The LORD said to Gideon: Once again the LORD speaks to Gideon, but this time in the setting of an upcoming battle. In Hebrew this clause begins with the waw conjunction, which Revised Standard Version and most other versions omit. However, New Jerusalem Bible keeps it by rendering this clause as “Yahweh then said to Gideon,” which is a good model to follow. For the rest of this episode, Gideon is referred to by his original name, and not his new name Jerubbaal.

The people with you are too many …: Yahweh considers the number of Israelite soldiers too great. He wants the Israelites to recognize that the victory comes not from their own military strength, but from him. The keyword people (ʿam in Hebrew) reappears here, perhaps again with a touch of irony. Usually referring to the Israelites as a whole, here it refers to Gideon’s soldiers. The pronoun you refers to Gideon. The Hebrew expression for too many is at the beginning of this sentence, so it is in focus. This clause may be rendered “Your army is too big” (similarly Contemporary English Version) or “You and your warriors are too numerous.”

For me to give the Midianites into their hand is literally “[they are] more than I [can] give Midian into their hand.” See the comments on verse 1.2. We might say “for me to allow you to defeat the Midianites.” Good News Translation says “for me to give them victory over the Midianites,” and Contemporary English Version has “I can’t let you win with this many soldiers.”

Lest Israel vaunt themselves against me … indicates Yahweh’s concern. The last half of this verse tells why the LORD does not want to let Israel win with a big army. If they are in the thousands and win the victory, they may think they have defeated the enemy by themselves. The Hebrew particle rendered lest introduces a negative wish, which may be rendered “I am afraid that Israel might…” or “I don’t want Israel to….” Israel here refers to all the Israelites, because if Gideon and his troops win, all the people will claim the victory. The Hebrew verb rendered vaunt means “boast,” “glorify,” or “take pride in.” Against me is against the LORD. To vaunt oneself against someone else means to compare oneself to someone and claim to be superior. Yahweh is concerned that the people will attribute the victory to themselves and consider themselves more powerful than God. This clause may be rendered “I don’t want Israel to boast against me” or “I am afraid that Israel might take the credit for themselves at my expense.”

Saying, “My own hand has delivered me” is the claim that the Israelites would be tempted to make. This is a quote within a quote, since God explains what the Israelites might say if they were allowed to win with a large number of warriors. Translators should decide how to handle this embedded quotation, and use appropriate forms and punctuation. Some may prefer indirect speech here (so Good News Translation, Contemporary English Version, New International Version, Revised English Bible). Saying introduces what the Israelites would say. However, it is also possible this is what they would be “thinking” or “saying to themselves.”

My own hand has delivered me uses the keywords hand and delivered. These words are often associated with the judge-saviors of Israel. The word hand once again refers to power (see verse 1.2), so My own hand may be rendered “my own might” or “my own power.” Since the singular pronoun My refers collectively to the people of Israel, it may be better to say “our own power.” For delivered see the comments on verse 3.9. A model that uses indirect speech here is “They might say that they have delivered/saved/rescued themselves.” Contemporary English Version has “The Israelites would think that they had won the battle all by themselves.”

In some languages it may be necessary to use a condition-consequence construction for the last half of this verse as follows: “If I did it, the people would swell up with pride and claim that they had won the victory themselves without me.” Good News Translation says “They might think that they had won by themselves, and so give me no credit.” Contemporary English Version is similar with “The Israelites would think that they had won the battle all by themselves and that I didn’t have anything to do with it.”

Translation models for this verse are:

• Yahweh then said to Gideon, “You have too many warriors. If I let you win over the Midianites, you will claim that the victory is due to your own strength and not mine.

• The LORD said to Gideon, “The warriors you have with you are so many I can’t give you victory over Midian with this number, because if I do, the Israelites will say, ‘Yes, by our strength, we are delivered,’ and they will not acknowledge 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 .

