This verse begins with a Hebrew waw conjunction that many versions choose to omit.

He gathered to himself the Ammonites and the Amalekites means that King Eglon rallied more than his own people to join him in battle against the Israelites. Gathered renders a Hebrew verb form that sounds like the verb for “added” in the previous verse, so there may be a play on words here. Gathered to himself expresses a Hebrew idiom that can be rendered “gathered around himself,” “brought together [to fight with him],” or simply “assembled.” The Ammonites (literally “the sons [or, children] of Ammon”) were people who lived in the territory north of Moab, in a region of the country today called Jordan. This group was located near Amman, the present capital of Jordan. The Amalekites were the descendants of Amalek, who was the grandson of Esau (Gen 36.15-16). These enemy people attacked the Israelites as they made their way from Egypt to the Promised Land (Exo 17.8-16). We might say Eglon “brought the Ammonites and the Amalekites together under his command” (New Jewish Publication Society’s Tanakh) or “invited the Ammonites and the Amalekites to join him to fight Israel.”

And went and defeated Israel: In Hebrew the verbs here are singular, with Eglon as the subject. This is to be expected since Eglon is the one leading the combined forces that attacked and defeated Israel. In many languages it will appropriate to keep Eglon as the subject. If not, the translator can use the pronoun “they.” Went renders the simple Hebrew verb that means “go,” and defeated renders the verb that means “strike” (see comments on verse 1.4).

And they took possession of the city of palms: The combined armies crossed the Jordan River and captured Jericho. Took possession of renders the key Hebrew verb (yarash) that figures so prominently in the introductory sections (see comments on verse 1.19). Translators are free to add the name “Jericho” to the text, since this is what the original audience understood when they heard this phrase.

A model for the translation of this verse is:

• Eglon brought together [into his army] the peoples of Ammon and Amalek, and together they went out and defeated Israel. They captured the town of Jericho, the city of palm trees.

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 .

While Sisera runs away on foot, his army also tries to flee. In some languages this implicit information may need to be made explicit, for example, “As Sisera’s army fled, Barak pursued….”

And Barak pursued the chariots and the army to Harosheth-ha-goiim: The Hebrew waw conjunction rendered And may be omitted or rendered by another conjunction in the target language. Despite their efforts, the enemy army could not get away. Barak refers obviously to Barak and his warriors, for he did not do this alone. The Hebrew words for Barak pursued are baraq radaf, an apparent play on words, since they seem to rhyme. Pursued the chariots and the army is literally “pursued after the chariots and after the army.” Finally Barak is giving the battle his all. Translators may say “chased after Sisera’s chariots and men,” “ran after…,” or “went after….” For chariots see verse 1.19; for army see verse 4.15. The mention of Harosheth-ha-goiim (Good News Translation “Harosheth-of-the-Gentiles”) makes the point that the enemy is forced back to their starting point (see verse 4.2, verse 13) and also underlines the fact that the enemy soldiers are pagans, that is, they do not believe or follow Yahweh.

And all the army of Sisera fell by the edge of the sword: It is now that all Sisera’s men are killed. In the meantime Sisera has abandoned his troops and is running for his life. All the army refers to both his soldiers riding on the chariots and his foot soldiers. Army renders the same Hebrew word as in the previous clause. Fell by the edge of the sword is a Hebrew idiom meaning these men were massacred. The Hebrew verb rendered fell (nafal) occurs once again, describing the death of the enemy (see verse 3.25; verse 5.27; verse 9.40). In many languages a similar idiom with the verb “fall” may express death. For the edge of the sword, see verse 1.8, where it is noted that this expression can be omitted. If the verb fell cannot be retained, translators could say “and Barak’s troops killed them all” or “Barak and his men killed all of Sisera’s soldiers.” In some languages it will be easier to use a passive expression, for example, “Sisera’s whole army was killed” (Good News Translation).

Not a man was left is literally “not it was left up to one.” The destruction was complete, with no enemy soldier remaining alive. The word man does not occur in Hebrew, but can be added as Revised Standard Version has done. Was left renders a Hebrew word that refers to survivors. This clause may be translated “not even one remained.” It may be possible to combine this with the preceding clause by saying “Every single soldier of Sisera’s army was killed” or “Barak killed every single one of Sisera’s soldiers.” But following the Hebrew closely can also be effective: “Barak killed all Sisera’s soldiers—not one was left” or “Barak killed all Sisera’s soldiers—every single 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 .

