Judges

The Hebrew and Greek that is translated in English translations as “Judges” (as the title of the biblical book) of “judges” (in Judg 2:16 and 2:17 Ruth 1:1, and in Acts 13:20) is translated into Bukusu as “leaders” (in the case of the title of the book ‘The book of Leaders’). In light of this, there is no real need to explain that these persons were not judges of a court of law, but leaders.

In Isthmus Mixe it is also translated as “leaders,” in Morelos Nahuatl as “authorities,” and in Eastern Highland Otomi as “judges who were the rulers of the people.” (Source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)

Martin Ehrensvärd, one of the translators for the Danish Bibelen 2020, comments on the translation of this term: “The ancient type of leader called judges in the bible (described in the Book of Judges) presents its own problems in a translation like this. Calling them ‘judges’ simply doesn’t work because that was such a small part of what they did. We discussed this at length but never came up with anything better than ‘leader’.” (Source: Ehrensvärd in HIPHIL Novum 8/2023, p. 81ff. )

Click or tap here to see a short video clip about judges in ancient Israel (source: Bible Lands 2012)

Bethlehem

The town name that is transliterated as “Bethlehem” in English is translated in Finnish Sign Language with the signs signifying “manger + town” (referring to Luke 2:7). (Source: Tarja Sandholm)


“Bethlehem” in Finnish Sign Language (source )

See also manger.

In American Sign Language it is translated with the signs for “bread” and “house,” referring to the original meaning of “Bethlehem” as “house of bread.” (Source: Ruth Anna Spooner, Ron Lawer)


“Bethlehem” in American Sign Language, source: Deaf Harbor

Learn more on Bible Odyssey: Bethlehem .

Judah, Judea

The name that is transliterated as “Judah” or “Judea” in English (referring to the son of Jacob, the tribe, and the territory) is translated in Spanish Sign Language as “lion” (referring to Genesis 49:9 and Revelation 5:5). This sign for lion is reserved for regions and kingdoms. (Source: John Elwode in The Bible Translator 2008, p. 78ff. and Steve Parkhurst)


“Judah” and “Judea” in Spanish Sign Language, source: Sociedad Bíblica de España

For more information on translations of proper names with sign language see Sign Language Bible Translations Have Something to Say to Hearing Christians .

See also Judah, Judah (son of Jacob) , and Tribe of Judah .

Ruth 1 in oral adaptation in Fang

Following is a back-translation of Ruth 1 from a song presented in the traditional Fang troubadour style (mvét oyeng) as part of a project by Bethany and Andrew Case. (For more information about this, see Case / Case 2019)

Verse 1 – It happened that, in the time of the chiefs, they were governing Israel, and hunger came there to the regions of those lands.

2 – It came about that a man of the town that they call Bethlehem, the clans of the lands of Ephrata, they called him Elimelek.

Then he moved from there, he moved, saying, “I will try to go and live in the regions of the lands of Moab.”

When he went there, he went with [his] wife, [his] wife Naomi, and his two sons, his grown sons.

One was named Mahlon, and the other was Kilion.

All those were people of Ephrata.

After they arrived in Moab there, then they lived there, living.

3 – It came about that Elimelek, Naomi’s husband, died, and Naomi was left a widow. (Click or tap here to see the rest.

4/5 – Left like that, [with] only just one thing her two sons, when they were left, then these two sons also married two girls, young Moabite women.

One of them was named Orpah, and the other was named Ruth.

And it came about that after ten years passed, ten years, then these two sons of hers also died there, beginning with Malon and Kilion.

Then Naomi was left only all alone [lit. point and point: a bird’s beak from which its worm has fallen] with nothing.

6 – Then it came about that Naomi, living in Moab [unclear].

There she found out that Yahweh had had compassion on her town’s/people’s pain, the famine had ended, ending.

7 – Then Naomi said there that, “right now, I’m going back to Judah.”

When she was returning, then she went together with her two daughter-in-laws.

They left the place where they were and at that time they went.

8 – When they were walking on the road, then she said to them, “Oh my daughters-in-law, go back to your houses, to the houses of your mothers, please go back.”

9 – “I ask Yahweh that he treat you well at all times just like you also treated me and my sons.”

“I continually repeatedly again and again ask that Yahweh give you a place that is just and solid/secure, that he give you homes and also give you new husbands.”

