They stood every man in his place round about the camp: This clause begins with a Hebrew waw conjunction, which is not rendered in Revised Standard Version and many other versions. They probably omit it because this clause gives some background information, describing how the Israelites had circled the Midianite camp. The conjunction “Now” would be appropriate here. The pronoun They refers to the Israelite warriors. Since they are also the subject of the previous clause, this pronoun reference will probably be understood. They stood every man in his place means the Israelites stood straight and still with courage. They were seriously outnumbered, but each Israelite soldier “stood his ground,” waiting for the LORD to act, not crouching, hiding, or running away. This is in direct contrast to the Midianites, who panicked and fled. New International Version says “each man held his position.”

The Hebrew phrase rendered round about the camp is similar to the one translated “on every side of all the camp” in verse 7.18. Evidently the 300 Israelite soldiers had circled the Midianite camp.

And all the army ran: All the army is literally “all the camp,” which refers to the whole Midianite army. Good News Translation says “the whole enemy army,” and New International Version has “all the Midianites.” Ran describes the reaction of the Midianite soldiers when they heard the trumpets blowing and the jars breaking and they saw the torches shining. Good News Translation says “ran away.” Though a few versions emend the Hebrew verb here to read “woke up” or “jumped up” (Revised English Bible “leapt up”), Hebrew Old Testament Text Project gives an {A} rating to the Hebrew text followed here by Revised Standard Version. We could also say “began to run in all directions.”

They cried out and fled also describes the Midianites. The verb for ran is singular in Hebrew since the army is the subject, but the verbs for cried out and fled are plural. All these verbs refer to the same Midianite army. Translators should use verb forms that are appropriate in their language. Cried out renders a Hebrew verb that has many meanings. In other contexts it can express a cry of joy or even a cry of victory over one’s enemies. However, here it refers to a cry of alarm or terror, so it may be rendered “cried out in terror.” Fled renders a key Hebrew verb (nus) in the book of Judges (see comments on verse 1.6). This verb also occurs in the next verse. Using the same verb here will help preserve the literary link that exists among all these passages. Fleeing is a sign of defeat but also of cowardice, so this is the storyteller’s way of making fun of Israel’s enemies. In some languages an ideophone or an additional clause can express the tone. For example, translators might say “they ran around fleeing every which way.” Good News Translation combines ran and fled into one verb: “and the whole enemy army ran away yelling.” Translators should look for effective ways to express this very dramatic scene.

Some translation models for this verse are:

• The Israelites stood, each man in his position, surrounding the camp, while all the Midianites ran about, crying in terror and fleeing.

• They stood, every man at his post, as they encircled the Midianite camp. But the Midianite soldiers ran around, crying in alarm. Then they all fled.

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 description of the people’s rebellion against Yahweh continues, characterized not just by their actions, but by their attitude. Clearly they failed to learn from the past.

And the people of Israel did not remember the LORD their God: The Hebrew waw conjunction rendered And may be omitted here (Contemporary English Version, Revised English Bible, New Jerusalem Bible, New Jewish Publication Society’s Tanakh). The people of Israel is literally “the sons/children of Israel,” which creates a feeling of irony, sadness, or perhaps indignation, since they did not remember the LORD. The Hebrew verb for remember occurs frequently in the Old Testament, but only rarely in this book (also verse 9.2; verse 16.28). It is used in Deut 8.18 in the context of being faithful to Yahweh. To not remember the LORD means to forget about what he has done and to not serve him faithfully. This expression may be rendered “forgot the LORD” (similarly New American Bible). New Jewish Publication Society’s Tanakh’s “gave no thought to the LORD” and Revised English Bible‘s “were unmindful of the LORD” may not be strong enough. The idea is to “abandon the worship of Yahweh” or “stop following….” For the LORD their God, see the comments on verse 3.7.

Who had rescued them from the hand of all their enemies on every side: This is a powerful description of what Yahweh had done for his people. The Hebrew verb rendered rescued (natsal) can refer to snatching prey from the mouth of an animal. It is used in verse 6.9 to describe the people’s rescue from Egypt, and in verse 9.17 to describe their deliverance from the Midianites. From the hand of all their enemies on every side is emphatic, using the keyword hand, which occurs throughout this book (see comments on verse 1.2). All their enemies refers to all the past enemies of Israel. Translators should keep the emphasis of the word all. For enemies see verse 2.14. On every side is literally “from around.” This phrase may be rendered “who surrounded them” or “[who lived all] around them.”

Translation possibilities for this verse are:

• The Israelites forgot Yahweh, their God, even though he was the one who had saved them from all their enemies surrounding them.

