Judges 5:1--8:35

Celebrating the Victory in Song

5:1 On that day Deborah and Barak son of Abinoam sang this victory song:

5:2 “When the leaders took the lead in Israel,

When the people answered the call to war –

Praise the Lord!

5:3 Hear, O kings!

Pay attention, O rulers!

I will sing to the Lord!

I will sing to the Lord God of Israel!

5:4 O Lord, when you departed from Seir,

when you marched from Edom’s plains,

the earth shook, the heavens poured down,

the clouds poured down rain.

5:5 The mountains trembled before the Lord, the God of Sinai;

before the Lord God of Israel.

5:6 In the days of Shamgar son of Anath,

in the days of Jael caravans disappeared; 10 

travelers 11  had to go on winding side roads.

5:7 Warriors 12  were scarce, 13 

they were scarce in Israel,

until you 14  arose, Deborah,

until you arose as a motherly protector 15  in Israel.

5:8 God chose new leaders, 16 

then fighters appeared in the city gates; 17 

but, I swear, not a shield or spear could be found, 18 

among forty military units 19  in Israel.

5:9 My heart went out 20  to Israel’s leaders,

to the people who answered the call to war.

Praise the Lord!

5:10 You who ride on light-colored female donkeys,

who sit on saddle blankets, 21 

you who walk on the road, pay attention!

5:11 Hear 22  the sound of those who divide the sheep 23  among the watering places;

there they tell of 24  the Lord’s victorious deeds,

the victorious deeds of his warriors 25  in Israel.

Then the Lord’s people went down to the city gates –

5:12 Wake up, wake up, Deborah!

Wake up, wake up, sing a song!

Get up, Barak!

Capture your prisoners of war, 26  son of Abinoam!

5:13 Then the survivors 27  came down 28  to the mighty ones; 29 

the Lord’s people came down to me 30  as 31  warriors.

5:14 They came from Ephraim, who uprooted Amalek, 32 

they follow 33  after you, Benjamin, with your soldiers.

From Makir leaders came down,

from Zebulun came 34  the ones who march carrying 35  an officer’s staff.

5:15 Issachar’s leaders were with Deborah,

the men of Issachar 36  supported 37  Barak;

into the valley they were sent under Barak’s command. 38 

Among the clans of Reuben there was intense 39  heart searching. 40 

5:16 Why do you remain among the sheepfolds, 41 

listening to the shepherds playing their pipes 42  for their flocks? 43 

As for the clans of Reuben – there was intense searching of heart.

5:17 Gilead stayed put 44  beyond the Jordan River.

As for Dan – why did he seek temporary employment in the shipyards? 45 

Asher remained 46  on the seacoast,

he stayed 47  by his harbors. 48 

5:18 The men of Zebulun were not concerned about their lives; 49 

Naphtali charged on to the battlefields. 50 

5:19 Kings came, they fought;

the kings of Canaan fought,

at Taanach by the waters of Megiddo, 51 

but 52  they took no silver as plunder.

5:20 From the sky 53  the stars 54  fought,

from their paths in the heavens 55  they fought against Sisera.

5:21 The Kishon River carried them off;

the river confronted them 56  – the Kishon River.

Step on the necks of the strong! 57 

5:22 The horses’ 58  hooves pounded the ground; 59 

the stallions galloped madly. 60 

5:23 ‘Call judgment down on 61  Meroz,’ says the Lord’s angelic 62  messenger;

‘Be sure 63  to call judgment down on 64  those who live there,

because they did not come to help in the Lord’s battle, 65 

to help in the Lord’s battle against the warriors.’ 66 

5:24 The most rewarded 67  of women should be Jael,

the wife of Heber the Kenite!

She should be the most rewarded of women who live in tents.

5:25 He asked for water,

and she gave him milk;

in a bowl fit for a king, 68 

she served him curds.

5:26 Her left 69  hand reached for the tent peg,

her right hand for the workmen’s hammer.

She “hammered” 70  Sisera,

she shattered his skull, 71 

she smashed his head, 72 

she drove the tent peg through his temple. 73 

5:27 Between her feet he collapsed,

he fell limp 74  and was lifeless; 75 

between her feet he collapsed and fell limp,

in the spot where he collapsed,

there he fell limp – violently murdered! 76 

5:28 Through the window she looked;

Sisera’s mother cried out through the lattice:

‘Why is his chariot so slow to return?

Why are the hoofbeats of his chariot-horses 77  delayed?’

5:29 The wisest of her ladies 78  answer;

indeed she even thinks to herself,

5:30 ‘No doubt they are gathering and dividing the plunder 79 

a girl or two for each man to rape! 80 

Sisera is grabbing up colorful cloth, 81 

he is grabbing up colorful embroidered cloth, 82 

two pieces of colorful embroidered cloth,

for the neck of the plunderer!’ 83 

5:31 May all your enemies perish like this, O Lord!

But may those who love you shine

like the rising sun at its brightest!” 84 

And the land had rest for forty years.

Oppression and Confrontation

6:1 The Israelites did evil in the Lord’s sight, 85  so the Lord turned them over to 86  Midian for seven years. 6:2 The Midianites 87  overwhelmed Israel. 88  Because of Midian the Israelites made shelters 89  for themselves in the hills, as well as caves and strongholds. 6:3 Whenever the Israelites planted their crops, 90  the Midianites, Amalekites, and the people from the east would attack them. 91  6:4 They invaded the land 92  and devoured 93  its crops 94  all the way to Gaza. They left nothing for the Israelites to eat, 95  and they took away 96  the sheep, oxen, and donkeys. 6:5 When they invaded 97  with their cattle and tents, they were as thick 98  as locusts. Neither they nor their camels could be counted. 99  They came to devour 100  the land. 6:6 Israel was so severely weakened by Midian that the Israelites cried out to the Lord for help.