Then Naomi kissed them on the cheeks, a goodbye kiss.

10 – Then the girls wept and they said “We will not go back, oh Naomi, we will go with you to your land.”

11 – Then Naomi insisted again, and said to them, “O my daughters, please go back.”

“Do you really wish to return with me, to go and do what?”

I can no longer again have other children for them to again marry you, please go back to your homes.

12 – I am too old, I cannot again go into marriage.

Even if I did also go into it, and bear two sons this night, oh my daughters, would you begin to wait again for these sons, for them to be your husbands?

13 – In this time you are without husbands, and for how long?

No no, oh my daughters, my evil is too great, and surpasses yours [lit. my evil it exaggerates with bigness to pass this with yours].

The hand of Yahweh has struck me, striking.”

14 – Then they opened their mouths (wept), they were crying.

After they finished crying, then Orpha afterward went to kiss [her] mother-in-law, kissing goodbye.

Then Ruth, she insisted to her that she would not go.

15 – Then Naomi said to her, “Look, the other has gone to her people.

Go youuuu too with her to the place where your gods are, go with her.”

Ñeŋǃ

16 – Then Ruth answered her, “Don’t you ask me that I separate from you.

Don’t you ask me that I separate from you.”

Because the place where you go, to it also I will go.

The place where you’re going to live, there also I am going to live.

Your people this also will be my people.

Your god this too will be my god.

17 – The place where you will die, in this also I will die, I tell you truly (lit. truth and truth).

I say that may Yahweh strike me, may he punish me severely (lit. [punish me with real punishment]) if I separate from you except only that death do it.”

18 – Then it happened that, when Naomi saw that Ruth insisted [with] real insistence [firmness], she didn’t insist anymore, then she said, “Let’s go”.

They began to walk, they’re going, they’re going.

19 – When it happened that they have already entered Bethlehem, that they have already arrived.

Then there in the town people began going and looking, [saying], “wow, but who is this?

Who is this?

Is it not Naomi who’s coming over there?

Yes, wow, it is Naomi.

Aáaáaáa

Aaáǃ

20 – After Naomi knew that she was the one they were talking about, then she said, “Don’t call me again Naomi.

Naomi means I have a glad heart, I am well.

And now that I’m here, please call me Mara because God Almighty has given me bitter and bitter, bitter and bitter, this has filled my body.

21 – When I left here to go, I left here [with] my hands full.

When I was returning now, I was coming [with] my hands now emptied, because thus Yahweh has wanted it, so why do you again call me Naomi?

When Yahweh, he who is all-powerful has lowered me to the ground, this kind of punishment that I have here.”

22 – In that way, Naomi returned to Moab with her daughter-in-law Ruth, she who is a young Moabite woman.

In that way, they arrived in Bethlehem, finding that the time of harvesting food had arrived.

complete verse (Ruth 1:1 - 1:3)

Following are a number of back-translations of Ruth 1:1-1:3:

  • Noongar: “Long ago, when the Law Men were bosses, all the people were hungry. One man from Bethlehem in Judah, he went to Moab with his wife and his two sons. He was called Elimelech, his wife was called Naomi. Their two sons were called Mahlon and Chilion. They were from the tribe of Ephratha, from Bethlehem in Judah. They went to the land of Moab and stopped there.” (Source: Bardip Ruth-Ang 2020)
  • Eastern Bru: “At that period of time there were people who judged cases, they were in charge in the country of Judah. There came a time when there was great hunger, there were no crops at all. At the time there was a person from the town of Bethlehem who went to live in the country of Moab. And his wife and children went with him. He had two sons. The name of that person was Elimelech from the clan of Ephrath, and the name of his wife was Naomi. The name of his two sons were Mahlon and Chilion. All of these people left Bethlehem in the country of Judah. So they went to the country of Moab and lived in that country. In that place, Elimelech, the husband of Naomi, died. But Naomi and her two sons were still living.” (Source: Bru Back Translation)
  • Hiligaynon: “During the time when kings were not yet the-(ones-who) were-ruling in Israel, a famine came to this place. So Elimelec who comes-from-Betlehem which is in-the-jurisdiction of Juda went to Moab together-with his wife and two male children/(sons), in-order to stay there for-a-while. The name of his wife was Noemi and their two children were Mahlon and Kilion. They were the descendants of Efrata who are-from-Betlehem. Now, when they were- now -living in Moab, Elimelec died, therefore only Noemi was left and her two children.” (Source: Hiligaynon Back Translation)
  • English: “During the time before kings ruled Israel, there was a famine/the people there had nothing to eat. There was a man who lived there whose name was Elimelech. His wife’s name was Naomi, and his sons’ names were Mahlon and Chilion. They were all from Bethlehem town, from the Ephrath clan in Judah region. Because of the famine, they left Bethlehem and went east to live for a while in Moab region. While they were there, Elimelech died, and Naomi had only her two sons with her.” (Source: Translation for Translators)
  • Akan: “In the days of the Leaders, famine came upon the land of Judah. And a man from Bethlehem in Judah went to Moab to settle there as a foreigner, he went with his wife and two sons.”
  • Akan (Twi dialect): “In the days that judges judged, famine came upon the land. And a man from Bethlehem in Judah went to Moab to settle there as a foreigner, he went with his wife and two sons.”
  • Akan (Fanti dialect): “And it came to pass that in the days that judges judged, famine came upon the land. And a man from Bethlehem in Judah went to Moab to settle there, he went with his wife and two sons.” (Source for this and two above: Isaac Boaheng in The Bible Translator 2021, p. 313ff.)

