Heb “but they did not ask the mouth of the Lord .” This refers to seeking the Lord’s will and guidance through an oracle.


Or “assembly.”


Heb “Joshua made peace with them and made a treaty with them to let them live, and the leaders of the community swore an oath to them.”


Heb “At the end of three days, after they made the treaty with them, they heard that they were neighbors to them and in their midst they were living.”


Heb “by the Lord God of Israel.”


Or “grumbled against.”


Heb “to them by….”


Or “touch.”


Heb “This is what we will do to them, keeping them alive so there will not be upon us anger concerning the oath which we swore to them.”


Heb “and the leaders said to them.” The LXX omits the words “and the leaders said to them.”


The vav ( ו ) consecutive construction in the Hebrew text suggests that the narrative resumes at this point. The LXX reads here, “and they will be,” understanding what follows to be a continuation of the leaders’ words rather than a comment by the narrator.


Heb “as the leaders said to them.”


Heb “them.”


Or “deceive.”


Heb “live in our midst?”


Heb “Now you are cursed and a servant will not be cut off from you, woodcutters and water carriers for the house of my God.”


Heb “your servants.”


Or “we were very afraid.”


Heb “so now, look, we are in your hand.”


Heb “according to what is good and according to what is upright in your eyes to do us, do.”


Heb “And he did to them so and he rescued them from the hand of the sons of Israel and they did not kill them.”


Heb “and Joshua made them in that day woodcutters and water carriers for the community, and for the altar of the Lord to this day at the place which he chooses.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


For location see Map5-B2 ; Map6-E1 ; Map7-E1 ; Map8-E3 ; Map10-A2 ; Map11-A1 .


Heb “as he had done to Jericho and to its king, so he did to Ai and to its king.”


Heb “and how.”


This statement is subordinated to v. 1 in the Hebrew text, which reads literally, “When Adoni-Zedek…they feared greatly.” The subject of the plural verb at the beginning of v. 2 is probably the residents of Jerusalem.


Heb “Come up to me and help me.”


Heb “and they camped against Gibeon and fought against it.”


Heb “do not let your hand drop from us.”


Heb “your servants!”


Heb “have gathered against us.”


Heb “And Joshua went up from Gilgal, he and all the people of war with him, and all the brave warriors.”


Heb “I have given them into your hand.” The verbal form is a perfect of certitude, emphasizing the certainty of the action.


Heb “and not a man [or “one”] of them will stand before you.”


Heb “Joshua came upon them suddenly, all the night he went up from Gilgal.”


Or “caused to panic.”


Heb “he.” The referent is probably Israel (mentioned at the end of the previous sentence in the verse; cf. NIV, NRSV), but it is also possible that the Lord should be understood as the referent (cf. NASB “and He slew them with a great slaughter at Gibeon”), or even Joshua (cf. NEB “and Joshua defeated them utterly in Gibeon”).


Heb “struck them down with a great striking down.”


Or “ascent.”


Heb “on the descent of.”


Or “heaven” (also in v. 13 ). The Hebrew term שָׁמַיִם ( shamayim ) may be translated “heaven(s)” or “sky” depending on the context.


Heb “Then Joshua spoke to the Lord in the day the Lord placed the Amorites before the sons of Israel and he said in the eyes of Israel.” It is uncertain whether the phrase “before the sons of Israel” modifies the verb “placed” (as in the present translation, “delivered the Amorites over to the Israelites”) or the verb “spoke” (“Joshua spoke to the Lord before the sons of Israel in the day the Lord delivered over the Amorites”).


Heb “Is it not written down in the Scroll of the Upright One.” Many modern translations render, “the Scroll [or Book] of Jashar,” leaving the Hebrew name “Jashar” (which means “Upright One”) untranslated. sn The Scroll of the Upright One was apparently an ancient Israelite collection of songs and prayers (see also 2 Sam 1:18 ).


Heb “and did not hurry to set [for] about a full day.”


Heb “these five kings.”


Heb “and appoint by it men to guard them.”


Heb “But [as for] you, don’t stand still, chase after your enemies and attack them from the rear.”


Or “enter into.”


Heb “has given them into your hand.” The verbal form is a perfect of certitude, emphasizing the certainty of the action.