6:7 When the Israelites cried out to the Lord for help because of Midian, 6:8 he 101  sent a prophet 102  to the Israelites. He said to them, “This is what the Lord God of Israel says: ‘I brought you up from Egypt 103  and took you out of that place of slavery. 104  6:9 I rescued you from Egypt’s power 105  and from the power of all who oppressed you. I drove them out before you and gave their land to you. 6:10 I said to you, “I am the Lord your God! Do not worship 106  the gods of the Amorites, in whose land you are now living!” But you have disobeyed me.’” 107 

Gideon Meets Some Visitors

6:11 The Lord’s angelic messenger 108  came and sat down under the oak tree in Ophrah owned by Joash the Abiezrite. He arrived while Joash’s son Gideon 109  was threshing 110  wheat in a winepress 111  so he could hide it from the Midianites. 112  6:12 The Lord’s messenger appeared and said to him, “The Lord is with you, courageous warrior!” 6:13 Gideon said to him, “Pardon me, 113  but if the Lord is with us, why has such disaster 114  overtaken us? Where are all his miraculous deeds our ancestors told us about? They said, 115  ‘Did the Lord not bring us up from Egypt?’ But now the Lord has abandoned us and handed us over to Midian.” 6:14 Then the Lord himself 116  turned to him and said, “You have the strength. 117  Deliver Israel from the power of the Midianites! 118  Have I not sent you?” 6:15 Gideon 119  said to him, “But Lord, 120  how 121  can I deliver Israel? Just look! My clan is the weakest in Manasseh, and I am the youngest in my family.” 122  6:16 The Lord said to him, “Ah, but 123  I will be with you! You will strike down the whole Midianite army.” 124  6:17 Gideon 125  said to him, “If you really are pleased with me, 126  then give me 127  a sign as proof that it is really you speaking with me. 6:18 Do not leave this place until I come back 128  with a gift 129  and present it to you.” The Lord said, “I will stay here until you come back.”

6:19 Gideon went and prepared a young goat, 130  along with unleavened bread made from an ephah of flour. He put the meat in a basket and the broth in a pot. He brought the food 131  to him under the oak tree and presented it to him. 6:20 God’s messenger said to him, “Put the meat and unleavened bread on this rock, 132  and pour out the broth.” Gideon did as instructed. 133  6:21 The Lord’s messenger touched the meat and the unleavened bread with the tip of his staff. 134  Fire flared up from the rock and consumed the meat and unleavened bread. The Lord’s messenger then disappeared. 135 

6:22 When Gideon realized 136  that it was the Lord’s messenger, he 137  said, “Oh no! 138  Master, Lord! 139  I have seen the Lord’s messenger face to face!” 6:23 The Lord said to him, “You are safe! 140  Do not be afraid! You are not going to die!” 6:24 Gideon built an altar for the Lord there, and named it “The Lord is on friendly terms with me.” 141  To this day it is still there in Ophrah of the Abiezrites.

Gideon Destroys the Altar

6:25 That night the Lord said to him, “Take the bull from your father’s herd, as well as a second bull, one that is seven years old. 142  Pull down your father’s Baal altar and cut down the nearby Asherah pole. 6:26 Then build an altar for the Lord your God on the top of this stronghold according to the proper pattern. 143  Take the second bull and offer it as a burnt sacrifice on the wood from the Asherah pole that you cut down.” 6:27 So Gideon took ten of his servants 144  and did just as the Lord had told him. He was too afraid of his father’s family 145  and the men of the city to do it in broad daylight, so he waited until nighttime. 146 

6:28 When the men of the city got up the next morning, they saw 147  the Baal altar pulled down, the nearby Asherah pole cut down, and the second bull sacrificed on the newly built altar. 6:29 They said to one another, 148  “Who did this?” 149  They investigated the matter thoroughly 150  and concluded 151  that Gideon son of Joash had done it. 6:30 The men of the city said to Joash, “Bring out your son, so we can execute him! 152  He pulled down the Baal altar and cut down the nearby Asherah pole.” 6:31 But Joash said to all those who confronted him, 153  “Must you fight Baal’s battles? 154  Must you rescue him? Whoever takes up his cause 155  will die by morning! 156  If he really is a god, let him fight his own battles! 157  After all, it was his altar that was pulled down.” 158  6:32 That very day Gideon’s father named him Jerub-Baal, 159  because he had said, “Let Baal fight with him, for it was his altar that was pulled down.”

Gideon Summons an Army and Seeks Confirmation

6:33 All the Midianites, Amalekites, and the people from the east 160  assembled. They crossed the Jordan River 161  and camped in the Jezreel Valley. 6:34 The Lord’s spirit took control of 162  Gideon. He blew a trumpet, 163  summoning the Abiezrites to follow him. 164  6:35 He sent messengers throughout Manasseh and summoned them to follow him as well. 165  He also sent messengers throughout Asher, Zebulun, and Naphtali, and they came up to meet him.

6:36 Gideon said to God, “If you really intend to use me to deliver Israel, 166  as you promised, then give me a sign as proof. 167  6:37 Look, I am putting a wool fleece on the threshing floor. If there is dew only on the fleece, and the ground around it 168  is dry, then I will be sure 169  that you will use me to deliver Israel, 170  as you promised.” 6:38 The Lord did as he asked. 171  When he got up the next morning, he squeezed the fleece, and enough dew dripped from it to fill a bowl. 172  6:39 Gideon said to God, “Please do not get angry at me, when I ask for just one more sign. 173  Please allow me one more test with the fleece. This time make only the fleece dry, while the ground around it is covered with dew.” 174  6:40 That night God did as he asked. 175  Only the fleece was dry and the ground around it was covered with dew.

Gideon Reduces the Ranks

7:1 Jerub-Baal (that is, Gideon) and his men 176  got up the next morning and camped near the spring of Harod. 177  The Midianites 178  were camped north of them near the hill of Moreh in the valley. 7:2 The Lord said to Gideon, “You have too many men for me to hand Midian over to you. 179  Israel might brag, 180  ‘Our own strength has delivered us.’ 181  7:3 Now, announce to the men, 182  ‘Whoever is shaking with fear 183  may turn around and leave Mount Gilead.’” 184  Twenty-two thousand men 185  went home; 186  ten thousand remained. 7:4 The Lord spoke to Gideon again, “There are still too many men. 187  Bring them down to the water and I will thin the ranks some more. 188  When I say, ‘This one should go with you,’ pick him to go; 189  when I say, 190  ‘This one should not go with you,’ do not take him.” 191  7:5 So he brought the men 192  down to the water. Then the Lord said to Gideon, “Separate those who lap the water as a dog laps from those who kneel to drink.” 193  7:6 Three hundred men lapped; 194  the rest of the men 195  kneeled to drink water. 7:7 The Lord said to Gideon, “With the three hundred men who lapped I will deliver the whole army 196  and I will hand Midian over to you. 197  The rest of the men should go home.” 198  7:8 The men 199  who were chosen 200  took supplies 201  and their trumpets. Gideon 202  sent all the men of Israel back to their homes; 203  he kept only three hundred men. Now the Midianites 204  were camped down below 205  in the valley.