Translation commentary on Ruth 1:1: A Cultural Commentary for Central Africa

It sounds rather strange right at the beginning to hear that “judges ruled” in the land of Judah. Traditionally the position of “judge” was not all that important in the Central African community, for it was the diviner who usually determined the question of guilt and innocence. It might be that subsequently the council of “elders” would decide what penalty ought to be meted out in the case of offenders. Even later in colonial history, when government-appointed official judges came on the scene, such men were never viewed as functioning in any capacity of administrative rule, for this work was being done by others. Part of the problem, of course, arises with the English translation itself. The Hebrew shophetim is in many contexts better rendered as “deliverers”; they acted more in the capacity of military leaders than as judicial arbiters. They would correspond to the paramount chief of certain African peoples, particularly those with a strong military tradition.

Source: Wendland 1987, p. 166f.

For more of the “Ruth in Central Africa” series, see here.

Translation commentary on Ruth 1:1 - 1:2

The initial clause, Long ago, in the days before Israel had a king, provides the setting of time for the following story, but there are certain complications in the expression used in the original text. The Hebrew has literally “when the judges judged.” This becomes doubly confusing, since “the judges” would seem to imply old information. This would, of course, be true for the Jews who would read the story; but it is essential that some modification of this expression be made in a number of receptor languages. An additional difficulty occurs in the use of the term “judges,” since in many societies it may seem quite anomalous to have a judge ruling. The task of ruling exists with executive power and not with judicial authority. In reality, of course, the judges of the Old Testament were essentially like “chiefs” in many present-day societies. They not only judged differences between people, but they were primarily the leaders who gave direction to the life of Israel. So Targum: “and it happened in the days in which the chiefs ruled” (negid negidayyaʾ). Accordingly, in many languages it is necessary to render this first clause as “During the time when chiefs ruled the country of Israel” or “… the people of Israel.” To express duration of time one may also say in some languages “When judges were ruling the country of Israel.” Such an expression may eliminate the necessity for a general expression such as “During the time when.” The historical period could be marked as it is done in Good News Translation, Long ago, in the days before Israel had a king. However, as the words for “chief” and “king” are identical in many receptor languages, this might create the impression that at that time there were no chiefs in Israel, which, of course, would be wrong.

In English the expression there was a famine is a way of introducing famine as new information, but in many languages there is simply no noun for famine; rather, some verb expression must be employed; for example, “the people had nothing to eat.” It is often important to indicate that the famine was the result of a natural catastrophe rather than merely that the people had run out of food because they did not plan properly. In some languages, therefore, one must say “because of drought the people had nothing to eat.”

The phrase in the land may need to be made somewhat more specific (for example, “in that land”) so as to refer back specifically to “the land of Israel.” See W. Gesenius and F. Buhl, Hebräisches und Aramäisches Handwörterbuch über das Alte Testament, 1949, s.v. ʾerets. In certain instances, however, it is not necessary to indicate explicitly the place, since this may have already been introduced in the first clause, “When chiefs ruled the land of Israel.” One may either omit the specific reference to land or employ a pronominal expression such as “there.”

