In Hebrew the structure of this verse is quite distinctive. Though Revised Standard Version begins with the imperative, Tell of it, this expression occurs at the end of the verse. The verse begins with three parallel participial clauses that identify those addressed and concludes with an imperative. It reads literally:

Those riding on tawny donkeys,
those sitting on saddle blankets,
and those walking on the road,
ponder!

These lines could be a call to the same set of people or to two or three different groups. Several versions see a progression from rich people, those who ride on donkeys, to poorer ones, those who walk (Good News Translation, Contemporary English Version).

Tell of it renders a Hebrew verb that can mean “think about,” “ponder,” or “meditate on,” so New International Version says “consider.” It can also mean “complain out loud” or “speak out loud,” which seems behind the Revised Standard Version rendering. In Hebrew there is no word corresponding to the pronoun it, but many languages will need to add an object here. New Jewish Publication Society’s Tanakh says “declare it.” Good News Translation puts “Tell of it” in the text and “Think about [it]” in a footnote. Some languages may prefer to be more explicit by saying “Consider what the LORD has done” or “Meditate on this victory.” Many versions prefer to place this imperative at the beginning of the verse as Revised Standard Version has done. However, New Jerusalem Bible follows the Hebrew order and puts the verb at the end of this verse, but its rendering “sing” does not seem accurate. New International Version presents this verb as introducing what follows in the next verse, saying “consider sup 11sup* the voice of the singers at the watering places.” Translators should study this verse and the next one and see how to best present the ideas here, all the while not forgetting that we are dealing with poetic lines.

You who ride on tawny asses is the first group of addressees. You who ride renders a Hebrew participle, which is literally “those riding” or “ones riding.” Revised Standard Version adds the pronoun you to help the reader know these people are being addressed. Ride translates a Hebrew verb that means “mount and ride” or “ride in a chariot.” Here the object is donkeys, so a verb used for mounting or riding a horse or donkey should be used. Tawny asses are light-colored donkeys. For asses see the comments on verse 1.14, where a different Hebrew word is used. The word for asses here refers specifically to female donkeys, so Revised English Bible says “she-donkeys,” but many versions simply say “donkeys” (Good News Translation, New International Version, New Jerusalem Bible). Female donkeys were the common means of transport in biblical times, transporting both people and goods. In languages where donkeys are unknown, an expression such as “small beasts of burden” or “small horses” could be used. The Hebrew word for tawny refers to a color that many versions suggest is “white” (New Revised Standard Version, Good News Translation, New Jerusalem Bible, New American Bible). However, it is more likely that this word refers to a light color, closer to gray. In languages with few colors, translators might say “clear” or “light.” This detail may imply that lighter colored donkeys were favored or more expensive than darker ones. Even though in some cultures riding on donkeys would not be a sign of status, in biblical times just possessing a donkey meant the person was fairly wealthy. This whole line may be rendered “those of you who ride light-colored donkeys.”

You who sit on rich carpets: Many scholars think this line refers to the same people as in the previous one. This would mean the people who sit on rich carpets are riding on donkeys (Good News Translation, Contemporary English Version). This seems logical, but others see a reference to another group of people of slightly lower status (Revised Standard Version, New Jewish Publication Society’s Tanakh). Like the previous line, you who sit renders a Hebrew participle, which is literally “those sitting.” Once again, Revised Standard Version adds the pronoun you to express the idea that these people are being addressed. The Hebrew word rendered rich carpets can also mean “saddles” (Good News Translation) or “saddle-blankets” (New Jerusalem Bible). To avoid direct contact with riding animals and to provide a more comfortable seat, people placed small rugs or leather saddles on beasts of burden (that is, horses, donkeys, or camels). This line may be rendered “those of you who sit on [saddle] blankets.” Translators will need to decide whether or not this line describes the same people as in the previous one. If they describe the same group of people, one possible rendering for both lines is “you who ride on light-colored donkeys, seated on comfortable saddles.”

