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 .

This verse begins with the Hebrew waw conjunction, which Revised Standard Version omits. Good News Translation, Contemporary English Version, and New International Version begin with the phrase “One day,” a helpful model for the start of this new scene. Here the narrator is brief and quite explicit.

Samson went to Gaza: The last episode leaves Samson at the town of Lehi. Now he goes off in another direction within Philistine territory. The name Samson helps to mark the beginning of this new episode and most languages will imitate this style. Went renders the common Hebrew verb meaning “go.” Here it may be translated “departed for” or “left for.” Gaza was one of the five major towns of the Philistine region (see verse 1.18). This place name forms an inclusio around the episodes of the two Philistine women in this subsection (verse 16.1, 21). We might say “One day Samson left for Gaza.” Contemporary English Version omits the move to Gaza, but casts this information as background: “One day while Samson was in Gaza.” However, in most languages it is important to include an explicit reference to his move to Gaza.

And there he saw a harlot is literally “and he saw there a woman, a prostitute.” As Samson travels, he meets a prostitute. The narrator uses the same verb saw as when Samson was attracted to the Philistine woman who became his wife (verse 14.1). Good News Translation and New Jewish Publication Society’s Tanakh use the verb “met” instead of saw. Translators can use any verb that communicates the fact that Samson sees and is attracted to this woman. The Hebrew word rendered harlot (zonah) designates a woman who sells her sexual favors to make a living (see verse 11.1). In many languages “a woman, a prostitute” will be redundant, so the term “prostitute” can occur alone. While Revised Standard Version uses an old English word, harlot, most versions use a modern term such as “prostitute” (Good News Translation, Contemporary English Version) or “whore” (New Jewish Publication Society’s Tanakh). Along with this purely commercial practice, in some ancient religions in Canaan there were also “temple prostitutes,” whose activities were linked to rituals ensuring fertility and prosperity. The text does not specify which kind of prostitution is in view here, so it is better to assume this woman was an ordinary prostitute. Most languages will have a term for “prostitute,” often a borrowed word from a major trade language. However, if this practice is unknown, we could speak of an “immoral woman.” Since this expression is needed elsewhere in the Old Testament, it might be included and explained in the glossary. Here this woman does not have a name, in contrast to Delilah (verse 16.4), a woman Samson clearly loved.

And he went in to her is a Hebrew euphemism that means Samson had sexual relations with her (see verse 15.1). However, several versions depict Samson going to the prostitute’s house. For example, Contemporary English Version says “and went to her house to spend the night.” But the Hebrew expression here is probably purposely abrupt, so translators should use a more direct expression, such as “went to bed with her” (Good News Translation), “lay with her” (Revised English Bible), or “slept with her.” Some languages will use their own euphemisms, for example, “shared the mat with her.”

Translation models for this verse are:

• One day Samson went to Gaza where he saw a prostitute, and he went with her and had sexual relations with her.

• After some time, Samson went to Gaza and a prostitute there caught his eye. So he slept with her.

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 when he restored the money to his mother renders an independent clause in Hebrew, which is literally “And he returned the silver to his mother.” See verse 17.3. The Hebrew verb rendered restored (shuv) is repeated once again. Though Good News Translation and some other versions give the impression that Micah handed the money back to his mother once again, it seems more likely that this is a linking clause that repeats what just occurred in the previous verse. So we might say “Once he had returned the silver to his mother” or “After he had given the coins back to his mother.” Though some versions omit this clause, Hebrew Old Testament Text Project gives it an {A} rating.

His mother took two hundred pieces of silver: In 17.3 Micah’s mother dedicates all 1,100 silver coins to God. However, here she goes back on her promise by spending only two hundred of the coins to have the idol fabricated. This clause begins with the Hebrew waw conjunction, which Revised Standard Version omits since it renders the previous clause as a dependent one. If two independent clauses are maintained, this conjunction may be rendered “and.” For example, New International Version begins this verse with “So he returned the silver to his mother, and she took two hundred….” The phrase his mother also occurs in the previous clause, so here it may be rendered simply “she” (New International Version, Revised English Bible). Two hundred pieces of silver is a precise sum. Almost all scholars agree that Micah’s mother is breaking her vow to God. Evidently she kept the remaining 900 coins for herself or for some other purpose. Two hundred pieces of silver was about 2.3 kilograms (5 pounds) of silver (see verse 17.2), in itself a hefty sum.

