And I said to you introduces what God said to the Israelites after he delivered them from Egypt and gave them the land of Canaan. The prophet is speaking here, but he is quoting the LORD. The Hebrew waw conjunction rendered and may be translated “Then.” Some languages have emphatic speech formulas, such as “I said, I say,” which may be an appropriate rendering for I said. Good News Translation uses indirect speech for the quote that follows, but the translation will have more impact if a direct quote is maintained here.

I am the LORD your God is an expression drawn from the Sinai covenant story. See Exo 20.2, which spells out this special relationship between Yahweh and the people of Israel. The Hebrew is literally “I [am] Yahweh your God,” with an emphatic first person pronoun. For the LORD, see verse 1.1. In some cultures it is impossible for someone to possess God, so the expression your God could pose some problems. If translators cannot render this expression literally, they might say “the God you worship.”

You shall not pay reverence to the gods of the Amorites: This command resembles the orders given to the people through Moses on Mount Sinai (see Exo 20.3; verse 23.13). The Hebrew verb translated pay reverence (yareʾ) is the same one often used in the Old Testament, meaning to serve, worship and follow Yahweh (see, for example, Deut 6.2, where it is rendered “fear”). Its meaning is similar here, but in this context the Israelites are warned against worshiping or adoring the Amorite gods. Many versions translate it “adore” (Bible en français courant) or “worship” (Good News Translation, Contemporary English Version, Revised English Bible). A word must be found that can be used in worshiping idols or foreign gods. In some languages you shall not pay reverence to may be expressed as “don’t pray to,” which has a wider meaning of “don’t worship.”

In Hebrew there is a direct contrast between the LORD your God and the gods of the Amorites. Both God and gods render the plural Hebrew word ʾelohim. See verse 1.7. The Amorites were another group who lived in Canaan (see comments on verse 1.34). On occasion they are distinguished from the Canaanites, while at other times they are considered part of the broader group known as Canaanites.

In whose land you dwell: This clause is also found in verse 24.15, where it is linked with the Amorites. So there is a clear connection then between this section in Jdg 6 and the statement of faith found in Josh 24. Some languages may prefer to reverse the order of this clause and the previous one by saying “You are living among the Amorites, but don’t worship [or, bow down] to their gods/idols.” This ends the quotation of what the LORD had said to the Israelites previously, and now the LORD goes on to make an important observation.

But you have not given heed to my voice: This last line rounds out this quote, but is outside the quote within a quote above. The LORD’s words here are brief, sad, and ominous. He sees that despite his clear commands, his people do not obey him. See the comments on verse 2.2, where the Hebrew here is translated “But you have not obeyed my command.” But is a good rendering of the contrastive waw conjunction here. Given heed renders the key Hebrew verb shamaʿ, which means “hear” or “obey.” Possible models are “But you have not listened to me” (New International Version) and “But you have disobeyed me” ( NET Bible). But many translators may want to keep the poetic language here: “but you did not hear my voice.”

For the translation of this verse we can say:

• Then I said to you:
“Me, I am the LORD your God.
Though you are living in Amorite land,
you must not pray to their idols.”
But you have not listened to my voice!’ ”

• I told you, I said:
“I am Yahweh, the God you worship.
You must not worship the gods of the Amorites,
in the land where you are living.”
But you have not listened to me.’ ”

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 .

Yahweh will save Israel using a very small number of warriors. In this way the people will know and acknowledge that the victory comes from Yahweh, not from their own military power.

And the LORD said to Gideon: The focus shifts here from the warriors down at the spring back to an exchange between the LORD and Gideon. In some languages a new paragraph can begin here. The Hebrew waw conjunction rendered And may be translated “Then” (New Revised Standard Version, New Jewish Publication Society’s Tanakh) or omitted (Good News Translation, Contemporary English Version).

With the three hundred men that lapped: These words are in focus at the beginning of the Hebrew sentence here. The storyteller draws special attention to the small number of soldiers Yahweh plans to use. The preposition With may be rendered “By means of” (New American Bible). For lapped see verse 7.5. This whole clause may be translated “I will use only the three hundred men who lapped the water.”

I will deliver you describes the main action Yahweh will carry out through the 300 warriors. He promises to save Israel. The pronoun I refers to Yahweh. The verb deliver is the keyword used to describe the saving actions of the heroes throughout this book (see comments on verse 3.9). The pronoun you refers to all the Israelites, not just Gideon.