And you who walk by the way is literally “and those walking on the road.” The Hebrew verb here means “go” or “walk.” Though it is possible to consider this line as referring to the same people as in the first two lines, most versions believe there is a contrast here between rich people who can afford donkeys and those who are forced to walk. New American Bible takes the first approach, seeing only one group: “They who ride on white asses, seated on saddlecloths, as they go their way.” However, most see a contrast with these people “who go on foot” (New Jerusalem Bible). Good News Translation has “you that must walk wherever you go.”

For this whole verse Contemporary English Version says:

Listen, everyone!
Whether you ride a donkey
with a padded saddle
or have to walk.

Though several interpretations of this verse are possible, it seems likely that the singers are calling out to all members of the community, including all classes of people to “consider” what the LORD has done. If this wider interpretation is adopted, a possible model is:

• “You who ride on light-colored donkeys,
sitting [comfortably] on padded saddles,
and you too, who are forced to walk on foot,
consider [what the LORD has done]!

If only one group is understood to be in view, this verse may be rendered as follows:

• “Think about it, people!
You who ride light-colored donkeys,
on comfortable saddles,
as you go on your way.

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

And the angel of the LORD appeared to him and said to him: The storyteller does not give too many details concerning this scene. It would appear that the wine press was not far from the big tree. For the angel of the LORD, see verse 2.1. The pronoun him refers to Gideon, which Contemporary English Version makes explicit to avoid confusion.

The angel’s greeting is in two parts: a kind of blessing, The LORD is with you, followed by a vocative expression referring to Gideon, you mighty man of valor. However, in many languages it will be more natural to place the vocative initially: “O mighty warrior, the LORD is with you!”

The statement The LORD is with you is rare (verse 2 Chr 15.2). The Hebrew pronoun for you is singular, so the angel is addressing Gideon directly. Here, as is the case of Mary in the New Testament (Luke 1.28), this statement seems to indicate that God has chosen Gideon for some specific task. It serves as a promise of God’s presence, which is a common feature in many calls to service. Later in verse 6.16 Yahweh himself makes the same declaration in the first person, saying, “I will be with you.” Within 6.11-16 it becomes evident that the angel of the LORD is the manifestation of Yahweh (see verse 6.14, verse 16). This seems to be a case of “enallage,” where third person and first person are used to refer to the same person. Contemporary English Version says “The LORD is helping you,” but this is not a typical greeting, so it is better to stay closer to Revised Standard Version here.

You mighty man of valor is literally “warrior of the might.” Revised Standard Version has added the pronoun you to make it clear that this a vocative address. The Hebrew word for “warrior” (gibor) refers to heroes, but does not necessarily refer to men who were part of a standing army (see comments on verse 5.13, where it is rendered “mighty”). Translators should use a word such as “hero” rather than “soldier,” or a generic expression as Revised Standard Version has done. The Hebrew word rendered valor conveys the sense of strength, force, or power. Good News Translation has “brave and mighty man,” which is a good model. New Jerusalem Bible says “valiant warrior,” and Contemporary English Version has “you are a strong warrior.” Later, Jephthah will also be called a “mighty warrior” (verse 11.1).

Given the narrative that follows (which was certainly known to the hearers or readers even before this story has begun), these words may convey quite a bit of irony. Gideon will show over and over that he is hesitant, unsure, and unbelieving. In the end, he disobeys the LORD and gives birth to a son who brings much tragedy and shame to the people of Israel. Despite this irony, translators must render the words as they appear in the text. But it is good for exegetes and translators to appreciate these ironic notes as the story proceeds.

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 he took the jars of the people from their hands, and their trumpets: Revised Standard Version‘s rendering of this clause is quite different from most of the other versions in English. It is based on an emendation of the Hebrew text, which is literally “And they took the provisions of the people in their hand and their trumpets.” ver RSVver*’s reading seems to follow the text in verse 7.16, which mentions jars and trumpets. These items serve as important props in the story that follows.

So is a good rendering of the Hebrew waw conjunction here, since it serves to introduce what happened next. He took the jars of the people from their hands, and their trumpets means Gideon took the jars and trumpets that the remaining soldiers had before they returned home. They may have used these jars to drink water at the spring. The Hebrew word for jars in verse 7.16 refers to earthen pots that were used to carry water. For trumpets see verse 3.27.