The content and importance of this verse is underlined by its chiastic structure. On either side of the chiasm is the key term blessed, and at its center stands Jael, the heroine of the story. Thus the focus is clearly on this brave woman and her stunning victory.

Most blessed of women be Jael … is literally “She will be blessed from women Jael….” Blessed is the counterpart of “curse” in verse 5.23, and like that word, has a deuteronomic background. It expresses God’s pleasure with those who obey his Law. The Hebrew verb rendered blessed … be (barak) occurs in a passive form. It expresses a wish that a blessing might come upon Jael. She was faithful to her people and obedient to God and thus deserved God’s blessing. This line may be rendered “May Jael be blessed…” or more explicitly “God bless Jael….” Contemporary English Version says “honor Jael,” and Good News Translation has “fortunate … is Jael,” but these renderings are both weak and do not express the keyword blessed adequately. Most … of women is literally “from women,” which most versions take to be a superlative, meaning Jael is to be more blessed than other women. This praise of Jael is similar to that addressed to Mary, the mother of Jesus in Luke 1.42, who also participated in saving Israel!

For Jael, the wife of Heber the Kenite, see verse 4.17. This phrase may be a vocative, but more likely it is an emphatic statement of her full name, allowing her to be properly remembered in the community.

Of tent-dwelling women most blessed is literally “from women in the tent she will be blessed.” Like the first line, this is another superlative expression. It means “she is to be more blessed than the women dwelling in tents.” Tent-dwelling describes Jael’s community. She was married to a Kenite, and her people are described as moving from the south to pitch their tents in the north (see verse 4.11). Though probably most Israelites lived in tents, Jael used her skills setting up tents to kill one of Israel’s most important enemies. She also killed him within her own tent. This line may be rendered “Of all the women living in tents, may Jael be the most blessed.” In a way, this may be like saying “Of all the women of our tribe, may Jael be the most blessed.”

Translation examples for this verse are:

• “May she be more blessed than any woman,
more than any woman in her clan,
Jael, wife of Heber, the Kenite.

• “O Jael, wife of Heber, the Kenite,
may God bless you more than any other woman,
more than all women living in tents.

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 the men of the town rose early in the morning is rendered in many versions by a similar time clause. We can follow Revised Standard Version or the Hebrew text, which is literally “And the men of the town arose early in the morning.” The men of the town is the same expression used in verse 6.27 (see comments there). However, in many languages it may be simpler here to refer to “the people,” “the townspeople,” or “the inhabitants of the town.” Rose early does not render the Hebrew keyword qum, which is found throughout the book of Judges, but a more specific word referring to “waking up early.” It may be translated “woke up” or “got up” (Good News Translation, Contemporary English Version). Gideon took down the altar during the night. Rose early in the morning refers to the people getting up early the next morning. Many languages will have an idiomatic expression or even an ideophone to emphasize that this took place very early in the day. This whole clause may be rendered “Early the next day, when the people of the town got up” or “As soon as the townspeople got up the next morning.” The word morning reappears in verse 6.31, right before the conclusion, thus forming an inclusio around this subunit.

Behold renders the Hebrew word hinneh, which can call attention to a particular situation, express surprise, or mark a climax in a story. Here it seems to have all these functions. It expresses the townspeople’s surprise when they woke up to discover that their altar and idol were destroyed. It also marks this discovery as a high point in the story, as readers and hearers wonder what the townspeople will do to Gideon for such an audacious act. Some languages will have particles or ideophones to express the surprised reaction. We may also say “Look!” or “to their great surprise, they discovered.”

The altar of Baal was broken down, and the Asherah beside it was cut down: The vocabulary used here is similar to that in verse 6.25 (see comments there). The major difference is the use of passive verbs without agents. These verbs do not specify who did the action and thus enables the storyteller to continue the suspense. The townspeople did not know who performed these acts that many would consider a sacrilege. Some languages do not have such passives, so these clauses must be cast in active form, perhaps with an indefinite subject as follows: “someone had broken down the altar of Baal and had cut down the Asherah pole beside it.” In verse 6.25 the verb “pull down” is used for the destruction of the altar, but here it is broken down, which is the same verb used in verse 2.2 (see comments there). There is little difference in meaning between the Hebrew verbs rendered “pull down” and broken down. In some languages it may be necessary to use the same verb for both of them.