The particle translated by So constitutes an important transitional device to show the relationship between the famine mentioned in the first sentence and the decision of Elimelech to go with his family to the country of Moab. In some languages this transition may be made even more explicit: “As a result” or “Because of this famine.”

In a number of languages it is quite awkward to speak of the activity of a man and after that introduce information concerning his wife and two sons who were with him. It may be preferable to translate “So a man, together with his wife and two sons, went….”

An even more disturbing element, as far as the discourse structure of this introduction is concerned, is the fact that a man is mentioned together with his wife and two sons, and then only later are the names of the various persons given. This may seem particularly awkward, since the first part of verse 2 may need to be coalesced with the second sentence of verse 1 to read “So a man from Bethlehem named Elimelech, together with his wife Naomi and their two sons Mahlon and Chilion, went to live for a while in the country of Moab.”

In some instances it may be useful to employ a classifier with Bethlehem, so that it may be identified as a “town” in Judah.

The country of Moab would normally be understood as the plateau of Moab, which is slightly higher than the mountainous country of Judah. To go to the country of Moab, Elimelech and his family would need to descend into the Jordan valley and ascend the other side. The Hebrew term “country” is normally used to designate the whole territory of a certain tribe. Gesenius and Buhl, s.v. sadheh. Compare Lois Pirot and Albert Clamer, La Sainte Bible, Tome III, Josué-Juges-Ruth-Samuel-Rois, Paris, 1955, ad loc., and F. M. Abel, Géographie de la Palestine, Tome I, Paris, 1933, pages 278-281. Compare also NAB.

The expression to live for a while represents a rather technical Hebrew term to designate dwelling in some place for an indefinite amount of time as a newcomer and without original rights. F. Brown, S. R. Driver, and C. A. Briggs, A Hebrew and English Lexicon of the Old Testament, Oxford, 1966, s.v. ghur. It does not mean that Elimelech moved to Moab to stay there permanently; he was simply concerned about escaping temporarily the consequences of the famine which had taken place in Judah.

The proper names Elimelech, Naomi, Mahlon, and Chilion do have possible meanings in Hebrew. For example, Elimelech sounds like “God is King,” Naomi, like “my pleasantness” (compare the note on 1.20), Mahlon, like “illness,” and Chilion, like “consumption.” For parallels of these proper names in the El-Amarna letters and the Ugarit tablets, as well as for the function of these proper names in the narrative, see the discussions in W. Rudolph, “Das Buch Ruth übersetzt und erklärt,” Kommentar zum AT, XVI, 1962, ad loc.; M. Haller, “Die fünf Megilloth,” Handbuch zum AT, 1, 18, Tübingen, 1940, ad loc.; H. W. Hertzberg, Die Bücher Josua, Richter, Ruth, ATD 9, Göttingen, 1954, ad loc.; O. Eißfeldt, Einleitung in das Alte Testament, Tübingen, 1964, page 651. Compare also M. Noth, Die israelitischen Personennamen, 1928, page 10. These proper names are not found elsewhere in the Old Testament, but they should be treated simply as proper names and not as symbolic designations. In other words, they should be transliterated rather than translated, and this means that, in general, they should be adapted to the kinds of sounds which occur in the receptor language. The basis for the adaption may be either Hebrew or some modern language dominant in the area. In a number of instances the form of proper names has already been decided by long practice, and modification is therefore extremely difficult, particularly if Naomi is in current use as a proper name. For an analysis of difficulties involved in transliterations, see E. A. Nida, Bible Translating, London, 1961, pages 243-246, and Toward a Science of Translating, Leiden, 1964, pages 193-195. In all instances of transliterating, the translator must be careful that the form of the proper name does not sound like some receptor language word having a vulgar meaning.

It is extremely difficult to know precisely what is meant in the reference the clan of Ephrath. Several different solutions have been proposed, of which three seem to have the widest acceptance: (1) this is merely a designation of the inhabitants of the country around Bethlehem; Haller, ad loc. (2) the phrase identifies “Ephrathah” with Bethlehem (compare Micah 5.2 {Micah 5.1 in the Hebrew text.}); that is to say, “the Ephrathites” is only another way of talking about the inhabitants of Bethlehem itself; This is the idea given in the standard Hebrew dictionaries. and (3) the phrase designates a clan of Judah which lived in Bethlehem. Tamisier in Pirot-Clamer, ad loc.; Gillis Gerleman, “Ruth—Das Hohelied,” Biblischer Kommentar Altes Testament, Neukirchen, 1965, ad loc. Since there is no special evidence for the first solution, and since the second solution appears to be a feature of later history, the third solution is probably to be preferred.