Heb “When Joshua and the sons of Israel finished defeating them with a very great defeat until they were destroyed (now the survivors escaped to the fortified cities).” In the Hebrew text the initial temporal clause (“when Joshua…finished”) is subordinated to v. 21 (“the whole army returned”).


Heb “all the people returned to the camp, to Joshua [at] Makkedah [in] peace.”


Heb “No man.” The lamed ( ל ) prefixed to אִישׁ (’ ish , “man”) is probably dittographic (note the immediately preceding יִשְׂרָאֵל [ isra ’ el ] which ends in lamed , ל ); cf. the LXX.


Heb “no man sharpened [or perhaps, “pointed”] his tongue against the sons of Israel.” Cf. NEB “not a man of the Israelites suffered so much as a scratch on his tongue,” which understands “sharpened” as “scratched” (referring to a minor wound). Most modern translations understand the Hebrew expression “sharpened his tongue” figuratively for opposition or threats against the Israelites.


Heb “they did so.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “Joshua.” The translation has replaced the proper name with the pronoun (“he”) because a repetition of the proper name here would be redundant according to English style.


Or “Draw near.”


Or “drew near.”


Or perhaps “and don’t get discouraged!”


Heb “struck them down and killed them.”


Heb “to this very day.” The words “They remain” are supplied in the translation for clarification.


For location see Map5-B2 ; Map6-E1 ; Map7-E1 ; Map8-E3 ; Map10-A2 ; Map11-A1 .


Heb “Libnah.” Repetition of the proper name here would be redundant according to English style, so the pronoun (“it”) has been employed in the translation.


Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army).


Heb “He”; the implied subject may be Israel, or Joshua (as the commanding general of the army).


Heb “encamped against it.”


Heb “people.”


Heb “they encamped against it.”


Or “foothills”; Heb “the Shephelah.”


Heb “and Joshua struck them down, from Kadesh Barnea even to Gaza, and all the land of Goshen, even to Gibeon.”


Heb “at one time.”


For location see Map1-D2 ; Map2-D3 ; Map3-A2 ; Map4-C1 .


Heb “he sent to.”


Heb “and to the kings who [are] from the north in.”


Heb “Chinneroth,” a city and plain located in the territory of Naphtali in Galilee (BDB 490 s.v. כִּנֶּרֶת , כִּנֲרוֹת ). sn Kinnereth was a city in Galilee located near the Sea of Galilee ( Deut 3:17 ). The surrounding region also became known by this name ( 1 Kgs 15:20 ; cf. Matt 14:34 ), and eventually even the lake itself ( Josh 12:3 ; cf. Luke 5:1 ).


The verb “came” is supplied in the translation (see v. 4 ).


Or “land.”


Heb “They and all their camps with them came out, a people as numerous as the sand which is on the edge of the sea in multitude, and [with] horses and chariots very numerous.”


Heb “and came and camped together.”


Heb “burn with fire”; the words “with fire” are redundant in English and have not been included in the translation.


Heb “Joshua and all the people of war with him came upon them at the Waters of Merom suddenly and fell upon them.”


For location see Map1-A1 ; JP3-F3 ; JP4-F3 .


The meaning of the Hebrew name “Misrephoth Maim” is perhaps “lime-kilns by the water” (see HALOT 2:641).


Heb “burned with fire”; the words “with fire” are redundant in English and have not been included in the translation.


Or “formerly.”


Heb “and they struck down all life which was in it with the edge of the sword, annihilating.”


Heb “and he struck them down with the edge of the sword, he annihilated them.”


Heb “standing on their mounds.”


Heb “but all the people they struck down with the edge of the sword until they destroyed them.”


Heb “As the Lord commanded Moses his servant, so Moses commanded Joshua, and Joshua acted accordingly; he did not turn aside a thing from all which the Lord commanded Moses.”


Heb “Joshua took all this land.”


Or “foothills”; Heb “the Shephelah.”


Heb “and struck them down and killed them.”


Heb “made war with.”


Heb “for many days.”


The LXX omits this parenthetical note, which may represent a later scribal addition.


Heb “the whole they took in battle.”


Heb “for from the Lord it was to harden their heart[s] to meet for the battle with Israel, in order to annihilate them, so that they would receive no mercy, in order annihilate them, as the Lord commanded Moses.”


