As this unit comes to an end, full nouns appear: Deborah appears once here and at the end of 4.9, and so does Barak. The full name reference of all the story participants in this verse (Naphtali and Zebulun also) is once again a Hebrew way of closing out this subunit. Translators should read their translations and use nouns and pronouns as are appropriate in their language.

And Barak summoned Zebulun and Naphtali to Kedesh: Though summoned renders a different Hebrew verb than the one in verse 4.6, it means Barak “called” or “brought together” his troops. Some versions say “mustered,” which gives a more military flavor. Zebulun and Naphtali occur in a reverse order here from verse 4.6, forming a kind of chiastic or X structure, which is also a typical Hebrew way of closing a literary unit (4.6-10). Indeed, the following verse is a kind of aside. Bible en français courant puts these tribes’ names back in the order “Naphtali and Zebulun,” and translators can do so if necessary. Here again Zebulun and Naphtali can be rendered “soldiers [or, warriors] from the tribes of Zebulun and Naphtali.” Kedesh is the same town mentioned in verse 4.6.

And ten thousand men went up at his heels: For ten thousand men, see the comments at verse 1.4; verse 3.29; verse 4.6. Went up translates the typical Hebrew expression for going into battle and occurs twice in this verse (see verse 1.1). At his heels is literally “at his feet.” This Hebrew idiom describes how the men follow closely behind Barak. However, there may be some irony here, since the same word for “feet” is used when King Eglon was thought to be “covering his feet” (verse 3.24). This may be a veiled way to express disapproval of Barak here. Most translations will not be able to preserve this hidden irony. This clause may be rendered simply “and ten thousand soldiers followed him into battle.”

And Deborah went up with him shows that she is going to battle. That she went up with him means she is keeping her promise to go with Barak. In studying the passage as a whole, what is striking is that though Deborah went up and the soldiers of Naphtali and Zebulun also went up, the same is not said about Barak. This may again indicate Barak’s reluctance to go to battle. Certainly, by adding this clause about Deborah at the end of the unit, Barak’s lack of courage is being underlined. Later, Gideon will need even more convincing than Barak before he goes to battle (verse 6.15-40).

Examples for translating this verse are:

• And Barak summoned the warriors of Zebulun and Naphtali to come to Kedesh. Altogether there were ten military units who went into battle with him, and Deborah also went out to battle with Barak.

• Barak called the soldiers of the Zebulun and Naphtali tribes to gather in Kedesh, and ten thousand followed him into battle. And Deborah went with him too.

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 song now takes another turn, as others who were brave enough to move out to help their brothers are congratulated. Here in Hebrew there is no conjunction to show this abrupt contrast, but it is precisely the absence of such a word that shows there is a break here. Some languages may be like Hebrew, but many others will need to mark this turning point by using a strong contrastive conjunction such as “But” (Good News Translation, Contemporary English Version).

Zebulun is a people that jeoparded their lives to the death: The people of Zebulun risked their lives to protect and defend their brothers. For Zebulun see verse 1.30 and verse 5.14. Hebrew does not have the verb is, but in translation adding it is certainly justified. The reference to people seems significant since the Hebrew term here (ʿam) is one that often speaks of Israel as a whole (see comments on verse 2.4). But several versions render this word in context as “soldiers” (Contemporary English Version) or “men” ( NET Bible). We might begin this line with “But as for the tribe of Zebulun, here is a people who….” Jeoparded their lives to the death is an unusual phrase in English, rendering a Hebrew idiom that is literally “reproached his life to die.” The soldiers from Zebulun were willing to risk death in order to support Deborah and the other Israelites who went out to fight. Many languages will have a fixed expression to describe this level of bravery and commitment: “risked their lives” (Good News Translation, Contemporary English Version), “risked death,” or “braved death” (New Jerusalem Bible). New Revised Standard Version says “scorned death,” and New Jewish Publication Society’s Tanakh has “mocked at death.” Translators can use idiomatic expressions in their language to express the idea here.