And the second bull was offered upon the altar which had been built: This clause shows what the townspeople also saw. At the place where the altar to Baal stood, they found a different altar, one with a sacrifice on it. The second bull refers to the same bull as in verse 6.25-26 (see the comments there for the textual problems affecting this expression). In many languages it will be more natural to say simply “the bull.” Was offered and had been built are two more passive verbs without an agent. They maintain the suspense. Again, if this verb form does not exist in the receptor language, this clause may be rendered “and they saw that someone had offered/sacrificed a bull on a new altar that someone had built.” In many languages it will be more logical to say “and they saw a new altar [in its place] with a bull sacrificed on it.” It is important to preserve the secret of who did all these things until the storyteller decides to reveal his name.

Translation models for this verse are:

• Next morning, very early, the townspeople got up and discovered that the altar to Baal had been broken down and the pole for Asherah cut down. In their place was a new altar with a bull sacrificed on it.

• When the people of the town got up early the next morning, to their great surprise, they saw that the altar to Baal and the Asherah pole had been destroyed. In their place they saw an altar that someone had built, with a bull offered as a sacrifice on top of it.

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 they took the two princes of Midian, Oreb and Zeeb: And renders the Hebrew waw conjunction, which introduces the next event. Some languages may prefer to say “And they also took…,” but this may not be the best rendering here. Many versions leave this conjunction untranslated (New Revised Standard Version, Good News Translation). The pronoun they refers to the Ephraimite soldiers, which 8.3 makes clear. Took does not render the common Hebrew verb meaning “take,” but a word that means “capture” or “seize.” It is the same verb translated “seize” and “seized” in verse 7.24. Here Good News Translation and Contemporary English Version say “captured.” Oreb and Zeeb were Midianite leaders or princes. For the Hebrew word rendered princes (sar), see the comments on verse 4.2, where it is translated “commander.” This word does not refer to the sons of a king, but to rulers or officials, so here it is better rendered “leaders” (Contemporary English Version, New International Version), “commanders” (New Living Translation), or “chiefs” (Good News Translation). Oreb and Zeeb are both names of animals in Hebrew. Oreb designates a “raven,” a large black bird, and Zeeb a “wolf.” These could be their real names, but more likely, they were their war names, since both are aggressive. Contemporary English Version translates these names, which is quite effective: “These troops captured Raven and Wolf, the two Midianite leaders.”

They killed Oreb at the rock of Oreb, and Zeeb they killed at the wine press of Zeeb: The pronoun they refers to the Ephraimites. Throughout the Old Testament, stories are told that explain why people or places have certain names, and this seems the case here. In all likelihood, Oreb was killed at a particular rock, and because people remembered this event, they named the place the rock of Oreb. In the same way, the wine press where Zeeb was killed became known as the wine press of Zeeb. The Hebrew word for wine press is different from the one in verse 6.11. There the word refers to the wine press in its entirety, but here the word refers to only the lower portion. Contemporary English Version gives a good rendering here: “They killed Raven at a large rock that has come to be known as Raven Rock, and they killed Wolf near a wine-pit that has come to be called Wolf Wine-Pit.” The location of these landmarks is unknown today.

As they pursued Midian is literally “and they pursued to Midian.” The Hebrew waw conjunction (“and”) introduces the next step in a series of actions. Though some versions omit it, a connector such as “Then” would be appropriate. Many scholars think the Hebrew text is incorrect here. The Septuagint and the Syriac change the Hebrew preposition for “to” into the Hebrew object marker, a change involving only one letter. This change leads to a more comprehensible text that reads “and they pursued Midian.” Like Revised Standard Version, most other versions follow this interpretation. Good News Translation, for example, says “They continued to pursue the Midianites.”

And they brought the heads of Oreb and Zeeb to Gideon is literally “and the heads of Oreb and Zeeb, they brought to Gideon.” The Hebrew waw conjunction rendered and again introduces the next action in a series, but several versions omit it here. The Ephraimites brought the heads of these commanders to Gideon as proof that they had died. Obviously there is a step missing here, since the Ephraimites would have had to cut off their heads before transporting them to Gideon. In some languages it would be better to say “As for Oreb and Zeeb, they cut off their heads and carried them to Gideon.”