Heb “went and cut off the Anakites from the hill country.”


Heb “and from all the hill country of Israel.”


Heb “took.”


Heb “according to all which the Lord said to Moses.” The translation assumes this refers to the promise of the land (see 1:3 ). Another possibility is that it refers to the Lord’s instructions, in which case the phrase could be translated, “just as the Lord had instructed Moses” (so NLT; cf. also NIV “had directed Moses”).


Heb “and Joshua gave it for an inheritance to Israel according to their allotted portions by their tribes.”


Heb “and took possession of their land.”


Heb “beyond the Jordan, toward the rising of the sun.”


Or perhaps, “reigned.”


The MT reads here, “and the middle of the valley,” but the reading “the city in the middle of valley” can be reconstructed on the basis of Josh 13:9, 16 .


The words “his kingdom included” are supplied in the translation for clarification.


Heb “from the remnant of the Rephaites.” sn The Rephaites were apparently an extremely tall ethnic group. See Deut 2:10-11, 20; 3:11 .


Or perhaps “who reigned.”


Heb “gave it for a possession.”


Heb “Joshua gave it to the tribes of Israel as a possession according to their allotted portions.”


Or “the foothills”; Heb “the Shephelah.”


The words “the land of” are supplied in the translation for clarification.


For location see Map5-B2 ; Map6-E1 ; Map7-E1 ; Map8-E3 ; Map10-A2 ; Map11-A1 .


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


For location see Map4-G4 ; Map5-C1 ; Map6-E3 ; Map7-D1 ; Map8-G3 .


For location see Map1-D2 ; Map2-D3 ; Map3-A2 ; Map4-C1 .


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


Heb “was old, coming into the days.” This expression, referring to advancing in years, also occurs in the following clause.


Heb “the Shihor”; the word “River” is not in the Hebrew text, but has been supplied to clarify the meaning.


Heb “in front of.”


Heb “it is reckoned to the Canaanites.”


Heb “the five lords of the Philistines, the Gazaite, the Ashdodite, the Ashkelonite, the Gathite, and the Ekronite, and the Avvites.”


Or “from Teman.” The phrase is especially problematic if taken with what follows, as the traditional verse division suggests. For further discussion see T. C. Butler, Joshua (WBC), 146.


Heb “all the land of the Canaanites.”


The reading “Arah” assumes a slight emendation of the Hebrew vowel pointing. The MT reads, “and a cave,” or “and Mearah” (if one understands the word as a proper noun).


Heb “which belongs to the Sidonians.” map For location see Map1-A1 ; JP3-F3 ; JP4-F3 .


Heb “and the land of the Gebalites.”


Or “the entrance to Hamath.” Most modern translations take the phrase “Lebo Hamath” to be a proper name, but often provide a note with the alternative, where “Hamath” is the proper name and לְבוֹא ( lÿvo ’) is taken to mean “entrance to.”


The meaning of the Hebrew name “Misrephoth Maim” is perhaps “lime-kilns by the water” (see HALOT 2:641).


Heb “only you, assign it by lots to Israel as an inheritance as I commanded you.”


Heb “now apportion this land as an inheritance.”


The MT reads “with him,” which is problematic, since the reference would be to the other half of the tribe of Manasseh (not the half mentioned in v. 7 ).


Heb “received their inheritance, which Moses had assigned to them beyond the Jordan.”


The words “their territory started” are supplied in the translation for clarification.


The words “their territory also included” are supplied in the translation for clarification.


Heb “from the remnant of the Rephaites.” sn The Rephaites were apparently an extremely tall ethnic group. See Deut 2:10-11, 20; 3:11 .


Or “dispossessed them.”


Or “dispossess.”


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


Heb “did not assign an inheritance.”


That is, “their source of food and life.”


Or “offerings made by fire.”


Or “promised” ( Heb “spoke”). sn For the background of this observation, see Deut 18:1-2 .


Heb “assigned to the sons of Reuben.”


Heb “their territory was from.”


The words “it encompassed” are supplied in the translation for clarification.


Heb “princes of Sihon, inhabitants of the land.”


Or “diviner.”


Heb “Balaam son of Beor, the omen-reader, the Israelites killed with the sword, along with their slain ones.”


