Then Jerubbaal (that is, Gideon) and all the people who were with him rose early …: There is an abrupt shift here from verse 6.40, where Gideon is alone with God, to this scene with Gideon installing his troops near the enemy camp. The Hebrew waw conjunction rendered Then might be mistakenly understood to mean that he immediately assembled his soldiers. But this is not the case. Gideon waited at least until the next day, and perhaps longer. Most versions take the Hebrew verb rendered rose early to mean that Gideon and his troops started out early the next day, so they render the waw conjunction as “Early [the] next morning” (Contemporary English Version, Revised English Bible, New American Bible) or “Early next day” (New Jewish Publication Society’s Tanakh). Good News Translation, however, places the scene sometime later by beginning with “One day.” Another possible model is “So sometime later.”

With the phrase Jerubbaal (that is, Gideon), the narrator ensures that readers or listeners know that Jerubbaal and Gideon are one and the same person. In verse 6.32 Gideon is given the name Jerubbaal (meaning “let Baal defend himself”). As he assumes his role as military leader, he is referred to by this name. That is, Gideon is literally “he Gideon.” We might say “that is to say Gideon” or use another natural expression. Revised Standard Version and many other versions put that is, Gideon in parentheses, but of course, this kind of punctuation is not in the Hebrew text. Many languages will prefer to begin with the known name by saying “Gideon, now named Jerubbaal” or “Gideon, whose name was changed to Jerubbaal.” Though the name Jerubbaal is used only one more time in this story (verse 8.29), it reappears in the stories told about Gideon’s sons (see, for example, verse 9.2, 5, 19, 24). Good News Translation and Contemporary English Version omit Gideon’s new name here, but this is not recommended. This name shows that Baal is being challenged, and this emphasis should not be lost here.

All the people who were with him uses the Hebrew word for people (ʿam) that most often refers to the Israelites in general (verse 1.16), but here the term refers to the Israelite troops who responded to Gideon’s call to follow him (verse 6.34-35). So New American Bible says “all his soldiers,” Revised English Bible has “all his troops,” Good News Translation uses “all his men,” and Contemporary English Version translates “his army.” However, this phrase may underline the oneness of spirit with which the Israelites decided to go to battle.

The Hebrew verb rendered rose early (see verse 6.28) is not the key verb qum. This verb comes from a Hebrew root that means “to shoulder,” and probably refers to loading the pack animals early in the day for a journey. So here it may be rendered “made preparations and left early.” Good News Translation provides a good model here with “got up early.”

And encamped beside the spring of Harod: Encamped means Gideon and his men pitched their tents and camped (see verse 6.4). Obviously they were preparing for battle, so this can be made clear by saying “set up camp in preparation for battle” or “got installed … where they made preparations to meet the enemy.” The spring of Harod refers to the spring of water at a place now called Ain Jalud on the northwestern side of Mount Gilboa. It was a strategic military location. Many versions transliterate the Hebrew here, saying “En-harod” (Revised English Bible, New American Bible, New Jewish Publication Society’s Tanakh), but if there is a word to designate a spring or a place where fresh water flows out of the earth, it can be used here. The use of the word Harod begins a wordplay based on this name and the Hebrew root (ch-r-d) meaning “be afraid” or “tremble.” Contemporary English Version anticipates this play on words by translating “Fear Spring” here. However, many languages will prefer to let the story unfold naturally. This information can be put in a footnote.

And the camp of Midian was north of them: This clause gives the location of the Midianite troops who have already arrived and set up their camp (see verse 6.33). The Hebrew noun for camp (machaneh) comes from the same root as the verb for “encamp” (verse 6.4, 33) and is used throughout the Old Testament to refer to temporary encampments of both the Israelites and their enemies. Though often referring to a military camp where soldiers set up their tents, this word is also used to refer to individual homes and even the area around the Tabernacle (Num 1.52). This word may also refer figuratively to an “army” (see verse 4.15-16; Exo 14.19). Here machaneh refers a temporary military camp set up by the Midianites. Translators need to find a word designating a temporary settlement that might remain in place for a few days, many weeks, or months. In Hebrew the location of the Midianite camp is given, but in many languages it will be more natural to refer to the location of the Midianite soldiers by beginning this clause with “and the Midianites camped…” or “The Midianite army had set up camp….” North of them means the Midianite army was north of the Israelite army. For north see verse 2.9. Some languages say “to the left of them.”