Beyond the Jordan: This phrase explains where Gideon was. It could mean that Gideon was on the other side of the Jordan River from the storyteller, but most often this phrase refers to the eastern side of that river (so Good News Translation; see the comments on verse 5.17). This means that Gideon had crossed the river with his troops in pursuit of the fleeing Midianites.

Translation models for this verse are:

• They captured the two Midianite commanders, Oreb and Zeeb. They killed Oreb by a rock later called “Oreb’s Rock,” and they killed Zeeb near a wine press later named “Zeeb’s Wine Press.” And then they continued to chase the Midianites. They brought the heads of these two enemy leaders to Gideon, who was on the east side of the Jordan River.

• The Ephraimite soldiers captured Oreb and Zeeb, the two Midianite leaders, and then they killed them. Oreb was killed at a rock later known as “Rock of Oreb,” and Zeeb, at a wine press later named “Wine Press of Zeeb.” Then the Ephraimites kept on chasing the Midianites, but they carried the heads of Oreb and Zeeb to Gideon who was across the Jordan 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 .

This verse is a direct quote of what Abimelech said, as he asks his mother’s relatives to help him. He wants them to speak for him to his other relatives in Shechem, so that they will appoint him as their leader. In many cultures having some person speak on your behalf in any delicate situation, such as seeking public office or favor, is a face-saving mechanism.

Say in the ears of all the citizens of Shechem is a fairly literal rendering of the Hebrew. Since this clause introduces a question, Say in the ears of may be rendered “Ask” (New International Version) or “Put this question to” (New American Bible, New Jewish Publication Society’s Tanakh). In Hebrew the verb for Say is followed by the politeness marker naʾ, which may be rendered “Please” (New Jerusalem Bible) or “I beg you” (Revised English Bible). Abimelech’s motives are far from worthy, but he plays the role of the dutiful and polite son in order to convince his maternal family to do what he requests. The Hebrew word for citizens (baʿal) occurs throughout this passage, sometimes rendered “men” or “people” (verse 9.3, 6-7, 18, 20, 23-26, 39, 46-47, 51). When it is not a proper noun designating Baal, the god of the Canaanites, it means “lord” or “master.” Here it designates the leaders of Shechem, so Contemporary English Version says “leaders,” and New Jerusalem Bible has “leading men.” This word also creates a play on words with the name of Abimelech’s father, Jerubbaal (meaning “let Baal defend himself”), as it occurs elsewhere (see verse 9.1). By repeating this word, it is as if the narrator is bringing to the forefront the unfaithfulness of the people of Israel at this point in time. They abandoned Yahweh and worshiped Baal (verse 8.33). In most English versions this important wordplay is lost, as translators seek to make the story understandable. Likewise, in most other languages this wordplay will not be evident. If desired, a footnote could be added that says: “The Hebrew word for ‘leaders’ is baʿal. It is the same word for the god Baal whom the Israelites had chosen to worship (see verse 8.33). This play on words occurs throughout this story.”

Say in the ears of all the citizens of Shechem is followed by a direct quote of what Abimelech is asking his mother’s relatives to say to the leaders of Shechem. In many languages quotes within quotes can be difficult to express or understand. This is probably what has led Good News Translation and Contemporary English Version to use an indirect quote here. If a quote within a quote is kept, normal punctuation for the target language should be used.

Which is better for you…? is literally “What good for you [plural]?” Abimelech is going to presents two options, so Revised Standard Version uses the comparative word better. Good News Translation says “Which would you prefer?” Abimelech may be expecting an answer, but this could also be a rhetorical question, attempting to convince the town leaders to adopt his point of view. If this question seems unnatural, translators could express it as a statement, for example, “Being ruled by only one is better….”

That all seventy of the sons of Jerubbaal rule over you, or that one rule over you: Abimelech wants his mother’s relatives to present two options to the leaders of Shechem: either they will accept the leadership of seventy people (the sons of Gideon) or one person (himself). All seventy of the sons of Jerubbaal is literally “seventy men, all sons of Jerubbaal.” This phrase refers to the sons born of the wives of Gideon (see comments on verse 8.30). Certainly the legal sons of Gideon must have been very powerful, due to the status of their father and grandfather (verse 6.15; verse 8.22, 30, 32). Abimelech, born of a concubine, is jealous of their status. Seventy seems to be the favorite number of the Judges narrator, and the word all emphasizes that Gideon’s legal sons are many. As is always the case in this chapter, Gideon is referred to as Jerubbaal.