Heb “This is the inheritance of the sons of Reuben by their clans, the cities and their towns.”


Heb “assigned to the tribe of Gad, to the sons of Gad.”


Heb “and half of the land of the sons of Ammon.”


Heb “in front of.”


The words “Their territory ran” are not in the Hebrew text, but have been supplied for clarification.


Or “it included in the valley, Beth Haram.”


Heb “This is the inheritance of the sons of Gad by their clans, the cities and their towns.”


Heb “assigned to the half-tribe of Manasseh, and it belonged to the half-tribe of Manasseh.”


The words “their territory started at” are not in the Hebrew text, but have been supplied for clarification.


Heb “These are [the lands] which Moses gave as an inheritance.”


Heb “beyond the Jordan, east of Jericho.” The word “River” is not in the Hebrew text, but has been supplied to clarify the meaning. map For the location of Jericho see Map5-B2 ; Map6-E1 ; Map7-E1 ; Map8-E3 ; Map10-A2 ; Map11-A1 .


Heb “Moses did not assign an inheritance.” The word “land” has been supplied in the translation to clarify what the inheritance consisted of.


Or “as he promised”; Heb “as he spoke to.” sn For the background of this observation, see Deut 18:1-2 .


Heb “These are [the lands] which the sons of Israel received as an inheritance in the land of Canaan, which Eleazar the priest, Joshua son of Nun, and the heads of the fathers of the tribes assigned as an inheritance to the sons of Israel.”


Heb “By lot was their inheritance, as the Lord had commanded by Moses, to the nine tribes and the half-tribe.”


Or “assigned an inheritance.”


Or “no inheritance.”


The Hebrew text adds, “in their midst.”


Heb “and they did not assign a portion to the Levites in the land, except cities [in which] to live and their pastures for their cattle and property.”


Heb “Just as the Lord had commanded Moses, so the sons of Israel did, and they divided up the land.”


Heb “You know the word which the Lord spoke to Moses, the man of God, because of me and because of you in Kadesh Barnea.” sn On this incident at Kadesh Barnea see Num 14:30 .


Heb “and I brought back to him a word just as [was] in my heart.”


Heb “brothers.”


Heb “went up with.”


Heb “made the heart[s] of the people melt.”


Heb “I filled up after the Lord my God,” an idiomatic statement meaning that Caleb remained loyal to the Lord .


Heb “swore an oath.”


Heb “on which your foot has walked.”


Heb “will belong to you for an inheritance, and to your sons forever.”


Heb “like my strength then, like my strength now, for battle and for going out and coming in.”


Heb “are there and large, fortified cities.”


Or “will dispossess.”


Heb “Joshua blessed him and gave Hebron to Caleb son of Jephunneh as an inheritance.”


Heb “Therefore Hebron belongs to Caleb son of Jephunneh for an inheritance to this day.”


Heb “And he was the great man among the Anakites.”


Heb “The lot was to the tribe of the sons of Judah by their clans to the border of Edom, the wilderness of Zin toward the south, southward.”


Heb “Their southern border was from the end of the Salt Sea, from the tongue that faces to the south.” sn The Salt Sea is another name for the Dead Sea (also in v. 5 ).


Heb “went out.”


Or “the Ascent of Scorpions” ( עַקְרַבִּים [’ aqrabbim ] means “scorpions” in Hebrew).


Traditionally “the Brook of Egypt,” although a number of recent translations have “the Wadi of Egypt” (cf. NAB, NIV, NRSV).


The translation follows the LXX at this point. The MT reads, “This will be your southern border.”


Heb “end.”


The word “River” is not in the Hebrew text, but has been supplied for clarity.


Heb “the border on the northern side was from the tongue of the sea, from the end of the Jordan.”


Or “ascent.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “the Great Sea,” the typical designation for the Mediterranean Sea.


Heb “this was the border of the sons of Judah round about, by their clans.”


Heb “To Caleb son of Jephunneh he gave a portion in the midst of the sons of Judah according to the mouth [i.e., command] of the Lord to Joshua, Kiriath Arba (the father of Anak), it is Hebron.”


Or “dispossessed.”


Heb “he went up against the inhabitants of Debir.”