Gideon Reassured of Victory

7:9 That night the Lord said to Gideon, 206  “Get up! Attack 207  the camp, for I am handing it over to you. 208  7:10 But if you are afraid to attack, go down to the camp with Purah your servant 7:11 and listen to what they are saying. Then you will be brave 209  and attack the camp.” So he went down with Purah his servant to where the sentries were guarding the camp. 210  7:12 Now the Midianites, Amalekites, and the people from the east covered the valley like a swarm of locusts. 211  Their camels could not be counted; they were as innumerable as the sand on the seashore. 7:13 When Gideon arrived, he heard a man telling another man about a dream he had. 212  The man 213  said, “Look! I had a dream. I saw 214  a stale cake of barley bread rolling into the Midianite camp. It hit a tent so hard it knocked it over and turned it upside down. The tent just collapsed.” 215  7:14 The other man said, 216  “Without a doubt this symbolizes 217  the sword of Gideon son of Joash, the Israelite. God is handing Midian and all the army over to him.”

Gideon Routs the Enemy

7:15 When Gideon heard the report of the dream and its interpretation, he praised God. 218  Then he went back to the Israelite camp and said, “Get up, for the Lord is handing the Midianite army over to you!” 7:16 He divided the three hundred men into three units. 219  He gave them all trumpets and empty jars with torches inside them. 220  7:17 He said to them, “Watch me and do as I do. Watch closely! 221  I am going to the edge of the camp. Do as I do! 7:18 When I and all who are with me blow our trumpets, you also blow your trumpets all around the camp. Then say, ‘For the Lord and for Gideon!’”

7:19 Gideon took a hundred men to the edge of the camp 222  at the beginning of the middle watch, just after they had changed the guards. They blew their trumpets and broke the jars they were carrying. 223  7:20 All three units blew their trumpets and broke their jars. They held the torches in their left hand and the trumpets in their right. 224  Then they yelled, “A sword for the Lord and for Gideon!” 7:21 They stood in order 225  all around the camp. The whole army ran away; they shouted as they scrambled away. 226  7:22 When the three hundred men blew their trumpets, the Lord caused the Midianites to attack one another with their swords 227  throughout 228  the camp. The army fled to Beth Shittah on the way to Zererah. They went 229  to the border of Abel Meholah near Tabbath. 7:23 Israelites from Naphtali, Asher, and Manasseh answered the call and chased the Midianites. 230 

Gideon Appeases the Ephraimites

7:24 Now Gideon sent messengers throughout the Ephraimite hill country who announced, “Go down and head off the Midianites. 231  Take control of the fords of the streams 232  all the way to Beth Barah and the Jordan River.” 233  When all the Ephraimites had assembled, 234  they took control of the fords 235  all the way to Beth Barah and the Jordan River. 7:25 They captured the two Midianite generals, Oreb and Zeeb. 236  They executed Oreb on the rock of Oreb and Zeeb 237  in the winepress of Zeeb. They chased the Midianites 238  and brought the heads of Oreb and Zeeb to Gideon, who was now on the other side of the Jordan River. 239 

8:1 The Ephraimites said to him, “Why have you done such a thing to us? You did not summon us 240  when you went to fight the Midianites!” They argued vehemently with him. 8:2 He said to them, “Now what have I accomplished compared to you? Even Ephraim’s leftover grapes 241  are better quality than Abiezer’s harvest! 242  8:3 It was to you that God handed over the Midianite generals, Oreb and Zeeb! What did I accomplish to rival that?” 243  When he said this, they calmed down. 244 

Gideon Tracks Down the Midianite Kings

8:4 Now Gideon and his three hundred men had crossed over the Jordan River, and even though they were exhausted, they were still chasing the Midianites. 245  8:5 He said to the men of Succoth, “Give 246  some loaves of bread to the men 247  who are following me, 248  because they are exhausted. I am chasing Zebah and Zalmunna, the kings of Midian.” 8:6 The officials of Succoth said, “You have not yet overpowered Zebah and Zalmunna. So why should we give 249  bread to your army?” 250  8:7 Gideon said, “Since you will not help, 251  after the Lord hands Zebah and Zalmunna over to me, I will thresh 252  your skin 253  with 254  desert thorns and briers.” 8:8 He went up from there to Penuel and made the same request. 255  The men of Penuel responded the same way the men of Succoth had. 256  8:9 He also threatened 257  the men of Penuel, warning, 258  “When I return victoriously, 259  I will tear down this tower.”

8:10 Now Zebah and Zalmunna were in Karkor with their armies. There were about fifteen thousand survivors from the army of the eastern peoples; a hundred and twenty thousand sword-wielding soldiers had been killed. 260  8:11 Gideon went up the road of the nomads 261  east of Nobah and Jogbehah and ambushed the surprised army. 262  8:12 When Zebah and Zalmunna ran away, Gideon 263  chased them and captured the two Midianite kings, Zebah and Zalmunna. He had surprised 264  their entire army.

8:13 Gideon son of Joash returned from the battle by the pass 265  of Heres. 8:14 He captured a young man from Succoth 266  and interrogated him. The young man wrote down for him the names of Succoth’s officials and city leaders – seventy-seven men in all. 267  8:15 He approached the men of Succoth and said, “Look what I have! 268  Zebah and Zalmunna! You insulted me, saying, ‘You have not yet overpowered Zebah and Zalmunna. So why should we give bread to your exhausted men?’” 269  8:16 He seized the leaders 270  of the city, along with some desert thorns and briers; he then “threshed” the men of Succoth with them. 271  8:17 He also tore down the tower of Penuel and executed the city’s men.

8:18 He said to Zebah and Zalmunna, “Describe for me 272  the men you killed at Tabor.” They said, “They were like you. Each one looked like a king’s son.” 273  8:19 He said, “They were my brothers, the sons of my mother. I swear, 274  as surely as the Lord is alive, if you had let them live, I would not kill you.” 8:20 He ordered Jether his firstborn son, “Come on! 275  Kill them!” But Jether was too afraid to draw his sword, 276  because he was still young. 8:21 Zebah and Zalmunna said to Gideon, 277  “Come on, 278  you strike us, for a man is judged by his strength.” 279  So Gideon killed 280  Zebah and Zalmunna, and he took the crescent-shaped ornaments which were on the necks of their camels.