However, as noted above, the majority of English versions follow the Hebrew here, which speaks of “provisions” instead of jars. The Hebrew word for “provisions” refers to a supply of food that travelers have with them. Hebrew Old Testament Text Project gives this word a {B} rating and so is preferred. It would make sense that those going home would leave their food with those staying behind to fight. We might say “So they took the people’s provisions and their horns” (New Jerusalem Bible) or “So [the lappers] took the provisions and horns that the other men had with them” (New Jewish Publication Society’s Tanakh).

And he sent all the rest of Israel every man to his tent, but retained the three hundred men is literally “and all the men of Israel he sent man to his tents, and with the three hundred men he kept.” Gideon kept the 300 soldiers who lapped the water, but sent all the others home. The pronoun he refers to Gideon. The verb sent is a keyword used throughout the judges’ narratives (see, for example, verse 4.6; verse 6.8). All the rest of Israel refers to all the soldiers who did not pass the test. The word rest does not appear in Hebrew but makes for a more natural translation in English. Another possible model for this phrase is “all the other soldiers.”

There is an ellipsis in the phrase every man to his tent. Some languages may prefer to supply the missing verb by saying “and each man went to his tent.” Every man is a good rendering of the Hebrew word for “man” here. Tent is an idiomatic way of referring to a person’s dwelling, that is, his home. It may refer to a physical tent (see verse 4.17), but not necessarily so. These people did not return to their military camp, but to their homes. He sent all the rest of Israel every man to his tent may be rendered “Gideon sent all the other Israelites home.”

Retained renders a Hebrew verb that normally means “strengthen.” Here it has the sense of “hold” or “keep,” as in Exo 9.2 and Jdg 19.4. This verb has a singular masculine affix, referring to Gideon as the subject. Many languages will have to insert the pronoun “he” here. The three hundred men refers to those who lapped the water and thus passed the test (see verse 7.6). We might say “But he kept the three hundred men with him” (New Living Translation).

Some versions change the order of the clauses in the first half of this verse, which makes for easier reading in many languages. For example, Good News Translation says “So Gideon sent all the Israelites home, except the three hundred, who kept all the supplies and trumpets,” and New International Version has “So Gideon sent the rest of the Israelites to their tents but kept the three hundred, who took over the provisions and trumpets of the others.” Contemporary English Version changes this text into a dialogue, saying “Then Gideon gave these orders, ‘You three hundred men stay here. The rest of you may go home, but leave your food and trumpets with us.’ ” This rendering has a very lively style, though it is somewhat far from the Hebrew text.

And the camp of Midian was below him in the valley: This sentence links back to verse 7.1, and prepares for the following incident involving the Midianites. The camp of Midian refers to the Midianite army (see verse 7.1). The pronoun him could refer to Gideon or the Israelite army (so Good News Translation with the pronoun “them”). For the valley, see verse 7.1. Contemporary English Version makes Gideon’s camp the point of reference by rendering this sentence as “Gideon’s army camp was on top of a hill overlooking the Midianite camp in the valley.” This model may be helpful in languages where the notion of valley is unclear. There is an important change of scene in this sentence, so Contemporary English Version also has a paragraph break here (also New International Version, Revised English Bible). In many languages this will be the best way to begin the next episode. Other possible models for this sentence are:

• The Midianite army was camped below Gideon’s army in the valley.

• Below them in the valley was the Midianite camp.

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 .

Readers now learn why Gideon pursued these Midianite kings so relentlessly. These men had killed his own brothers. Following ancient codes, a surviving brother was duty-bound to seek revenge for the death of his brothers (see Num 35.9-34).

And he said introduces Gideon’s response. Some languages may prefer to say “Then he said to them.”

They were my brothers, the sons of my mother is literally “My brothers, sons of my mother, they.” This very emotional statement is another high point in the Gideon story, as he reveals to the kings that they killed his own brothers. This term renders a Hebrew word that can refer to brothers with the same mother and father, or to brothers with a different mother or father. In that society and in many communities today, the term is also used to refer to cousins or distant relatives. However, the following phrase, the sons of my mother, makes it clear that they were Gideon’s full brothers. Translators should use the appropriate term for this context. This fact explains why Gideon so passionately pursued the two kings. However, the text gives no details concerning the death of these brothers. Perhaps they were killed during the various battles that Gideon himself led. But it is also possible the brothers were killed before Gideon was called by the angel of the LORD to fight the Midianites. This would explain why Gideon was hiding from the Midianites as he beat his grain.