And give the Midianites into your hand: See verse 7.2 and the comments on verse 1.2.

And let all the others go every man to his home: Like those who were afraid (verse 7.3), all the warriors who knelt to drink water are sent home. All the others refers to them. Every man to his home is literally “man to his place.” The Hebrew word for man means “each one” in this context. This whole clause may be rendered “Send all the others home” (New Living Translation), “Let all the others go home,” or “Tell everyone else to go home” (Good News Translation).

Contemporary English Version keeps the emphasis on the smaller group of soldiers by changing the order of the sentences in this verse as follows: “The LORD said, ‘Gideon, your army will be made up of everyone who lapped the water from their hands. Send the others home. I’m going to rescue Israel by helping you and your army of three hundred defeat the Midianites.’ ” This will be a good model for some languages. Other possible models are:

• Then the LORD said to Gideon, “With only the three hundred who lapped the water I will rescue you and give you victory over the Midianites. All the others should return home.”

• Then Yahweh said to Gideon, “I will deliver you with just the three hundred warriors who lapped the water, and I will give you power over the Midianites. Send all the others home.”

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 he said to Zebah and Zalmunna: Then renders the Hebrew waw conjunction. The narrator gives no indication if this event happened immediately after Gideon’s punishment of the people in Penuel or sometime later. If a new paragraph is begun here, translators can replace the pronoun he with “Gideon” (Good News Translation). Said may be rendered “asked” (Good News Translation, New International Version, New Jewish Publication Society’s Tanakh).

Where are the men whom you slew at Tabor?: This could be a real question or a rhetorical one. If it is the latter, Gideon is reproaching the kings for killing his troops. Instead of asking Where the men are, Revised English Bible says “What sort of men did you kill in Tabor?” New Jewish Publication Society’s Tanakh is similar with “Those men you killed at Tabor, what were they like?” (similarly New Jerusalem Bible). These versions change the Hebrew interrogative word at the beginning of the question for this reading, so that it better matches the answer of the Midianite kings. However, Hebrew Old Testament Text Project gives a {B} rating to the Masoretic Text, so translating Where remains a valid option. The men whom you slew refers to Israelite troops killed by the Midianite army. Slew is an old-fashioned English word that is better rendered “killed” (New Revised Standard Version). Tabor was a mountain located on the northern side of Jezreel Valley (see verse 4.6). Up till now, the events described in the Gideon story have occurred much further south. Gideon may be referring to an incident that has not yet been told. This question may be rendered “What about [or, How about] the men you killed at Mount Tabor?”

They answered is literally “And they said.” Both verbs are acceptable here.

As you are, so were they, every one of them is literally “As you, as them, one.” This brief reply resembles a proverb. The pronoun you refers to Gideon, and they to the men who were killed. Revised Standard Version takes the Hebrew word for “one” to mean every one of them, though other interpretations are possible. This clause could mean they all look the same, as in New Jewish Publication Society’s Tanakh, which says “They looked just like you.” New American Bible is similar with “They all resembled you,” and so is Contemporary English Version with “They were a lot like you.” Translators may be able to imitate the style here, for example, “As you, so they.” Otherwise, translators may say “They were just like you.”

They resembled the sons of a king is literally “like the form of the sons of the king.” Obviously the Midianite kings are trying to flatter Gideon, who is on the point of executing them. In the next verse Gideon reveals that those who resembled the sons of a king were, in fact, his own brothers. Translators should follow the style of the narrator and keep this secret until Gideon reveals it. Ironically at the time these events are happening, Israel had no king (verse 18.1). For king see the comments on verse 1.7. Presumably this clause refers not only to the physical likeness of princes but also to their general conduct and bearing. It may be rendered “They were like princes” or “They resembled royalty.”

Translation models for this verse are:

• Later Gideon asked Zebah and Zalmunna, “What about the men you killed at Mount Tabor?”
And they answered “As you are, so were they. They looked like the sons of a king.”

• Then Gideon asked Zebah and Zalmunna, “The men you killed at the mountain of Tabor, what were they like?”
And they replied, “Just like you! They were like royalty.”

Quoted with permission from Zogbo, Lynell and Ogden, Graham S. A Handbook on Judges. (UBS Helps for Translators). Miami: UBS, 2019. For this and other handbooks for translators see here .