By the hill of Moreh, in the valley gives more detail concerning the position of the Midianite army. In Hebrew the preposition rendered by is literally “from.” This means that the Midianites installed their camp at the foot of Mount Moreh, spreading out into the valley from there. New Revised Standard Version uses the preposition “below,” making it clear that Mount Moreh overlooked the valley. The hill of Moreh renders an unusual Hebrew expression, which New Jewish Publication Society’s Tanakh transliterates as “Gibeath-moreh” (similarly New American Bible). Moreh was a small mountain about 5 kilometers (3 miles) north of Harod Spring. In languages where there is no distinction between “mountain” and “hill,” translators could say “the little mountain named Moreh” (see comments on verse 1.9). The valley refers to Jezreel Valley (see verse 6.33). For valley see verse 5.14. New Jewish Publication Society’s Tanakh says “plain.” In many languages it will be easier to begin this whole phrase with in the valley by saying “in the valley at the foot of Mount Moreh.” Good News Translation is similar with “in the valley [to the north of them] by Moreh hill.”

Translation models for this verse are:

• So Jerubbaal (that is, Gideon), along with all his warriors, got up early in the morning and left to set up camp at Harod Spring.* The Midianite army had camped north of them in the plain at the foot of Moreh Mountain.
* This means “spring of fear” or “trembling spring.”

• Early the next morning, Gideon, whose name had been changed to “Let Baal defend himself,” called together all his warriors and they left to meet the enemy. They set up their camp at Harod Spring, the Spring of Trembling. The Midianites were north of them in the valley, at the foot of Mount Moreh.

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 closes this short episode. Gideon and his forces are portrayed as courageous and unrelenting, while the Midianites are portrayed as cowards (compare verse 1.6). The actions are short and quick, while the names of the kings are repeated twice here. Translators can try to catch some of this style, as well as the mocking tone.

And Zebah and Zalmunna fled: Repetition of the names of the two kings, Zebah and Zalmunna, serves as an inclusio for 8.10-12. In many languages such repetition conveys a mocking tone, showing the villains of the story have been defeated. Fled renders the same Hebrew word (nus) that is used throughout this book to describe Israel’s enemies (verse 1.6; verse 4.15, 17; verse 7.21-22; verse 9.40, 51). The narrator is skillful, since describing the fear of the enemy emphasizes how strong and courageous the Israelites were.

And he pursued them: The pronoun he refers to Gideon, but obviously he does not act alone here. Pursued renders the same Hebrew verb as in verse 8.4-5. The pronoun them refers to the two Midianite kings.

And took the two kings of Midian, Zebah and Zalmunna: Took renders the same Hebrew verb as in verse 7.25 (see comments there). This verb may be rendered “took captive” or “captured” (Good News Translation, Contemporary English Version).

And he threw all the army into a panic: And renders the Hebrew waw conjunction, but another possible connector is “Meanwhile.” The pronoun he refers again to Gideon. Threw … into a panic renders a single Hebrew verb meaning “make afraid” or “terrify.” Several versions underline the notion of panic: “caused … to panic” (Good News Translation) and “routed in panic” (New Jerusalem Bible). Most languages will have an idiomatic way to express this panic. The Septuagint reads “annihilated,” but Hebrew Old Testament Text Project gives an {A} rating to the reading in the Masoretic Text, followed by Revised Standard Version. All the army is literally “all the camp.” In most languages it will be easier to say “all the Midianite soldiers.” Another possibility is “the rest of the enemy army,” since the two Midianite kings were also part of this army. In Hebrew this phrase occurs at the beginning of the clause, and thus we may begin with “and as for the whole army….” Though the text says it was Gideon who terrified the Midianite army, there were certainly several factors that led to their panic: the surprise attack and the flight and capture of their kings. Thus some languages may prefer to say “Because of Gideon’s attack, all the Midianite soldiers panicked.”

Contemporary English Version changes the order of the events in this verse, saying “and the enemy panicked. Zebah and Zalmunna tried to escape, but Gideon chased and captured them.” This is natural English, but it seems quite far from the text. Better translation models for this verse are:

• And the two Midianite kings, Zebah and Zalmunna, ran away! But Gideon and his men pursued them and captured them. Meanwhile, the rest of the enemy army panicked.

• Zebah and Zalmunna tried to get away, but Gideon chased them and captured those two Midianite kings. Gideon’s surprise attack threw all the remaining soldiers into a complete panic.

