Judges 11-14
New English Translation
11 Now Jephthah the Gileadite was a brave warrior. His mother was a prostitute, but Gilead was his father.[a] 2 Gilead’s wife also gave[b] him sons. When his wife’s sons grew up, they made Jephthah leave and said to him, “You are not going to inherit any of our father’s wealth,[c] because you are another woman’s son.” 3 So Jephthah left[d] his half brothers[e] and lived in the land of Tob. Lawless men joined Jephthah’s gang and traveled with him.[f]
4 It was some time after this when the Ammonites fought with Israel. 5 When the Ammonites attacked,[g] the leaders[h] of Gilead asked Jephthah to come back[i] from the land of Tob. 6 They said,[j] “Come, be our commander, so we can fight with the Ammonites.” 7 Jephthah said to the leaders of Gilead, “But you hated me and made me leave[k] my father’s house. Why do you come to me now, when you are in trouble?” 8 The leaders of Gilead said to Jephthah, “That may be true,[l] but now we pledge to you our loyalty.[m] Come with us and fight with the Ammonites. Then you will become the leader[n] of all who live in Gilead.”[o] 9 Jephthah said to the leaders of Gilead, “All right.[p] If you take me back to fight with the Ammonites and the Lord gives them to me,[q] I will be your leader.”[r] 10 The leaders of Gilead said to Jephthah, “The Lord will judge any grievance you have against us,[s] if we do not do as you say.”[t] 11 So Jephthah went with the leaders of Gilead. The people made him their leader and commander. Jephthah repeated the terms of the agreement[u] before the Lord in Mizpah.
Jephthah Gives a History Lesson
12 Jephthah sent messengers to the Ammonite king, saying, “Why have[v] you come against me to attack my land?” 13 The Ammonite king said to Jephthah’s messengers, “Because Israel stole[w] my land when they[x] came up from Egypt—from the Arnon River in the south to the Jabbok River in the north, and as far west as the Jordan.[y] Now return it[z] peaceably!”
14 Jephthah sent messengers back to the Ammonite king 15 and said to him, “This is what Jephthah says, ‘Israel did not steal[aa] the land of Moab and the land of the Ammonites. 16 When they left[ab] Egypt, Israel traveled[ac] through the desert as far as the Red Sea and then came to Kadesh. 17 Israel sent messengers to the king of Edom, saying, “Please allow us[ad] to pass through your land.” But the king of Edom rejected the request.[ae] Israel sent the same request to the king of Moab, but he was unwilling to cooperate.[af] So Israel stayed at Kadesh. 18 Then Israel[ag] went through the wilderness and bypassed the land of Edom and the land of Moab. They traveled east of the land of Moab and camped on the other side of the Arnon River;[ah] they did not go through Moabite territory (the Arnon was Moab’s border). 19 Israel sent messengers to King Sihon, the Amorite king who ruled in Heshbon, and said to him, “Please allow us to pass through your land to our land.”[ai] 20 But Sihon did not trust Israel to pass through his territory. He[aj] assembled his whole army,[ak] camped in Jahaz, and fought with Israel. 21 The Lord God of Israel handed Sihon and his whole army over to Israel and they defeated them. Israel took[al] all the land of the Amorites who lived in that land. 22 They took all the Amorite territory from the Arnon River on the south to the Jabbok River on the north, from the desert in the east to the Jordan in the west.[am] 23 Since[an] the Lord God of Israel has driven out[ao] the Amorites before his people Israel, do you think you can just take it from them?[ap] 24 You have the right to take what Chemosh your god gives you, but we will take the land of all whom the Lord our God has driven out before us.[aq] 25 Are you really better than Balak son of Zippor, king of Moab? Did he dare to quarrel with Israel? Did he dare to fight with them?[ar] 26 Israel has been living in Heshbon and its nearby towns, in Aroer and its nearby towns, and in all the cities along the Arnon for 300 years! Why did you not reclaim them during that time? 27 I have not done you wrong,[as] but you are doing wrong[at] by attacking me. May the Lord, the Judge, judge this day between the Israelites and the Ammonites!’” 28 But the Ammonite king disregarded[au] the message sent by Jephthah.[av]
A Foolish Vow Spells Death for a Daughter
29 The Lord’s Spirit empowered[aw] Jephthah. He passed through Gilead and Manasseh and went[ax] to Mizpah in Gilead. From there he approached the Ammonites.[ay] 30 Jephthah made a vow to the Lord, saying, “If you really do hand the Ammonites over to me, 31 then whoever is the first to come through[az] the doors of my house to meet me when I return safely from fighting the Ammonites—he[ba] will belong to the Lord and[bb] I will offer him up as a burnt sacrifice.” 32 Jephthah approached[bc] the Ammonites to fight with them, and the Lord handed them over to him. 33 He defeated them from Aroer all the way to Minnith—twenty cities in all, even as far as Abel Keramim. He wiped them out![bd] The Israelites humiliated the Ammonites.[be]
34 When Jephthah came home to Mizpah, there was his daughter hurrying out[bf] to meet him, dancing to the rhythm of tambourines.[bg] She was his only child; except for her he had no son or daughter. 35 When he saw her, he ripped his clothes and said, “Oh no! My daughter! You have completely ruined me![bh] You have brought me disaster![bi] I made an oath to the Lord, and I cannot break it.”[bj] 36 She said to him, “My father, since[bk] you made an oath to the Lord, do to me as you promised.[bl] After all, the Lord vindicated you before[bm] your enemies, the Ammonites.” 37 She then said to her father, “Please grant me this one wish.[bn] For two months allow me to walk through the hills with my friends and mourn my virginity.”[bo] 38 He said, “You may go.” He permitted her to leave[bp] for two months. She went with her friends and mourned her virginity as she walked through the hills.[bq] 39 After two months she returned to her father, and he did to her as he had vowed. She died a virgin.[br] Her tragic death gave rise to a custom in Israel.[bs] 40 Every year[bt] Israelite women commemorate[bu] the daughter of Jephthah the Gileadite for four days.[bv]
