This verse anticipates the reaction of the fathers and brothers of the captured young women of Shiloh.

And when their fathers or their brothers come to complain to us: And when is literally “And it will happen when.” This expression introduces a temporal clause in Hebrew, but many treat it as a conditional clause by beginning with “If” (Good News Translation, Contemporary English Version). Another possible way to begin this verse is “And if it should happen that….” Their fathers and their brothers refer to the male relatives of the captured young women. In Hebrew the word for fathers includes uncles, and the word for brothers includes male cousins. Mentioning them reflects the cultural situation of that time, since it was the men of the family who were responsible for protecting the women, especially the unmarried girls (see Gen 34). The Hebrew verb rendered complain (riv) can mean “dispute” or even “accuse,” as in a legal setting (see verse 6.31, where it is rendered “contend”). Good News Translation uses the verb “protest,” which fits well here. The pronoun us in the Hebrew text refers to the Israelites. The Septuagint replaces this pronoun with “you,” referring to the Benjaminites. Though most versions stay with the Hebrew text, Good News Translation adopts the ver Septuagintver* reading. However, Hebrew Old Testament Text Project recommends following the Hebrew text. Translators should indicate in a footnote if they opt for another reading than the Hebrew text.

We will say to them: The pronoun we refers to Israelites, and the pronoun them points to the male relatives of the captured young women. This clause seems to confirm that the pronoun us rather than the pronoun “you” should be used in the previous clause. Good News Translation changes this clause to read “you can tell them,” a reading that Hebrew Old Testament Text Project does not recommend.

Grant them graciously to us renders a Hebrew text that says “Be gracious [or, Show favor] to them for/to us.” The Septuagint omits the words to us, but Hebrew Old Testament Text Project recommends keeping them. The pronoun them refers to the Benjaminites, and pronoun us points to the Israelites leaders. The Israelites ask the men of Shiloh to forgive the Benjaminites for capturing the young women on their behalf. They want them to allow the Benjaminites to keep the women they have captured. Thus New Jewish Publication Society’s Tanakh says “Be generous to them for our sake,” and New International Version has “Do us a kindness by helping them.” Translators may also say “Be gracious to them on our account [or, for our sake].”

Because we did not take each man of them his wife in battle explains why the men of Shiloh should be gracious to the Benjaminites. During the attack on Jabesh-gilead, the Israelites were not able to obtain enough wives for all the surviving Benjaminites. Because renders well the Hebrew particle ki. The pronoun we refers logically back to the Israelite leaders, who did not physically carry out the act of “taking” the young women from Jabesh, but who are taking responsibility. The pronouns them and him refer to the Benjaminites. New International Version says “because we did not get wives for them during the war.” Contemporary English Version is similar with “After all, we couldn’t get enough wives for all the men of Benjamin in the battle at Jabesh.”

Neither did you give them to them is literally “for you, you did not give to them,” which seeks to explain why the men of Shiloh are not at fault. Normally a wrong would have been committed if they had willingly given their daughters in marriage to Benjaminite men, as specified in verse 21.1. However, the Israelites argue that in this case, the vow is not really being broken, since the daughters had not been “given.” This clause begins with the Hebrew particle ki, which could be rendered “because” (Contemporary English Version), “since” (Good News Translation, New International Version), or “for.” The men of Shiloh (you) did not willingly give their daughters (the first them) to the Benjaminites (the second them). Translators may make these pronouns explicit if necessary (see first model below).

Else you would now be guilty is literally “at the time you would be guilty.” If the men of Shiloh had willingly given their daughters, they would have broken their vow and been guilty before Yahweh and deserved to die. But since their daughters are stolen, they are not guilty. For this clause and the previous one we might say “You did not give your daughters to the Benjaminites, so you are not really guilty” or “You did not really give your daughters to the Benjaminites. If you had, you would be guilty [but you are not].” New International Version reverses these clauses, saying “and you are innocent, since you did not give your daughters to them.”

Translation models for this verse are:

• If the young women’s fathers or brothers come to us to protest, we will say, ‘Be generous to the Benjaminites on our account, because we could not get enough wives for them during the battle [at Jabesh-gilead]. Since you did not actually give your daughters to the Benjaminites, you are not guilty of breaking your vow.’ ”

• If it happens that the girls’ male relatives come to complain, we will beg them to forgive you because we weren’t able to get enough wives for you from the battle. We will say to them, ‘You are innocent [in this matter], since you did not give your daughters to them—they stole them!’ ”

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 previous verse seems to give a summary of the attack on Bethel, while the rest of this unit gives the details of the attack. For this reason Good News Translation and Contemporary English Version combine 1.22-23. However, in most languages this will not be necessary.