And gave it to the silversmith: Micah’s mother gave the 200 silver coins to a silversmith to make the idol. The pronoun it refers to the 200 silver coins. The Hebrew word for silversmith is literally “smelter” or “refiner.” It refers to someone who works with metal, including silver. Many languages will have a technical name for silversmith, but if not, we can speak of a “metalworker” (Good News Translation) or “person who makes idols.” Like the barber in the Delilah story (verse 16.19), here the word silversmith is preceded by the definite article in Hebrew. The silversmith is part of the “idol-making frame” known to both the narrator and the audience. However, translators can use either a definite or indefinite form, according to the constraints in their language.

Who made it into a graven image and a molten image renders an independent clause in Hebrew, literally “and he made it into….” See verse 17.3.

And it was in the house of Micah: This clause, which seems to serve as a conclusion to this unit, tells what happened after the idol was completed. The singular pronoun it makes it clear there was only one idol. The Hebrew phrase rendered the house of Micah could refer to Micah’s family, but here it refers to the place where Micah and his family lived and probably more precisely to the shrine he had set up for the idol (see also verse 17.12). In Hebrew the longer form of the name of Micah is used, signaling the conclusion of this unit (see verse 17.1). NET Bible thinks the mother set up the idol, while others think it was Micah. It is better to keep a neutral reading here, such as “Then it was placed in Micah’s house/compound.”

A translation model for this verse is:

• Once he had given back the money to his mother, she took 200 coins and gave it to the metalworker, and he made the idol. When it was finished, it was placed in Micah’s compound.

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 the previous verse the destruction of Laish and the massacre of its entire population is described. Here irony gives way to sadness, as the storyteller pauses, giving even more details about the town’s defenselessness. The mention of the lack of a deliverer strikes an incredible note of despair.

And there was no deliverer: Up till now in Israel, God has always raised up a “judge” or deliverer to save his people (see, for example, verse 3.9). However, at this point in time, when everyone “did what was right in his own eyes” (verse 17.6), no heroes emerge to save those who suffer. The Hebrew waw conjunction rendered And may be omitted here (New Revised Standard Version, New International Version). Deliverer translates a participle of the key Hebrew verb natsal meaning “rescue” or “save [from a dangerous situation]” (see verse 6.9). In most languages it will be necessary to mention who is being saved; here it is the people of Laish. Good News Translation and Revised English Bible say “There was no one to save them.” Though it is possible to say “There was no one to defend them” or “There was no one to come to their rescue,” it seems important to keep the links between the various episodes in this book. Thus Revised Standard Version‘s rendering can be followed, since it brings to mind all the previous heroes in the book and underlines the absence of a “savior-judge” here.

The next three clauses give the reasons why this town was so vulnerable, introduced by the Hebrew particle ki rendered because. However, it is also possible that this particle is an emphatic marker here, which might be translated “indeed” or “in fact.”

It was far from Sidon: See verse 18.7. Help from the outside was not possible because the town of Laish was isolated. The pronoun it refers to Laish, which was far from Sidon, a large city whose soldiers could have come to the aid of this town, if it had been closer. For Sidon see verse 1.31. This clause should be translated as in verse 18.7. However, there is a slight difference here. In 18.7 the narrator says the people of Laish were secure “like” the people of Sidon. Here they are attacked because they are far from that city.

And they had no dealings with anyone: See verse 18.7. As there, New Revised Standard Version emends the Hebrew word for anyone (ʾadam) to read “Aram” (ʾaram). Revised English Bible and New Jerusalem Bible also follow this reading by saying “Arameans.” But Hebrew Old Testament Text Project recommends that translators follow the Hebrew text, as in RSV.

It was in the valley which belongs to Beth-rehob: This is the third clause that describes the isolation of Laish. In Hebrew this clause begins with the Hebrew waw conjunction (“and”), which Revised Standard Version omits here. The preceding conjunction because can be understood here, and may be expressed in some languages. The pronoun it refers to Laish. Was may be rendered “was located” (Contemporary English Version). The Hebrew word for valley comes from a root meaning “be deep,” but it is often used to refer to lowlands or cultivated areas (see verse 1.19, where it is rendered “plain”). Since Laish was in a valley, it was very vulnerable to attack. Towns in the mountainous regions were easily defended, while those in the valleys, especially those with little or no walls, were easy to conquer. Contemporary English Version adds the information that Laish “had no walls,” but the Hebrew text does not have this information. Which belongs to Beth-rehob is literally “which [was] to Beth-rehob,” which means the valley was near Beth-rehob. Beth-rehob is a place name meaning “house of Rehob.” Some scholars think it is a street name, while others think it might be the name of a market. However, in verse 2 Sam 10.6 it refers to a town near the Syrian border. Good News Translation runs the two Hebrew words of this name together, saying “Bethrehob,” but most versions keep a compound name here as Revised Standard Version has done.