Gideon Rejects a Crown but Makes an Ephod

8:22 The men of Israel said to Gideon, “Rule over us – you, your son, and your grandson. For you have delivered us from Midian’s power.” 281  8:23 Gideon said to them, “I will not rule over you, nor will my son rule over you. The Lord will rule over you.” 8:24 Gideon continued, 282  “I would like to make one request. Each of you give me an earring from the plunder you have taken.” 283  (The Midianites 284  had gold earrings because they were Ishmaelites.) 8:25 They said, “We are happy to give you earrings.” 285  So they 286  spread out a garment, and each one threw an earring from his plunder onto it. 8:26 The total weight of the gold earrings he requested came to seventeen hundred gold shekels. 287  This was in addition to the crescent-shaped ornaments, jewelry, 288  purple clothing worn by the Midianite kings, and the necklaces on the camels. 289  8:27 Gideon used all this to make 290  an ephod, 291  which he put in his hometown of Ophrah. All the Israelites 292  prostituted themselves to it by worshiping it 293  there. It became a snare to Gideon and his family.

Gideon’s Story Ends

8:28 The Israelites humiliated Midian; the Midianites’ fighting spirit was broken. 294  The land had rest for forty years during Gideon’s time. 295  8:29 Then Jerub-Baal son of Joash went home and settled down. 296  8:30 Gideon fathered seventy sons through his many wives. 297  8:31 His concubine, 298  who lived in Shechem, also gave him a son, whom he named Abimelech. 299  8:32 Gideon son of Joash died at a very 300  old age and was buried in the tomb of his father Joash located in Ophrah of the Abiezrites.

Israel Returns to Baal-Worship

8:33 After Gideon died, the Israelites again prostituted themselves to the Baals. They made Baal-Berith 301  their god. 8:34 The Israelites did not remain true 302  to the Lord their God, who had delivered them from all the enemies who lived around them. 8:35 They did not treat 303  the family of Jerub-Baal (that is, Gideon) fairly in return for all the good he had done for Israel.


tn The words “this victory song” are supplied in the translation for clarification.

tn The meaning of the Hebrew expression בִּפְרֹעַ פְּרָעוֹת (bifroapÿraot) is uncertain. Numerous proposals are offered by commentators. (For a survey of opinions, see B. Lindars, Judges 1-5, 223-27.) The next line refers to the people who responded to Barak’s summons to war, so a reference to the leaders who issued the summons would provide a natural poetic parallel. In v. 9 the leaders (חוֹקְקֵי, khoqÿqey) of the people and these same volunteers stand in poetic parallelism, so it is reasonable to assume that the difficult Hebrew term פְּרַעוֹת (pÿraot, v. 2a) is synonymous with חוֹקְקֵי (khoqÿqey) of v. 9 (see Lindars, 227).

tn Heb “I, to the Lord, I, I will sing!” The first singular personal pronoun is used twice, even though a first person finite verbal form is employed.

tn Or “make music.”

tn Or “went out.”

tn Heb “water.”

tn Or “quaked.” The translation assumes the form נָזֹלּוּ (nazollu) from the root זָלַל (zalal, “to quake”; see HALOT 272 s.v. II זלל). The LXX, the Syriac Peshitta, and the Targum also understood the word this way. (See Isa 63:19 and 64:2 for other occurrences of this form.) Some understand here the verb נָזַל (nazul, “to flow [with torrents of rain water]”).

tn Heb “this one of Sinai.” The phrase is a divine title, perhaps indicating that the Lord rules from Sinai.

tc The translation assumes the form אֳרְחוֹת (’orÿkhot, “caravans”) rather than אֳרָחוֹת (’orakhot, “roadways”) because it makes a tighter parallel with “travelers” in the next line.

10 tn Or “ceased.”

11 tn Heb “Ones walking on paths.”

12 tn The meaning of the Hebrew noun פְרָזוֹן (fÿrazon) is uncertain. Some understand the meaning as “leaders” or “those living in rural areas.” The singular noun appears to be collective (note the accompanying plural verb). For various options see B. Lindars, Judges 1-5, 237-38.

13 tn Or “ceased.”

14 tn The translation assumes that the verb is an archaic second feminine singular form. Though Deborah is named as one of the composers of the song (v. 1), she is also addressed within it (v. 12). Many take the verb as first person singular, “I arose” (cf. NAB, NASB, NIV).

15 tn Heb “mother.” The translation assumes that the image portrays Deborah as a protector of the people. It is possible that the metaphor points to her prophetic role. Just as a male prophet could be called “father,” so Deborah, a prophetess, is called “mother” (B. Lindars, Judges 1-5, 239).

16 tn Or “warriors.” The Hebrew text reads literally, “He chose God/gods new.” Some take “Israel” as the subject of the verb, “gods” as object, and “new” as an adjective modifying “gods.” This yields the translation, “(Israel) chose new gods.” In this case idolatry is the cause of the trouble alluded to in the context. The present translation takes “God” as subject of the verb and “new” as substantival, referring to the new leaders raised up by God (see v. 9a). For a survey of opinions and a defense of the present translation, see B. Lindars, Judges 1-5, 239-40.

17 tn The translation of this difficult line is speculative because the second word, לָחֶם (lakhem), appears only here. The line in the Hebrew text literally reads, “Then [?] gates.” Interpretations and emendations of the Hebrew text abound (see B. Lindars, Judges 1-5, 239-40). The translation assumes a repointing of the form as a Qal participle לֹחֵם (lokhem) from the verbal root לָחַם (lakham, “fight”) and understands a substantival use (“fighter”). “Fighter” is a collective reference to the military leaders or warriors mentioned in the preceding line and in v. 9. (For other occurrences of the Qal of לָחַם, see Pss 35:1; 56:2-3.)

18 tn Heb “A shield, it could not be seen, nor a spear.” The translation assumes that the Hebrew particle אִם (’im) introduces an oath of denial (see GKC 472 §149.e).

19 tn Traditionally “forty thousand,” but this may be an instance where Hebrew term אֶלֶף (’elef) refers to a military unit. This is the view assumed by the translation (“forty military units”).

20 tn The words “went out” are supplied in the translation for clarity.

21 tn The meaning of the Hebrew word מִדִּין (middin, “saddle blankets”) in this context is uncertain.

22 tn The word “Hear” is supplied in the translation for clarification and for stylistic reasons.