Civil Strife Mars the Victory
12 The Ephraimites assembled[bw] and crossed over to Zaphon. They said to Jephthah, “Why did you go and fight[bx] with the Ammonites without asking[by] us to go with you? We will burn your house down right over you!”[bz]
2 Jephthah said to them, “My people and I were in a struggle and the Ammonites were oppressing me greatly.[ca] I asked for your help, but you did not deliver me from their power.[cb] 3 When I saw that you were not going to help,[cc] I risked my life[cd] and advanced against[ce] the Ammonites, and the Lord handed them over to me. Why have you come up[cf] to fight with me today?” 4 Jephthah assembled all the men of Gilead and they fought with Ephraim. The men of Gilead defeated Ephraim, because the Ephraimites insulted them, saying,[cg] “You Gileadites are refugees in Ephraim, living within Ephraim’s and Manasseh’s territory.”[ch] 5 The Gileadites captured the fords of the Jordan River[ci] opposite Ephraim.[cj] Whenever an Ephraimite fugitive[ck] said, “Let me cross over,” the men of Gilead asked[cl] him, “Are you an Ephraimite?” If he said, “No,” 6 then they said to him, “Say ‘Shibboleth!’”[cm] If he said, “Sibboleth” (and could not pronounce the word[cn] correctly), they grabbed him and executed him right there at the fords of the Jordan. On that day 42,000 Ephraimites fell dead.
7 Jephthah led[co] Israel for six years; then he[cp] died and was buried in his town in Gilead.[cq]
Order Restored
8 After him Ibzan of Bethlehem led[cr] Israel. 9 He had thirty sons. He arranged for thirty of his daughters to be married outside his extended family,[cs] and he arranged for thirty young women to be brought from outside as wives for his sons.[ct] Ibzan[cu] led[cv] Israel for seven years; 10 then he[cw] died and was buried in Bethlehem.
11 After him Elon the Zebulunite led[cx] Israel for ten years.[cy] 12 Then Elon the Zebulunite died and was buried in Aijalon in the land of Zebulun.
13 After him Abdon son of Hillel the Pirathonite led[cz] Israel. 14 He had forty sons and thirty grandsons who rode on seventy donkeys. He led Israel for eight years. 15 Then Abdon son of Hillel the Pirathonite died and was buried in Pirathon in the land of Ephraim, in the hill country of the Amalekites.
Samson’s Birth
13 The Israelites again did evil in the Lord’s sight,[da] so the Lord handed them over to the Philistines for forty years.
2 There was a man named Manoah from Zorah, from the Danite tribe. His wife was infertile and childless.[db] 3 The angel of the Lord appeared to the woman and said to her, “You[dc] are infertile and childless,[dd] but you will conceive and have a son. 4 Now be careful! Do not drink wine or beer, and do not eat any food that will make you ritually unclean.[de] 5 Look, you will conceive and have a son.[df] You must never cut his hair,[dg] for the child will be dedicated to God[dh] from birth. He will begin to deliver Israel from the power[di] of the Philistines.”
6 The woman went and said to her husband, “A man sent from God[dj] came to me! He looked like God’s angel—he was very awesome.[dk] I did not ask him where he came from, and he did not tell me his name. 7 He said to me, ‘Look, you will conceive and have a son.[dl] So now, do not drink wine or beer and do not eat any food that will make you ritually unclean.[dm] For the child will be dedicated[dn] to God from birth till the day he dies.’”
8 Manoah prayed to the Lord,[do] “Please, Lord, allow the man sent from God[dp] to visit[dq] us again, so he can teach[dr] us how we should raise[ds] the child who will be born.” 9 God answered Manoah’s prayer.[dt] God’s angel visited[du] the woman again while she was sitting in the field. But her husband Manoah was not with her. 10 The woman ran at once and told her husband,[dv] “Come quickly,[dw] the man who visited[dx] me the other day has appeared to me!” 11 So Manoah got up and followed his wife. When he met[dy] the man, he said to him, “Are you the man who spoke to my wife?”[dz] He said, “Yes.”[ea] 12 Manoah said, “Now, when your announcement comes true,[eb] how should the child be raised and what should he do?”[ec] 13 The angel of the Lord told[ed] Manoah, “Your wife should pay attention to everything I told her.[ee] 14 She should not drink[ef] anything that the grapevine produces. She must not drink wine or beer, and she must not eat any food that will make her ritually unclean.[eg] She should obey everything I commanded her to do.” 15 Manoah said to the angel of the Lord, “Please stay here awhile,[eh] so we can prepare a young goat for you to eat.”[ei] 16 The angel of the Lord said to Manoah, “If I stay,[ej] I will not eat your food. But if you want to make a burnt sacrifice to the Lord, you should offer it.” (He said this because Manoah did not know that he was the angel of the Lord.)[ek] 17 Manoah said to the angel of the Lord, “Tell us your name, so we can honor you when your announcement comes true.”[el] 18 The angel of the Lord said to him, “You should not ask me my name, because you cannot comprehend it.”[em] 19 Manoah took a young goat and a grain offering and offered them on a rock to the Lord. The Lord’s messenger did an amazing thing as Manoah and his wife watched.[en] 20 As the flame went up from the altar toward the sky, the angel of the Lord went up in it[eo] while Manoah and his wife watched. They fell facedown[ep] to the ground.