“Caleb’s brother” may refer either to Othniel or to Kenaz. If Kenaz was the brother of Caleb, Othniel is Caleb’s nephew.


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


Heb “she”; the referent (Acsah) has been specified in the translation for clarity.


Heb “him.” The referent of the pronoun could be Othniel, in which case the translation would be, “she incited him [Othniel] to ask her father for a field.” This is problematic, however, for Acsah, not Othniel, makes the request in v. 19 . The LXX has “he [Othniel] urged her to ask her father for a field.” This appears to be an attempt to reconcile the apparent inconsistency and probably does not reflect the original text. If Caleb is understood as the referent of the pronoun, the problem disappears. For a fuller discussion of the issue, see P. G. Mosca, “Who Seduced Whom? A Note on Joshua 15:18 // Judges 1:14 ,” CBQ 46 (1984): 18-22. This incident is also recorded in Judg 1:14 .


Elsewhere this Hebrew word ( בְּרָכָה , bÿrakhah ) is often translated “blessing,” but here it refers to a gift (as in Gen 33:11 ; 1 Sam 25:27; 30:26 ; and 2 Kgs 5:15 ).


Heb “This is the inheritance of the tribe of the sons of Judah by their clans.”


Heb “and the cities were at the end of the tribe of the sons of Judah, at the border of Edom, to the south.”


For location see Map1-D2 ; Map2-D3 ; Map3-A2 ; Map4-C1 .


The total number of names in the list is thirty-six, not twenty-nine. Perhaps (1) some of the names are alternatives (though the text appears to delineate clearly such alternative names here and elsewhere, see vv. 8, 9, 10, 13, 25 b) or (2), more likely, later scribes added to a list originally numbering twenty-nine and failed to harmonize the concluding summary statement with the expanded list.


The words “these cities were” have been supplied for English stylistic reasons.


Or “the foothills”; Heb “the Shephelah.”


Heb “daughters.”


See the note on this place name in 15:4 .


The words “These cities were” have been supplied in the translation for English stylistic reasons.


Some Hebrew mss and some mss of the LXX read “Rumah” in place of “Dumah.”


The words “These cities were” have been supplied for English stylistic reasons.


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


For location see Map5-B2 ; Map6-E1 ; Map7-E1 ; Map8-E3 ; Map10-A2 ; Map11-A1 .


Heb “The lot went out to the sons of Joseph from the Jordan [at] Jericho to the waters of Jericho to the east, the desert going up from Jericho into the hill country of Bethel.” map For location see Map4-G4 ; Map5-C1 ; Map6-E3 ; Map7-D1 ; Map8-G3 .


Heb “it”; the referent (the southern border) has been specified in the translation for clarity.


In the Hebrew text the place name “Luz” has the directive ending, indicating that the border went from Bethel to Luz. Elsewhere Luz and Bethel appear to be names for the same site (cf. Judg 1:23 ), but here they appear to be distinct. Note that the NIV translates “from Bethel (that is, Luz)” here, following the reading of the LXX, εἰς Βαιθηλ Λουζα ( eis Baiqhl Louza , “from Bethel [Luz]”).


Or “received their inheritance.”


Heb “The territory of the sons of Ephraim was for their clans.”


The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.


Heb “This is the inheritance of the tribe of the sons of Ephraim.”


Heb “and the cities set apart for the sons of Ephraim in the midst of the inheritance of the sons of Manasseh, all the cities and their towns.”


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


Heb “and the lot belonged to the tribe of Manasseh, for he was the firstborn of Joseph.”


Heb “to Makir, the firstborn of Manasseh, the father of Gilead, for he was a man of war.”


Heb “Gilead and Bashan belonged to him.” sn On the assignment of Manasseh’s territory in Gilead and Bashan, see Josh 13:31 .


Heb “and it belonged to the sons of Manasseh who remained.”


Heb “The Lord commanded Moses to assign to us an inheritance in the midst of our brothers.” Since Zelophehad had no sons, “brothers” must refer to their uncles, as the next sentence makes clear.


Heb “he.” The referent is probably Joshua, although Eleazar is mentioned first in the preceding list.


Heb “and he assigned to them in accordance with the mouth [i.e., command] of the Lord an inheritance in the midst of the brothers of their father.”