23 tn The meaning of the Hebrew word is uncertain. Some translate “those who distribute the water” (HALOT 344 s.v. חצץ pi). For other options see B. Lindars, Judges 1-5, 246-47.

24 tn Or perhaps “repeat.”

25 tn See the note on the term “warriors” in v. 7.

26 tn Heb “take captive your captives.” (The Hebrew text uses a cognate accusative here.)

27 tn This probably refers to those who responded to the call for war. They were “survivors” of the Canaanite oppression (see B. Lindars, Judges 1-5, 250).

28 tn The translation assumes a repointing of the verb as a perfect or imperfect/preterite form of יָרַד (yarad, “to go down”). The form as pointed in the MT appears to be from רָדָה (radah, “to rule”). See GKC 188 §69.g. The same form, translated “came down,” occurs in the next line as well.

29 sn The expression mighty ones probably refers to the leaders of the army.

30 sn The speaker may be Deborah here.

31 tn The translation assumes the preposition ב (bet) prefixed to “warriors” has the force of “in the capacity of.” For this use of the preposition, see GKC 379 §119.i.

32 tn Heb “From Ephraim their root in Amalek” (the words “they came” are supplied in the translation for stylistic reasons). Because of the difficulty of the MT, many prefer to follow one of the ancient versions or emend the text. For various proposals see B. Lindars, Judges 1-5, 252-53. The present translation repoints שָׁרְשָׁם (shorsham, traditionally translated “their root”) as a Piel verb form with enclitic mem (ם). The preposition ב (bet) on עֲמָלֵק (’amaleq) introduces the object (see Job 31:12 for an example of the construction). Ephraim’s territory encompassed the hill country of the Amalekites (Judg 12:15).

33 tn The words “They follow” are supplied in the translation for clarification and for stylistic reasons.

34 tn The word “came” is supplied in the translation for clarification and for stylistic reasons.

35 tn Or possibly “who carry.”

36 tn Heb “Issachar.” The words “the men of” are supplied in the translation for clarification.

37 tn Or “was true to.”

38 tn Heb “at his feet.”

39 tn Heb “great was.”

40 tc The great majority of Hebrew mss have “resolves of heart,” but a few mss read “searchings of heart,” which is preferable in light of v. 16.

41 tn The meaning of the Hebrew word מִשְׁפְּתַיִם (mishpÿtayim) is uncertain. Some understand the word to mean “campfires.”

42 tn Or “whistling.”

43 tn Heb “listening to the pipe playing for the flocks.”

44 tn Heb “lived” or “settled down.”

45 tn Heb “Dan, why did he live as a resident alien, ships.” The verb גּוּר (gur) usually refers to taking up residence outside one’s native land. Perhaps the Danites, rather than rallying to Barak, were content to move to the Mediterranean coast and work in the shipyards. For further discussion, see B. Lindars, Judges 1-5, 262.

46 tn Heb “lived.”

47 tn Heb “lived” or “settled down.”

48 tn The meaning of the Hebrew word מִפְרָץ (mifrats) is uncertain, but the parallelism (note “seacoast”) suggests “harbors.”

49 tn Heb “Zebulun was a people which despised its life even unto death.”

50 tn Heb “Naphtali was on the heights of the field.”

51 map For location see Map1-D4; Map2-C1; Map4-C2; Map5-F2; Map7-B1.

52 tn The contrastive conjunction “but” is interpretive.

53 tn Or “from heaven.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

54 tn The MT takes “the stars” with what follows rather than with the first colon of v. 20. But for metrical reasons it seems better to move the atnach and read the colon as indicated in the translation.

55 tn The words “in the heavens” are not in the Hebrew text, but are supplied for clarity and for stylistic reasons.

56 tn Possibly “the ancient river,” but it seems preferable in light of the parallel line (which has a verb) to emend the word (attested only here) to a verb (קָדַם, qadam) with pronominal object suffix.

57 tn This line is traditionally taken as the poet-warrior’s self-exhortation, “March on, my soul, in strength!” The present translation (a) takes the verb (a second feminine singular form) as addressed to Deborah (cf. v. 12), (b) understands נֶפֶשׁ (nefesh) in its well-attested sense of “throat; neck” (cf. Jonah 2:6), (c) takes the final yod (י) on נַפְשִׁי (nafshiy) as an archaic construct indicator (rather than a suffix), and (d) interprets עֹז (’oz, “strength”) as an attributive genitive (literally, “necks of strength,” i.e., “strong necks”). For fuller discussion and various proposals, see B. Lindars, Judges 1-5, 270-71.

58 tc The MT as it stands has a singular noun, but if one moves the prefixed mem (מ) from the beginning of the next word to the end of סוּס (sus), the expected plural form is achieved. Another possibility is to understand an error of scribal haplography here, in which case the letter mem should appear in both places.

59 tn The words “the ground” are not in the Hebrew text, but are supplied in the translation for clarification.

60 tn Heb “galloped, galloped.” The repetition is for emphasis and is more appropriately indicated in English with an adverb.

61 tn Heb “Curse Meroz.”

62 tn The adjective “angelic” is interpretive.

63 tn Heb “Curse, cursing.” The Hebrew construction is emphatic.

64 tn Heb “[to] curse.”

65 tn Heb “to the help of the Lord” (the same Hebrew phrase occurs in the following line). Another option is to read “to aid the Lord’s cause.”

66 tn Or “along with the other warriors.”

67 tn Or “blessed.”

68 tn Or “for mighty ones.”

69 tn The adjective “left” is interpretive, based on the context. Note that the next line pictures Jael holding the hammer with her right hand.

70 tn The verb used here is from the same root as the noun “hammer” in the preceding line.

71 tn Or “head.”

72 tn The phrase “his head” (an implied direct object) is supplied in the translation for clarification.

73 tn Heb “she pierced his temple.”

74 tn Heb “he fell.” The same Hebrew expression occurs two more times in this verse.

75 tn Heb “and he lay.

76 tn Or “dead, murdered.”

77 tn Heb “chariots.”

78 tn Or “princesses.”

79 tn Heb “Are they not finding, dividing the plunder?”

80 tn Heb “a womb or two for each man.” The words “to rape” are interpretive. The Hebrew noun translated “girl” means literally “womb” (BDB 933 s.v. I. רַחַם), but in this context may refer by extension to the female genitalia. In this case the obscene language of Sisera’s mother alludes to the sexual brutality which typified the aftermath of battle.