And they rebuilt the city, and dwelt in it: After several clauses providing background information about Laish, this sentence brings the audience back to the story line. It seems to follow directly from the last part of verse 18.27. After the Danites killed all the inhabitants of Laish and burned the town to the ground, they rebuilt it to dwell in it themselves. In some languages the Hebrew waw conjunction rendered and can be expressed as “So.” The pronoun they refers to the Danites, rather than the people of Laish, and many languages will need to make this clear by saying “the Danites.” In some languages it might be helpful to repeat certain information, for example, “So, having burned the town [to the ground], the Danites rebuilt it….” To avoid backtracking and repetition, Good News Translation and Contemporary English Version combine 18.27-28. However, most languages will be able to handle the background comments, as they occur in the text. New International Version and New Jewish Publication Society’s Tanakh begin a new paragraph here in the middle of the verse, which is another way of handling this problem.

Rebuilt the city means the Danites built a new town on the same spot where Laish had formerly stood. Archaeologists have discovered that in ancient times building a new town on the ruins of another was a very common practice. We may say “built a new town” or “built another town there.”

Dwelt in it means the Danites stayed permanently in Laish (see comments on verse 18.1). Some languages may say “sat there” or “settled there.” This is a crucial clause. Earlier the Danites were unable to conquer the land allotted to them in the south of the country (verse 1.34). They then migrated north, looking for a spot to settle. Finally they found a place to live, but not before showing their real character. This narrative reveals they were both dishonest (verse 18.2) and cruel (verse 18.27), the latter being made clear by the way they “conquered” Laish, a peaceful and defenseless place.

Translators can reorder the clauses of this verse if necessary. Possible models are:

• There was no deliverer to save the people of Laish. They were a long way from Sidon, and had no contact with anyone.* The town lay defenseless in the valley near the town of Beth-rehob. So [having burned down the town,] the Danites rebuilt it and settled there.
* Some versions say “and they had no contact with those from Aram.”

• Laish was in the flat place near the town of Beth-rehob, far from Sidon. The people of Laish had no contact with anybody, so there was no one to come to their rescue. Having destroyed the town, the Danites rebuilt it and took up residence there.

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 flows directly from verse 19.29-30, with much of the same vocabulary reoccurring. Here the emphasis is ironically on the unity of the Israelite people gathered together, since all the people come together as one man. The sad note is that they are coming together to take decisions that will lead to civil war. The Hebrew text says literally “And all the sons/children of Israel came out, and the congregation assembled as one man from Dan and to Beersheba and the land of Gilead to Yahweh the Mizpah.” However, many versions rearrange the text. For example, New International Version says “Then all the Israelites from Dan to Beersheba and from the land of Gilead came out as one man and assembled before the LORD in Mizpah.” Revised Standard Version also changes the Hebrew order here by moving the congregation assembled as one man closer to the phrases to the LORD at Mizpah.

Then all the people of Israel came out: Then renders the Hebrew waw conjunction, linking this section to the previous one. The Levite cut up the body of his concubine and sent a body part to each of the tribes of Israel, and Then all the Israelites gathered together in response. While some versions omit this conjunction (Good News Translation, Contemporary English Version), we might say “So” or use an expression that links back. New Jewish Publication Society’s Tanakh’s “Thereupon” sounds too formal, but gives an idea of a possible transition. All the people of Israel (literally “all the sons [or, children] of Israel”) is a direct link to the preceding verse. This phrase is ironic, since all the people would have included the tribe of Benjamin, now considered the enemy. In this context Israel refers only to eleven tribes, since Benjamin is not present. In other books of the Old Testament Israel may refer to the northern tribes, but the book of Judges describes a time before the northern kingdom existed (see comments on verse 1.1). All the people of Israel may be rendered simply “all the Israelites” (New Revised Standard Version, New International Version). Came out renders the same Hebrew verb (yatsaʾ) used throughout the previous section (see verse 19.27, where it is translated “went out”). In this context it means the Israelites “left their homes” (Revised English Bible) to gather together. Good News Translation sees this “coming out” as a kind of mobilization by saying “answered the call,” which may say slightly more than the text.