Naphtali too, on the heights of the field: This line has an ellipsis, since the verb phrase jeoparded their lives to the death in the previous line is to be understood here. Naphtali too is literally “and Naphtali.” We could begin with “The people of Naphtali also risked their lives….” For Naphtali see verse 1.33. On the heights of the field tells where the action happened. This phrase may refer to the location of the battle for Naphtali alone or for both Zebulun and Naphtali. The Hebrew phrase rendered on the heights refers to a high place, possibly on top of mountains. In battles it is advantageous to be on a higher place to see and ward off attacks. Higher places are also easier to defend. The further specification of the field is somewhat odd, since fields are usually not located on the heights. The Hebrew word for field usually refers to an open space, but here it seems to refer to the battleground. New American Bible and New Jewish Publication Society’s Tanakh render this whole phrase as “on the open heights,” and Good News Translation says “on the battlefield.” If the battle were in the open, as several versions suggest (New American Bible, New Jewish Publication Society’s Tanakh), this would demand great courage, as the Israelites would be exposed to great danger. Contemporary English Version omits this phrase, but it should be included in the translation.

Some versions combine the two lines of this verse as in Good News Translation: “But the people of Zebulun and Naphtali risked their lives on the battlefield.” However, this rendering robs the lines of their rhythm. We might say:

• But the people of Zebulun risked their very lives.
The warriors of Naphtali too,
battling on the open heights.

• The warriors of Zebulun and Naphtali risked death,
on the towering heights of the battlefield.

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 God said to him: And renders the Hebrew waw conjunction, which may also be translated “So” or “Then.” Good News Translation and many other versions leave it untranslated here. The angel of God is a very unusual expression in the Old Testament, appearing only two more times in this book. Significantly, it will occur during the birth announcement of the savior-judge Samson (verse 13.6, 9). Throughout the Gideon story and elsewhere in this book, the phrase “the angel of the LORD” is usually used. Some ver Septuagintver* texts, along with other ancient manuscripts, as well as New Jerusalem Bible, use the more common expression here. However, there is no real reason for changing the Hebrew text, so translators should keep the angel of God here.

Take the meat and unleavened cakes: While it might be expected that the angel would simply accept the offering, he rather begins giving instructions to Gideon. He orders him first to Take or “pick up” the goat meat and unleavened bread. For unleavened cakes, see verse 6.19. Since this bread is described earlier, here it is sufficient to say “bread.”

And put them on this rock: Next, the angel orders Gideon to place the food on a rock. The directions here are very precise, but the exact meaning of this rock (literally “this the rock”) is not known. The Hebrew word rendered rock is not the same one used in the next verse, and may possibly refer to the wine press where Gideon was beating his grain. However, the scene described is very similar to a person laying an offering on an altar. The Hebrew verb rendered put means “put down,” but translators can use any verb that fits in this context.

And pour the broth over them: The angel continues to give precise instructions. Here he tells Gideon to pour the sauce over the meat and bread, again suggesting this is an offering. There are many links to Old Testament stories here. For example, Jacob poured out an olive oil offering on a rock after he had met the LORD (Gen 28.18), and the priests were to pour blood on the altar (Exo 29.12; Lev 4.7), as well as wine on other offerings (Num 28.7). However, pouring out broth is not cited elsewhere in the Old Testament as part of an offering or sacrifice. Like Elijah’s sacrifice (verse 1 Kgs 18.33), the pouring out of a liquid on something that will burn makes this event unlikely and therefore miraculous. All languages will have a word for pour. For broth see verse 6.19. The phrase over them, which refers to the food items, does not occur in the Hebrew text but can be added if needed.

And he did so: This is the first time Gideon does what is asked of him, without bringing up some comment or argument. This clause may be rendered “So that is what he did.”

Translation models for this verse are:

• The angel of God said to Gideon, “Put the meat and the bread on this rock here, then pour the sauce over them.” And Gideon did so.

• Then God’s angel said to Gideon, “Place the meat and bread here on this rock and then pour the broth on top of them.” So that is what Gideon did.

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 .

Gideon finally gives some details of his plan.

When I blow the trumpet renders an independent clause in Hebrew, which is literally “And I will blow on the trumpet.” See the comments on verse 3.27. In some languages blow will be rendered “breathe,” but translators will use the most natural expression in their language. In Hebrew the word for trumpet is preceded by a preposition that could mean “on,” “through,” “against,” or “with,” but of course, translators should simply use the most natural expression for blowing a trumpet in their language. In some contexts blowing the trumpet calls people together for worship, but here it is a signal for battle. The 300 Israelite soldiers cannot see Gideon since it is night, so they must depend on this signal to know when to act. Since Gideon will be blowing his own trumpet, we might say “When you hear me blow my trumpet.” Contemporary English Version makes the idea of a signal explicit by saying “Then wait for me to blow a signal on my trumpet.” Some languages may say “I am going to blow on my trumpet. When you hear the sound.”

