Judges 16:22

16:22 His hair ¹  began to grow back after it had been shaved off.

Judges 5:26

5:26 Her left ²  hand reached for the tent peg,

her right hand for the workmen’s hammer.

She “hammered” ³  Sisera,

she shattered his skull, ⁴ 

she smashed his head, ⁵ 

she drove the tent peg through his temple. ⁶ 

Judges 16:19

16:19 She made him go to sleep on her lap ⁷  and then called a man in to shave off ⁸  the seven braids of his hair. ⁹  She made him vulnerable ¹⁰  and his strength left him.

Judges 13:5

13:5 Look, you will conceive and have a son. ¹¹  You must never cut his hair, ¹²  for the child will be dedicated to God ¹³  from birth. He will begin to deliver Israel from the power ¹⁴  of the Philistines.”

[16:22]  ¹ tn Heb “the hair of his head.”

[5:26]  ² tn The adjective “left” is interpretive, based on the context. Note that the next line pictures Jael holding the hammer with her right hand.

[5:26]  ³ tn The verb used here is from the same root as the noun “hammer” in the preceding line.

[5:26]  ⁴ tn Or “head.”

[5:26]  ⁵ tn The phrase “his head” (an implied direct object) is supplied in the translation for clarification.

[5:26]  ⁶ tn Heb “she pierced his temple.”

[16:19]  ³ tn Heb “on her knees.” The expression is probably euphemistic for sexual intercourse. See HALOT 160-61 s.v. בֶּרֶךְ.

[16:19]  ⁴ tn Heb “she called for a man and she shaved off.” The point seems to be that Delilah acted through the instrumentality of the man. See J. A. Soggin, Judges (OTL), 254.

[16:19]  ⁵ tn Heb “head.” By metonymy the hair of his head is meant.

[16:19]  ⁶ tn Heb “She began to humiliate him.” Rather than referring to some specific insulting action on Delilah’s part after Samson’s hair was shaved off, this statement probably means that she, through the devious actions just described, began the process of Samson’s humiliation which culminates in the following verses.

[13:5]  ⁴ 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.

[13:5]  ⁵ tn Heb “a razor should not go up on his head.”

[13:5]  ⁶ 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”).

[13:5]  ⁷ tn Heb “hand.”