9:7 When Jotham heard the news, 10 he went and stood on the top of Mount Gerizim. He spoke loudly to the people below, 11 “Listen to me, leaders of Shechem, so that God may listen to you!
1 tn Heb “And I also said.” The use of the perfect tense here suggests that the messenger is recalling an earlier statement (see Josh 23:12-13). However, some translate, “And I also say,” understanding the following words as an announcement of judgment upon those gathered at Bokim.
2 tn The words “If you disobey” are supplied in the translation for clarity. See Josh 23:12-13.
3 tn Heb “them”; the referent (the Canaanites) has been specified in the translation for clarity.
4 tn The meaning of the Hebrew word צִדִּים (tsiddim) is uncertain in this context. It may be related to an Akkadian cognate meaning “snare.” If so, a more literal translation would be “they will become snares to you.” Normally the term in question means “sides,” but this makes no sense here. On the basis of Num 33:55 some suggest the word for “thorns” has been accidentally omitted. If this word is added, the text would read, “they will become [thorns] in your sides” (cf. NASB, NIV, NLT).
5 tn Heb “their gods will become a snare to you.”
6 tn Or “The
7 tn Heb “sold them into the hands of.”
8 tn Or “Cushan the Doubly Wicked.”
9 tn Or “they served Cushan-Rishathaim.”
11 tn Heb “And they reported to Jotham.” The subject of the plural verb is indefinite.
12 tn Heb “He lifted his voice and called and said to them.”
16 tn Heb “their brother.”
17 tn Heb “so that the violence done to the seventy sons of Jerub-Baal might come, and their blood might be placed on Abimelech, their brother, who murdered them, and upon the leaders of Shechem, who strengthened his hands to murder his brothers.”
21 tn Heb “his people.”
22 tn Heb “And he saw and, look, the people were coming out of the city.”
23 tn Heb “he arose against them and struck them.”
26 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.
27 tn Heb “There was a custom in Israel.”
31 tn The Hebrew has אֲדֹנָי יֱהֹוִה (’adonay yehovih, “Lord Yahweh”).
32 tn Heb “so I can get revenge with one act of vengeance.”
36 tn Heb “father.” “Father” is here a title of honor that suggests the priest will give advice and protect the interests of the family, primarily by divining God’s will in matters, perhaps through the use of the ephod. (See R. G. Boling, Judges [AB], 257; also Gen 45:8, where Joseph, who was a diviner and interpreter of dreams, is called Pharaoh’s “father,” and 2 Kgs 6:21; 13:14, where a prophet is referred to as a “father.” Note also 2 Kgs 8:9, where a king identifies himself as a prophet’s “son.” One of a prophet’s main functions was to communicate divine oracles. Cf. 2 Kgs 8:9ff.; 13:14-19).
37 tn The Hebrew text expands with the phrase: “and the Levite went.” This only makes sense if taken with “to live” in the next verse. Apparently “the Levite went” and “the Levite agreed” are alternative readings which have been juxtaposed in the text.
41 tn Heb “and he arose and went.”
42 tn Heb “to the front of.”
43 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
44 tc Some ancient witnesses add “and his servant.”
46 map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.