With the mission accomplished, the scene now shifts back to the assembly at Bethel. Most versions begin a new paragraph here (Revised Standard Version, Good News Translation, Contemporary English Version, New International Version).

Then the whole congregation sent word to the Benjaminites …: Then renders well the Hebrew waw conjunction here. The whole congregation refers to the Israelites assembled at Bethel (see verse 21.10). Sent word to the Benjaminites is literally “they sent and they spoke to the children [or, sons] of Benjamin.” Obviously they communicated through a system of messengers who traveled back and forth carrying news. The Hebrew verb for “sent” is the keyword shalach (see verse 3.15).

The Benjaminites who were at the rock of Rimmon refers to the 600 Benjaminite soldiers who escaped alive from the war. See verse 20.47.

And proclaimed peace to them is literally “and they called to them peace.” Though the Hebrew word rendered peace (shalom) often serves as a greeting (see verse 6.23), here it seems to imply more. The Israelites had already called an end to the killing of the Benjaminites and had made some overtures of peace. So we might say “proclaimed an end to the war” or “offered them peace.” Contemporary English Version says “telling them that the Israelites were willing to make peace with them.” It seems significant that the Israelites waited until they had 400 wives for the Benjaminites before proclaiming peace.

A translation model for this verse is:

• Then the Israelites sent a message to the Benjaminite soldiers who were at Rimmon Rock and offered them a peace settlement.

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 could be considered as the next event on the story line or as a kind of aside. It tells how another city of Luz was founded, tying back to verse 1.23.

And the man went to the land of the Hittites: The conjunction And introduces the next thing the man from Bethel did after he was let go. A conjunction such as “so” (Contemporary English Version) or “then” (New International Version) might also be appropriate here. Although only the man is mentioned, obviously he had his family with him. The verb went is used to describe the man’s escape. The man had to get far enough away to prevent retribution for his act, since he would certainly be considered as a traitor to his own people.

The Hittites were originally from the northeast region of modern Turkey. These people were of Indo-European rather than Semitic origin, but at times the two peoples came into contact. In Gen 23, for example, Abraham bought a field from a Hittite named Ephron. One of David’s soldiers, the husband of Bathsheba, was also a Hittite (verse 2 Sam 11.3). Some of the Hittites had migrated south from their homeland into Canaan, so the land of the Hittites may not have been too far away.

The Hebrew says he built a city, which means he “founded a city” (New Jewish Publication Society’s Tanakh). Languages may have idiomatic expressions for founding a village or town which can be used here.

And called its name Luz: Luz was the original name of the town of Bethel (see verse 1.23). The man named this new town with the original name of his hometown. Renaming new towns with the name of old ones was a common practice in this region. The word Luz sounds like the Hebrew word for “almond tree.”

For that is its name to this day, see verse 1.21. We might say “People continue to call it Luz to this day.”

Translation models for this verse might be:

• The man moved to Hittite territory and established a town that he called Luz, which remains its name till today.

• The man and his family went to where the Hittites lived. He began a settlement there that he called Luz. People continue to call it by that name [till 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 .

Using important phrases from previous passages, the narrator begins to introduce the details of the nations who are left to test Israel. Then a second explanation is offered for why they are allowed to remain in the Promised Land.

Now these are the nations which the LORD left: This opening clause indicates a list is to follow. The actual list only begins in verse 3.3. Now renders the Hebrew waw conjunction. Translators may use an appropriate introductory expression, such as “[And] here are the nations….” For nations see verse 2.21. This is a clear reference to foreign peoples. For which the LORD left, see verse 2.23. Some versions see this clause as a summary statement, as in Good News Translation: “So then, the LORD left some nations in the land.” Translators can decide which presentation is best in their language.

To test Israel by them: Here again a purpose clause gives the motive behind Yahweh’s actions. For test Israel, see verse 2.22. By them or “with them” refers to the Canaanite tribes or nations. It is almost as if these peoples are an instrument in the LORD’s hands.

That is, all in Israel who had no experience of any war in Canaan is literally “all who did not know all the battles of Canaan.” Israel refers to the people of Israel, more precisely to all those who had no experience of any war in Canaan. That is does not occur in Hebrew, but languages may need some kind of transition for an appositional phrase that qualifies Israel, such as “namely” or “that is to say.” All in Israel who had no experience of any war refers back to verse 2.10, where it was noted that Joshua and all the people of his generation had died. This phrase refers to the new generation. Had no experience of renders the Hebrew for “did not know,” which may be translated “had never experienced,” “had never participated in,” “had not taken part in,” or “had never been involved in.”