From Dan to Beer-sheba: The town of Dan (verse 18.29) was the northern most town in Israel, while the town of Beer-sheba (Gen 21.14) was the most southern town. So this phrase refers to the entire country. Some languages may add “from north to south” or “throughout the width and breadth of the country” to help the reader understand why these two cities are mentioned. We might say “from all parts of the country, from Dan in the north, and from Beersheba in the south.”

Including the land of Gilead: Gilead was the land east of the Jordan River allocated to Reuben, Gad, and half of the tribe of Manasseh (see verse 5.17). It was the land the furthest east in Israel, so its mention here means that the people of Israel came from everywhere in the country. This phrase may be rendered “they came too from Gilead in the east.”

And the congregation assembled as one man to the LORD at Mizpah: As noted above, Revised Standard Version changes the Hebrew word order here, which does not affect the meaning. The congregation assembled renders a Hebrew expression often used to describe how the Israelites came together for worship (see, for example, verse 18.1). Here it refers ironically to a war counsel, but this tone may be difficult to convey in many languages. Translators may say “they came together.” This verb phrase may be combined with came out by saying “came and gathered together” or “came and assembled.”

As one man expresses the Israelites’ unity of purpose as they came from their homes to gather together (compare verse 6.16). This was a general mobilization of the entire population. However, again there is a note of irony, since this group is clearly divided from their brothers, the Benjaminites. Many languages will be able to retain the idiom as one man. Other possible renderings are “in one body” (New Revised Standard Version, Good News Translation) and “with one common accord” (Bible en français courant). Contemporary English Version expresses it well with “they each felt the same,” but it misses the link to similar expressions in the book. See, for example, verse 20.8 and verse 20.11, where it should be expressed in the same way as here.

To the LORD means the people met “to consult with Yahweh,” which may need to be made explicit in some languages. We might also say they assembled “before the LORD” (New Revised Standard Version, New International Version) or “in the LORD’s presence” (Good News Translation).

At Mizpah is where the Israelites met. There were several towns named Mizpah in Israel (see verse 10.17). The one referred to here was the one in Benjaminite territory. This town, located on the border between Ephraim and Benjamin, played a very important role in Israel’s history. Though locations differ, the name of this town links back to an incident in Gen 31.49 when Laban and Jacob took a solemn vow, saying, “The LORD watch between you and me,” as they erected a memorial of their agreement, which constituted a wordplay since Mizpah sounds like the Hebrew word meaning “watch [out for].” So it is with great irony that the narrator notes that the tribes of Israel came from all over Israel to another town named Mizpah, a “place of agreement,” where they agree to launch a civil war against one of their own tribes!

Translation models for this verse are:

• Then all the Israelites—from Dan in the north to Beersheba in the south, as well as from Gilead in the east—gathered as one person before Yahweh in the town of Mizpah.

• Then the Israelites gathered together at Mizpah and united as one man to consult the LORD. From Dan in the north, to Beersheba in the south, as well as from Gilead in the east, they all came to meet together.

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 the Benjaminites saw that they were defeated: The Benjaminites finally understood that they had been defeated. The Hebrew waw conjunction rendered So may be translated “Then” (New Revised Standard Version, New International Version) or “Consequently” in this context. Since the subsection draws to a close here, other possible connectors are “With that,” “So it was that,” and even “Finally.” The verb saw may be rendered “realized” (Good News Translation, New Jewish Publication Society’s Tanakh). Were defeated renders a passive form of the Hebrew verb translated “defeated” in verse 20.35. If some languages prefer an active verb, translators might say “Finally, the Benjaminites realized that the Israelites had defeated them” or “So it was that the Benjaminites understood that they had lost the battle.”

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 continues the instructions of the Israelite leaders to the Benjaminites. There is much repetition here: the phrase the daughters of Shiloh and the verb come out each occur twice.

And watch is literally “and you will see and behold.” The Hebrew waw conjunction rendered and introduces the next step in what the Israelites are telling the Benjaminites to do. The Hebrew verb translated watch is not an imperative, but a form meaning “you will see.” However, like Revised Standard Version, most other versions translate it as an imperative, for example, “Keep watch” (Revised English Bible) or “Wait there” (Contemporary English Version). The Hebrew word hinneh (“behold”) comes after this verb, but Revised Standard Version and most other versions omit it. However, this word marks an important step in the narrative, building up to the climax, where the Benjaminite men “grab” their new wives. As part of the festival tradition, at some point the young women of Shiloh would emerge, dancing, from the town. Hinneh thus signals the surprise or sudden appearance of these women. New Jewish Publication Society’s Tanakh tries to express this notion by saying “As soon as you see the girls of Shiloh coming out….”