• The people stopped worshiping the LORD their God. They did not remember how he snatched them from the hand of all their enemies, who surrounded them on all sides.

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 typical Hebrew fashion many of the words Zebul used to help Abimelech plan his attack (verse 9.32) are repeated here to show that Abimelech acted according to this plan.

And Abimelech and all the men that were with him rose up by night: Abimelech and his men set off under cover of darkness. The Hebrew waw conjunction rendered And introduces a consequence of Zebul’s instructions and thus may be translated “So” (Good News Translation, Contemporary English Version). All the men that were with him is literally “all the people who [were] with him” (see verse 9.32). The key Hebrew verb qum rendered rose up reappears here (see verse 9.32). As directed, Abimelech and his men came by night.

And laid wait against Shechem in four companies describes the ambush set against the city. For laid wait, see verse 9.32. Abimelech’s father, Gideon, divided his small number of troops into three groups, while Abimelech divides his men into four companies. The Hebrew word for companies is literally “heads,” which sometimes designates groups of soldiers (verse 1 Sam 11.11).

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 .

Yet you have forsaken me is literally “And you, you have abandoned me,” a very emotional statement from the LORD (see verse 2.12). Yet appropriately renders the Hebrew waw conjunction, since there is a contrast here between Yahweh’s willingness to help the Israelites and their rejection of him. Other possible connectors are “But” (Good News Translation, New International Version) and “However.” The pronoun for you in Hebrew is emphatic. Possible models that keep this emphasis are “But it is you who have forsaken me” (New Jerusalem Bible) and “But as for you, you have abandoned me.”

And served other gods: See verse 2.11-12.

Therefore I will deliver you no more: Yahweh threatens to withdraw his help from his people because of their unfaithfulness. There is a note of bitterness and disappointment in the LORD’s words. The Hebrew conjunction for therefore (laken) is very emphatic. Good News Translation‘s “so” seems weak. We might say “Because of this.” I will deliver you no more is literally “I will not add to delivering you.” Translators should try to find an equally strong expression here. New International Version says “I will no longer save you,” and New Jewish Publication Society’s Tanakh has “No, I will not deliver you again.”

Translation models for this verse are:

• In spite of this you have abandoned me and worshiped other gods. For that reason I will not rescue you again.

• Despite what I did for you, you left me to serve other gods. Therefore I will never again save you from your enemies.

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 .

Then whoever comes forth from the doors of my house to meet me …: Then is literally “And it will be,” which introduces the consequence of the condition that appears at the end of the previous verse. It explains what Jephthah will do if the LORD keeps his part of the agreement. Here Jephthah promises that if the LORD gives him victory in battle, he will offer up a sacrifice to the LORD to thank him. Whoever comes forth renders another repetitive Hebrew expression, literally “the one coming out who comes out.” Many commentators note that Jephthah was probably thinking of an animal, since in that time and place people kept their livestock in rooms joined to their living quarters or on their terraces, so we might say “whatever comes out” or “the first creature that comes out” (Revised English Bible), referring to an animal or a person. This indefinite expression raises interest, since the reader or hearer wonders who or what might come out from the house. For comes forth, see verse 4.18. The plural word doors does not necessarily mean that there were several doorways in Jephthah’s house. In many languages it will be more natural to render the doors of my house as simply “my house” (Good News Translation, New Living Translation). To meet me means “to welcome me.”

When I return victorious from the Ammonites is literally “when I return in peace from the sons/children of Ammon.” See the comments on verse 8.9. Jephthah clearly believes he will defeat the Ammonites. He is counting on the LORD to help him defeat them. We might say “when I return victorious from my battle against the Ammonites.”

Shall be the LORD’s (literally “and it will be for Yahweh”) is part of Jephthah’s promise. Jephthah promises that whatever or whoever meets him first will be dedicated to the LORD. It is not immediately clear what this means but the next clause clarifies what will happen. Since Jephthah is addressing the LORD, Good News Translation uses the second person pronoun “you” to refer to him, which other languages may find helpful.

And I will offer him up for a burnt offering: There are two parts to Jephthah’s vow. First he will dedicate the person or animal to the LORD, and then he will offer him or it as a sacrifice. The verb for offer … up and noun for burnt offering come from the same Hebrew root meaning “go up” (ʿ-l-h). For this expression see the comments on verse 6.26. Once again the storyteller’s skill is evident, since this word appears with multiple meanings throughout this book. At this high point in the story, this verb takes on yet another meaning. We might say “I will dedicate it to the LORD, and give it as a sacrifice to be completely consumed.”