Then Gideon the son of Joash returned from the battle …: Then, which renders the Hebrew waw conjunction, may give the mistaken idea that the action here happened immediately after the events recounted in verse 8.12. Obviously there is a time gap, since Gideon is now on his way home. Contemporary English Version and New Jerusalem Bible begin with “After the battle,” which is a better transition. The mention of the full name Gideon the son of Joash shows that a new episode is beginning, so most versions have a paragraph break here. Though many modern versions leave out the phrase the son of Joash (so Good News Translation, Contemporary English Version), keeping it is a good way to begin a new literary unit in many languages, as in Hebrew. Returned renders the key Hebrew verb shuv once again (see verse 2.19). Here it means that Gideon is returning home. Contemporary English Version says “set out for home.” Battle renders the same Hebrew word translated “war” in verse 3.1. We could say “was returning from the war.”

By the ascent of Heres: This return route is different from the one Gideon took on his way to the battle (verse 8.11). This new route may be a shortcut. The ascent of Heres refers to a mountain pass, though its location is unknown. Good News Translation and Contemporary English Version call the place “Heres Pass.” For ascent see the comments on verse 1.36.

Translation models for this verse are:

• After the battle Gideon and his men started to return home, passing through the mountains at a place called Heres.

• On his way back from the war Gideon the son of Joash went through Heres Pass.

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 .

Jotham expresses strong irony here. While the three noble plants refuse to become king, only the lowest of the low accepts, which is a veiled reference to Abimelech. The bramble gives a lengthy response of acceptance. Its remarks mark the climax of this fable, but more importantly, prefigure what is going to happen later in the Abimelech story. Much of the vocabulary from the fable finds its way into the description of actual events in verse 9.16-20. The bramble’s response comes in two sets of condition-consequence statements, one positive and one negative.

And the bramble said to the trees may be rendered “And the thorn bush responded to the trees, saying” or simply “Then the bramble replied.”

If in good faith you are anointing me king over you: This is the condition of the first condition-consequence statement. In good faith is literally “in truth.” Treating people in good faith speaks of sincerity, honesty, and integrity. It is the kind of treatment people expect, but in this fable Jotham accuses the people of Shechem of not acting in good faith. They mistreated his family, the descendants of Gideon (see verse 9.16, verse 19). The use of a conditional statement evokes doubt. Though the bramble seems arrogant, he is at the same time unsure about the support of others. It is as if the bramble does not believe in the good faith of those making him king. This phrase is well expressed in Revised English Bible, which begins the conditional statement with “If you really mean to….” Good News Translation is similar with “If you really want to….” You are anointing me king over you refers to the ritual of anointing kings with olive oil to consecrate them in their new task (see comments on verse 9.8). The Hebrew pronoun for you is plural, referring to the trees. The Hebrew verb rendered are anointing is a participle. Participles in Hebrew often convey the idea that something is about to happen, which is true here. In many languages it will be better to render this participle as “wish to anoint” (New American Bible) or “intend to anoint.” In languages where the practice of anointing kings is unknown, a simpler expression can be used. For example, Contemporary English Version says “If you really want me to be your king.” In some languages this clause may be reordered by saying “If you want to anoint me as your king and are really sincere about it.”

Then come and take refuge in my shade: There is strong irony in this statement of consequence. The bramble has small leaves and is generally a low shrub, so it could not possibly offer shade to the other trees. Further, a plant with thorns cannot be a refuge. Come and take refuge translate plural imperative verbs in Hebrew. Take refuge may be rendered “take shelter” (Good News Translation), “find refuge,” or “find safety.” The bramble is offering to “protect” the other trees, so we might say “then come and I will protect you.”

But if not: This is the condition of the second condition-consequence statement, this time in the negative. But renders the Hebrew waw conjunction, which introduces a contrast here. If not is an ellipsis for “if you are not anointing me as your king in good faith.” We may say “if you’re not serious about making me king.” Contemporary English Version has “if you’re deceiving me.”

Let fire come out of the bramble …: In this consequence the bramble threatens the other trees, saying it will burn them down. Though thorn bushes are not a good source of firewood, they can easily catch fire and thus constitute a menace to the whole forest. The generic Hebrew word for fire may be rendered “flames.” The Hebrew verb translated Let … come out could be a jussive form expressing a threat (so Revised Standard Version) or an imperfect form; for example, Revised English Bible begins this clause with “fire will come out…” (similarly Good News Translation). Either way, the bramble is threatening the neighboring trees. Come out refers to the first burst of the fire, so we may say “blaze out” (Good News Translation) or “burst forth.” This verb is associated with much evil action in later episodes in Judges (verse 20.21; verse 21.21). In this consequence the thorn bush suddenly speaks of itself in the third person by saying out of the bramble. Some manuscripts of the ver Septuagintver* change the text to read “out of me,” which is probably done for naturalness. However, in many languages people can speak of themselves in the third person so this phrase will not pose a problem. Translators can use whichever form is appropriate. Contemporary English Version renders this whole clause as “I’ll start a fire that will spread out.”