81 tn Heb “the plunder of dyed cloth is for Sisera.”

82 tn Heb “the plunder of embroidered cloth.”

83 tn The translation assumes an emendation of the noun (“plunder”) to a participle, “plunderer.”

84 tn Heb “But may those who love him be like the going forth of the sun in its strength.”

85 tn Heb “in the eyes of.”

86 tn Heb “gave them into the hand of.”

87 tn Heb “the hand of Midian.”

88 tn Heb “The hand of Midian was strong against Israel.”

89 tn Or possibly “secret storage places.” The Hebrew word occurs only here in the Hebrew Bible.

90 tn Heb “Whenever Israel sowed seed.”

91 tn Heb “Midian, Amalek, and the sons of the east would go up, they would go up against him.” The translation assumes that וְעָלוּ (vÿalu) is dittographic (note the following עָלָיו, ’alayv).

92 tn Heb “They encamped against them.”

93 tn Heb “destroyed.”

94 tn Heb “the crops of the land.”

95 tn Heb “They left no sustenance in Israel.”

96 tn The words “they took away” are supplied in the translation for clarification.

97 tn Heb “came up.”

98 tn Heb “numerous.”

99 tn Heb “To them and to their camels there was no number.”

100 tn Heb “destroy.” The translation “devour” carries through the imagery of a locust plague earlier in this verse.

101 tn Heb “the Lord”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

102 tn Heb “a man, a prophet.” Hebrew idiom sometimes puts a generic term before a more specific designation.

103 tc Some ancient witnesses read “from the land of Egypt.” מֵאֶרֶץ (meerets, “from the land [of]”) could have been accidentally omitted by homoioarcton (note the following מִמִּצְרַיִם [mimmitsrayim, “from Egypt”]).

104 tn Heb “of the house of slavery.”

105 tn Heb “hand” (also a second time later in this verse).

106 tn Heb “Do not fear.”

107 tn Heb “you have not listened to my voice.”

108 tn The adjective “angelic” is interpretive.

109 tn Heb “Now Gideon his son…” The Hebrew circumstantial clause (note the pattern vav [ו] + subject + predicate) breaks the narrative sequence and indicates that the angel’s arrival coincided with Gideon’s threshing.

110 tn Heb “beating out.”

111 sn Threshing wheat in a winepress. One would normally thresh wheat at the threshing floor outside the city. Animals and a threshing sledge would be employed. Because of the Midianite threat, Gideon was forced to thresh with a stick in a winepress inside the city. For further discussion see O. Borowski, Agriculture in Iron Age Israel, 63.

112 tn Heb “Midian.”

113 tn Heb “But my lord.”

114 tn Heb “all this.”

115 tn Heb “saying.”

116 sn Some interpreters equate the Lord and the messenger in this story, but they are more likely distinct. In vv. 22-23 the Lord and Gideon continue to carry on a conversation after the messenger has vanished (v. 21).

117 tn Heb “Go in this strength of yours.”

118 tn Heb “the hand of Midian.”

119 tn Heb “he”; the referent (Gideon) has been specified in the translation for clarity.

120 tn Note the switch to אֲדֹנָי (’adonay, “Lord”). Gideon seems aware that he is speaking to someone other than, and superior to, the messenger, whom he addressed as אֲדֹנִי (’adoniy, “my lord”) in v. 13.

121 tn Heb “with what.”

122 tn Heb “in my father’s house.”

123 tn Or “certainly.”

124 tn Heb “You will strike down Midian as one man.” The idiom “as one man” emphasizes the collective unity of a group (see Judg 20:8, 11). Here it may carry the force, “as if they were just one man.”

125 tn Heb “he”; the referent (Gideon) has been specified in the translation for clarity.

126 tn Heb “If I have found favor in your eyes.”

127 tn Heb “perform for me.”

128 tn The Hebrew text adds “to you,” but this has not been included in the translation for stylistic reasons.

129 tn Heb “and I will bring out my gift.” The precise nuance of the Hebrew word מִנְחָה (minkhah, “gift”) is uncertain in this context. It may refer to a gift offered as a sign of goodwill or submission. In some cases it is used of a gift offered to appease someone whom the offerer has offended. The word can also carry a sacrificial connotation.

130 tn Heb “a kid from among the goats.”

131 tn The words “the food” are not in the Hebrew text (an implied direct object). They are supplied in the translation for clarification and for stylistic reasons.

132 tn Heb “Take the meat…and put [it] on this rock.”

133 tn Heb “and he did so.”

134 tn Heb “extended the tip of the staff which was in his hand and touched the meat and unleavened bread.”

135 tn Heb “went from his eyes.”

136 tn Heb “saw.”

137 tn Heb “Gideon.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

138 tn Or “Ah!”

139 tn The Hebrew text reads אֲדֹנַי יְהוִה (’adonay yÿhvih, “Lord [the same title used in v. 15], Lord”).

140 tn Heb “Peace to you.” For a similar use of this idiom to introduce a reassuring word, see Gen 43:23.

141 tn Heb “The Lord is peace.” Gideon’s name for the altar plays on the Lord’s reassuring words to him, “Peace to you.”

142 tn Or “Take a bull from your father’s herd, the second one, the one seven years old.” Apparently Gideon would need the bulls to pull down the altar.

143 tn Possibly “in a row” or “in a layer,” perhaps referring to the arrangement of the stones used in the altar’s construction.

144 tn Heb “men from among his servants.”

145 tn Heb “house.”

146 tn Heb “so he did it at night.”

147 tn Heb “look!” The narrator uses this word to invite his audience/readers to view the scene through the eyes of the men.

148 tn Heb “each one to his neighbor.”

149 tn Heb “this thing.”

150 tn Heb “they inquired and searched.” The synonyms are joined to emphasize the care with which they conducted their inquiry.

151 tn Heb “and said.” Perhaps the plural subject is indefinite. If so, it could be translated, “they were told.”

152 tn Heb “and let him die.” The jussive form with vav after the imperative is best translated as a purpose clause.

153 tn Heb “to all who stood against him.”

154 tn Heb “Do you fight for Baal?”

155 tn Heb “fights for him.”

156 sn Whoever takes up his cause will die by morning. This may be a warning to the crowd that Joash intends to defend his son and to kill anyone who tries to execute Gideon. Then again, it may be a sarcastic statement about Baal’s apparent inability to defend his own honor. Anyone who takes up Baal’s cause may end up dead, perhaps by the same hand that pulled down the pagan god’s altar.

