Judges 1:8

1:8 The men of Judah attacked Jerusalem and captured it. They put the sword to it and set the city on fire.

Judges 1:21

1:21 The men of Benjamin, however, did not conquer the Jebusites living in Jerusalem. ¹  The Jebusites live with the people of Benjamin in Jerusalem to this very day. ² 

Judges 1:30

1:30 The men of Zebulun did not conquer the people living in Kitron and Nahalol. ³  The Canaanites lived among them and were forced to do hard labor.

Judges 3:7

Othniel: A Model Leader

3:7 The Israelites did evil in the Lord’s sight. ⁴  They forgot the Lord their God and worshiped the Baals and the Asherahs. ⁵ 

Judges 4:10

4:10 Barak summoned men from Zebulun and Naphtali to Kedesh. Ten thousand men followed him; ⁶  Deborah went up with him as well.

Judges 8:12

8:12 When Zebah and Zalmunna ran away, Gideon ⁷  chased them and captured the two Midianite kings, Zebah and Zalmunna. He had surprised ⁸  their entire army.

Judges 8:14

8:14 He captured a young man from Succoth ⁹  and interrogated him. The young man wrote down for him the names of Succoth’s officials and city leaders – seventy-seven men in all. ¹⁰ 

Judges 9:11

9:11 But the fig tree said to them, ‘I am not going to stop producing my sweet figs, my excellent fruit, just to sway above the other trees!’ ¹¹ 

Judges 9:57

9:57 God also repaid the men of Shechem for their evil deeds. The curse spoken by Jotham son of Jerub-Baal fell ¹²  on them.

Judges 11:15

11:15 and said to him, “This is what Jephthah says, ‘Israel did not steal ¹³  the land of Moab and the land of the Ammonites.

Judges 11:24

11:24 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. ¹⁴ 

Judges 13:19

13:19 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. ¹⁵ 

Judges 16:14

16:14 So she made him go to sleep, wove the seven braids of his hair into the fabric on the loom, fastened it with the pin, and said to him, “The Philistines are here, ¹⁶  Samson!” ¹⁷  He woke up ¹⁸  and tore away the pin of the loom and the fabric.

Judges 18:24

18:24 He said, “You stole my gods that I made, as well as this priest, and then went away. What do I have left? How can you have the audacity to say to me, ‘What do you want?’” ¹⁹ 

Judges 20:5

20:5 The leaders of Gibeah attacked me and at night surrounded the house where I was staying. ²⁰  They wanted to kill me; instead they abused my concubine so badly that she died.

[1:21]  ¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:21]  ² sn The statement to this very day reflects the perspective of the author, who must have written prior to David’s conquest of the Jebusites (see 2 Sam 5:6-7).

[1:30]  ¹ tn Heb “the people living in Kitron and the people living in Nahalol.”

[3:7]  ¹ tn Heb “in the eyes of the Lord.”

[3:7]  ² sn The Asherahs were local manifestations of the Canaanite goddess Asherah.

[4:10]  ¹ tn Heb “went up at his feet.”

[8:12]  ¹ tn Heb “he”; the referent (Gideon) has been specified in the translation for clarity.

[8:12]  ² tn Or “routed”; Heb “caused to panic.”

[8:14]  ¹ tn Heb “from the men of Succoth.”

[8:14]  ² tn Heb “wrote down for him the officials of Succoth and its elders, seventy-seven men.”

[9:11]  ¹ tn Heb “Should I stop my sweetness and my good fruit and go to sway over the trees? The negative sentence in the translation reflects the force of the rhetorical question.

[9:57]  ¹ tn Heb “came.”

[11:15]  ¹ tn Or “take”; or “seize.”

[11:24]  ¹ 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 three hundred years.

[13:19]  ¹ 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 (layhavah mal’akh yÿhvah), 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 (mafli’) for syntactical reasons. Another possibility is that a pronominal subject (הוּא, hu’) has been lost in the MT due to haplography.

[16:14]  ¹ tn Heb “are upon you.”

[16:14]  ² tc The MT of vv. 13b-14a reads simply, “He said to her, ‘If you weave the seven braids of my head with the web.’ And she fastened with the pin and said to him.” The additional words in the translation, “and secure it with the pin, I will become weak and be like any other man.’ 16:14 So she made him go to sleep, wove the seven braids of his hair into the fabric on the loom,” which without doubt represent the original text, are supplied from the ancient Greek version. (In both vv. 13b and 14a the Greek version has “to the wall” after “with the pin,” but this is an interpretive addition that reflects a misunderstanding of ancient weaving equipment. See G. F. Moore, Judges [ICC], 353-54.) The Hebrew textual tradition was accidentally shortened during the copying process. A scribe’s eye jumped from the first instance of “with the web” to the second, causing him to leave out inadvertently the intervening words.

[16:14]  ³ tn The Hebrew adds, “from his sleep.” This has not been included in the translation for stylistic reasons.

[18:24]  ¹ tn Heb “What is this you say to me, ‘What to you?’”

[20:5]  ¹ tn Heb “arose against me and surrounded against me the house at night.”