And devour the cedars of Lebanon: The Hebrew verb for devour (ʾakal) is literally “eat.” This verb is regularly used with fire to denote its destructive power (compare verse 6.21, where it is translated “consumed”). We may also say “burn up” (Good News Translation, Revised English Bible), “destroy” (Contemporary English Version), or “devastate.” The cedars of Lebanon refers to the most famous and largest forest in the Mediterranean region. The mountains of Lebanon were famous for their huge cedar trees, which can reach 30 meters (100 feet) high with a trunk more than 2 meters (7 feet) in diameter. In some languages the word cedar is transliterated, but if the word is not known, it may be better to render this whole phrase as “the huge trees of the Lebanese forest.” For Lebanon see verse 3.3. The irony of the fable continues here, since the lowly bramble claims that it can burn up a huge forest of trees—a foolish and arrogant claim.

Some translation models for this verse are:

• Then Bramble replied, ‘If you really want to make me your king, then come and enjoy my shade and protection. But if you do not want me as your king, then I will start a fire that will completely destroy the tall trees of Lebanon.’

• Then the bramble said to the trees, ‘If you are serious about making me your king, then come and I will shade and protect you. But if you are not serious, then I will blaze forth and burn up [even] the cedars of Lebanon.’

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 scenario is much the same as in the previous episode (verse 9.46-49). The city is captured, but the survivors run to a tower. Instead of going underground as in verse 9.46, these people go to the top of the tower.

But, which renders the Hebrew waw conjunction, seems appropriate here, since this verse tells about the people who managed to escape from Abimelech. Though some versions leave this conjunction untranslated (Good News Translation, Revised English Bible, New Jerusalem Bible), it plays an important role in the discourse, introducing that there was a real place of refuge. It seems to imply the unexpected may happen.

There was a strong tower within the city: For tower see verse 9.46. This word forms an inclusio around this verse. Mention of this tower and of people seeking refuge there has led some scholars to suggest that this is the same incident described in verse 9.46-49. However, virtually every town had a tower, and what happens here is clearly distinct from what happened in Shechem. A strong tower is literally “a tower of strength,” referring to a tower that is well built and fortified. Thus this tower is different from the one in verse 9.46, and it was large enough to hold all the people of the city. Contemporary English Version calls it “a tall fortress.” Within the city is literally “in the middle of the city.” Translators are free to reorder the wording as in New Jewish Publication Society’s Tanakh: “Within the town was a fortified tower.”

And all the people of the city fled to it, all the men and women is literally “and they fled there, all the men and the women and all the leaders [baʿal in Hebrew].” The leaders of the town seem to have led the way. Fled is a key verb in Judges, often associated with people who end up dying (verse 4.17; verse 7.22; verse 8.12). Here it may be rendered “ran” (Good News Translation).

And shut themselves in is literally “and they closed [it] behind them.” Like Revised Standard Version, Good News Translation uses a reflexive expression, saying “They locked themselves in.” Contemporary English Version has “Then they barred the gates.” Another possible model is “and they locked the door behind themselves.”

And they went to the roof of the tower: Instead of heading downward as the people of Shechem had done (verse 9.46), the people of Thebez went up to the top of the tower. The Hebrew verb rendered went (ʿalah) is a keyword that appears with a variety of meanings throughout this book (see comments on verse 1.1). Here it expresses a real movement upward, so it may be rendered “went up” (Good News Translation, Contemporary English Version) or “climbed up” (New International Version, New Jerusalem Bible). The people could flee for safety to the roof of the tower since it was flat, like many roofs in Israel (see verse 3.20). Obviously this town had a very small population if all of them could fit on the roof. Translators can speak of “the flat roof” (Contemporary English Version) or “the terrace at the top of the tower.”

As in verse 9.46, the detail of this verse slows down the story line and heightens the suspense as we come closer to the climax of the story.

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 his reply the Ammonite king justifies his attack on Israel.