And the house of Joseph sent to spy out Bethel: And renders the Hebrew waw conjunction, which may also be translated “first” since this clause describes how the tribe of Joseph went about capturing Bethel. Once again the phrases house of Joseph and “house of God” (Bethel) seem to be placed together for a contrastive effect. If repeating the house of Joseph is unacceptable, the translator may simply use the pronoun “they.” See verse 1.22 for comments on the house of Joseph and Bethel.

Sent to spy out renders a single verb in Hebrew (tur), which is also used in Num 13–14. We could say “sent out spies to find out what they could about Bethel.” If a word for spy does not exist, translators might say “sent men out to observe/look around the city.” Many languages will need to make explicit “to see how they could capture it.”

(Now the name of the city was formerly Luz): Gen 28.19 gives this same information, noting that Jacob is the one who named the town Bethel. Once again Revised Standard Version puts background information in parentheses. See verse 1.10. New Jerusalem Bible says “In olden days, the name of the town was Luz.” We might also say “Previously, Bethel was known as Luz.” The name Luz is repeated at the end of this unit (verse 1.26), forming an inclusio.

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 .

While the previous verse explained what the Israelites had done to merit their punishment, this verse describes it. In most languages this order will make sense. If not, 2.20-21 might be combined. If there is a full stop at the end of the previous verse, it may be helpful to begin this verse with “Therefore,” “Because of this,” or “That’s why.”

I will not henceforth drive out before them …: In Hebrew this is an emphatic statement from God, similar to verse 2.3, beginning with the words “also I,” conveying the idea that a conclusion is being expressed. Revised Standard Version does not render this emphasis. It may be expressed by saying “So, this is what I’ve decided to do….” Revised English Bible and New Jewish Publication Society’s Tanakh have “I for my part…,” an emphatic phrase that could serve as a model in some languages.

The emphatic opening is followed by an emphatic negative statement, will not henceforth drive out (literally “will not add to drive out a man”), which means God will not continue to drive out any more Canaanites. The period of divine assistance is now at an end. Good News Translation translates “I will no longer drive out.” For drive out see verse 1.19. Here the verb has a direct object, “a man,” not expressed by Revised Standard Version. This is an emphatic way of saying “not a single man,” “not even one,” or “not any.” If possible, translators should try to express this emphasis. Before them refers to the Israelites and this can be made explicit if need be. Some versions leave this phrase out, since it may be understood from the context.

Any of the nations that Joshua left when he died: This clause completes and adds emphasis to the declaration of the LORD. It mentions a number of important elements. First, the Hebrew word for nations (goyim) ties back to the ironic remark made in verse 2.20, where Israel is designated a goy, a nation like any other. Also the mention of Joshua evokes a time when Israel was successful in entering the Promised Land and driving out their enemies. Joshua’s death is seen as a decisive turning point, when things start to go downhill, as the people no longer serve the LORD. Very often the term nations has to be rendered according to context. Here it refers to non-Israelite nations, but these are not large countries as the modern term might imply. Rather, these nations are tribal groups, whether large or small, such as the Canaanites (verse 1.4), the Jebusites (verse 1.21), and the Amorites (verse 1.34). If possible, the translation should imply that these are peoples who do not worship Yahweh. So we might speak of “foreign peoples,” “foreign clans,” or “foreign tribes.” The nations that Joshua left when he died refers to the non-Israelite tribes that were still living in the Promised Land when Joshua died. We might speak of “the foreign peoples who remained when Joshua died” or “the foreign tribes who were still there after Joshua died.” Good News Translation translates “the nations that were still in the land when Joshua died.” This is a good model to follow.

Translation suggestions for this verse are:

• Because of this, I have firmly decided I will no longer drive out even one of the foreign peoples/tribes remaining in the land when Joshua died.

• So here is my decision: I will no longer help them remove any of these pagan peoples who remained in the land after Joshua’s death.

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 sold them into the hand of …: For this idiom, see verse 2.14.