This verse is clearly the high point of Jotham’s speech, and it constitutes a kind of curse, which predicts what will happen in the rest of the Abimelech story. It also foreshadows the events described at the end of the book (verse 19.1b–21.24) when civil war erupts in Israel. The following expressions and names are repeated here: let fire come out, Abimelech, devour, the citizens of Shechem, and Beth-millo. The last two sentences are parallel, but the names are structured as a chiasm, underlining the importance of this message and the reciprocity of the actions. They read literally:

let fire come out from Abimelech, and let it devour the citizens of Shechem and Beth-millo;
and let fire come out from the citizens of Shechem and from Beth-millo, and let it devour Abimelech.

But if not: See verse 9.15. There is another ellipsis here, which can be filled in by saying “But if you have not acted in good faith and honor with Jerubbaal and his house” (see verse 9.19 for details on these expressions). Here the underlying assumption is that the people of Shechem did not treat Gideon and his family as they should have.

Let fire come out from Abimelech …: Just as the bramble threatened the trees (verse 9.15), so Jotham threatens Abimelech and the people of Shechem and Beth-millo. Let fire come out renders a Hebrew jussive verb, expressing Jotham’s wish for Abimelech and the people of Shechem and Beth-millo. He wants them to suffer for the way they made his family suffer. Later in the Abimelech story we learn that this curse does come to pass (verse 9.49). Let fire come out is a figurative expression indicating destruction (see comments on verse 9.15). This phrase occurs twice for emphasis, but also to predict a surprising outcome for the anti-hero, Abimelech. In the end, he will destroy the people he pretended to serve, his relatives, the people of Shechem and Beth-millo (verse 9.45). And they, in turn, will turn against him and destroy him. Let fire come out from Abimelech may be awkward in some languages. If so, Abimelech can be made the subject. For example, Contemporary English Version says “I pray that Abimelech will destroy you with fire.”

And devour the citizens of Shechem, and Beth-millo: For devour see verse 9.15. In 9.15 the bramble told the fire to devour the cedars of Lebanon. Here human beings are the object. If possible, translators should try to use the same verb as in verse 9.15. For the citizens of Shechem, see verse 9.2. Here this phrase has the broader meaning of “the people of Shechem.” For Beth-millo see verse 9.6. This clause and the previous one may be rendered “then fire should blaze forth from Abimelech and burn up you people of Shechem and Beth-millo.”

And let fire come out from the citizens of Shechem, and from Beth-millo, and devour Abimelech: There is a notion of reciprocity here that translators should try to express. Jotham wishes to see these people destroy each other as punishment for what they did, as is often the outcome for people who come together to plot evil.

A translation model for this verse is:

• But if you have not acted honorably toward Jerubbaal and his family, then I pray that Abimelech will start a fire to destroy you people of Shechem and Beth-millo, and that you will in turn destroy him.”

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 final verse of the Abimelech story makes it clear that it was not Abimelech alone who received God’s punishment, but also all the people of Shechem. Their crime was supporting Abimelech in his attempt to rule as king in Shechem. This verse has a chiastic structure.

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 they journeyed through the wilderness: Since there is a change of location here, some versions begin a new paragraph (Contemporary English Version, New International Version, Revised English Bible). Then renders the Hebrew waw conjunction. Since some time has passed, we could also say “Later,” “Sometime later,” or “After that.” The pronoun they is literally “he,” referring to Israel, but most languages will use a plural pronoun here as in Revised Standard Version. If translators begin a new paragraph here, it may be better to be more explicit by saying “the Israelites” (Contemporary English Version) or “the people of Israel.” Journeyed renders the same Hebrew verb translated “went” in verse 11.16. For wilderness see verse 11.16.

And went around the land of Edom and the land of Moab: Because the Edomites and the Moabites would not allow the Israelites to pass through their territories, the Israelites had to go around them, making their journey more difficult and much longer. They had to travel to the east of these territories on the edge of the desert, which the next clause makes clear. Went around may be rendered “skirted” (New International Version) or “bypassed” (similarly New American Bible). It may be possible to reduce the lengthy phrase the land of Edom and the land of Moab: “the territories of Edom and Moab.” However, since there is emphasis on the word land in this section (see verse 11.12), this wording can be maintained if possible.