As the LORD lives (literally “alive is Yahweh”) renders a Hebrew expression that is used to introduce a strong oath. A literal rendering of this expression may not be natural in the target language, so translators must consider how people make such oaths in their own culture. Good News Translation says “I solemnly swear,” which is effective, but it leaves out the name of God. Contemporary English Version is better with “I swear by the living LORD.” The Israelites swore by Yahweh. Some languages might say “In God’s name” or “I swear by [the name of] God.”

If you had saved them alive, I would not slay you: These clauses are very emphatic in Hebrew. They have the same rhythm as “As you are, so were they” in the previous verse. Here the two parts sound alike and even rhyme in Hebrew as follows:

lu hachayitem ʾotam (literally “if you had let them live”)
loʾ harageti ʾetkem (literally “I would not kill you”)

The Hebrew words for lives (in the oath) and alive here form a wordplay since they come from the same root.

If you had saved them alive is known as a counterfactual conditional clause, because this condition was not fulfilled. It means “You did not save my brothers. If you had done so.” The pronoun you refers to the two Midianite kings, and the pronoun them to Gideon’s brothers. Saved … alive renders a causative form of the Hebrew verb meaning “be” or “live.” This clause may be rendered “if you had allowed them to live,” “if you had spared their lives,” or “if you had not killed them.” The Midianite kings probably had the option of taking these men prisoner (see verse 1.25). Instead, they killed them. All languages have ways of forming such counterfactual conditions, so translators need to find the right form to express the statement here.

I would not slay you: Gideon tells the kings that if they had kept his brothers alive, he would not kill them. This statement implies he is on the point of executing them. The pronoun I refers to Gideon. As in verse 8.17, slay may be rendered “kill,” “execute,” “slaughter,” or “put to death.” Would not slay is the English way of expressing an action that has not yet been performed, but certainly will be. Translators need to use verb forms that fit the context and meaning here.

Translation models for this verse are:

• Then Gideon said, “Those men you killed were my brothers, sons of my mother! I swear to you by the living God, if you had not killed them, I would not execute you now.”

• Gideon replied, “They were my brothers, the sons of my mother. In the name of the LORD, if only you had let them live, I would not [have to] kill you 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 .

This verse closes the episode concerning Jotham, who managed to hide himself once from Abimelech (verse 9.5). Once again he runs away and hides. Though Jotham flees, he remains a hero for speaking the truth and defying his murderous brother.

And Jotham ran away and fled, and went to Beer describes Jotham’s flight. This is the last time he will appear on the scene. Besides the fulfillment of his curse (verse 9.57), Jotham is never heard of again. The Hebrew waw conjunction rendered And is better translated “Then” (New Revised Standard Version, Good News Translation) to introduce the next event in the story. The three verbs ran away, fled and went emphasize Jotham’s flight. Translators should use natural verbal expressions that catch some of the emphasis here. Contemporary English Version says “ran off and went.” The location of the town of Beer is unknown, but the meaning of this name in Hebrew is “well.”

And dwelt there means Jotham took up residence in Beer. We may say “and he settled there.” Jotham defied Abimelech, who had massacred the family of his father, so Abimelech would certainly be on the outlook for him to kill him. But evidently Abimelech never found him.

For fear of Abimelech his brother is literally “from the face of Abimelech his brother.” Revised Standard Version‘s rendering seems to give unnecessary emphasis to Jotham’s fear. New Jewish Publication Society’s Tanakh says “because of his brother Abimelech,” New Jerusalem Bible has “to be out of his brother Abimelech’s reach,” and Contemporary English Version translates “where he would be safe from his brother Abimelech.” We may also say “on account of his brother Abimelech.” In some languages this phrase may occur near the beginning of the verse (see first model below). Abimelech his brother are poignant and ironic words used to conclude this episode. Jotham was the youngest son of a great man, Gideon, but he had to flee from his own flesh and blood. Though translators may be tempted to reduce this phrase to “Abimelech,” it is better to retain the words his brother here.