I and all who are with me indicates that Gideon is to lead one group of soldiers and the other two groups are to follow. The Hebrew pronoun for I is emphatic. Gideon emphasizes that everyone must follow his lead. Good News Translation begins this verse with “When my group and I blow our trumpets….”

Then blow the trumpets also on every side of all the camp is the instruction given to the other two groups of warriors. The Hebrew is literally “and you also shall blow on the trumpets surrounding all the camp.” The Hebrew pronoun for “you” is plural. We might say “then you blow your trumpets also, all around the enemy camp.”

And shout: Although the Hebrew simply reads “say,” it is clear that in the context the sense is shout. This is the rendering that appears in almost every English version. We could also say “cry out” (New American Bible).

For the LORD and for Gideon is a battle cry to rally the troops. Battle cries are normally very brief, and translators may have to reflect on how to express such a cry in their language. For renders a Hebrew preposition that can mean “for,” “for the benefit of,” “to,” “belonging to,” “dedicated to,” or even “by.” The cry here seems to suggest that the Israelite warriors acknowledge the part that Yahweh plays in their fight. This cry may be a way of proclaiming or celebrating the upcoming victory, so it may be rendered “Victory belongs to Yahweh and Gideon.” It is also possible that this battle cry is a vow to fight for the LORD and Gideon: “We fight for Yahweh and for Gideon.” Contemporary English Version uses an imperative: “Fight for the LORD! Fight for Gideon!”

Translation models for this verse are:

• When you hear me and all those with me blow our trumpets, then you blow yours too, all around their camp. Shout, ‘Victory belongs to Yahweh and to Gideon.’ ”

• When my group and I blow our trumpets, then you also must blow yours around their whole camp, and cry out, ‘We fight for Yahweh 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 .

This verse provides a concluding statement for the Gideon story. It does not seem to have a direct link to verses 22-27. It links back to the earlier passage dealing with Gideon’s victory over the Midianite kings and their army. Many versions start a new paragraph here (Good News Translation, New International Version, New Jerusalem Bible, New Jewish Publication Society’s Tanakh).

So Midian was subdued before the people of Israel: So renders the Hebrew waw conjunction. Since this verse concludes the Gideon story, other possible connectors are “So it was” and “In this way.” Midian refers to the Midianite people, or more specifically to their army, which had attacked and robbed the Israelite people in Gideon’s region. For was subdued, see verse 3.30. The phrase the people of Israel (literally “the sons/children of Israel”) is often used in the book of Judges (see comments on verse 1.1). This passive clause can be rendered as an active one by saying “So the Israelites defeated [or, took control over] the Midianites.”

And they lifted up their heads no more is a figurative way of saying that the defeat of the Midianites was complete. The pronoun they refers to the Midianites. Lifted up their heads no more means they no longer threatened Israel. Good News Translation uses nonfigurative language by saying “was no longer a threat,” as also Contemporary English Version: “were no longer strong enough to attack Israel.” However, New American Bible thinks this expression refers to the dignity of a person, so it renders the whole clause as “no longer did they hold their heads high,” which means they were a humiliated people. Translators can render the expression literally if it is understood, or choose an interpretation and render it in a natural way in their language.

And the land had rest forty years in the days of Gideon: This is the standard ending to each judge’s cycle (see verse 3.11, verse 30; verse 5.31). Here it means the suffering inflicted by the Midianites (verse 6.1-5) had come to an end. And renders the Hebrew waw conjunction, which may also be translated “So” (New Revised Standard Version) or “Then” in this context. For the land had rest forty years, see the comments on verse 3.11. Significantly, within this book this is the last time the land is said to have rest. In the days of Gideon means until the death of Gideon. New Jerusalem Bible says “as long as Gideon lived.” This phrase may be placed at the beginning of the sentence, for example, “During the remaining forty years of Gideon’s life, there was peace in the land.” This sentence ties the story of Gideon to the other judges’ stories. It is therefore important to use the same vocabulary here as is used in those related passages. As a concluding statement, its tone is solemn.

Translation models for this verse are:

• In this way the Israelites defeated the Midianites and those enemies never threatened Israel again. During the remaining forty years of Gideon’s life, the country had peace.