157 tn Heb “fight for himself.”

158 tn Heb “for he pulled down his altar.” The subject of the verb, if not Gideon, is indefinite (in which case a passive translation is permissible).

159 tn Heb “He called him on that day Jerub-Baal.” The name means, at least by popular etymology, “Let Baal fight!”

160 tn Heb “Midian, Amalek, and the sons of the east.”

161 tn The words “the Jordan River” are not in the Hebrew text, but are supplied in the translation for clarification.

162 tn Heb “clothed.”

163 tn That is, “mustered an army.”

164 tn Heb “Abiezer was summoned after him.”

165 tn Heb “and he also was summoned after him.”

166 tn More literally, “you are about to deliver Israel by my hand.”

167 tn The words “then give me a sign as proof” are supplied in the translation for clarification.

168 tn Heb “all the ground.”

169 tn Or “know.”

170 tn Heb “you will deliver Israel by my hand.”

171 tn Heb “And it was so.”

172 tn Heb “dew dripped from the fleece – a bowl full of water.”

173 tn Heb “Let your anger not rage at me, so that I might speak only this once.”

174 tn Heb “let the fleece alone be dry, while dew is on all the ground.”

175 tn Heb “God did so that night.”

176 tn Heb “and all the people who were with him.”

177 sn The name Harod means, ironically, “trembling.”

178 tn Heb “Midian.” The LXX reads “and Amalek” (cf. v. 12; 6:33).

179 tn Heb “the people who are with you are too numerous for me to give Midian into their hand.”

180 tn Heb “might glorify itself against me.”

181 tn Heb “my hand has delivered me.”

182 tn Heb “call into the ears of the people.”

183 tn Heb “afraid and shaking.”

184 tc Many interpreters reject the MT reading “and leave Mount Gilead” for geographical reasons. A possible alternative, involving rather radical emendation of the Hebrew text, would be, “So Gideon tested them” (i.e., thinned the ranks in this manner).

185 tn Heb “people.” The translation uses “men” because warriors are in view, and in ancient Israelite culture these would be only males. (This is also the case in vv. 4, 5, 6, 7, 8.)

186 tn Or “turned around, back.”

187 tn Heb “too many people.”

188 tn Heb “test them for you there.”

189 tn Heb “he should go with you.”

190 tn Heb also has “to you.”

191 tn Heb “he should not go.”

192 tn Heb “the people.”

193 tn Heb “Everyone who laps with his tongue from the water, as a dog laps, put him by himself, as well as the one who gets down on his knees to drink.”

194 tc The Hebrew text adds, “with their hands to their mouths,” This makes no sense in light of v. 5, which distinguishes between dog-like lappers (who would not use their hands to drink) and those who kneel (who would use their hands). It seems likely that the words “with their hands to their mouths” have been misplaced from v. 6. They fit better at the end of v. 5 or v. 6. Perhaps these words were originally a marginal scribal note which was later accidentally inserted into the text in the wrong place.

195 tn Heb “the people.”

196 tn Heb “you.” The Hebrew pronoun is masculine plural, probably referring to the entire army.

197 tn The Hebrew pronoun here is singular.

198 tn Heb “All the people should go, each to his place.”

199 tn Heb “The people.”

200 tn The words “who were chosen” are supplied in the translation for clarification.

201 tn The Hebrew text has “in their hands.”

202 tn Heb “he”; the referent (Gideon) has been specified in the translation for clarity.

203 tn Heb “tents.”

204 tn Heb “Midian.”

205 tn The Hebrew text adds “him” (i.e., Gideon).

206 tn Heb “him”; the referent (Gideon) has been specified in the translation for clarity.

207 tn Heb “Go down against.”

208 tn The Hebrew verbal form is a perfect, emphasizing the certainty of the promise.

209 tn Heb “your hands will be strengthened.”

210 tn Heb “to the edge of the ones in battle array who were in the camp.”

211 tn Heb “Midian, Amalek, and the sons of the east were falling in the valley like locusts in great number.”

212 tn Heb “And Gideon came, and, look, a man was relating to his friend a dream.”

213 tn Heb “he”; the referent (the man mentioned in the previous clause) has been specified in the translation for clarity.

214 tn Heb “Look!” The repetition of this interjection, while emphatic in Hebrew, would be redundant in the English translation.

215 tn Heb “It came to the tent and struck it and it fell. It turned it upside down and the tent fell.”

216 tn Heb “answered and said.”

217 tn Heb “This can be nothing but.”

218 tn Heb “he bowed down” or “worshiped.”

219 tn Heb “heads.”

220 tn Heb “the jars.” The noun has been replaced by the pronoun (“them”) in the translation for stylistic reasons.

221 tn Or “look.”

222 tn Heb “Gideon went, along with the hundred men who were with him, to the edge of the camp.”

223 tn Heb “that were in their hands.”

224 tn The Hebrew text adds, “in order to blow [them].” This has not been included in the translation for stylistic reasons.

225 tn Heb “each in his place.”

226 tn Or “fled.”

227 tn Heb “the Lord set the sword of each one against his friend.”

228 tc MT has “and throughout the camp,” but the conjunction (“and”) is due to dittography and should be dropped. Compare the ancient versions, which lack the conjunction here.

229 tn The words “they went” are supplied in the translation for clarification.

230 tn Heb “Midian.”

231 tn Heb “to meet Midian.”

232 tn Heb “capture before them the waters.”

233 tn The word “River” is not in the Hebrew text, but is supplied in the translation for clarification (also later in this verse).

234 tn Heb “And all the men of Ephraim were summoned.”

235 tn Heb “they captured the waters.”

236 sn The names Oreb and Zeeb, which mean “Raven” and “Wolf” respectively, are appropriate because the Midianites had been like scavengers and predators to Israel.

237 tn The Hebrew text repeats the verb “executed.” This has not been repeated in the translation for stylistic reasons.

238 tn Heb “Midian.”

239 tn Heb “beyond the Jordan.” The word “River” is not in the Hebrew text but has been supplied in the translation for clarity (also in 8:4).

240 tn Heb “by not summoning us.”

241 tn Heb “gleanings.”

242 sn Ephraim’s leftover grapes are better quality than Abiezer’s harvest. Gideon employs an agricultural metaphor. He argues that Ephraim’s mopping up operations, though seemingly like the inferior grapes which are missed initially by the harvesters or left for the poor, are actually more noteworthy than the military efforts of Gideon’s family.