Translation models for this verse are:

• Then, because of Abimelech, his brother, Jotham ran away, fleeing to the town of Beer, where he settled down to live.

• Then Jotham fled and went to stay in a town called Beer, far away from his brother Abimelech.

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 .

After Abimelech there arose to deliver Israel Tola is literally “And he rose after Abimelech to save Israel Tola.” The Hebrew waw conjunction at the beginning of this verse is omitted by Revised Standard Version, but can also be rendered by a transition word. After Abimelech, which means “After Abimelech died” (verse 9.54-55), introduces the next judge, Tola (see Good News Translation). Arose renders the key Hebrew verb qum, which introduces most heroes (see comments on verse 2.10). Revised English Bible says “came forward,” and Good News Translation has “came.” As with all the judges, whether major or minor, Tola came to deliver Israel (see verse 3.9). Translators should keep the same key terms when describing each judge. However, here there is no mention of the enemies who threatened Israel at this time. Though Tola came from the region of Issachar, and probably only led people in that region, the book of Judges usually credits each hero with delivering Israel, which may be rendered “the people of Israel” or “the Israelites.” Contemporary English Version says “Tola was the next person to rescue Israel.”

The son of Puah, son of Dodo: The father of Tola was Puah, and his grandfather was Dodo. Translators need to use a standard pattern to present the genealogy of each judge throughout this book, according to the patterns used in their language. Some will follow the Hebrew, while others may say “the son of Puah and grandson of Dodo” (Good News Translation). Tola and Puah are mentioned as descendants of Issachar in the Pentateuch (Gen 46.13; Num 26.23), so these names may be names of clans as well as individuals.

A man of Issachar means Tola was from the tribe of Issachar. For Issachar see verse 5.15. This phrase may be rendered “came/was from the tribe of Issachar” (Good News Translation) or “was a descendant of Issachar.”

And he lived at Shamir in the hill country of Ephraim: The town of Shamir has been linked with the town of Samaria, but this is not certain. This place name forms an inclusio around 10.1-2. For the hill country of Ephraim, see verse 2.9. Though Tola came from the tribe of Issachar, he apparently lived in the mountainous area belonging to the tribe of Ephraim.

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 11.19-22 Jephthah tells about Israel’s defeat of the Amorite king Sihon and his people. This incident is also recounted in Num 21.21-31 and Deut 2.26-35. Several versions begin a new paragraph here (Contemporary English Version, New International Version, New Living Translation).

Israel then sent messengers to Sihon king of the Amorites: Then renders the Hebrew waw conjunction, which introduces the next step in Israel’s wanderings. Bible en français courant and Parole de Vie begin with “From there.” Israel refers to the people of Israel again, but the one actually sending the messengers was their leader Moses. Once again the “story within the story” contains many elements of the present situation. For sent messengers, see verse 11.12. Sihon king of the Amorites controlled the region from the Jabbok River on the north to the Arnon River on the south. Since the Moabites did not allow the Israelites to pass through their territory south of the Arnon River, the Israelites asked permission from Sihon to pass through his territory north of the Arnon River along the King’s Highway. They intended to cross the Jordan River into Canaan. For the Amorites, see the introductory comments on verse 11.12-28. In most languages a comma will separate the name of the king from his title as follows: “Sihon, king of the Amorites.”

King of Heshbon is not another king, but another description of Sihon. Heshbon was the royal city of Sihon, located south of present-day Amman, to the northeast of the Dead Sea. We might say “who ruled from the city of Heshbon” or “whose capital city was Heshbon.”

Let us pass, we pray, through your land to our country: This request is similar to the one in verse 11.17. However, here the Hebrew pronoun for us is plural, rather than singular. Though the pronouns are different, the meaning is the same. Our country is literally “my place,” which refers to the land of Canaan. The Israelites did not occupy the land yet, but they believed God had already given it to them. It might be possible to speak of “the place that will become ours.” It may also be helpful to add a footnote explaining that this country is Canaan. Contemporary English Version reverses the words land and country: “Please … let our people go through your country to get to our own land.”

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 .