And the king of the Ammonites answered the messengers of Jephthah: This episode is marked by the repetition of many full noun phrases to refer to the participants (see verse 11.9). These phrases can be reduced by rendering this clause as “The king of Ammon replied” or “The king answered them.”

Because Israel on coming from Egypt took away my land … is literally “Because [or, Indeed] Israel took my land when he came up from Egypt….” This sentence begins with the Hebrew particle ki, which can introduce a reason sometimes, so Revised Standard Version renders it Because. However, it could also be an emphatic marker, so Contemporary English Version says “really.” On coming from Egypt refers to the time when Moses led the Israelites out of Egypt (see verse 2.1). Coming renders the Hebrew verb meaning “go up” (ʿalah), which has the sense of movement here. It may be used here as a play on words, since it is often used with the meaning of “attack” in this book (see verse 1.1). However any appropriate verb can be used, for example, we might say “when they came out of Egypt.” Took away my land is a forceful accusation and the main reason that the Ammonites are waging war against Israel at this time. The king is referring to the incident in Num 21.24-25, when the Israelites captured all the Amorite cities and occupied them. So the king seems to be correct in his accusation. Took away renders the Hebrew verb meaning “take.” Here it may be translated “captured” or even “stole.” The king uses the same phrase as Jephthah by saying my land. If possible, the same expression should be used here as in verse 11.12. In some languages a focus construction might be appropriate, for example, “Because it is my land that Israel captured….”

From the Arnon to the Jabbok and to the Jordan: These three rivers formed the boundaries of the former Amorite territory, later held by the Ammonites. The Arnon River is located about half way down the eastern side of the Dead Sea, flowing into it from the eastern desert. It marked the southern edge of Ammonite territory. The Jabbok River flows into the Jordan River from the east, roughly halfway between the Sea of Galilee and the Dead Sea. This river formed the Ammonites’ northern boundary. The Jordan River was their western boundary. The king speaks from his own viewpoint, beginning from the east and going west to the Jordan River. These place names can be described as “rivers” if need be to help the reader.

Now therefore restore it peaceably: The king wants Jephthah to give back the land without a fight. New Living Translation says “Now then, give back the land peaceably.” Now therefore is literally “And now.” Two keywords are used here that most often characterize events and high points in Israel’s history, both in this book and throughout the Old Testament: the Hebrew verb shuv rendered restore (see verse 11.8-9) and the word shalom translated peaceably (see verse 4.17). Thus the narrator seems to lend an ironic note to this passage. It renders a plural pronoun in Hebrew, which refers to the territories the king feels are his. We could say “the land,” “my land,” or “our territory.” This is the height of diplomacy, as the king appears to be speaking of peace, when in reality he is threatening war. Contemporary English Version makes this explicit by saying “Tell Jephthah to return it to me, and there won’t be any war.”

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 .

Here is the first recorded remark of Samson. In Hebrew the word for “woman” (ʾishshah) is the first and last word of his demand, which is literally “A woman I saw in Timnah from the daughters of the Philistines, and now take her for me as a woman/wife.” This statement reveals Samson’s forthright character and his somewhat disrespectful attitude toward his parents. It also underlines one of his major weaknesses: women!

Then he came up: Samson went back to his parents’ home. Came up reverses the action of “went down” in verse 14.1, but can be rendered “went back home” (Good News Translation) here. Revised English Bible and New American Bible say “On his return,” and New International Version has “When he returned.”

And told his father and mother: The subject of the verb told is Samson. Told is a key verb in this subsection. Here it co-occurs with the more common Hebrew verb of speaking, since this clause is literally “and he told his father and his mother and he said.” In most languages it will is not be necessary to use two verbs. Translators should use a quote frame that is natural in their language. Revised Standard Version attaches the pronoun his only to the father, but it is attached to both parents in Hebrew. Translators should use natural forms in their language with regard to this pronoun. Father and mother is a word pair that is used repeatedly throughout this subsection. In some languages the order of this word pair will be reversed for naturalness. Contemporary English Version says simply “parents.”

I saw one of the daughters of the Philistines at Timnah: See verse 14.1. Samson’s tone is abrupt here and the Hebrew word order puts emphasis on the woman Samson saw. The Hebrew is literally “A woman I saw in Timnah from the daughters of the Philistines.”