The Hebrew verb rendered rule (mashal) is a general one that does not necessarily imply kingship. It is the same verb used in verse 8.22-23 (see comments there), when Gideon is offered the position of ruler over the Israelites. Good News Translation says “govern,” while another possibility is “lead.”

The alternative to being governed by seventy is to be ruled by one. It is clear from what follows that Abimelech means himself. He does not include himself among the number of Gideon’s sons, certainly because he is the son of a concubine and not a legal son. Since this is an embedded quote, Abimelech speaks of himself in the third person. By using the word one, he may be trying to be modest. It might be possible to say “me,” but that would eliminate the play between two numbers, seventy and one. Translators should probably leave the text as it stands and let the readers determine what is meant here.

Giving alternatives in some languages is sometimes difficult, and in many languages the order of the clauses in this question will have to be reversed. For example, many languages might say “All seventy sons of Jerubbaal ruling over you, or one man ruling over you, which do you choose/prefer?”

Remember also that I am your bone and your flesh: With these words Abimelech makes it clear what his real intentions are. There is some debate concerning whether this sentence is addressed to the leaders of Shechem or to the relatives of Abimelech’s mother. Either is possible, since usually the people in a town were all related in some way. This statement may be the way Abimelech pressures his family into speaking to the town leaders. However, the leaders’ immediate response in verse 9.3 (“He is our brother”) suggests that these words were in fact addressed to them. If Abimelech is addressing only his immediate family, then his question (the quote within a quote) can be closed before this final statement, as in Revised Standard Version, New International Version, and New American Bible. The verb Remember is preceded in Hebrew by the waw conjunction, which Revised Standard Version renders also. Remember also may be translated “And remember” (New Living Translation, New Jewish Publication Society’s Tanakh), “And don’t forget,” or simply “Remember” (Good News Translation, New International Version). This verb plays an important role in this part of the book (see verse 8.34).

I am your bone and your flesh is a very emphatic clause in Hebrew, literally “your bone and your flesh I [am].” Your bone and your flesh is an idiomatic expression in Hebrew referring to close family ties. In English we usually say “your own flesh and blood” (Good News Translation; similarly New International Version, Revised English Bible). If there is no similar idiomatic expression in the target language, translators might say “Remember I am a true Shechemite also” or “Remember I belong to your clan also.” A model that expresses the emphatic Hebrew pronoun for I is “Remember, it is I [and not them] who is your real brother.” If Abimelech is made ruler, he will certainly help his relatives.

Translation models for this verse are:

• “Ask all the leaders of Shechem whether they would prefer to be governed by all Gideon’s seventy sons or by just one man. Don’t forget. I am your own flesh and blood.”

• “Say to all the leaders of Shechem, ‘Which would you prefer? Would you want all Gideon’s seventy sons to rule you, or just one man?’ Remind them that I, Abimelech, am their brother.”

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 .

Gaal spoke again and said is literally “And Gaal added again to speak and he said.” Gaal’s consternation is expressed in the quantity of words used here. It is as if Gaal is babbling and trembling with fear. What makes the situation more humorous is that Gaal sees what is really happening, but Zebul keeps trying to make him think otherwise. This sentence may be rendered “But Gaal kept repeating” or “But Gaal kept insisting.”

Look, men are coming down from the center of the land: Gaal cries out again, once again using the Hebrew word hinneh, urging Zebul to have another Look. This word may be rendered “No, look, [I say].” For men are coming down, see verse 9.36. The center of the land is literally “the navel of the earth” (New Jerusalem Bible, Traduction œcuménique de la Bible). This phrase may refer to Mount Gerizim, a mountain close to Shechem which was considered sacred. In Ezek 38.12 this phrase refers to the sanctuary or holy place that was thought to be the point of contact between heaven and earth. Gaal may be imagining (as in the following clause) that the people are coming from some worship rituals high up on the mountains, an element that would add a bit of irony here. Indeed, the mention of the land (ha-ʾerets in Hebrew) seems to be yet another ironic touch from the narrator. New Revised Standard Version and New Jewish Publication Society’s Tanakh transliterate this phrase, saying “Tabbur-erez,” which conveys no meaning for today’s reader/hearer and so is not a helpful rendering. Translators will have to decide if the meaning is the center of the land or “the sacred mountain” (Contemporary English Version). Possible models for this sentence are:

• “No, look! Those are people coming down from the holy place on the mountain.