243 tn Heb “What was I able to do compared to you?”

244 tn Heb “Then their spirits relaxed from against him, when he spoke this word.”

245 tn Heb “And Gideon arrived at the Jordan, crossing over, he and the three hundred men who were with him, exhausted and chasing.” The English past perfect (“had crossed”) is used because this verse flashes back chronologically to an event that preceded the hostile encounter described in vv. 1-3. (Note that 7:25 assumes Gideon had already crossed the Jordan.)

246 tn Or perhaps, “sell.”

247 tn Heb “people.” The translation uses “men” because these were warriors and in ancient Israelite culture would have been exclusively males.

248 tn Heb “who are at my feet.”

249 tn Or perhaps, “sell.”

250 tn Heb “Are the palms of Zebah and Zalmunna now in your hand, that we should give to your army bread?” Perhaps the reference to the kings’ “palms” should be taken literally. The officials of Succoth may be alluding to the practice of mutilating prisoners or enemy corpses (see R. G. Boling, Judges [AB], 155).

251 tn Heb “Therefore.”

252 sn I will thresh. The metaphor is agricultural. Threshing was usually done on a hard threshing floor. As farm animals walked over the stalks, pulling behind them a board embedded with sharp stones, the stalks and grain would be separated. See O. Borowski, Agriculture in Iron Age Israel, 63-65. Gideon threatens to use thorns and briers on his sledge.

253 tn Or “flesh.”

254 tn This is apparently a rare instrumental use of the Hebrew preposition אֵת (’et, note the use of ב [bet] in v. 16). Some, however, argue that אֵת more naturally indicates accompaniment (“together with”). In this case Gideon envisions threshing their skin along with thorns and briers, just as the stalks and grain are intermingled on the threshing floor. See C. F. Burney, Judges, 229-30.

255 tn Heb “and spoke to them in the same way.”

256 tn Heb “The men of Penuel answered him just as the men of Succoth answered.”

257 tn Heb “said to.” The translation “threatened” is interpretive, but is clearly indicated by the context.

258 tn Heb “saying.”

259 tn Or “safely.” Heb “in peace.”

260 tn Heb “About fifteen thousand [in number] were all the ones remaining from the army of the sons of the east. The fallen ones were a hundred and twenty thousand [in number], men drawing the sword.”

261 tn Heb “the ones living in tents.”

262 tn Heb “and attacked the army, while the army was secure.” The Hebrew term בֶטַח (vetakh, “secure”) probably means the army was undefended (see R. G. Boling, Judges [AB], 156), not suspecting an attack at that time and place.

263 tn Heb “he”; the referent (Gideon) has been specified in the translation for clarity.

264 tn Or “routed”; Heb “caused to panic.”

265 tn Or “ascent.”

266 tn Heb “from the men of Succoth.”

267 tn Heb “wrote down for him the officials of Succoth and its elders, seventy-seven men.”

268 tn Heb “Look!” The words “what I have” are supplied in the translation for clarification.

269 tn Heb “Are the palms of Zebah and Zalmunna now in your hand, that we should give to your exhausted men bread?”

270 tn Heb “elders.”

271 tc The translation follows the reading of several ancient versions (LXX, the Syriac Peshitta, and Vulgate) in assuming the form וַיָּדָשׁ (vayyadash) from the verb דּוֹשׁ (dosh, “thresh”) as in v. 7. The MT reads instead the form וַיֹּדַע (vayyoda’, “make known”), a Hiphil form of יָדַע (yadah). In this case one could translate, “he used them [i.e., the thorns and briers] to teach the men of Succoth a lesson.”

272 tn Heb “Where are?”

273 tn Heb “each one like the appearance of sons of the king.”

274 tn The words “I swear” are supplied in the translation for clarification.

275 tn Or “Arise!”

276 tn Heb “did not draw his sword for he was afraid.”

277 tn The words “to Gideon” are supplied in the translation for clarification.

278 tn Or “Arise.”

279 tn Heb “for as the man is his strength.”

280 tn Heb “arose and killed.”

281 tn Heb “hand.”

282 tn Heb “said to them.”

283 tn Heb “Give to me, each one, an earring from his plunder.”

284 tn Heb “they”; the referent (the Midianites) has been specified in the translation for clarity.

285 tn Heb “We will indeed give.”

286 tc In the LXX the subject of this verb is singular, referring to Gideon rather than to the Israelites.

287 sn Seventeen hundred gold shekels would be about 42.7 pounds (19.4 kilograms) of gold.

288 tn Or “pendants.”

289 tn Heb “the ornaments which were on the necks of their camels.”

290 tn Heb “made it into.”

291 sn In Exod 28:4-6 and several other texts an ephod is described as a priestly or cultic garment. In some cases an ephod is used to obtain a divine oracle (1 Sam 23:9; 30:7). Here the ephod is made of gold and is described as being quite heavy (70-75 lbs?). Some identify it as an idol, but it was more likely a cultic object fashioned in the form of a garment which was used for oracular purposes. For discussion of the ephod in the OT, see C. F. Burney, Judges, 236-43, and R. de Vaux, Ancient Israel, 349-52.

292 tn Heb “Israel” (a collective singular).

293 tn The words “by worshiping it” are supplied in the translation for clarity.

294 tn Heb “Midian was humbled before the Israelites, and they no longer lifted their heads.”

295 tn Heb “in the days of Gideon.”

296 tn Heb “went and lived in his house.”

297 tn Heb “Gideon had seventy sons who went out from his thigh, for he had many wives.” The Hebrew word יָרֵךְ (yarekh, “thigh”) is a euphemism here for the penis.

298 sn A concubine was a slave woman in ancient Near Eastern societies who was the legal property of her master, but who could have legitimate sexual relations with her master. A concubine’s status was more elevated than a mere servant, but she was not free and did not have the legal rights of a free wife. The children of a concubine could, in some instances, become equal heirs with the children of the free wife. After the period of the Judges concubines may have become more of a royal prerogative (2 Sam 21:10-14; 1 Kgs 11:3).

299 sn The name Abimelech means “my father is king.”

300 tn Heb “good.”

301 sn Baal-Berith was a local manifestation of the Canaanite storm god. The name means, ironically, “Baal of the covenant.” Israel’s covenant allegiance had indeed shifted.

302 tn Heb “remember.”

303 tn Heb “did not do loyalty with,” or “did not act faithfully toward.”