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 all the trees said to the bramble …: The trees offered kingship to the three most important trees in Israel, but each one refused. So now they turn to one of the lowest plants, the bramble. Since this tree is the last in the series, the Hebrew waw conjunction rendered Then may be translated “Finally” (Contemporary English Version, New International Version) or “Lastly.” There is a slight change in expression here as all the trees participate. Jotham is making a very big contrast here, as he moves from the valuable plants in Israel, to one of the lowest and unappreciated bushes. Unlike the other trees mentioned here, the bramble or thorn bush is not a useful plant, which produces thorns instead of edible fruit. About the only thing brambles are good for is to burn, and even then, they burn quickly and so are not a good source of firewood. Translators need to find a good equivalent in their language. Good News Translation says “thorn bush.”

Come you, and reign over us: See verse 9.10.

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 long noun phrases every one of the people and all the people of the Tower of Shechem mark the end of this short episode.

So every one of the people cut down his bundle: So is a good rendering of the Hebrew waw conjunction here, since it introduces the consequence of Abimelech’s order. This clause reads literally “And they cut off also all of the people [each] man a branch.” Revised Standard Version and most other versions omit the word “also,” but it should be kept if possible, since “also all” forms an inclusio around this verse. For example, New Jewish Publication Society’s Tanakh says “So each of the troops also lopped off a bough.” Every one of the people again ironically refers to the troops or men who were with Abimelech. There is emphasis here in Hebrew on the fact that everyone did as he was told, so we might say “each one of his men” or simply “each one.” For cut down his bundle, see verse 9.48.

And following Abimelech is literally “and they went after Abimelech,” meaning either Abimelech’s men followed him down the mountain, or they did as he did in the text that follows. Good News Translation, Contemporary English Version, and New Jewish Publication Society’s Tanakh think his men marched down the mountain behind him, while Revised Standard Version, New Revised Standard Version, and Revised English Bible think they followed his example by propping the branches against the temple stronghold in Shechem. Translators will have to decide which interpretation to follow here. However, we note there is a considerable gap in the event line, so having the men come down the mountain behind Abimelech seems more natural here.

Put it against the stronghold is literally “and they put against the stronghold.” The pronoun “they” refers to Abimelech’s men. But it is clear they are watching him and doing what he does. So it may be a better to say “Then Abimelech and his men put….” Once again the Hebrew word for put is a prominent feature of the Abimelech story (see verse 9.48, where it is rendered “laid”). Here it may be rendered “piled” (Good News Translation, Contemporary English Version), “propped,” or “leaned.” The pronoun it is not in the Hebrew text, but Revised Standard Version supplies it for naturalness. A better pronoun here is “them” (New International Version), since multiple branches are in view. Contemporary English Version says “the branches.” For the stronghold, see verse 9.46. The text does not say what the stronghold itself was made of. If it was built out of rock or stone, it would be hard to burn, so it is possible that it was made out of wood and brick. If it was a stone structure, then the branches would have probably been set at the door (compare verse 9.52).

And they set the stronghold on fire over them: The pronoun they refers to Abimelech and his men. Set … on fire is an expression that should be easy to translate. However, it is difficult to understand exactly what happened here. If the stronghold was made out of wood, then the men would have set fire to the branches leaning against it, and the building itself would have eventually caught fire and burned. However, the Hebrew preposition rendered over causes a problem here. This preposition can also mean “against,” as in against the stronghold. If the leaders of the tower were hiding in a tunnel or crypt below the temple, then the fire could have been set over them. Then presumably they would have died from the heat and smoke, or they could have actually burned to death as that bottom structure caught fire and burned. New International Version takes this approach by saying “and set it [the stronghold] on fire over the people inside.” Good News Translation takes a more general approach with “They set it [the stronghold] on fire, with the people inside.”

So that all the people of the Tower of Shechem also died, about a thousand men and women: This verse ends on a sad and solemn note in Hebrew, which is literally “and they too died, all the men of the Tower of Shechem, around 1,000, man and woman.” If possible, translators should try to imitate this tone. So that renders the Hebrew waw conjunction. It is probably better to find a connector in the target language which is used to signal the end of an episode, such as “Thus” (New Jewish Publication Society’s Tanakh) or “And so.” The Hebrew word rendered people is not the word used throughout this passage, which normally refers to the people of Israel. Here the term is ʾish, the generic word for “man,” which forms an inclusio around this verse. The final phrase of this verse makes it clear that these people were both male and female. For the Tower of Shechem, see verse 9.46. All the people of the Tower of Shechem may be translated “all the people who had gathered in the Tower of Shechem,” “all the people who were in the fort at Shechem,” or “all the people who lived in Migdal-Shechem.” Also died means that the people in the Tower of Shechem also died like the rest of the people of Shechem.