Heb “and the allotted portions of Manasseh fell out ten.”


Heb “was.”


Heb “in front of”; perhaps “east of.”


Heb “these cities belonged to Ephraim in the midst of the cities of Manasseh.”


Heb “his”; the referent (Manasseh) has been specified in the translation for clarity.


Heb “they”; the referent (their territory) has been specified in the translation for clarity.


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


Or “the third [is] Napheth”; or “Napheth-dor.” The meaning of the Hebrew phrase is uncertain.


Heb “Beth Shean and its surrounding towns, Ibleam and its surrounding towns, the residents of Dor and its surrounding towns, the residents of En Dor and its surrounding towns, the residents of Taanach and its surrounding towns, the residents of Megiddo and its surrounding towns, three of Nepheth.”


Heb “sons”; “men” has been used in the translation because the context involves the conquest of cities; therefore, warriors (hence males) would be in view here.


Or “were determined.”


Heb “Why have you given me as an inheritance one lot and one portion, though I am a great people until [the time] which, until now the Lord has blessed me?” The construction עַד אֲשֶׁר־עַד־כֹּה (’ ad- ’ asher- ’ ad-koh , “until [the time] which, until now”) is extremely awkward. An emendation of the first עַד (’ ad ) to עַל (’ al ) yields a more likely reading: “for until now” (see HALOT 2:787).


Heb “If you are a great people.”


The Hebrew text has simply “the hill country,” which must here include the hill country of Ephraim and the forest regions mentioned in v. 15 .


Heb “and there are iron chariots among all the Canaanites who live in the land of the valley, to those who are in Beth Shean and its daughters and to those who are in the Valley of Jezreel.” Regarding the translation “chariots with iron-rimmed wheels” see Y. Yadin, The Art of Warfare in Biblical Lands , 255 and R. Drews, “The ‘Chariots of Iron’ of Joshua and Judges,” JSOT 45 (1989): 15-23.


Heb “house.”


Heb “and its limits will be yours.”


Heb “the tent of assembly.” sn On the tent of meeting see Exod 33:7-11 .


Heb “and the land was subdued before them.”


Heb “there were left among the sons of Israel who had not divided up their inheritance seven tribes.”


Heb “How long are you putting off entering and possessing.”


Or “fathers.”


Heb “I will send them so they may arise and walk about in the land and describe it in writing according to their inheritance and come to me.”


Heb “portions.”


Heb “stand.”


Heb “the house.”


Or “the priesthood of the Lord .”


Or “inheritance.”


Heb “went and passed through.”


Heb “and the lot came up for the tribe of the sons of Benjamin.”


Heb “and the territory of their allotment went out between the sons of Judah and the sons of Joseph.”


For location see Map5-B2 ; Map6-E1 ; Map7-E1 ; Map8-E3 ; Map10-A2 ; Map11-A1 .


For location see Map4-G4 ; Map5-C1 ; Map6-E3 ; Map7-D1 ; Map8-G3 .


Heb “sons,” here referring to the tribe.


Or “side.”


Or “ascent.”


Heb “to the tongue of the Salt Sea to the north, to the end of the Jordan to the south.” The word “River” is not in the Hebrew text, but is supplied in the translation for clarity (also in the following verse).


Heb “This was the inheritance of the sons of Benjamin by its borders round about, by their clans.”


Heb “the sons,” here referring to the tribe.


The word “city” is supplied in the translation for clarification.


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


The structure of this list presents problems. In v. 28 no conjunction appears before “Haeleph” or “Kiriath” in the Hebrew text. This suggests they should be compounded with the preceding names, yielding “Zelah Haeleph” and “Gibeah Kiriath” respectively. This results in a list of only twelve cities, however, while the summary statement (v. 28 ) gives the number fourteen. One should note, however, that the city lists in chap. do not consistently use the conjunction before the name of each city. See also Josh 19:7 , where no conjunction appears before “Rimmon,” but the summary assumes that Ain and Rimmon are distinct.


Heb “This is the inheritance of the sons of Benjamin.”


Heb “and the second lot came out for Simeon, for the tribe of the sons of Simeon by their clans.”


Heb “and they had in their inheritance.”