21 The angel of the Lord did not appear again to Manoah and his wife. After all this happened Manoah realized that the visitor had been the angel of the Lord. 22 Manoah said to his wife, “We will certainly die, because we have seen a supernatural being!”[eq] 23 But his wife said to him, “If the Lord wanted to kill us, he would not have accepted the burnt offering and the grain offering from us.[er] He would not have shown us all these things, or have spoken to us like this just now.”
24 Manoah’s wife[es] gave birth to a son and named him Samson.[et] The child grew and the Lord empowered[eu] him. 25 The Lord’s Spirit began to control him[ev] in Mahaneh Dan between Zorah and Eshtaol.
Samson’s Unconsummated Marriage
14 Samson went down to Timnah, where a Philistine girl caught his eye.[ew] 2 When he got home,[ex] he told his father and mother, “A Philistine girl in Timnah has caught my eye.[ey] Now get her for my wife.” 3 But his father and mother said to him, “Certainly you can find a wife among your relatives or among all our[ez] people! You should not have to go and get a wife from the uncircumcised Philistines.”[fa] But Samson said to his father, “Get her for me,[fb] because she is the right one for me.”[fc] 4 Now his father and mother did not realize this was the Lord’s doing,[fd] because he was looking for an opportunity to stir up trouble with the Philistines[fe] (for at that time the Philistines were ruling Israel).
5 Samson[ff] went down to Timnah. When he approached[fg] the vineyards of Timnah, he saw a roaring young lion attacking him.[fh] 6 The Lord’s Spirit empowered[fi] him, and he tore the lion[fj] in two with his bare hands[fk] as easily as one would tear a young goat. But he did not tell his father or mother what he had done.
7 Samson continued on down to Timnah[fl] and spoke to the girl. In his opinion, she was just the right one.[fm] 8 Some time later, when he went back to marry[fn] her, he turned aside to see the lion’s remains. He saw[fo] a swarm of bees in the lion’s carcass, as well as some honey. 9 He scooped it up with his hands and ate it as he walked along. When he returned[fp] to his father and mother, he offered them some and they ate it. But he did not tell them he had scooped the honey out of the lion’s carcass.[fq]
10 Then Samson’s father accompanied him to Timnah for the marriage.[fr] Samson hosted a party[fs] there, for this was customary for bridegrooms[ft] to do. 11 When the Philistines saw he had no attendants, they gave him thirty groomsmen who kept him company.[fu] 12 Samson said to them, “I will give you a riddle. If you really can solve it during the seven days the party lasts,[fv] I will give you thirty linen robes and thirty sets[fw] of clothes. 13 But if you cannot solve it,[fx] you will give me thirty linen robes and thirty sets of clothes.” They said to him, “Let us hear your riddle.”[fy] 14 He said to them,
“Out of the one who eats came something to eat;
out of the strong one came something sweet.”
They could not solve the riddle for three days.
15 On the fourth[fz] day they said to Samson’s bride, “Trick your husband into giving the solution to the riddle.[ga] If you refuse,[gb] we will burn up[gc] you and your father’s family.[gd] Did you invite us here[ge] to make us poor?”[gf] 16 So Samson’s bride cried on his shoulder[gg] and said, “You must[gh] hate me; you do not love me! You told the young men[gi] a riddle, but you have not told me the solution.” He said to her, “Look, I have not even told my father or mother. Do you really expect me to tell you?”[gj] 17 She cried on his shoulder[gk] until the party was almost over.[gl] Finally, on the seventh day, he told her because she had nagged him so much.[gm] Then she told the young men the solution to the riddle.[gn] 18 On the seventh day, before the sun set, the men of the city said to him,
“What is sweeter than honey?
What is stronger than a lion?”
He said to them,
“If you had not plowed with my heifer,[go]
you would not have solved my riddle!”
19 The Lord’s Spirit empowered him. He went down to Ashkelon and killed thirty men. He took their clothes[gp] and gave them[gq] to the men who had solved the riddle. He was furious as he went back home.[gr] 20 Samson’s bride was then given to his best man.[gs]
Footnotes
- Judges 11:1 tn Heb “Now he was the son of a woman, a prostitute, and Gilead fathered Jephthah.”
- Judges 11:2 tn Heb “bore.”
- Judges 11:2 tn Heb “in the house of our father.”
- Judges 11:3 tn Or “fled from.”
- Judges 11:3 tn Heb “brothers.”
- Judges 11:3 tn Heb “Empty men joined themselves to Jephthah and went out with him.”
- Judges 11:5 tn Heb “When the Ammonites fought with Israel.”
- Judges 11:5 tn Or “elders.”
- Judges 11:5 tn Heb “went to take Jephthah.”
- Judges 11:6 tn Heb “to Jephthah.”
- Judges 11:7 tn Heb “Did you not hate me and make me leave?”
- Judges 11:8 tn Heb “therefore”; “even so.” For MT לָכֵן (lakhen, “therefore”) the LXX has an opposite reading, “not so,” which seems to be based on the Hebrew words לֹא כֵן (loʾ khen).
- Judges 11:8 tn Heb “we have returned to you.” For another example of שׁוּב אֶל (shuv ʾel) in the sense of “give allegiance to,” see 1 Kgs 12:27b.