While they were living there is a repetition of what has already been stated in verse 1. It is, however, more acceptable in the Hebrew text, since the names of the members of the family are given in verse 2, and then a further reference to their relation to Bethlehem, the clan of Ephrath, is introduced. Therefore, before talking about the death of Elimelech in verse 3, it is necessary to repeat the fact that he had gone with his family to Moab. However, if the identification of the people by means of proper names (the first sentence of verse 2) is coalesced with the second sentence of verse 1, it may be unnecessary and even misleading to repeat the information concerning their going to Moab and living there. Accordingly, in some languages this clause is omitted.

Quoted with permission from de Waard, Jan and Nida, Eugene A. A Handbook on Ruth. (UBS Helps for Translators). New York: UBS, 1978, 1992. For this and other handbooks for translators see here .

SIL Translator’s Notes on Ruth 1:1

Section 1:1–5

Elimelech and his family went to Moab, where he and his two sons died

A note on the spelling of Elimelech. Most versions, like the Berean Standard Bible spell the name as Elimelech. The New International Version (2011) spells the name with a final k (Elimelek). The Notes will follow the spelling used by any quoted versions.

This section contains the first main event of the story. An Israelite named Elimelech moved to the neighboring country of Moab with his wife, Naomi, and their two sons because there was famine in Israel. Elimelech died in Moab. His two sons later married women from Moab, Ruth and Orpah. Both of the sons then also died.

This section has two paragraphs:

Paragraph 1:1–2 gives an introduction. Verse 1 gives the setting of the story and introduces the main characters in this event.

Paragraph 1:3–5 describes the event in detail. Verse 1:5b summarizes the section that refers to Naomi but does not use her name.

Here are some other examples of section headings:

Naomi Loses Her Husband and Sons (New International Version)
-or-
Naomi Widowed (English Standard Version)
-or-
Elimelech and His Family Move to Moab (Good News Translation)
-or-
The Move to Moab and Tragedy (God’s Word)

It is important to translate this book in a way that indicates the story is true. Follow a natural way that storytellers in your language use to tell true events.

Paragraph 1:1–2

Verse 1:1 introduces the characters/participants in a general way that does not give their names. Verse 1:2 gives the name of each character. However, if this is not a natural way to introduce characters in your language, another option is to combine 1:1–2 and introduce the characters by name. For example:

1–2 Long ago, in the days before Israel had a king, there was a famine in the land. So a man named Elimelech, who belonged to the clan of Ephrath and who lived in Bethlehem in Judah, went with his wife Naomi and their two sons Mahlon and Chilion to live for a while in the country of Moab. While they were living there… (Good News Translation)

See 1:1-2 (combined/reordered) in the Display for another example.

1:1a

In the days when the judges ruled: The phrase that the Berean Standard Bible translates as days when the judges ruled is literally “in the days of the judging of the judges.” It refers to a time period of about three hundred years when judges ruled the country of Israel. After that time period, kings ruled the country.

Here are some ways to translate this phrase:

• Make explicit the role/function of the judges.

In the days when the Judges were governing (New Jerusalem Bible)

• Leave implicit the role/function of the judges. For example:

During the time of the judges (NET Bible)

• Make explicit the location where the judges ruled. For example:

Long ago when the judges ruled Israel (New Century Version)

the judges: The Hebrew word that the Berean Standard Bible translates as the judges refers to the leaders or chiefs who ruled in Israel at that time.

Here are some other ways to translate this word:

In the days when the chieftains ruled (Tanakh: The Holy Scriptures)
-or-
During the time that leaders ruled/governed

the: The definite article the implies that the audience of this story already knew who the judges were. If this is new information to your readers, it may be better to translate “judges” without the definite article. For example:

During the time when judges ruled

ruled: The Hebrew verb that the Berean Standard Bible translates as ruled is literally “judged.” They judged by deciding what was right and what was wrong when problems were brought to them, and then they gave their decisions to the people involved. However, their activities were more varied than the activities of a judge in most cultures today. They also led the people to fight against any oppressors.