Jabin king of Canaan, who reigned in Hazor: King of Canaan appears to be an old and well known title. However, some scholars doubt that there ever was a king of Canaan, and think that the expression is used here simply to give status to Jabin who was the king of Hazor at that time. Good News Translation calls him “a Canaanite king,” implying that he is one of many kings in the region. For king see verse 1.7; for Canaan see verse 1.1. Reigned renders a word from the same Hebrew root (m-l-k) as the word for king, thus putting heavy emphasis on Jabin’s power and authority. Obviously, from the storyteller’s viewpoint, the more powerful the enemy, the more impressive Israel’s victory will be.

Hazor was a city-state north of the Sea of Galilee, in the region assigned to Naphtali. According to verse 11.10, it was the “head” of many kingdoms. Thus the administrative center of Jabin’s realm was located at this important crossroads of the trade routes running between Damascus and the coast at Sidon.

The commander of his army was Sisera: The storyteller now introduces a new character who will play an important role in this episode. The Hebrew word translated commander (sar) can refer to an official, ruler, or leader, whether political or religious. But in this military context it refers to a general who is head of the troops. An appropriate term should be used, for example, “commander,” “chief,” or “general.” The pronoun his refers back to Jabin, the king. Unlike Ehud who had to rally his men, Jabin already has a full standing army. The word for army is singular in Hebrew, but of course, translators can use a plural term here, for example, “troops” or “soldiers.”

Who dwelt in Harosheth-ha-goiim: As with most main characters in this book, the origins of Sisera are spelled out. His Canaanite origins are reflected in the name of the town in which he lived, Harosheth-ha-goiim, which means “Harosheth of the nations.” The Hebrew word goyim (“nations”) is consistently used in the Old Testament to refer to the nations or peoples who did not recognize Yahweh as Lord (see verse 2.21, verse 23; verse 3.1). Non-Israelites were goyim, that is, “Gentiles” (Good News Translation) or “pagans.” The mention of the word here would have made listeners laugh with contempt. The precise location of this town is not certain, though it probably lies somewhere in the Plain of Sharon. Translators can decide if they want to transliterate this name (Revised Standard Version) or translate it (Good News Translation). However, there is a real advantage to translating it, since the reference to goyim sets the scene for the conflict here.

Models for the translation of this verse are:

• So the LORD gave Jabin, king of Canaan, power over them, and he ruled over them from Hazor. The commander of his army was Sisera, who came from the town of Harosheth-ha-goiim.

• So the LORD made them subject to Jabin, the Canaanite king who ruled in Hazor. The leader of his soldiers was named Sisera, from the town called Harosheth-of-the-Gentiles [or, Pagans].

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 Hebrew the structure of this verse is quite distinctive. Though Revised Standard Version begins with the imperative, Tell of it, this expression occurs at the end of the verse. The verse begins with three parallel participial clauses that identify those addressed and concludes with an imperative. It reads literally:

Those riding on tawny donkeys,
those sitting on saddle blankets,
and those walking on the road,
ponder!

These lines could be a call to the same set of people or to two or three different groups. Several versions see a progression from rich people, those who ride on donkeys, to poorer ones, those who walk (Good News Translation, Contemporary English Version).

Tell of it renders a Hebrew verb that can mean “think about,” “ponder,” or “meditate on,” so New International Version says “consider.” It can also mean “complain out loud” or “speak out loud,” which seems behind the Revised Standard Version rendering. In Hebrew there is no word corresponding to the pronoun it, but many languages will need to add an object here. New Jewish Publication Society’s Tanakh says “declare it.” Good News Translation puts “Tell of it” in the text and “Think about [it]” in a footnote. Some languages may prefer to be more explicit by saying “Consider what the LORD has done” or “Meditate on this victory.” Many versions prefer to place this imperative at the beginning of the verse as Revised Standard Version has done. However, New Jerusalem Bible follows the Hebrew order and puts the verb at the end of this verse, but its rendering “sing” does not seem accurate. New International Version presents this verb as introducing what follows in the next verse, saying “consider sup 11sup* the voice of the singers at the watering places.” Translators should study this verse and the next one and see how to best present the ideas here, all the while not forgetting that we are dealing with poetic lines.