- Judges 11:8 sn Then you will become the leader. The leaders of Gilead now use the word רֹאשׁ (roʾsh, “head, leader”), the same term that appeared in their original, general offer (see 10:18). In their initial offer to Jephthah they had simply invited him to be their קָצִין (qatsin, “commander”; v. 6). When he resists they must offer him a more attractive reward—rulership over the region. See R. G. Boling, Judges (AB), 198.
- Judges 11:8 tn Heb “leader of us and all who live in Gilead.”
- Judges 11:9 tn “All right” is supplied in the translation for clarification.
- Judges 11:9 tn Heb “places them before me.”
- Judges 11:9 tn Some translate the final statement as a question, “will I really be your leader?” An affirmative sentence is preferable. Jephthah is repeating the terms of the agreement in an official manner. In v. 10 the leaders legally agree to these terms.
- Judges 11:10 tn Heb “The Lord will be the one who hears between us.” For the idiom שָׁמַע בַּיִן (shamaʿ bayin, “to hear between”), see Deut 1:16.
- Judges 11:10 sn The Lord will judge…if we do not do as you say. The statement by the leaders of Gilead takes the form of a legally binding oath, which obligates them to the terms of the agreement.
- Judges 11:11 tn Heb “spoke all his words.” This probably refers to the “words” recorded in v. 9. Jephthah repeats the terms of the agreement at the Lord’s sanctuary, perhaps to ratify the contract or to emphasize the Gileadites’ obligation to keep their part of the bargain. Another option is to translate, “Jephthah conducted business before the Lord in Mizpah.” In this case, the statement is a general reference to the way Jephthah ruled. He recognized the Lord’s authority and made his decisions before the Lord.
- Judges 11:12 tn Heb “What to me and to you that…?”
- Judges 11:13 tn Or “took”; or “seized.”
- Judges 11:13 tn Heb “he” (a collective singular).
- Judges 11:13 tn Heb “from the Arnon to the Jabbok and to the Jordan.” The word “River” has been supplied in the translation with “Arnon” and “Jabbok,” because these are less familiar to modern readers than the Jordan.
- Judges 11:13 tc The translation assumes a singular suffix (“[return] it”); the Hebrew text has a plural suffix (“[return] them”), which, if retained, might refer to the cities of the land.
- Judges 11:15 tn Or “take”; or “seize.”
- Judges 11:16 tn Heb “For when they went up from.”
- Judges 11:16 tn Or “went.”
- Judges 11:17 tn Heb “me.” (Collective Israel is the speaker.)
- Judges 11:17 tn Heb “did not listen.”
- Judges 11:17 tn Heb “Also to the king of Moab he sent, but he was unwilling.”
- Judges 11:18 tn Heb “he”; the referent (Israel; the pronoun in the Hebrew text represents a collective singular) has been specified in the translation for clarity.
- Judges 11:18 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
- Judges 11:19 tn Heb “to my place.”
- Judges 11:20 tn Heb “Sihon.” The proper name (“Sihon”) has been replaced in the translation by the pronoun (“he”) because of English style; a repetition of the proper name here would be redundant in English.
- Judges 11:20 tn Heb “all his people” (also in the following verse).
- Judges 11:21 tn That is, took as its own possession.
- Judges 11:22 tn Heb “from the Arnon to the Jabbok, and from the desert to the Jordan.” The word “River” has been supplied in the translation with “Arnon” and “Jabbok,” because these are less familiar to modern readers than the Jordan.
- Judges 11:23 tn Heb “Now.”
- Judges 11:23 tn Or “dispossessed.”
- Judges 11:23 tn Heb “will you dispossess him [i.e., Israel; or possibly “it,” i.e., the territory]?” There is no interrogative marker in the Hebrew text.
- Judges 11:24 tn Heb “Is it not so that what Chemosh your god causes you to possess, you possess, and all whom the Lord our God dispossesses before us we will possess?” Jephthah speaks of Chemosh as if he is on a par with the Lord God of Israel. This does not necessarily mean that Jephthah is polytheistic or that he recognizes the Lord as only a local deity. He may simply be assuming the Ammonite king’s perspective for the sake of argument. Other texts, as well as the extrabiblical Mesha inscription, associate Chemosh with Moab, while Milcom is identified as the god of the Ammonites. Why then does Jephthah refer to Chemosh as the Ammonite god? Ammon had likely conquered Moab and the Ammonite king probably regarded himself as heir of all territory formerly held by Moab. Originally Moab had owned the disputed territory (cf. Num 21:26-29), meaning that Chemosh was regarded as the god of the region (see R. G. Boling, Judges [AB], 203-4). Jephthah argues that Chemosh had long ago relinquished claim to the area (by allowing Sihon to conquer it), while the Lord had long ago established jurisdiction over it (by taking it from Sihon and giving it to Israel). Both sides should abide by the decisions of the gods which had stood firm for 300 years.
- Judges 11:25 tn The Hebrew grammatical constructions of all three rhetorical questions indicate emphasis, which “really” and “dare to” are intended to express in the translation. sn Jephthah argues that the Ammonite king should follow the example of Balak, who, once thwarted in his attempt to bring a curse on Israel, refused to attack Israel and returned home (Num 22-24).
- Judges 11:27 tn Or “sinned against you.”
- Judges 11:27 tn Or “evil.”
- Judges 11:28 tn Heb “did not listen to.”
- Judges 11:28 tn Heb “Jephthah’s words which he sent to him.”
- Judges 11:29 tn Heb “was on.”
- Judges 11:29 tn Heb “passed through.”
- Judges 11:29 tn Heb “From Mizpah in Gilead he passed through [to] the Ammonites.”