• So it was that the Midianites were humiliated and defeated by Israel. So there was peace in the land for forty years, until Gideon died.

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 .

Zebul sends messengers to warn Abimelech of Gaal’s attempt to take control of Shechem.

And he sent messengers to Abimelech at Arumah, saying: Sent renders the Hebrew verb shalach, which is used often in the judges’ stories. Here it has its normal sense of sending people on a mission. Gaal sends some messengers with a message for Abimelech. In some languages it may be easier to begin this verse with “Then he sent a message to Abimelech…,” but this rendering does not show that there were several messengers. Revised Standard Version and Good News Translation say that the messengers went to find Abimelech at Arumah. They change the text for this reading, basing it on verse 9.41, which mentions this town. Another possibility is to follow the Hebrew text by saying “at Tormah” (New Jewish Publication Society’s Tanakh), which refers to another place. It is also possible that the Hebrew phrase here means “under cover,” “secretly” or “by a ruse.” This interpretation is followed by Hebrew Old Testament Text Project, Contemporary English Version, New International Version, Revised English Bible, and the New English Bible (New English Bible). Translators will have to choose an interpretation and may put the alternative readings in a footnote if they feel this is necessary.

Behold, Gaal the son of Ebed and his kinsmen have come to Shechem …: The suspense mounts as this episode moves toward its climax. The Hebrew discourse marker rendered Behold (hinneh) actually occurs twice in this verse, once before this clause and once before the next one. In this context hinneh conveys a sense of urgency and concern. Unfortunately many versions omit this word (Good News Translation, Contemporary English Version, New International Version). While it is not recommended to translate it literally in a stilted way (for example, “Look” in New Revised Standard Version and Voici in Traduction œcuménique de la Bible), appropriate expressions may be used, such as “Beware!” or “Watch out!” In Hebrew the word for Behold is often accompanied by participles, which is true here for the verbs rendered have come and are stirring up. They describe present activity, so they help to express Zebul’s sense of urgency. By using the perfect verb have come, Revised Standard Version tries to show that this event has already happened and has direct consequences for Abimelech. For Gaal the son of Ebed and his kinsmen, see the comments on verse 9.26.

And they are stirring up the city against you: As noted above, this clause also begins with the attention-getter hinneh followed by a participle. Revised Standard Version changes the Hebrew verb here for its reading. The verb in Hebrew can mean “besiege” or “cause hostility.” Hebrew Old Testament Text Project follows the Hebrew text with an {A} rating, preferring the sense of inciting hostility. Translators will have to choose which interpretation best fits the context. Certainly the verb in Hebrew was chosen because it sounds like the word for city, thus creating a wordplay here. The city refers to the inhabitants of Shechem, rather than to the city itself. The pronoun you is singular in Hebrew, referring to Abimelech, though his men may be understood as well. Revised English Bible renders this whole clause as “and are turning the city against you,” and New Jewish Publication Society’s Tanakh says “and they are inciting the city against you.”

A translation model for this verse is:

• Then Zebul secretly sent messengers to Abimelech and said to him: “Watch out! Gaal and his men have arrived at Shechem and they are turning all the inhabitants of the city against you!*
* Some take the Hebrew to mean “are besieging the city.”

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 people of Israel cried to the LORD, saying: And again renders the Hebrew waw conjunction. Here it introduces the response of the Israelites to their suffering, so it may be translated “So” (New Revised Standard Version) or “Then” (Good News Translation, New International Version). Once again the people of Israel is literally “the children of Israel” (see verse 1.1). Translators should try to be consistent in their rendering of this phrase. Cried to the LORD is the Israelites’ regular response to trouble (verse 3.9, 15; verse 6.6-7). As elsewhere, they repented and called to the LORD for help. The text does not talk about repenting or confessing, but this is implied. Contemporary English Version says “They begged the LORD for help and confessed.”

We have sinned against thee: The Hebrew verb rendered have sinned (chataʾ) is not used frequently in this book, but it is very common in the Old Testament, meaning to break or disobey God’s Law. The LORD uses this word when he speaks to Moses in Exo 32.33, and the Israelites use it when confessing their sins to the LORD in Num 14.40. Pharaoh even uses it to admit his sin in Exo 9.27. In this context it expresses what the Israelites did when they “did evil in the sight of the LORD” (verse 10.6). Thee is the old English pronoun used by Revised Standard Version to address God. Good News Translation and most other English versions use the pronoun “you.” New Jewish Publication Society’s Tanakh has a very expressive rendering for this clause, saying “We stand guilty before You.” Some languages may prefer to change this direct quote into an indirect one, but doing this may rob the text of its power and emphasis.