You who ride on tawny asses is the first group of addressees. You who ride renders a Hebrew participle, which is literally “those riding” or “ones riding.” Revised Standard Version adds the pronoun you to help the reader know these people are being addressed. Ride translates a Hebrew verb that means “mount and ride” or “ride in a chariot.” Here the object is donkeys, so a verb used for mounting or riding a horse or donkey should be used. Tawny asses are light-colored donkeys. For asses see the comments on verse 1.14, where a different Hebrew word is used. The word for asses here refers specifically to female donkeys, so Revised English Bible says “she-donkeys,” but many versions simply say “donkeys” (Good News Translation, New International Version, New Jerusalem Bible). Female donkeys were the common means of transport in biblical times, transporting both people and goods. In languages where donkeys are unknown, an expression such as “small beasts of burden” or “small horses” could be used. The Hebrew word for tawny refers to a color that many versions suggest is “white” (New Revised Standard Version, Good News Translation, New Jerusalem Bible, New American Bible). However, it is more likely that this word refers to a light color, closer to gray. In languages with few colors, translators might say “clear” or “light.” This detail may imply that lighter colored donkeys were favored or more expensive than darker ones. Even though in some cultures riding on donkeys would not be a sign of status, in biblical times just possessing a donkey meant the person was fairly wealthy. This whole line may be rendered “those of you who ride light-colored donkeys.”

You who sit on rich carpets: Many scholars think this line refers to the same people as in the previous one. This would mean the people who sit on rich carpets are riding on donkeys (Good News Translation, Contemporary English Version). This seems logical, but others see a reference to another group of people of slightly lower status (Revised Standard Version, New Jewish Publication Society’s Tanakh). Like the previous line, you who sit renders a Hebrew participle, which is literally “those sitting.” Once again, Revised Standard Version adds the pronoun you to express the idea that these people are being addressed. The Hebrew word rendered rich carpets can also mean “saddles” (Good News Translation) or “saddle-blankets” (New Jerusalem Bible). To avoid direct contact with riding animals and to provide a more comfortable seat, people placed small rugs or leather saddles on beasts of burden (that is, horses, donkeys, or camels). This line may be rendered “those of you who sit on [saddle] blankets.” Translators will need to decide whether or not this line describes the same people as in the previous one. If they describe the same group of people, one possible rendering for both lines is “you who ride on light-colored donkeys, seated on comfortable saddles.”

And you who walk by the way is literally “and those walking on the road.” The Hebrew verb here means “go” or “walk.” Though it is possible to consider this line as referring to the same people as in the first two lines, most versions believe there is a contrast here between rich people who can afford donkeys and those who are forced to walk. New American Bible takes the first approach, seeing only one group: “They who ride on white asses, seated on saddlecloths, as they go their way.” However, most see a contrast with these people “who go on foot” (New Jerusalem Bible). Good News Translation has “you that must walk wherever you go.”

For this whole verse Contemporary English Version says:

Listen, everyone!
Whether you ride a donkey
with a padded saddle
or have to walk.

Though several interpretations of this verse are possible, it seems likely that the singers are calling out to all members of the community, including all classes of people to “consider” what the LORD has done. If this wider interpretation is adopted, a possible model is:

• “You who ride on light-colored donkeys,
sitting [comfortably] on padded saddles,
and you too, who are forced to walk on foot,
consider [what the LORD has done]!

If only one group is understood to be in view, this verse may be rendered as follows:

• “Think about it, people!
You who ride light-colored donkeys,
on comfortable saddles,
as you go on your way.

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 angel of the LORD appeared to him and said to him: The storyteller does not give too many details concerning this scene. It would appear that the wine press was not far from the big tree. For the angel of the LORD, see verse 2.1. The pronoun him refers to Gideon, which Contemporary English Version makes explicit to avoid confusion.

The angel’s greeting is in two parts: a kind of blessing, The LORD is with you, followed by a vocative expression referring to Gideon, you mighty man of valor. However, in many languages it will be more natural to place the vocative initially: “O mighty warrior, the LORD is with you!”

The statement The LORD is with you is rare (verse 2 Chr 15.2). The Hebrew pronoun for you is singular, so the angel is addressing Gideon directly. Here, as is the case of Mary in the New Testament (Luke 1.28), this statement seems to indicate that God has chosen Gideon for some specific task. It serves as a promise of God’s presence, which is a common feature in many calls to service. Later in verse 6.16 Yahweh himself makes the same declaration in the first person, saying, “I will be with you.” Within 6.11-16 it becomes evident that the angel of the LORD is the manifestation of Yahweh (see verse 6.14, verse 16). This seems to be a case of “enallage,” where third person and first person are used to refer to the same person. Contemporary English Version says “The LORD is helping you,” but this is not a typical greeting, so it is better to stay closer to Revised Standard Version here.