Now get her for me as my wife: The forthrightness and stubbornness of Samson is made evident here. In the Israelite culture it was traditional for parents to arrange for their children’s marriages. Here Samson indicates his independence by making his own decision about his bride and then ordering his parents to arrange the marriage. Now is literally “and now,” which shows that Samson is demanding immediate action. The Hebrew politeness particle naʾ, which earlier characterizes the angel’s speech in verse 13.3-4, is not present here. Get her for me as my wife is literally “take her for me as a woman/wife.” The Hebrew verb rendered get (laqach) is normally used in a marriage context (see verse 3.6, where it is translated “took”), but also when people are taking spoils in war (Gen 14.11; Jdg 5.19). The Hebrew word for wife can also mean “woman.” Here it has the sense of wife. This clause may be rendered “Get her for me. I want to marry her.”

Revised English Bible uses indirect speech here, saying “On his return he told his father and mother that he had seen this Philistine woman in Timnah and asked them to get her for him as his wife.” This is a possible model, but it does little to convey Samson’s real personality. If at all possible, it is better to keep the direct quote. Other models for this verse are:

• Then he went back home and told his parents that he had seen an attractive Philistine girl. He said, “Get her for me and arrange our marriage right away.”

• Then Samson returned home and said to his mother and father, “Down in Timnah, I noticed a certain Philistine woman. I want to marry her. Get her for me 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 .

At this climax of the episode, pronouns are used in Hebrew instead of full nouns to refer to Samson. This is typical of such high points. Also there is a series of short clauses describing the action. Many languages will use similar stylistic devices to mark a climax. Much is implicit in this narration between 15.14 and this verse. Samson breaks free of his bonds and certainly must have moved about before the next action.

And he found a fresh jawbone of an ass: The Hebrew waw conjunction rendered And may also be translated “Then” (Good News Translation) or omitted (Contemporary English Version, New International Version). Here it introduces the first thing Samson did after he was free of his bonds. He saw a donkey jawbone lying on the ground. He found may be rendered “he happened to see” (similarly NET Bible) or “he noticed.” A fresh jawbone of an ass refers to the jawbone of a recently killed donkey. Such a jawbone is a triangular-shaped bone, which would have made a good weapon in the hand of a strong person. Most languages will have a word for this body part of a domestic animal. Fresh renders a rare word in Hebrew, occurring elsewhere only in Isa 1.6, where it is translated “bleeding.” This detail is crucial to the narrative since rather than being a dried-out bone, this one was raw and probably full of blood. Once again Samson openly breaks his Nazirite vow by touching part of a dead body. For ass see verse 1.14.

And put out his hand: Put out renders the Hebrew verb meaning “send” (shalach), which is used often in the judges’ stories, especially at moments of victory over Israel’s enemies (see, for example, verse 4.6; verse 6.35; verse 7.24). The reference to his hand is yet another occurrence of this key term. Here it reinforces the idea that Samson is breaking his vow by touching a part of a dead body.

And seized it: Samson grabbed the jawbone with his hand. Seized is an important word, since it puts special emphasis on how Samson violated his Nazirite vow. This short clause and the previous one are typical of story climaxes in Hebrew. They slow down the action before the high point. In some languages these clauses may not be appreciated, but translators should still look for means to emphasize Samson’s act of picking up the jawbone. Good News Translation says “He reached down and picked it up,” which is acceptable but somewhat flat. A word such as “grabbed” (Contemporary English Version) might be more effective here.

And with it he slew a thousand men is literally “and he struck with it a thousand man.” For the Hebrew verb rendered slew (nakah), see the comments on verse 1.4. There it is translated “defeated,” but here it certainly means “killed” (Good News Translation, Contemporary English Version) or “slaughtered.” A thousand men refers to Philistine men rather than men of Judah, despite the fact that the latter were the ones who handed him over to the enemy. New Living Translation says “1,000 Philistines” for clarity.

Translation models for this verse are:

• He noticed nearby the jawbone of a donkey that had recently died. He picked it up in his hand and beat to death a thousand men with it.

• Then Samson found a jawbone of a donkey that was not yet dried out. He reached out and grabbed it in his hand and with it slaughtered a thousand Philistine men.

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 .