Here are some other ways to translate this word:

governed (New American Standard Bible)
-or-
led the people

1:1b

there was a famine: This clause means that there was not enough food for people to eat. In Hebrew, the word famine is also the word “hunger.” The verse does not give a cause of the famine. However, lack of rain was a common cause and is probably implied here. If your language requires you to give a reason for the famine, you can make explicit that this famine was the result of a lack of rain.

Here are some other ways to translate this word:

there was a shortage of food (New Century Version)
-or-
many people were hungry

Be careful to translate famine in a way that does not imply that the famine lasted the entire time that the judges ruled. The famine lasted for a period of years, but the judges ruled for hundreds of years.

in the land: This phrase refers to the land of Israel. The famine was probably widespread throughout the country.

Here are some ways to translate this phrase:

• Make the referent of the phrase explicit. For example:

there was a famine in the land of Israel

• Leave the referent of the phrase implied. For example:

there was a famine in the land (English Standard Version)

• Substitute a different word or phrase. For example:

a famine occurred in the country (New Jerusalem Bible)
-or-
many people were hungry there

1:1c–d

And a certain man from Bethlehem in Judah, with his wife and two sons, went to reside in the land of Moab: Here are some ways to indicate the connection of this clause to the previous clause. Any of these options is acceptable:

• Indicate that this clause is the result of the famine that is described in the previous clause. For example:

So a man from Bethlehem in Judah went to live as a resident foreigner in the region of Moab, along with his wife and two sons. (NET Bible)

• Indicate that this clause is the next action in the story. For example:

and a man of Bethlehem in Judah, with his wife and two sons, went to reside in the country of Moab. (Tanakh: The Holy Scriptures)

• Leave the connection to the previous clause implied. For example:

A man from Bethlehem in Judah went with his wife and two sons to live for a while in the country of Moab. (God’s Word)

1:1c

a certain man from Bethlehem in Judah: In Hebrew, this phrase is more literally “he went a man from Bethlehem Judah.” There are two main interpretations of this phrase:

(1) The home of the man was Bethlehem in Judah. For example:

a man from Bethlehem in Judah (NET Bible)

(2) The man departed from Bethlehem in Judah. For example:

So a man named Elimelech left the town of Bethlehem in Judah (New Century Version)

It is recommended that you follow interpretation (1) along with most versions.

a certain man: This phrase introduces the first character in the story. In this verse, the author does not say the name of the man.

Here is another way to translate this phrase:

a man (New International Version)

In some languages, it may be more natural to introduce the character by name instead of using the phrase a certain man. See the 1:1–2 paragraph description for an example.

Bethlehem in Judah: This phrase refers to the town of Bethlehem in the region of Judah.

Judah: Judah was the name of the region where the descendants of Judah, son of Jacob, lived. It was in the southern part of the land of Israel. See the map of Judah in the section description.

1:1d

with his wife and two sons: In Hebrew, this phrase is more literally “he his wife and his two sons.” This phrase introduces additional characters in the story. They are the family members of “a certain man from Bethlehem.”

In the Hebrew phrase, the man is the subject. The family members are described in relation to him, as “his wife” and “his two sons.”

Here are some ways to translate this phrase:

• Translate more literally. For example:

he and his wife and his two sons (English Standard Version)

• Translate in a way that refers to both parents. For example:

with his wife…and their two sons (Good News Translation)

• Leave the pronoun “his” implied in the second part of the phrase. For example:

with his wife and two sons (Revised English Bible)

Translate this introduction of the family members in a way that is natural in your language.

went to reside: The Hebrew word that the Berean Standard Bible translates as to reside means “dwell as a stranger.” In this verse, the Hebrew word referred to a temporary stay.

in the land of Moab: Moab is a region that is located to the east of Judah. See the map in the section description.

In this phrase, the Hebrew word that the Berean Standard Bible translates as land means “field,” “country” or “land.” The majority of versions translate this word as “country.” However, in this verse, the word could have any of these meanings.

Here are some other ways to translate this phrase:

on the plateau
-or-
in the country of Moab (New International Version)
-or-
In the region of Moab (NET Bible)

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