in general or the specific attack of Gideon. Indeed, this may be its meaning here, since the Israelites did not have swords in their hands at this moment, but only trumpets and torches. Possible renderings for this battle cry might be “Let’s attack for the LORD and for Gideon” and “Fight to honor Yahweh and Gideon.” However, it seems better to retain the word sword, which is a link back to the previous episode.

Some translation models for this verse are:

• All three groups of Israelites held their trumpets in their right hands and blew them. At the same time they smashed the jars in their left hands, exposing the torches. Then they cried out in a loud voice, saying, “A sword for Yahweh and for Gideon!”

• In each of the three groups, the Israelite warriors blew their trumpets in their right hands, and smashed the jars in their left hands. Then their torches shone and they called out, “We fight for the LORD and for Gideon!”

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 .

As noted in the comments on verse 8.29, here is the second conclusion of the story of Gideon, telling of his death and burial in a formal way.

And Gideon the son of Joash died in a good old age: And renders the Hebrew waw conjunction, which is omitted by many versions. This verse is a kind of concluding statement, so a good rendering of this conjunction might be “Now.” Gideon is mentioned here by his complete name, Gideon the son of Joash. Hebrew often uses a complete name at the death of an important character (compare verse 2.8; verse 3.11). Died renders the common Hebrew verb for dying. However, translators may use a euphemism such as “passed away” if it is more natural. Died in a good old age renders a Hebrew expression that is first used for the patriarch Abraham (Gen 15.15), implying he died of “natural causes.” In that culture and most cultures today, living many years is a sign of God’s blessing. In modern English died in a good old age may be rendered “lived to a ripe old age and then died.” Translators should look for idiomatic expressions to convey the idea here.

And was buried in the tomb of Joash his father: Burial in family tombs was a common practice, and here Gideon was placed in the tomb of his father. Like old age, this too was considered a blessing (see Gen 50.5). Was buried renders an agentless passive verb in Hebrew, but many languages will need to say “they buried him.” The Hebrew noun for tomb comes from the same root as the verb rendered was buried. People were often buried in a cave or a tomb dug out of rocks in the side of a mountain.

At Ophrah of the Abiezrites: See verse 6.11. Like other heroes, Gideon was buried in his hometown (compare verse 2.9). This phrase closes the inclusio around the story of Gideon. It is also a typical way to end up a literary unit, with the citing of the town of origin of the deceased.

Translation models for this verse are:

• Now Gideon, the son of Joash, lived to a ripe old age and then he died. He was buried in his father’s tomb in Ophrah, home of the Abiezer clan.

• Finally, having lived many long years, Gideon, the son of Joash, died and was buried in his father’s tomb in his hometown of Ophrah in Abiezrite 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 .