You mighty man of valor is literally “warrior of the might.” Revised Standard Version has added the pronoun you to make it clear that this a vocative address. The Hebrew word for “warrior” (gibor) refers to heroes, but does not necessarily refer to men who were part of a standing army (see comments on verse 5.13, where it is rendered “mighty”). Translators should use a word such as “hero” rather than “soldier,” or a generic expression as Revised Standard Version has done. The Hebrew word rendered valor conveys the sense of strength, force, or power. Good News Translation has “brave and mighty man,” which is a good model. New Jerusalem Bible says “valiant warrior,” and Contemporary English Version has “you are a strong warrior.” Later, Jephthah will also be called a “mighty warrior” (verse 11.1).

Given the narrative that follows (which was certainly known to the hearers or readers even before this story has begun), these words may convey quite a bit of irony. Gideon will show over and over that he is hesitant, unsure, and unbelieving. In the end, he disobeys the LORD and gives birth to a son who brings much tragedy and shame to the people of Israel. Despite this irony, translators must render the words as they appear in the text. But it is good for exegetes and translators to appreciate these ironic notes as the story proceeds.

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 he took the jars of the people from their hands, and their trumpets: Revised Standard Version‘s rendering of this clause is quite different from most of the other versions in English. It is based on an emendation of the Hebrew text, which is literally “And they took the provisions of the people in their hand and their trumpets.” ver RSVver*’s reading seems to follow the text in verse 7.16, which mentions jars and trumpets. These items serve as important props in the story that follows.

So is a good rendering of the Hebrew waw conjunction here, since it serves to introduce what happened next. He took the jars of the people from their hands, and their trumpets means Gideon took the jars and trumpets that the remaining soldiers had before they returned home. They may have used these jars to drink water at the spring. The Hebrew word for jars in verse 7.16 refers to earthen pots that were used to carry water. For trumpets see verse 3.27.

However, as noted above, the majority of English versions follow the Hebrew here, which speaks of “provisions” instead of jars. The Hebrew word for “provisions” refers to a supply of food that travelers have with them. Hebrew Old Testament Text Project gives this word a {B} rating and so is preferred. It would make sense that those going home would leave their food with those staying behind to fight. We might say “So they took the people’s provisions and their horns” (New Jerusalem Bible) or “So [the lappers] took the provisions and horns that the other men had with them” (New Jewish Publication Society’s Tanakh).

And he sent all the rest of Israel every man to his tent, but retained the three hundred men is literally “and all the men of Israel he sent man to his tents, and with the three hundred men he kept.” Gideon kept the 300 soldiers who lapped the water, but sent all the others home. The pronoun he refers to Gideon. The verb sent is a keyword used throughout the judges’ narratives (see, for example, verse 4.6; verse 6.8). All the rest of Israel refers to all the soldiers who did not pass the test. The word rest does not appear in Hebrew but makes for a more natural translation in English. Another possible model for this phrase is “all the other soldiers.”

There is an ellipsis in the phrase every man to his tent. Some languages may prefer to supply the missing verb by saying “and each man went to his tent.” Every man is a good rendering of the Hebrew word for “man” here. Tent is an idiomatic way of referring to a person’s dwelling, that is, his home. It may refer to a physical tent (see verse 4.17), but not necessarily so. These people did not return to their military camp, but to their homes. He sent all the rest of Israel every man to his tent may be rendered “Gideon sent all the other Israelites home.”

Retained renders a Hebrew verb that normally means “strengthen.” Here it has the sense of “hold” or “keep,” as in Exo 9.2 and Jdg 19.4. This verb has a singular masculine affix, referring to Gideon as the subject. Many languages will have to insert the pronoun “he” here. The three hundred men refers to those who lapped the water and thus passed the test (see verse 7.6). We might say “But he kept the three hundred men with him” (New Living Translation).

Some versions change the order of the clauses in the first half of this verse, which makes for easier reading in many languages. For example, Good News Translation says “So Gideon sent all the Israelites home, except the three hundred, who kept all the supplies and trumpets,” and New International Version has “So Gideon sent the rest of the Israelites to their tents but kept the three hundred, who took over the provisions and trumpets of the others.” Contemporary English Version changes this text into a dialogue, saying “Then Gideon gave these orders, ‘You three hundred men stay here. The rest of you may go home, but leave your food and trumpets with us.’ ” This rendering has a very lively style, though it is somewhat far from the Hebrew text.