And arrived on the east side of the land of Moab is literally “and he came from [the] rising of [the] sun to the land of Moab,” which means the Israelites approached the Moabite territory from the eastern side. The words for east and “west” in many languages are often descriptive expressions linked with the sun rising and setting (see verse 1.9). The word land comes to the forefront yet again.

And camped on the other side of the Arnon: For the Hebrew verb rendered camped, see verse 6.4, where it is translated “encamped.” As noted in verse 11.13, the Arnon River flows from the desert in the east toward the Dead Sea in the west. It formed the border between the Ammonites and the Moabites. The phrase on the other side means the side opposite Moabite territory.

The first half of this verse may be rendered as follows:

• “Later the Israelites traveled through the wilderness passing to the east of Edom and Moab. They reached the eastern border of Moab and camped near/by the Arnon River.

But they did not enter the territory of Moab …: Though some versions omit the Hebrew waw conjunction at the beginning of this clause, Revised Standard Version expresses it well with the contrastive connector but. The Israelites traveled up to Moab’s border and stopped. They did not go into Moab. Territory and boundary render the same Hebrew word, so there is emphasis on it. We might say “They did not cross the border into Moabite country” or “But they were careful to not go into the territory belonging to the Moabites.”

For the Arnon was the boundary of Moab: This clause gives a geographical note about Moab, saying that the Arnon River was part of its boundary. For renders the Hebrew particle ki, which may be translated “because” (Good News Translation) or “since” (New Jewish Publication Society’s Tanakh). In some languages this clause may be placed before the previous one, for example, “Since the Arnon River formed the Moabite boundary, they did not cross it into Moabite territory.” Another possible model is “They did not go into Moabite territory, whose border was the Arnon River.”

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 Abdon the son of Hillel the Pirathonite died: See verse 12.10. As in verse 12.12, the long family name of the judge is given, as an important element of this conclusion.

And was buried at Pirathon: See verse 12.10. Following the traditional pattern, the burial place of the judge is mentioned. In this case, he is buried in the same town where he and his father were born.

In the land of Ephraim, in the hill country of the Amalekites: These two phrases show that Abdon was an Ephraimite. It is perhaps odd that an Ephraimite leader is in view so quickly after the account of the defeat and humiliation of the Ephraimites (verse 12.1-6). The Ephraimites lived in the hill country where the Amalekites once lived (see verse 5.14). For Ephraim see verse 1.29; for the hill country, see verse 1.9 and verse 2.9; and for the Amalekites, see verse 3.13. There is a textual problem here, since some versions speak of “Saalim” instead of Amalekites, but Hebrew Old Testament Text Project gives a {B} rating to the text as presented by Revised Standard Version and should be followed here. Contemporary English Version provides a helpful model for these two phrases, saying “which is located in the part of the hill country of Ephraim where Amalekites used to live.”

This verse brings to an end the stories of the minor judges whose records bracket the story of Jephthah. Following Jephthah’s death, these minor judges led Israel for a period of twenty-five years.

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 he went down and talked with the woman: After killing the lion, Samson goes calmly to talk to the Philistine woman who interests him. Then is a good rendering of the Hebrew waw conjunction here. For the key Hebrew verb rendered went down, see verse 14.1. Here the verb is singular, which suggests that Samson is alone, visiting the woman he is attracted to. Many languages will simply say “went” (Good News Translation). Talked renders the general Hebrew verb (dabar) meaning “speak.” Previously Samson seems to have only seen the woman who interested him, but here he has a conversation with her. Talked with may be rendered “spoke to” (Revised English Bible). The Hebrew word for woman cannot mean “wife” here, since they are not married yet (see verse 14.2).

And she pleased Samson well is literally “and she was straight in the eyes of Samson,” or as Boling states it: “She was, in Samson’s eyes, the right one.” This same idiomatic expression is used in verse 14.3 (see comments there). Now that he has had a chance to talk with her, Samson is not just pleased with this woman’s beauty, but also her personality. The use of the proper name Samson shows that this clause is a conclusion, so there can be a paragraph break at the end of this verse, as in New International Version and Revised English Bible.

Translation models for this verse are:

• Then he went and talked with the woman, and he was very pleased with her.

• After that Samson found the woman and spoke to her, and in his eyes, she was just the right one.

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 .