If the daughters of Shiloh come out to dance in the dances: This is a temporal clause in Hebrew. Almost all English versions begin it with the word “When” (Good News Translation, New International Version) instead of if. The daughters of Shiloh refers to the young women of Shiloh. In the Old Testament such an expression is a frequent way of referring to young women who inhabit a certain place, especially in poetic texts (see Song of Songs 1.5; Isa 3.16; compare verse 14.1-3). This phrase may be rendered “the young women of Shiloh” (Good News Translation) or “the girls of Shiloh” (New International Version). However, translators should be careful when using the word “girls,” since in some languages it refers to women not old enough to marry, and in some contexts it is considered a pejorative or sexist term.

Come out describes the young women leaving the protection of Shiloh’s walls, which would make them vulnerable to attack. Since it was festival time, no one would suspect that there would be any danger. However, the Hebrew verb here (yatsaʾ) has strong overtones, being the same one translated “Bring out” when the evil men of Gibeah cried out to the old man of Ephraim to let them rape the Levite (verse 19.25), as well as when Jephthah’s daughter “came out” dancing, leading to her death (verse 11.34). Thus the storyteller establishes strong literary links to previous stories, foreshadowing yet another unhappy event in Israel’s history.

To dance in the dances pictures the young women dancing up and down the road outside the confines of the town. Revised Standard Version reflects the emphatic Hebrew expression here by repeating the Hebrew root for dance. This repetition may express the joy of the dancing girls and the fact that they suspected no danger. However, in many languages this repetition may not be appreciated, so translators may say simply “to dance.” In some languages there may be several kinds of dances, some for times of mourning and others for times of joy. This was a time of rejoicing, so an appropriate term should be used.

Then come out of the vineyards: Here the Israelites instruct the Benjaminite soldiers to come out of their hiding places, using the same verb as in the previous clause. Many versions avoid this repetition by using another verb, such as “rush out” (Contemporary English Version). Certainly the storyteller intended this repetition, but translators may choose how to best render the style here.

And seize each man his wife from the daughters of Shiloh is literally “and you will seize for yourselves [each] man his wife/woman from the daughters of Shiloh.” Once the Benjaminites come out of hiding, each one is to seize a young woman who will become his wife. This is not the common Hebrew verb meaning “take,” which may be used for stealing or even marrying. The verb here is rare, only occurring elsewhere in Psalm 10.9, where it refers to a lion carrying off its prey. Thus some scholars believe it implies “ravishing,” that is, “take a wife by force” (Good News Translation). Given the context, another possible verb is “grab” (Contemporary English Version), that is, “pick up and carry off.” In some cultures “stealing” one’s bride is a common practice, but usually this is prearranged. Here the idea is more that the men are to “capture” these women. Certainly the Israelites’ reasoning here is that, if the Benjaminites themselves actually “capture” the Israelite girls, then the oath to not give Israelite daughters in marriage to the Benjaminites is not broken. We might thus say “and each one of you capture a young woman to make her your wife.” From the daughters of Shiloh repeats the phrase from the beginning of the verse, which may solicit pity for these innocent victims. Despite the fact that the fate of these young women is not death, the scene is clearly reminiscent of Jephthah’s daughter: women dancing with joy, while another more sinister fate awaits them (see verse 11.34).

And go to the land of Benjamin: Once the Benjaminites have taken wives from Shiloh, they are told to go back to their home territory. The storyteller seems to liken this scene to a battle, with the soldiers taking away the spoils. Again this links the text back to the lines in Deborah’s song at verse 5.30. The verb go may be rendered “take them and go.” Land renders the Hebrew word ʾerets, which is often used for the Promised Land. Once again the use of such a traditional word seems to evoke the past, and show that the present situation is far from what the LORD intended for his people. Good News Translation and Revised English Bible render the land of Benjamin as “the territory of Benjamin.” Some languages may prefer “your territory,” since the Benjaminites are being addressed here, but the reference to the land seems significant here.

Translation models for this verse are:

• Keep watch! When the young women of Shiloh come out to dance, then come out of the vineyards. Each of you, grab a girl and take her back home with you.

• Keep a look out! As soon as the dancing girls of Shiloh appear, then rush out of the vineyards, and each of you can seize one and take her back with you to the land of Benjamin.

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 .