- Judges 11:31 tn Heb “the one coming out, who comes out from.” The text uses a masculine singular participle with prefixed article, followed by a relative pronoun and third masculine singular verb. The substantival masculine singular participle הַיּוֹצֵא (hayyotseʾ, “the one coming out”) is used elsewhere of inanimate objects (such as a desert [Num 21:13] or a word [Num 32:24]) or persons (Jer 5:6; 21:9; 38:2). In each case context must determine the referent. Jephthah may have envisioned an animal meeting him, since the construction of Iron Age houses would allow for an animal coming through the doors of a house (see R. G. Boling, Judges [AB], 208). But the fact that he actually does offer up his daughter indicates the language of the vow is fluid enough to encompass human beings, including women. He probably intended such an offering from the very beginning, but he obviously did not expect his daughter to meet him first.
- Judges 11:31 tn The language is fluid enough to include women and perhaps even animals, but the translation uses the masculine pronoun because the Hebrew form is grammatically masculine.
- Judges 11:31 tn Some translate “or,” suggesting that Jephthah makes a distinction between humans and animals. According to this view, if a human comes through the door, then Jephthah will commit him/her to the Lord’s service, but if an animal comes through the doors, he will offer it up as a sacrifice. However, it is far more likely that the Hebrew construction (vav [ו] + perfect) specifies how the subject will become the Lord’s, that is, by being offered up as a sacrifice. For similar constructions, where the apodosis of a conditional sentence has at least two perfects (each with vav) in sequence, see Gen 34:15-16; Exod 18:16.
- Judges 11:32 tn Heb “passed over to.”
- Judges 11:33 tn Heb “with a very great slaughter.”
- Judges 11:33 tn Heb “The Ammonites were humbled before the Israelites.”
- Judges 11:34 tn Heb “Look! His daughter was coming out.”
- Judges 11:34 tn Heb “with tambourines and dancing.”
- Judges 11:35 tn Heb “you have brought me very low,” or “you have knocked me to my knees.” The infinitive absolute precedes the verb for emphasis.
- Judges 11:35 tn Heb “You are among [or “like”] those who trouble me.”
- Judges 11:35 tn Heb “I opened my mouth to the Lord and I am not able to return.”
- Judges 11:36 tn The conjunction “since” is supplied in the translation for clarification.
- Judges 11:36 tn Heb “you opened your mouth to the Lord, do to me according to [what] went out from your mouth.”
- Judges 11:36 tn Or “has given you vengeance against.”
- Judges 11:37 tn Heb “Let this thing be done for me.”
- Judges 11:37 tn Heb “Leave me alone for two months so I can go and go down on the hills and weep over my virginity—I and my friends.”
- Judges 11:38 tn Heb “he sent her.”
- Judges 11:38 tn Heb “on the hills.” The words “as she walked” are supplied.
- Judges 11:39 tn Heb “She had never known a man.” Some understand this to mean that her father committed her to a life of celibacy, but the disjunctive clause (note the vav + subject + verb pattern) more likely describes her condition at the time the vow was fulfilled. (See G. F. Moore, Judges [ICC], 302-3; C. F. Burney, Judges, 324.) She died a virgin and never experienced the joys of marriage and motherhood.
- Judges 11:39 tn Heb “There was a custom in Israel.”
- Judges 11:40 tn Heb “From days to days,” a Hebrew idiom for “annually.”
- Judges 11:40 tn Heb “go to commemorate.” The rare Hebrew verb תָּנָה (tanah, “to tell; to repeat; to recount”) occurs only here and in 5:11.
- Judges 11:40 tn The Hebrew text adds, “in the year.” This is redundant (note “every year” at the beginning of the verse) and has not been included in the translation for stylistic reasons.
- Judges 12:1 tn Heb “the men of Ephraim were summoned [or “were mustered”].”
- Judges 12:1 tn Heb “cross over to fight.”
- Judges 12:1 tn Or “calling”; or “summoning.”
- Judges 12:1 tn Heb “Your house we will burn over you with fire.”
- Judges 12:2 tc Heb “A fighting man was I was and my people, and the Ammonites greatly.” The LXX reads “I was man fighting, and my people [also]. And the sons of Ammon were humiliating me greatly.” The imperfect form of ταπεινόω (tapeinoō) in the LXX probably represents the Hebrew verb עָנָה (ʿanah) as it commonly does elsewhere. Two nearby words begin with ע (ʿayin): עַמִּי (ʿammi; “my people”) and עַמּוֹן (ʿammōn; “Ammon”). So a form of עָנָה (ʿanah) could easily have been omitted by haplography. A piel perfect would begin with ʿayin, (עִנּוּ; ʿinnu), while a piel participle (as might be suggested by the Greek imperfect) would begin with mem and ʿayin, מְעַנֶּה (meʿanneh).tn The Hebrew verb רִיב (riv) often appears in a legal setting, to contend a legal case, but does not have to. In non-legal settings it can mean to strive against, quarrel, brawl (HALOT, 1224).
- Judges 12:2 tn Heb “hand.”
- Judges 12:3 tn Heb “you were no deliverer.” Codex Alexandrinus (A) of the LXX has “no one was helping.”
- Judges 12:3 tn Heb “I put my life in my hand.”
- Judges 12:3 tn Heb “crossed over to.”
- Judges 12:3 tn The Hebrew adds “against me” here. This is redundant in English and has not been included in the translation for stylistic reasons.
- Judges 12:4 tn Heb “because they said.”