Translators may wish to reverse the order of some of the clauses here (see second model below). Translation models for this verse are:

• then whatever comes out of my house first to welcome me when I return victorious from the defeat of the Ammonites, I shall dedicate it to the LORD [or, you LORD], and I will offer it as a sacrifice that will be entirely burned.”

• then when I come home from my victory over the Ammonites, I will give to the LORD whatever comes first out of the door of my house to greet me, and I will offer it as a burnt offering to the LORD.”

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 Manoah said …: With what follows, we see that Manoah has clearly accepted what the angel has told his wife. His concern here is what he should do after the child is born. Here again said can be rendered by a more specific verb, for example, “Manoah then asked” (Contemporary English Version).

Now when your words come true: The Hebrew adverb rendered Now is not a marker of time here, but an introductory marker, which may be translated “Now then” (Good News Translation) or “Well then.” Your words refers back to the angel’s original promise in verse 13.3-5. The Hebrew term for words comes from the same root (d-b-r) as the verb rendered “spoke” in the previous verse. Your words may be rendered “your promise” (Contemporary English Version). There is a slight problem in the Hebrew here since the noun for words is plural and the verb for come is singular, but translators can simply harmonize them. Come true is literally “come.” Revised Standard Version adds the word true to express the correct sense in this context. We may also say “come to pass” (King James Version) or “are fulfilled” (New International Version). Most English versions use a time clause here, but the Hebrew verb here could also express a wish, so New Jewish Publication Society’s Tanakh says “May your words soon come true!” However in most languages, considering this as a temporal clause will provide a natural introduction to the question that follows.

What is to be the boy’s manner of life…? is literally “what will be the judgment of the boy…?” There is a play on words here, since the Hebrew word for “judgment” comes from the same root as the word for “judge” used so often in this book. Here this root refers to rules to live by, so Revised Standard Version renders it manner of life (see verse 1 Sam 8.11, where it has a similar sense). It will be virtually impossible to keep this play on words in other languages, so the best solution is to render the meaning here. If desired, a footnote might point out this play on words. For boy see verse 13.5. This question may be rendered “how should we raise the boy?” or “how should we bring the boy up?”

And what is he to do is literally “and his work.” Revised Standard Version repeats the interrogative word what from the previous clause. In the first question Manoah asks about the parents’ responsibility. Here he asks about the boy’s own task. He wants to know the kind of special task this child will have.

Translation models for this verse are:

• Manoah said, “Oh, may your promise come true! But then, how should we raise the boy? What kind of work will he do?”

• Manoah asked, “Well then, when your words are fulfilled, how are we to raise the boy and what will he do?”

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 the narrator notes in verse 14.4, Yahweh has put in place a plan to use Samson to punish the Philistines.

And the Spirit of the LORD came mightily upon him: See the comments on verse 14.6. Samson is empowered again by the spirit of Yahweh to carry out a difficult task. Contemporary English Version says “Then the LORD’s Spirit took control of Samson,” and Good News Translation has “Suddenly the power of the LORD made him strong.”

And he went down to Ashkelon: As soon as Yahweh’s spirit empowers Samson, he takes off for battle. Here the Hebrew verb for went down (yarad) refers to military action (see verse 1.9; compare verse 14.1). Ashkelon was one of the five principal cities of the Philistines (see verse 1.18). It is located on the Mediterranean seacoast. In some languages it may be helpful to be more explicit by saying “and he went to the town of Ashkelon in Philistine territory.”

And killed thirty men of the town …: Samson pays his debt to his thirty companions by murdering thirty Philistine men in Ashkelon and taking their clothes. The text does not say how he killed them. Killed (literally “stuck”) renders the same Hebrew verb (nakah) translated “defeated” in verse 1.4 (see comments there). New International Version says “struck down.” Samson’s actions here also seem to break his Nazirite vow, but according to verse 14.4, it is the LORD who is behind them.

And took their spoil is literally “and took what was stripped from them.” Spoil renders a Hebrew root meaning “strip.” It is different from the word for “spoil” used in verse 5.30 and verse 8.24-25. The word here is a rare one, probably used here to create a play on words, since it is almost identical to the word for festal garments. New International Version says “stripped them of their belongings,” and Good News Translation has simply “stripped them.” Contemporary English Version‘s “took their clothing” is too narrow, since Samson probably took more than their clothes.