Any war in Canaan renders the Hebrew for “all the battles of Canaan.” This phrase refers to the various battles that took place as the tribes went out to occupy the Canaanite land assigned them (see chapter 1). For Canaan see verse 1.1.

Some translation suggestions for this verse are:

• The following are the peoples the LORD allowed to remain to test all those Israelites who had not experienced the battles in Canaan.

• Here are the names of the peoples the LORD left in the land as a test for all those Israelites who had not been through the wars in Canaan.

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 .

She used to sit …: Used to sit translates a Hebrew verb (yashab) that can mean “inhabit,” “dwell,” or “sit” (see verse 1.9). The verb is a participle, showing habitual action, so it is well rendered here by Revised Standard Version. We could also begin this verse with “She usually sat…” or “It was her custom to sit….” In Israel, even up through the time of the New Testament, “sitting” was associated with “teaching.” In this case she is speaking forth, giving advice, and counseling people.

Under the palm of Deborah: Part of the goal of the historic books like Joshua and Judges is to explain place names. The palm of Deborah is the popular name given to the place where she sat to pass judgment. In many parts of the world trees are places for community gatherings, providing shady, cool spots where people can meet. The text does not say when the palm got its name, if this was during her lifetime or only in retrospect. Good News Translation leaves out Deborah’s name, saying “a certain palm tree,” but there seems to be no justification for this. The type of palm tree in view here is the date palm, which is well known around the world, growing both in desert and tropical environments (see comments on verse 1.16). If the palm tree is not known, this phrase can be rendered “under a tree that took her name” or “under Deborah’s tree.” The preposition under may be translated “by” or even “near” if appropriate. In many African cultures judgments are often conducted under a “palaver” tree, usually a very large tree in the village that provides a shady area where lots of people can sit. So a literal rendering for this clause will be easily understood in such languages.

Between Ramah and Bethel in the hill country of Ephraim gives the location of the tree. Both Ramah and Bethel (see verse 1.22) were well-known towns, located near Jerusalem, in central Israel. This means that Deborah did not live or prophesy in the far northern area where Israel’s battle against Jabin and Sisera took place. It may be necessary to indicate that Ramah and Bethel are town names. At first the name Ephraim referred to a tribe and later became the name of a mountainous region in the northern kingdom. For the hill country of Ephraim, see verse 2.9.

And the people of Israel came up to her for judgment: Came up renders a Hebrew verb (ʿalah) that occurs frequently in this book. In certain contexts it refers to going up for battle (verse 1.3), but here it has its primary meaning, designating upward movement in altitude, as the Israelites came up to the hill country to consult Deborah. However, in many languages it will suffice to say they “came” or “traveled” to her. Judgment translates the nominal form of the Hebrew verb shafat, which figures throughout this book. However, whereas in most other contexts this verb is parallel to the verb “save,” here it has the same meaning as in verse 4.4. The people came to Deborah so that she could make legal decisions or judgments concerning their disputes. Rather than keep the nominal form, many languages will prefer to express for judgment as a verbal clause by saying “The Israelites came to her so she could settle disputes among them” or “The people came there so she could pass judgment on the legal cases they presented her.”

Translation examples for this verse are:

• She regularly could be found at “Deborah’s Palm Tree” between the towns of Ramah and Bethel in the Ephraimite mountains. The people often came there for her to judge their cases.

• She used to settle disputes for people who came to her at a place known as “The Palm of Deborah,” situated between Ramah and Bethel in the mountains 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 .

Then down marched the remnant of the noble: These words are similar to those in verse 5.11b Revised Standard Version, and begin with the same Hebrew connector for Then (ʾaz). As there, it is difficult to tell if this is really reporting an action or serving rather as a kind of refrain. The Hebrew verb rendered down marched is emphasized since it appears sentence initially and is repeated in the next line. Both times it has a military meaning. The remnant of the noble is a new phrase, which presents exegetical and textual difficulties. The first Hebrew noun in this phrase is sarid, which could be a proper name, “Sarid,” a town near Taanach mentioned in verse 19.10, 12, or it could be a word meaning remnant. Though Hebrew Old Testament Text Project gives an {A} rating to the proper name “Sarid,” most versions render the word as remnant, coming from a root meaning “survive” or “remain.” This root is a keyword in many books of the Old Testament, especially in reference to the Exile. If the reading with remnant is followed, in this context the most logical reference would be to the Israelite survivors of the battle that has just been won. Although this word a is singular in Hebrew, it clearly has a collective sense. New International Version speaks of “the men who were left,” and Contemporary English Version of “the [LORD’s] people who were left.” These are good models to follow, or we might say “those who were left after the battle” or “those who survived the battle.”