- Judges 12:4 tc Heb “Refugees of Ephraim are you, O Gilead, in the midst of Ephraim and in the midst of Manasseh.” The LXX omits the entire second half of the verse (beginning with “because”). The words כִּי אָמְרוּ פְּלִיטֵי אֶפְרַיִם (ki ʾameru pelite ʾefrayim, “because they said, ‘Refugees of Ephraim’”) may have been accidentally copied from the next verse (cf. כִּי יֹאמְרוּ פְּלִיטֵי אֶפְרַיִם, ki yoʾmeru pelite ʾefrayim) and the following words (“you, O Gilead…Manasseh”) then added in an attempt to make sense of the verse. See G. F. Moore, Judges (ICC), 307-8, and C. F. Burney, Judges, 327. If the Hebrew text is retained, then the Ephraimites appear to be insulting the Gileadites by describing them as refugees who are squatting on Ephraim’s and Manasseh’s land. The present translation assumes that “Ephraim” is a genitive of location after “refugees.”
- Judges 12:5 tn The word “River” is not in the Hebrew text, but is supplied in the translation for clarification.
- Judges 12:5 tn Or “against Ephraim,” that is, so as to prevent Ephraim from crossing.
- Judges 12:5 tn The Hebrew text has a plural form here.
- Judges 12:5 tn Heb “say to.”
- Judges 12:6 sn The inability of the Ephraimites to pronounce the word shibboleth the way the Gileadites did served as an identifying test. It illustrates that during this period there were differences in pronunciation between the tribes. The Hebrew word shibboleth itself means “stream” or “flood,” and was apparently chosen simply as a test case without regard to its meaning.
- Judges 12:6 tn Heb “and could not prepare to speak.” The precise meaning of יָכִין (yakhin) is unclear. Some understand it to mean “was not careful [to say it correctly]”; others emend to יָכֹל (yakhol, “was not able [to say it correctly]”) or יָבִין (yavin, “did not understand [that he should say it correctly]”), which is read by a few Hebrew mss.
- Judges 12:7 tn Traditionally, “judged.”
- Judges 12:7 tn Heb “Jephthah the Gileadite.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
- Judges 12:7 tc The Hebrew text has “in the cities of Gilead.” The present translation has support from some ancient Greek textual witnesses.
- Judges 12:8 tn Traditionally, “judged.”
- Judges 12:9 tn Heb “thirty daughters he sent off outside.” Another option is to translate, “He arranged for his thirty daughters….” It is not clear if he had more than the “thirty daughters” mentioned in the text.
- Judges 12:9 tn Heb “and thirty daughters he brought for his sons from the outside.”
- Judges 12:9 tn Heb “He”; the referent (Ibzan) has been specified in the translation for clarity and for English stylistic reasons.
- Judges 12:9 tn Traditionally, “judged.”
- Judges 12:10 tn Heb “Ibzan.” The pronoun “he” is used in the translation in keeping with English style, which tends to use a proper name first in a sentence followed by a pronoun rather than vice versa.
- Judges 12:11 tn Traditionally, “judged.”
- Judges 12:11 tn Heb “…led Israel. He led Israel for ten years.”
- Judges 12:13 tn Traditionally, “judged.”
- Judges 13:1 tn Heb “in the eyes of.”
- Judges 13:2 tn Heb “and had not given birth.”
- Judges 13:3 tn Heb “Look, you.”
- Judges 13:3 tn Heb “and have not given birth.”
- Judges 13:4 tn Heb “eat anything unclean.” Certain foods were regarded as ritually “unclean” (see Lev 11). Eating such food made one ritually “contaminated.”
- Judges 13:5 tn Another option is to translate, “you are already pregnant and will have a son.” The earlier reference to her being infertile (v. 3) suggests that her conception is still future, but it is possible that the earlier statement only reflects her perspective (as far as she is concerned, she is infertile). According to this interpretation, in v. 5 the angel reveals the truth to her—actually she has recently conceived and is now pregnant (see the translation in R. G. Boling, Judges [AB], 217). Usage favors this interpretation. The predicate adjective הָרָה (harah, “[be/become] pregnant”) elsewhere has a past (1 Sam 4:19) or present (Gen 16:11; 38:25; 2 Sam 11:5) translation value. (The usage in Isa 7:14 is debated, but a present translation is definitely possible there.) A final, but less likely possibility, is that she miraculously conceived during the angel’s speech, sometime between his statements recorded in vv. 3 and 5.
- Judges 13:5 tn Heb “a razor should not go up on his head.”
- Judges 13:5 tn Or “set apart to God.” Traditionally the Hebrew term נָזִיר (nazir) has been translated “Nazirite.” The word is derived from the verb נָזַר (nazar, “to dedicate; to consecrate; to set apart”).
- Judges 13:5 tn Heb “hand.”
- Judges 13:6 tn Heb “The man of God.”
- Judges 13:6 tn Heb “His appearance was like the appearance of the angel of God, very awesome.”
- Judges 13:7 tn See the note on the word “son” in 13:5, where this same statement occurs.
- Judges 13:7 tn Heb “eat anything unclean.” Certain foods were regarded as ritually “unclean” (see Lev 11). Eating such food made one ritually “contaminated.”
- Judges 13:7 tn Traditionally “a Nazirite.”
- Judges 13:8 tn The Hebrew text adds “and said.” This has not been included in the translation for stylistic reasons.
- Judges 13:8 tn Heb “the man of God.”
- Judges 13:8 tn Heb “come to.”
- Judges 13:8 tc The LXX has “enlighten,” understanding the Hebrew to read וִיאִירֵנוּ (viʾirenu, “to give light”) rather than the reading of the MT, וְיוֹרֵנוּ (veyorenu, “to teach”).