And gave the festal garments to those who had told the riddle: Samson gives the clothes of the dead men to the people he owed, that is, those who won the bet in telling the meaning of the riddle. This act is a terrible insult, and could have been the basis for a war between the Philistines and the Israelites. For festal garments, see verse 14.12. Here it may be rendered “clothes” (New International Version, Revised English Bible) or “sets of clothes.” Those who had told the riddle is literally “those telling the riddle,” but refers actually to those who solved the riddle. This will need to made clear in the translation, for example, “those who had answered the riddle” (New Jerusalem Bible, New Jewish Publication Society’s Tanakh). Told renders a Hebrew participle of the key verb nagad meaning “tell.” For riddle see verse 14.12.

In hot anger he went back to his father’s house: This sentence refers to Samson’s anger after he killed the thirty Philistine men in Ashkelon. Certainly he was angry for quite some time, from the time he had been tricked and humiliated and had lost the contest over the riddle. This sentences begins with a Hebrew waw conjunction, omitted in Revised Standard Version and in many other versions. In hot anger renders an independent clause in Hebrew, which is literally “And his nose burned” (see verse 2.14). Translators should look for an appropriate expression that conveys this idea, for example, “Burning with anger” (New International Version), “in a furious temper” (Revised English Bible), or “in a rage” (New Jewish Publication Society’s Tanakh). Went back renders well the key Hebrew verb ʿalah meaning “go up,” as Samson left the Philistine territory and returned to his parents’ home in Israel. It appears his parents had already returned home. Samson left the Philistine territory and returned to his parents’ home in Israel. His father’s house could refer to where his parents lived or to their family, so we might say “he went back home” (Good News Translation). For this whole sentence Contemporary English Version has “and stormed back home to his own family.”

Translation models for this verse are:

• Then the power of Yahweh took control of Samson, and he went to Ashkelon and killed thirty men of that town. He stripped them of all they owned and gave their clothes to the men who had solved the riddle. And Samson, burning with rage, went back to his parents’ home.

• Suddenly the LORD’s power seized Samson and he went to the town of Ashkelon. There he killed thirty Philistine men, stripped them of their belongings and gave their clothes to the men who had explained the riddle. Filled with anger, he returned home to his family.

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 .

So while he slept, Delilah took the seven locks of his head and wove them into the web: As noted above, this sentence comes from the Septuagint. Good News Translation renders So while he slept as “Delilah then lulled him to sleep,” which follows the ver Septuagintver* very closely. Contemporary English Version says “While Samson was asleep.” For Delilah took the seven locks of his head and wove them into the web, see verse 16.13.

And she made them tight with the pin: See verse 16.13. The Hebrew text begins here.

And said to him, “The Philistines are upon you, Samson!”: Delilah says the same thing as in the previous two incidents. See verse 16.9, verse 12.

But he awoke from his sleep: Samson was fast asleep, but Delilah’s cry woke him up. But translates the Hebrew waw conjunction, but here it introduces a sequential action or even a consequence, so a more appropriate connector is “And,” “Then,” or “So.” He awoke from his sleep is a literal rendering of the Hebrew, but translators may use idiomatic expressions, for example, “he woke up” (Good News Translation).

And pulled away the pin, the loom, and the web: The Hebrew verb here can mean pulled away, “pulled up” (New International Version), or “pulled out” (New Jewish Publication Society’s Tanakh). Revised Standard Version, New International Version, and New Jewish Publication Society’s Tanakh seem to imply that Samson walked off with the huge loom with its pin and web. This is possible since it follows the same pattern as Samson walking off with the huge gates of the city of Gaza (see verse 16.3, where the same verb is translated “pulled … up”). However, several versions think he worked loose his hair. For example, Good News Translation says “and pulled his hair loose from the loom.” Contemporary English Version sees a complicated series of actions here, saying “and pulled the loom free from its posts in the ground and from the nails in the wall. Then he pulled his hair free from the woven cloth.” This rendering makes good sense in the context, but it goes far beyond the text.

Beyond this problem of determining what actually happened, most languages will find it challenging to find three different words for pin, loom, and web (see comments on verse 16.13). So it may be necessary to reduce these three items. Good News Translation simply says simply “loom,” which may be a better solution than trying to find words for each of these three technical terms.

Though the conclusion of the first incident is not repeated here (“So the secret of his strength was not known” [verse 16.9]), this information seems implied here.

Translation models for this verse are:

• Then Samson fell asleep, and Delilah wove his seven plaits into a cloth, making sure they were very tight. Then she cried out, “Samson, the Philistines are here!” He woke up, and tore his hair loose from the whole loom.

• While Samson slept, Delilah wove his seven braids into the cloth of the loom and packed them down hard. Then she called out, “Samson, the Philistines have come!” At this, Samson jumped up and pulled out his hair away from the loom and weaving stick.

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 .