• “I’m telling you, look! Men are marching down the middle of the mountain.*
* The Hebrew text has “the navel of the land,” which probably refers to Mount Gerizim and the holy place there.

And one company is coming from the direction of the Diviners’ Oak: Abimelech had divided his men into four companies or military groups (verse 9.34). One company (literally “one head”) refers to the group of men Gaal sees coming toward the town. Is coming renders a Hebrew participle, which emphasizes the immediacy of the action. The men are coming from the direction of the Diviners’ Oak. From the direction is literally “from the way” or “from the road,” evidently a route known to Gaal and probably those listening to the story.

The Diviners’ Oak also refers to a known place. As reflected in many biblical texts, during ancient times trees—especially Oak trees—were often associated with the worship of both Canaanite gods and Yahweh (Gen 35.4; Jdg 6.11). Some scholars think this Oak was actually the oak of Moreh (Gen 12.6; Deut 11.30). For Oak see the comments on verse 4.11. The Hebrew word for Diviner comes from a root meaning “practice magic” or “conjure up spirits,” so it is likely that this particular tree was sacred and probably associated with those who practiced magic to foretell the future. Languages may have many words for soothsayers, clairvoyants, and witches, with the latter being divided into two categories: those who practice good magic and those who practice evil magic. In this case it is better to choose the most neutral expression for Diviner, such as “those who tell the future” or “those who see clear.” Contemporary English Version says “the tree where people talk with the spirits of the dead,” which is too specific. A better model is “the big tree where the fortunetellers sit/work.” The reference to one company means that there are several groups, so a possible model for this whole clause is “And there is another group coming down on the road of the Fortunetellers’ Tree!”

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 they put away the foreign gods from among them: The Israelites removed the foreign gods they had chosen, which implies they no longer worshiped them. So is a possible rendering for the Hebrew waw conjunction here, since it introduces a result. Another possible connector is “Then” (Contemporary English Version, New International Version). Put away is literally “caused to turn aside,” which may be rendered “put aside” (New Living Translation), “removed” (New Jewish Publication Society’s Tanakh), or even “did away with.” The Hebrew phrase rendered foreign gods only occurs here in this book. Usually these gods are referred to as “other gods” (verse 2.12, 17, 19; verse 10.13). The Hebrew word for foreign means “strange” or “different” in the sense of “alien” (compare verse 19.12, where a word from the same root is rendered “foreigners”). The gods the Israelites worshiped were foreign since they were the gods of the surrounding Canaanite peoples. We might say “strange gods,” “different gods,” “other people’s gods,” or “gods worshiped by other people.” The phrase rendered from among them is commonly used in Hebrew, but may be redundant in other languages or included in the meaning of the verb put away.

And served the LORD: See the comments on verse 2.7.

And he became indignant over the misery of Israel is literally “and his throat/life was short at the trouble of Israel.” In light of his people’s repentance, Yahweh was distressed by their suffering. The Hebrew waw conjunction rendered and may be translated “So” to introduce the result here. The pronoun he refers to Yahweh, but since there is a change in subject, some languages may prefer to use a full noun here. For the idiomatic Hebrew expression rendered became indignant, Good News Translation has “was troubled,” but a better translation is “could no longer bear/stand to see” (New Revised Standard Version, Contemporary English Version). The misery of Israel refers to the oppression that the Israelites were suffering under the Ammonites and their other enemies. The Hebrew noun for misery can mean “toil” or “labor,” but here it has the sense of “trouble” or “suffering.”

Translation models for this verse are:

• So the Israelites got rid of the gods of the other peoples and began to serve the LORD [again]. And then, the LORD became troubled when he saw the way the Israelites suffered.

• Then the people removed the strange gods they had begun to worship and turned back to the LORD. At that point, the LORD could no longer bear to watch the suffering of the Israelites.

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 .