About a thousand men and women died in the fire. In the book of Judges round and sometimes symbolic numbers are often cited, especially the numbers one, seventy, and ten thousand. Most languages will have an expression for a thousand.

A translation model for this verse is:

• So each man also cut off a branch and followed Abimelech down the mountain. Each one laid his branch against the temple stronghold. Then they set fire to it with the people inside. So everyone inside the fort of Shechem also died. Around a thousand people died that day, both men and women.

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 Jephthah went with the elders of Gilead: The promise of the elders convinces Jephthah to go with them. He leaves the land of Tob and goes back to Gilead to live. As this episode closes, Jephthah and the elders of Gilead again appear in full noun form, which is typical in Hebrew narrative and in many other languages. Translators should use forms that are appropriate in their language.

And the people made him head and leader over them: According to Jephthah’s agreement with the elders, if he was successful in his military campaign, he would become the leader of Gilead. However, this happens even before the battle begins. Significantly it is not just the elders, but the people who make Jephthah their leader. The Hebrew term rendered people (ʿam) is the common one used to refer to the Israelites, the LORD’s people (see verse 2.4). Made renders the key Hebrew verb meaning “put” (sim), which played an important role in the story of Abimelech (see verse 9.25). In verse 10.18 the leaders of Gilead speak of their need for a head, while later in verse 11.6 they speak of the need for a military commander or leader. The use of these two words shows that Jephthah is not assuming a temporary role of leadership. Being the head implies he will lead Israel after the war is won.

And Jephthah spoke all his words before the LORD at Mizpah: This clause seems to refer to an official ceremony or solemn occasion marking the time when Jephthah became the leader. No such ceremony is mentioned in relation to the other judges. Jephthah spoke all his words may refer to vows he made or to a repetition of the agreement between him and the elders (verse 11.9-10). The text does not specify what words are in view, but he pronounced them before the LORD at Mizpah. Before the LORD means “in the LORD’s presence,” which might indicate that they were in a sanctuary or holy place at Mizpah (see verse 10.17). Good News Translation says “Jephthah stated his terms at Mizpah in the presence of the LORD,” and Revised English Bible has “And at Mizpah, in the presence of the LORD, Jephthah repeated the terms he had laid down.” We may also say “Then at the sacred place in Mizpah, Jephthah repeated what he had promised in the presence of the LORD.” As noted in these models, the Hebrew waw conjunction at the beginning of this clause may be rendered “And” or “Then,” or be omitted.

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 .

Some time may have passed since the events recorded in verse 13.1-24, but in Hebrew this verse begins only with the waw conjunction (literally “And”). Revised Standard Version does not render this conjunction. However, Good News Translation and Contemporary English Version say “One day,” while New Revised Standard Version and New Jewish Publication Society’s Tanakh begin with “Once,” both good models. Translators should look for an expression that can begin a new episode.

Samson went down to Timnah: Names rather than pronouns are often used in Hebrew at the beginning of episodes and paragraphs, thus Samson is mentioned by name. The Hebrew verb rendered went down (yarad) is a keyword in this section. Though Samson probably descended to Timnah, the direction is not very relevant to the story, so translators may use any verb that fits the context, for example, “went” (Contemporary English Version). Timnah was a Philistine town probably located between Zorah and Ekron, not far from Beth-shemesh (see verse 19.43). Since this is the first time this town is mentioned, translators may say “a town called Timnah” if necessary. Both this clause and the next one are independent clauses in Hebrew, but some translators may prefer to cast the first one as a dependent temporal clause, for example, “One day when Samson went to Timnah….”