- Judges 13:8 tn Heb “what we should do for.”
- Judges 13:9 tn Heb “God listened to the voice of Manoah.”
- Judges 13:9 tn Heb “came to.”
- Judges 13:10 tn Heb “and said to him.” This phrase has not been translated for stylistic reasons.
- Judges 13:10 tn Heb “Look.”
- Judges 13:10 tn Heb “came to.”
- Judges 13:11 tn Heb “came to.”
- Judges 13:11 tn Heb “the woman.”
- Judges 13:11 tn Heb “I [am].”
- Judges 13:12 tn Heb “Now, [when] your word comes [to pass].”
- Judges 13:12 tn Heb “what will be the child’s rule [i.e., way of life] and his work?”
- Judges 13:13 tn Or “said to.”
- Judges 13:13 tn Heb “To everything I said to the woman she should pay attention.” The Hebrew word order emphasizes “to everything,” probably because Manoah’s wife did not tell her husband everything the angel had said to her (cf. vv. 3-5 with v. 7). If she had, Manoah probably would not have been so confused about the child’s mission.
- Judges 13:14 tn Heb “eat.”
- Judges 13:14 tn Heb “eat anything unclean.” Certain foods were regarded as ritually “unclean” (see Lev 11). Eating such food made one ritually “contaminated.”
- Judges 13:15 tn Heb “Please allow us to detain you.”
- Judges 13:15 tn Heb “so we can prepare before you a young goat of the goats.”
- Judges 13:16 tn Heb “If you detain me.”
- Judges 13:16 tn The words “he said this” are supplied in the translation for clarification. Manoah should have known from these words that the angel represented the Lord. In the preceding narrative the narrator has informed the reader that the visitor is the angel of the Lord, but Manoah and his wife did not perceive this. In vv. 5 and 7 the angel refers to “God” (אֱלֹהִים, ʾelohim), not the Lord (יְהוַה, yehvah). Manoah’s wife calls the visitor “a man sent from God” and “God’s angel” (v. 6), while Manoah prays to the “Lord” (אֲדוֹנָי, ʾadonay) and calls the visitor “a man sent from God” (v. 8).
- Judges 13:17 tn Heb “Who your name? For [when] your word comes [to pass], we will honor you.” Manoah apparently gets tongue-tied and uses the wrong pronoun (“who” instead of “what”). He starts to say, “Who are you?” But then he switches to “your name” as if he began the sentence with “what.” See R. G. Boling, Judges (AB), 222.
- Judges 13:18 tn Heb “Why do you ask for my name, for it is incomprehensible?” The Hebrew adjective e פִּלְאִי (pilʾi, “wonderful, incomprehensible”) refers to what is in a category of its own and is beyond full human understanding. Note the use of this word in Ps 139:6, where God’s knowledge is described as incomprehensible and unattainable.
- Judges 13:19 tc Heb “Doing an extraordinary deed while Manoah and his wife were watching.” The subject of the participle is missing. The translation assumes that the phrase “the Lord’s messenger” was lost by homoioteleuton. If the text originally read לַיהוָה מַלְאַךְ יְהוָה (layhvah malʾakh yehvah), the scribe’s eye could have jumped from the first יְהוָה to the second, accidentally omitting two of the three words. Later the conjunction וּ (shureq) would have been added to the following מַפְלִא (mafliʾ) for syntactical reasons. Another possibility is that a pronominal subject (הוּא, huʾ) has been lost in the MT due to haplography.
- Judges 13:20 tn Heb “in the flame from the altar.”
- Judges 13:20 tn Heb “on their faces.”
- Judges 13:22 tn Or “seen God.” Some take the Hebrew term אֱלֹהִים (ʾelohim) as the divine name (“God”) here, but this seems unlikely since v. 21 informs us that Manoah realized this was the Lord’s messenger, not God himself. Of course, he may be exaggerating for the sake of emphasis. Another option, the one followed in the translation, understands Manoah to be referring to a lesser deity. The term אֱלֹהִים (ʾelohim) is sometimes used of an individual deity other than the Lord (see BDB 43 s.v. 2.a). One cannot assume that Manoah was a theologically sophisticated monotheist.
- Judges 13:23 tn Heb “our hand.”
- Judges 13:24 tn Heb “the woman.” For clarity this has been specified in the translation as “Manoah’s wife.”
- Judges 13:24 tn The name appears to mean “sun-like” or “solar.”
- Judges 13:24 tn Traditionally, “blessed.”
- Judges 13:25 tn Or “move him to action”; or “stir him.”
- Judges 14:1 tn Heb “and he saw a woman in Timnah, one of the daughters of the Philistines.”
- Judges 14:2 tn Heb “and he went up.”
- Judges 14:2 tn Heb “I have seen a woman in Timnah, one of the daughters of the Philistines.”
- Judges 14:3 tn Heb “my.” The singular may seem strange, since the introduction to the quotation attributes the words to his father and mother. But Samson’s father apparently speaks for both himself and his wife. However, the Lucianic recension of the LXX and the Syriac Peshitta have a second person pronoun here (“you”), and this may represent the original reading.
- Judges 14:3 tn Heb “Is there not among the daughters of your brothers or among all my people a woman that you have to go to get a wife among the uncircumcised Philistines?”
- Judges 14:3 tn “Her” is first in the Hebrew word order for emphasis. Samson wanted this Philistine girl, no one else. See C. F. Burney, Judges, 357.
- Judges 14:3 tn Heb “because she is right in my eyes.”
- Judges 14:4 tn Heb “this was from the LORD.”
- Judges 14:4 tn Heb “for an opportunity he was seeking from the Philistines.”
