And Phinehas the son of Eleazar, son of Aaron, ministered before it in those days: Moses’ brother Aaron had a son named Eleazar (Exo 6.23). Phinehas was that man’s son. He was the one who killed the Israelite man and the Midianite woman who were having sex together. He thus saved the nation from further punishment (Num 25.6-9). This remark seems to establish a link between this person and the story here. However, given the time frame, some scholars identify this person as a second Phinehas. In Hebrew the word for son (ben) can refer to any male descendant, but it can also be part of a name. That is why Boling has rendered the names here rather literally as “Phinehas ben Eleazer ben Aaron.” But it is also possible that there was more than one generation between Phinehas and Aaron. What is important is that this Phinehas was in the direct line of Aaron, and thus qualified by birth as a priest. Translators should use natural expressions in their language. Some languages may prefer to say “Aaron’s descendant Phinehas, the son of Eleazar” or “Aaron’s grandson Phinehas, the son of Eleazar.”

Ministered before it is literally “standing before him/it.” The referent for the Hebrew pronoun rendered it is unclear. Revised Standard Version, New Revised Standard Version, Good News Translation, New International Version, and New Jerusalem Bible think it refers to the ark of the covenant, while Revised English Bible, New American Bible, and New Jewish Publication Society’s Tanakh think it refers to God. Deut 10.8 and verse 18.7 use the idiomatic expression “stand before the LORD,” which means “serve before Yahweh.” Also God is addressed in the next sentence. Therefore it is more likely that the pronoun “him” is the correct reading here. However, the ark represented God’s presence, so either rendering is acceptable and would have almost the same meaning. Ministered before it may be rendered “was serving the LORD” ( NET Bible) or “was stationed by the ark.” Good News Translation says “was in charge of it.”

For in those days, see verse 20.27.

Saying introduces words addressed to Yahweh. This verb occurs directly after the explanation about Phinehas. However, many versions think that the people speaking here are those mentioned before the parenthetical statement, that is, the Israelites. So New International Version renders saying as “They asked,” and New Jerusalem Bible has “They said.” Revised English Bible combines 20.27-28, so that the clause “The Israelites inquired of the LORD” introduces the words addressed to Yahweh (similarly Good News Translation). However, Contemporary English Version thinks Phinehas addressed the LORD. This is yet another case where translators will have to choose one interpretation. The people spoke to the LORD through a priest, so once again, whichever rendering is chosen will not affect the meaning much.

Shall we yet again go out to battle against our brethren the Benjaminites, or shall we cease?: This question is more detailed than those in verse 20.18 and verse 20.23 (see comments there). It is literally “Shall I add again to go out for the battle with the sons [or, children] of Benjamin my brother, or shall I cease?” As in verse 20.23, the Hebrew text uses the singular pronouns “I” and “my,” but Revised Standard Version and most other versions change them to we and our. Yet again (literally “add again”) may be rendered “one more time” or even “a third time.” For go out to battle, see verse 20.14. For against our brethren the Benjaminites, see verse 20.23. Once again this is a heart-rending cry. Despite the incredible loss in human life, the people of Israel still see the Benjaminites as their brothers.

Or shall we cease is a new request of the LORD which has not been uttered before. Having first lost 22,000 men and then 18,000 men, the Israelites are not so sure that they should keep fighting. The Hebrew verb rendered cease means to stop doing something. It appears three times in the Song of Deborah (verse 5.6-7), where it describes the fact that people had to renounce traveling and moving about the country because of the danger. The use of this verb here links back to that chaotic time. Here, of course, the Israelites are asking the LORD whether they should stop fighting and give up their plan to punish the tribe of Benjamin. We might say “Should we stop this fight?” or “Should we stop fighting against our brothers?”

And the LORD said may be rendered “The LORD replied” (Good News Translation) or “The LORD answered” (Revised English Bible). See verse 20.18. The Hebrew waw conjunction translated And may be omitted.

Go up: See verse 1.1 for the Hebrew verb here.

For tomorrow I will give them into your hand: This is the first time the LORD makes such a promise during this episode. The Hebrew particle ki rendered for introduces the reason God told the Israelites to attack the next day. This time he will ensure their victory. For the idiomatic expression I will give them into your hand, see the comments on verse 2.14.

Translation models for this verse are:

• Phinehas, the son of Eleazar, son of Aaron, was the priest who ministered before the LORD at that time. The Israelites asked, “Shall we attack the Benjaminites our brothers yet another time? Or shall we abandon the attack?”
The LORD replied, “Attack them, because tomorrow I will give you victory over them.”

• Phinehas, whose father was Eleazar, in the line of Aaron, was the priest serving Yahweh at that time. The people of Israel asked Yahweh whether they should attack their brothers, the Benjaminites, once more or whether they should stop the fight. And Yahweh answered and said, “Attack them one more time, because tomorrow I will give them into your hand.”

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 .