Because we have forsaken our God and have served the Baals: Because (literally “and because”), which renders the Hebrew waw conjunction and the particle ki, introduces the explanation of how the people sinned. Other possible connectors are “for” (Good News Translation, New Jewish Publication Society’s Tanakh), “in that,” and “since.” However, the particle ki may be an emphatic marker here. For example, Boling renders it “indeed.” For we have forsaken our God, see verse 2.12. Since God is being addressed here, some languages may prefer to say “we have abandoned you, our God.” For have served the Baals, see verse 2.11.

Translation models for this verse are:

• So the people of Israel confessed to the LORD, saying, “We have sinned against you, our God, by turning our backs on you and worshiping the Canaanite gods, the Baals.”

• Then the Israelites confessed their sins against Yahweh: “Our God, we stand guilty before you. Indeed, we have abandoned you to serve the idols of Baal, the god of Canaan.”

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 .

Jephthah’s final point is that he is not guilty of taking the land from the Ammonites. This argument refers to the opening question in verse 11.12 in which Jephthah asked the Ammonite king what reason he had for attacking Israel. In this verse Jephthah returns to the central concern of the previous verses, namely that of fighting. This is a pivotal verse since it repeats the Hebrew keyword meaning “judge.”

I therefore have not sinned against you is literally “And I, I have not sinned against you.” Therefore, which renders the Hebrew waw conjunction at the beginning of this clause, may be omitted. The pronoun I is clearly emphatic here. Jephthah puts himself in the place of Israel by using this pronoun, when he declares he is not guilty (compare verse 11.12). The pronoun you, referring to the Ammonite king, is also emphatic, but can be seen to refer to all the king’s people as well. For sinned see verse 10.10. This word is not used in its strict sense here, but means “do wrong” (so Good News Translation). Contemporary English Version says “I haven’t done anything to you,” which seems somewhat weak. Good News Translation is better with “No, I have not done you any wrong.” Another possible model is “I myself have not wronged you!”

And you do me wrong by making war on me: The Hebrew waw conjunction rendered and introduces a contrast here, so it is better translated “but” (New Revised Standard Version, Contemporary English Version) or “yet.” Jephthah’s charge here against the Ammonite king seems stronger than his concession in the previous clause. He has done nothing wrong to the king, but the king is treating him very badly by attacking him. The Hebrew word for wrong (raʿah) refers to “evil” (see comments on verse 2.15). What is evil here is making war, which renders the same verb translated “fight” in verse 11.12, so it forms an inclusio for this section. This whole clause may be rendered “But you are the one doing the real evil/wrong because you are attacking me.”

The LORD, the Judge, decide this day between the people of Israel and the people of Ammon: Jephthah appeals to Yahweh, the God of Israel, to decide whose claim to the land is valid. He does so in confidence because he knows it is Yahweh who has given Israel the land. This is the first time in this book that Yahweh is given the title Judge, which Revised Standard Version capitalizes (compare Gen 18.25; verse 1 Sam 24.15). In Psalms the LORD is often described as the one judging the earth (see, for example, Psalm 7.8; verse 9.8). Judge renders a participle of the Hebrew verb (shafat) translated decide, so this clause literally says “May Yahweh, the Judge, judge….” This is the same word that it used often to refer to the judges or deliverers in Israel (see verse 2.16). This verb usually refers to the act of judging or deciding between two adversaries. With the exception of Deborah who judged cases for the Israelites (verse 4.4), this is the only use of this verb with this meaning in the book of Judges. Decide can certainly be rendered “judge” ( NET Bible). Many African languages say “cut the affair.” This day means that the judging be done at that very moment. We may say “here and now.” The people of Israel and the people of Ammon is literally “the sons/children of Israel and the sons/children of Ammon.” As Jephthah pronounces this wish, he moves from the personal pronouns I and you to more collective expressions. We might say “May Yahweh, the Judge, judge today whose claim is valid, the people of Israel or the people of Ammon.”

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 .