- Judges 14:5 tc The Hebrew includes “and his father and his mother.” See the next note.
- Judges 14:5 tc The MT reads “they approached,” while the LXX reads “he approached.” The previous sentence suggests that his parents were there, reading literally, “he went down, Samson and his father and his mother, to Timnah.” But the story line suggests that his parents were not there, as v. 6b reports that Samson did not tell them about the incident. The following sentence begins with וְהִנֵּה (vehinneh, “and behold”). This particle is used to focus or shift attention, typically pointing something out or introducing it into the scene (here the lion). But the scene that וְהִנֵּה comments on is set by the previous verb. If the verb “approached” were plural, then Samson’s parents should be with him when the lion attacks, something that contradicts the story as a whole. This indicates the verb should be singular. Since the previous verb, “went down,” is also singular (so also v. 7a), the phrase “and his father and his mother” may have been accidentally copied into the text under the influence of v. 4a. Later the verb was changed to “they approached” to account for the addition, but not until after the LXX was translated. Or one might suppose that his parents had gone on this trip down to Timnah (retaining “and his father and his mother”), but he had separated from them before approaching to the vineyards.
- Judges 14:5 tn Heb “and look, a young lion of the lions was roaring to meet him.”
- Judges 14:6 tn Heb “rushed on.”
- Judges 14:6 tn Heb “him” or “it”; the referent (the lion) has been specified in the translation for clarity.
- Judges 14:6 tn Heb “and there was nothing in his hand.”
- Judges 14:7 tn Heb “He went down.”
- Judges 14:7 tn Heb “She was the right one in the eyes of Samson.”
- Judges 14:8 tn Heb “get.”
- Judges 14:8 tn Heb “and look, a swarm of bees….”
- Judges 14:9 tn Heb “went.” Samson apparently went home to his parents before going to Timnah for the marriage. Seeing and tasting the honey appears to encourage Manoah to go with his son to Timnah. Perhaps both Samson and his father viewed the honey as a good omen of future blessing. Possibly Samson considered it a symbol of sexual pleasure or an aphrodisiac. Note the use of honey imagery in Song 4:11 and 5:1.
- Judges 14:9 sn Touching the carcass of a dead animal undoubtedly violated Samson’s Nazirite status. See Num 6:6.
- Judges 14:10 tn Heb “And his father went down to the woman.”
- Judges 14:10 tn Or “[wedding] feast.”
- Judges 14:10 tn Heb “the young men.”
- Judges 14:11 tn Heb “When they saw him, they gave him thirty companions and they were with him.” Instead of כִּרְאוֹתָם (kirʾotam, “when they saw”) some ancient witnesses (e.g., some mss of the LXX) assume the reading בְּיִרְאָתָם (beyirʾatam, “because they feared”).
- Judges 14:12 tn Heb “If you really can tell it to me [during] the seven days of the feast and you find [its answer].”
- Judges 14:12 tn Heb “changes.”
- Judges 14:13 tn Heb “you are unable to tell me.”
- Judges 14:13 tn Heb “Give your riddle so we can hear it.”
- Judges 14:15 tc The MT reads “seventh.” In Hebrew there is a difference of only one letter between the words רְבִיעִי (reviʿi, “fourth”) and שְׁבִיעִי (sheviʿi, “seventh”). Some ancient textual witnesses (e.g., LXX and the Syriac Peshitta) read “fourth,” here, which certainly harmonizes better with the preceding verse (cf. “for three days”) and with v. 17. Another option is to change שְׁלֹשֶׁת (sheloshet, “three”) at the end of v. 14 to שֵׁשֶׁת (sheshet, “six”), but the resulting scenario does not account as well for v. 17, which implies the bride had been hounding Samson for more than one day.
- Judges 14:15 tn Heb “Entice your husband so that he might tell us the riddle.”
- Judges 14:15 tn Heb “lest.”
- Judges 14:15 tn The Hebrew text expands the statement: “burn up with fire.” The words “with fire” are redundant in English and have been omitted from the translation for stylistic reasons.
- Judges 14:15 tn Heb “house.”
- Judges 14:15 tc The translation assumes the Hebrew form הֲלֹם (halom, “here,” attested in five Hebrew mss and supported by the Targum), instead of the inexplicable הֲלֹא (haloʾ), a negative particle with interrogative particle prefixed to it.
- Judges 14:15 tn For discussion of this difficult form, see C. F. Burney, Judges, 364.
- Judges 14:16 tn Heb “on him.”
- Judges 14:16 tn Heb “only”; or “simply.”
- Judges 14:16 tn Heb “the sons of my people.”
- Judges 14:16 tn Heb “Should I tell you?”
- Judges 14:17 tn Heb “on him.”
- Judges 14:17 tn Heb “the seven days [during] which they held the party.” This does not mean she cried for the entire seven days; v. 15 indicates otherwise. She cried for the remainder of the seven day period, beginning on the fourth day.
- Judges 14:17 tn Heb “because she forced him.”
- Judges 14:17 tn Heb “she told the riddle to the sons of her people.”
- Judges 14:18 sn Plowed with my heifer. This statement emphasizes that the Philistines had utilized a source of information which should have been off-limits to them. Heifers were used in plowing (Hos 10:11), but one typically used one’s own farm animals, not another man’s.
- Judges 14:19 tn Heb “equipment”; or “gear.”
- Judges 14:19 tn Heb “changes [of clothes].”
- Judges 14:19 tn Heb “he went up to his father’s house.”
- Judges 14:20 tn Heb “to his companion who had been his attendant.”
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