And the camp of Midian was below him in the valley: This sentence links back to verse 7.1, and prepares for the following incident involving the Midianites. The camp of Midian refers to the Midianite army (see verse 7.1). The pronoun him could refer to Gideon or the Israelite army (so Good News Translation with the pronoun “them”). For the valley, see verse 7.1. Contemporary English Version makes Gideon’s camp the point of reference by rendering this sentence as “Gideon’s army camp was on top of a hill overlooking the Midianite camp in the valley.” This model may be helpful in languages where the notion of valley is unclear. There is an important change of scene in this sentence, so Contemporary English Version also has a paragraph break here (also New International Version, Revised English Bible). In many languages this will be the best way to begin the next episode. Other possible models for this sentence are:

• The Midianite army was camped below Gideon’s army in the valley.

• Below them in the valley was the Midianite camp.

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 .

Readers now learn why Gideon pursued these Midianite kings so relentlessly. These men had killed his own brothers. Following ancient codes, a surviving brother was duty-bound to seek revenge for the death of his brothers (see Num 35.9-34).

And he said introduces Gideon’s response. Some languages may prefer to say “Then he said to them.”

They were my brothers, the sons of my mother is literally “My brothers, sons of my mother, they.” This very emotional statement is another high point in the Gideon story, as he reveals to the kings that they killed his own brothers. This term renders a Hebrew word that can refer to brothers with the same mother and father, or to brothers with a different mother or father. In that society and in many communities today, the term is also used to refer to cousins or distant relatives. However, the following phrase, the sons of my mother, makes it clear that they were Gideon’s full brothers. Translators should use the appropriate term for this context. This fact explains why Gideon so passionately pursued the two kings. However, the text gives no details concerning the death of these brothers. Perhaps they were killed during the various battles that Gideon himself led. But it is also possible the brothers were killed before Gideon was called by the angel of the LORD to fight the Midianites. This would explain why Gideon was hiding from the Midianites as he beat his grain.

As the LORD lives (literally “alive is Yahweh”) renders a Hebrew expression that is used to introduce a strong oath. A literal rendering of this expression may not be natural in the target language, so translators must consider how people make such oaths in their own culture. Good News Translation says “I solemnly swear,” which is effective, but it leaves out the name of God. Contemporary English Version is better with “I swear by the living LORD.” The Israelites swore by Yahweh. Some languages might say “In God’s name” or “I swear by [the name of] God.”

If you had saved them alive, I would not slay you: These clauses are very emphatic in Hebrew. They have the same rhythm as “As you are, so were they” in the previous verse. Here the two parts sound alike and even rhyme in Hebrew as follows:

lu hachayitem ʾotam (literally “if you had let them live”)
loʾ harageti ʾetkem (literally “I would not kill you”)

The Hebrew words for lives (in the oath) and alive here form a wordplay since they come from the same root.

If you had saved them alive is known as a counterfactual conditional clause, because this condition was not fulfilled. It means “You did not save my brothers. If you had done so.” The pronoun you refers to the two Midianite kings, and the pronoun them to Gideon’s brothers. Saved … alive renders a causative form of the Hebrew verb meaning “be” or “live.” This clause may be rendered “if you had allowed them to live,” “if you had spared their lives,” or “if you had not killed them.” The Midianite kings probably had the option of taking these men prisoner (see verse 1.25). Instead, they killed them. All languages have ways of forming such counterfactual conditions, so translators need to find the right form to express the statement here.

I would not slay you: Gideon tells the kings that if they had kept his brothers alive, he would not kill them. This statement implies he is on the point of executing them. The pronoun I refers to Gideon. As in verse 8.17, slay may be rendered “kill,” “execute,” “slaughter,” or “put to death.” Would not slay is the English way of expressing an action that has not yet been performed, but certainly will be. Translators need to use verb forms that fit the context and meaning here.

Translation models for this verse are:

• Then Gideon said, “Those men you killed were my brothers, sons of my mother! I swear to you by the living God, if you had not killed them, I would not execute you now.”

• Gideon replied, “They were my brothers, the sons of my mother. In the name of the LORD, if only you had let them live, I would not [have to] kill you now.”

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 .