The Hebrew noun rendered noble comes from a root meaning “majestic” and refers to those who have a high social position. Thus Revised English Bible calls them “chieftains,” and Contemporary English Version and Good News Translation “leaders.” But within the context of this song, the noble (literally “the noblemen”) may rather be a praise name for the deliverers of Israel or the survivors of the battle. Thus NET Bible calls them “the mighty ones,” and New Jewish Publication Society’s Tanakh, “the mighty.” However, there is another problem of interpretation here since the Hebrew does not have of, but the preposition l-, meaning “to,” “belonging to,” “for,” or even “over.” Thus while some versions opt for a rendering close to Revised Standard Version, with a meaning “remnant of the nobles,” New International Version says “the men who were left came down to the nobles,” and Good News Translation and Contemporary English Version adopt a similar reading. Translators will have to decide which interpretation to follow before translating this line.

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 .

Like Moses and Jeremiah, Gideon’s first reaction is to decline the invitation to serve Yahweh. Gideon’s refusal is also similar to the way Saul speaks to Samuel in verse 1 Sam 9.21.

And he said to him: Depending on the constraints of the target language, Gideon and/or Yahweh may be referred to here by name, for example, “Then Gideon replied to the LORD.” As usual, appropriate verbs may be substituted for the very general Hebrew verb rendered said, for example, “replied” (Good News Translation, Contemporary English Version) or “answered” (New American Bible).

Pray, Lord renders the same Hebrew expression that is translated “Pray, sir” in verse 6.13 (see comments there). Here it shows Gideon’s reluctance or unwillingness to carry out what the LORD has requested. He rejects the LORD’s request but does so in a courteous way. Translators should try to find an expression that reflects Gideon’s unwillingness. Many versions translate “sir” at 6.13, but “Lord” here (Revised Standard Version, Good News Translation, New International Version, New Living Translation, Bible en français courant). This shows that these versions consider verse 6.14 to be pivotal, describing a time when Gideon finally realizes he is speaking with God. Translators will have to decide if they want to follow this interpretation or follow those versions that still use “sir” or “lord” with lowercase here (New Revised Standard Version, Revised English Bible, New Jewish Publication Society’s Tanakh).

How can I deliver Israel?: As part of his polite refusal, Gideon uses yet another rhetorical question. With this question he is saying he feels incapable of saving his people. It is his way of declining the LORD’s invitation. It is difficult to know the tone of Gideon’s answer here. In many cultures it is polite to refuse an invitation at first. However, it would appear from what follows that he truly feels incapable. If a statement is better than a question, translators might say “Please, Lord, a person like myself could never save Israel.”

Behold, my clan is the weakest in Manasseh: The Hebrew word hinneh rendered Behold expresses some of the emotion Gideon is feeling. This word introduces Gideon’s reasons for refusing the LORD’s offer, namely that he feels incompetent. He begins with the low status of his clan and then the low status of his family. While many versions leave the word hinneh untranslated (Good News Translation, Contemporary English Version, New International Version), it is important to render it here. Revised English Bible says “Look….” Many languages have similar particles or expressions that can help introduce Gideon’s comments, for example, “Don’t you see…?”

My clan is the weakest in Manasseh is the way Gideon begins to identify his own lack of status. The Hebrew word rendered clan is the number “1,000,” which is often used to designate a company of soldiers (see comments on verse 1.4). However, here it refers to the branch of a tribe, larger than a family. The Hebrew word for weakest can also mean “poorest” or “most insignificant.” However, from information provided at the beginning and later in the story, it is clear that Gideon’s family was not actually poor or insignificant—his father owned property and had authority in the community and Gideon’s offerings indicate someone with means. However, in his response to the LORD, these are Gideon’s words. For the tribe of Manasseh, see the comments on verse 1.27.

And I am the least in my family: Gideon indicates again that he considers himself to be of low status, and so completely unworthy of the task assigned him. The pronoun I is emphatic in Hebrew, which may be expressed by saying “and as for me…” or “Me? I am….” The Hebrew adjective rendered least is usually used elsewhere in the Old Testament to refer to the youngest member of a family (see, for example, Gen 25.23). In Old Testament times, as well as in many cultures today, rank and status come from order of birth. In this context most versions take least to mean “least important” (Good News Translation) or “least significant.” In my family is literally “in [the] house of my father,” and some languages may use a similar expression. Contemporary English Version reorders this clause by saying “and everyone else in my family is more important than I am.”

Translation models for this verse are:

• Then Gideon replied, “But, sir, how can I save Israel? I am from the least important clan of Manasseh, and I myself am the least important member of my family.”

• Gideon answered and said, “Lord, it’s true. I am not qualified to deliver Israel. I come from the weakest clan of Manasseh and I am the youngest in my family.”