And at Timnah he saw one of the daughters of the Philistines is literally “and he saw a woman in Timnah from the daughters of the Philistines.” Revised Standard Version places the phrase at Timnah at the beginning of this clause. However, in Hebrew it is not in this emphatic position. The repetition of Timnah gives a folktale-like style to the story, but also puts emphasis on the fact that Samson is looking for a wife where he should not be looking. If the repetition is acceptable, translators can keep it. If not, at Timnah may be rendered “there” (New International Version, Revised English Bible). Here the verb saw means not just that Samson saw this woman, but that he “noticed” (Good News Translation) her. He found her attractive. Revised English Bible changes the order of this clause, saying “and there a woman, one of the Philistines, caught his notice.” More idiomatically in English, we might say she “caught his eye.” The narrator does not say whether Samson actually met her or whether he noticed her from a distance. One of the daughters of the Philistines is literally “a woman … from the daughters of the Philistines,” which is an idiomatic way of referring to a Philistine woman, who here is a young woman of marriageable age. Translators can refer to “a young Philistine woman” or “a Philistine girl,” according to uses in the target language. For the Philistines, see verse 3.3.

Translation models for this verse are:

• Once Samson went down to Timnah. There he saw a young Philistine woman.

• One day, when Samson went to the town of Timnah, a Philistine girl caught his eye.

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 .

When he came to Lehi: Though in reality, some men of Judah are bringing Samson bound to the Philistine camp, the narrator presents the scene as if Samson is coming of his own free will. Lehi is where the Philistines were camped in Judah (see verse 15.8). The town’s name means “jawbone,” and now this meaning will come into special focus as it occurs eight times in verse 15.14-20. Later in this episode the narrator will explain how this town got its name. Here it is best rendered Lehi, as in verse 15.8. Since there is a change in location here, Good News Translation inserts a paragraph break. If translators follow this model, it will be helpful to use Samson’s name instead of the pronoun he, for example, “And as Samson approached Lehi.”

The Philistines came shouting to meet him is literally “and the Philistines shouted to meet him.” As the Philistines saw Samson approaching, they became agitated. Good News Translation says “the Philistines came running toward him, shouting at him,” but it is far more likely that they shouted in triumph, as their enemy was brought bound before them (compare Jer 50.15). To meet him describes the Philistines and the people of Judah moving toward each other. The Philistines were coming from their camp near Lehi, and the people of Judah were coming with Samson from the cave at Etam Rock. However, the text specifies him, since the main object of interest is Samson himself. Revised English Bible renders this clause as “the Philistines met him with shouts of triumph,” and New Jerusalem Bible has “the Philistines came running towards him with triumphant shouts.” These are good models to follow.

And the Spirit of the LORD came mightily upon him: This is a high point in this episode. When Samson is seemingly at his weakest, the LORD empowers him. See the comments on verse 14.6.

And the ropes which were on his arms …: This clause makes it clear that the ropes tying Samson were on his arms. The Hebrew word for arms can refer to a person’s arms, wrists, or hands. Since there were two ropes, one could have tied his wrists and the other could have encircled his upper arms and torso.

Became as flax that has caught fire: This simile says the strong new ropes became weak and ineffective. Flax is a small plant whose stalks are dried, split and combed to produce fibers that can be woven to make linen cloth. These stalks are quite inflammable, so they burn easily. That has caught fire is literally “that they have burned in the fire” (see comments on verse 12.1 for this redundant expression). The point of this comparison is that the ropes became weak or even dissolved under Samson’s mighty strength that came from the LORD’s Spirit. Translators will have to reflect on how to best present the comparison, especially if flax is unknown. A related but common term can be used. For example, Contemporary English Version says “as though they were pieces of burnt cloth.” Good News Translation is similar with “as if they were burnt thread.”

And his bonds melted off his hands: This clause continues the imagery of fire. The verb melted describes the effect of fire. The Hebrew root for melted is used elsewhere in the Bible to speak of snow melting (Psalm 147.18) and manna dissolving (Exo 16.21). Here it is used figuratively to describe the weakening or falling away of Samson’s bonds. Off his hands is literally “from on his hands.” The narrator only speaks of hands here even though Samson’s arms may have been bound also. The use of this word is very appropriate at this high point in the story. If the figurative language of this clause is not effective, translators may say “and the ties on his hands fell away [or, dropped].” Contemporary English Version‘s rendering is quite effective: “and Samson broke the ropes, as though they were pieces of burnt cloth.” However this rendering says more than the text. A better model is “and the ropes that bound his arms and hands fell away like pieces of burnt cloth.”

Translation models for this verse are:

• When Samson reached Lehi, the Philistines came out to meet him with shouts of triumph. Then Yahweh’s power suddenly took hold of him. The ropes that bound his hands fell off like pieces of cloth burned by fire.

• When the people of Judah brought Samson to Lehi, the Philistines came running, shouting with joy. But then the spirit of the LORD seized him and the ropes that bound him became like dust and fell off his hands.

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 .