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 storyteller has Gideon and his servant creeping along the edge of the Midianite camp. But to build suspense, he stops to describe the camp. Its soldiers are numerous like a swarm of locusts, and its camels are as abundant as the grains of sand on a beach. This verse is a kind of aside, but most versions let the text flow from the previous verse.

And the Midianites and the Amalekites and all the people of the East lay along the valley like locusts for multitude: The Hebrew waw conjunction rendered And may be translated “Now” (New Jewish Publication Society’s Tanakh) to introduce the background information here. For the Midianites, see verse 6.1; for the Amalekites, see verse 3.13; and for the people of the East, see verse 6.3. Lay renders the Hebrew verb that normally means “fall” (nafal). It is a verb that is often used in this book to refer to the defeat of the enemy, as they “lay” dead (see verse 3.25; verse 4.22). Though the Midianites and their allies are not yet defeated, this verb describes them scattered all over the Jezreel Valley, and seems to foreshadow their defeat. We can use any appropriate verb, such as “covered” or “spread out.” For the valley, see verse 7.1. For the Hebrew phrase rendered like locusts for multitude, see the comments on verse 6.5, where it is translated “like locusts for number.”

And their camels were without number may be rendered “and their camels were too numerous to count.” See the comments on verse 6.5.

As the sand which is upon the seashore for multitude: The storyteller now adds yet another comparison, a common Old Testament expression to indicate great numbers (see, for example, Gen 22.17; verse 11.4; verse 1 Sam 13.5). This comparison directly follows the description of the camels that cannot be counted. But since this is poetic language, this clause could also describe the enemy in general. The sand which is upon the seashore refers to the tiny particles that are found on the side of a river or an ocean. Even a handful of sand can contain hundreds of particles, so the sand which is upon the seashore would refer to thousands and thousands of particles—too many to count. Some cultures may be more familiar with the sand of a desert or on a riverbed, and since this is a figure of speech, such a substitution can be made. Translators should look for an idiomatic expression to express this comparison. In English sand is a collective word, without a plural marker, but some languages will have a plural word “sands.” The phrase for multitude occurs here for the second time in this verse. As in verse 6.5, it is not an easy expression to translate and Revised Standard Version‘s rather literal rendering is not natural in English. We might say “as numerous as the sands on the seashore” (New Jewish Publication Society’s Tanakh). In some languages an ideophone can express the idea of multitude.

The purpose of the two comparisons in this verse is to emphasize how vast the enemy forces are in comparison to Gideon’s very small group of soldiers. These comparisons add to the suspense and repeat the theme that Yahweh alone is responsible for any Israelite victory.

Translation models for this verse are:

• The troops of the Midianites, the Amalekites, and the other eastern tribes filled the valley like a swarm of locusts. Their camels were so numerous they could not be counted. They were as many as the grains of sand on the seashore.

• The armies of Midian, Amalek, and the rest of the eastern desert covered the valley. They were spread out like locusts, and their camels were so many, like the sands on the side of a river.

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

Gideon rejects the request of the Israelites to be their ruler, acknowledging the role the LORD has played in their victories up till now. However, his strong statement of allegiance to God is short-lived, as the following events will show.

Gideon said to them: This clause begins with a Hebrew waw conjunction, which Revised Standard Version omits. However, a contrastive connector such as “But” (New International Version, Revised English Bible, New Jerusalem Bible, New American Bible, New Jewish Publication Society’s Tanakh) would be appropriate. In this context the general verb said may be expressed as “replied” (Contemporary English Version, New Jewish Publication Society’s Tanakh), “answered” (Good News Translation, New American Bible), or “responded.”

Gideon’s response is quite emphatic, containing parallel lines, two negative particles, and an emphatic first person singular pronoun. The Hebrew reads literally:

Not I will rule I over you,
and not he will rule my son over you;
Yahweh he will rule over you.

Gideon not only refuses the offer of the people, but states emphatically what he has learned through past experiences: Yahweh was the real victor of the battles, not Gideon himself. These lines are poetic, and in many languages this style will be appreciated.

I will not rule over you: The pronoun I refers to Gideon, and the pronoun you to the people of Israel. For rule see verse 8.22.

And my son will not rule over you: Though Gideon makes this statement at this point in the narrative, ironically, one of Gideon’s sons will rule over the people (see verse 9.1-57). My son may refer not only to Gideon’s son, but to his descendants.

The LORD will rule over you: For the LORD.

Translation models for this verse are:

• But Gideon said to them, “No, I will not be your ruler, nor will any of my descendants. Your only ruler is Yahweh!”

• Gideon replied:
“I will not be your ruler,
nor will my son be.
Your only ruler is the LORD!”

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 .