The MT has “and Sheba” listed after “Beer Sheba.” The LXX suggests “Shema.” The Hebrew text appears to be corrupt, since the form “Sheba” duplicates the latter part of the preceding name. If Sheba (or Shema) is retained, the list numbers fourteen, one more than the number given in the concluding summary (v. 6 ).


Heb “this was the inheritance of the tribe of the sons of Simeon.”


Heb “from the portion of the sons of Judah was the inheritance of the sons of Simeon for the portion of the sons of Judah was too large for them, and the sons of Simeon received an inheritance in the midst of their inheritance.”


Heb “and the third lot came up for the sons of Zebulun.”


Or “inheritance.”


Heb “in front of”; perhaps “east of.”


Heb “eastward toward the rising of the sun.”


For location see Map5-B1 ; Map7-E2 ; Map8-E2 ; Map10-B4 .


Heb “Kattah, Nahalal, Shimron, Idalah, and Bethlehem, twelve cities and their towns.” The words “their territory included” and “in all they had” are supplied in the translation for clarification.


Heb “this is the inheritance of the sons of Zebulun.”


Heb “the fourth lot came out for the sons of Issachar.”


Or “their inheritance.”


Heb “this was the inheritance of the tribe of the sons of Issachar.”


Heb “and the fifth lot came out for the tribe of the sons of Asher.”


Heb “left.”


Some Hebrew mss read “Abdon.”


For location see Map1-A1 ; JP3-F3 ; JP4-F3 .


For location see Map1-A2 ; Map2-G2 ; Map4-A1 ; JP3-F3 ; JP4-F3 .


The words “in all they had” are supplied in the translation for clarification.


Heb “this was the inheritance of the tribe of the sons of Asher.”


Heb “the sixth lot came out for the sons of Naphtali, for the sons of Naphtali.”


Heb “and their border was from Heleph, from the oak of Zaanannim, and Adami Nekeb, and Jabneel to Lakkum.”


The word “River” is not in the Hebrew text, but has been supplied for clarity.


The MT reads “Judah, the Jordan”; the LXX omits “Judah.” Perhaps there was a town named Judah, distinct from the tribe of Judah, located near the northern end of the Jordan.


For location see Map1-D2 ; Map2-D3 ; Map3-A2 ; Map4-C1 .


Heb “this was the inheritance of the tribe of the sons of Naphtali.”


Heb “the seventh lot came out for the sons of Dan.”


Heb “the territory of the sons of Dan went out from them.”


Heb “Leshem.” The pronoun (“it”) has replaced the name “Leshem” in the translation for stylistic reasons.


Heb “according to the name of their father.”


Heb “this was the inheritance of the tribe of the sons of Dan.”


Heb “an inheritance in their midst.”


Heb “the leaders of the fathers of the tribes.”


Heb “at the entrance of the tent of assembly.” sn On the tent of meeting see Exod 33:7-11 .


Heb “Say to the sons of Israel, ‘Set aside for yourselves.’”


Or “asylum.”


Heb “so that the one who kills, taking life accidentally without knowledge, may flee there.”


Heb “he”; the referent (the one who accidentally kills another, cf. v. 2 ) has been specified in the translation for clarity.


Heb “and speak into the ears of the elders of that city his words.”


Heb “and they should gather him into the city to themselves, give to him a place, and he will live with them.”


Heb “for without knowledge he killed his neighbor, and he was not hating him prior to that.”


Or “live.”


Heb “until he stands before the assembly for judgment.”


Heb “until the death of the high priest who is in those days.”


Heb “may return and enter his city and his house, the city from which he escaped.”


Heb “set apart.”


For the location of Jericho see Map5-B2 ; Map6-E1 ; Map7-E1 ; Map8-E3 ; Map10-A2 ; Map11-A1 .


Or “set aside.”


The Hebrew text reads simply “the cities.” The words “for refuge” are supplied for clarification.


Heb “and not die by the hand of.”


Heb “until he stands before the assembly.” The words “at least” are supplied for clarification.


Heb “came out for.”


Heb “and it belonged to the sons of Aaron, from the Kohathite clans, from the sons of Levi.”


The words “they assigned” are supplied for clarification (also in vv. 23, 25 ).


The name “Gath Rimmon” is problematic here, for it appears in the preceding list of Danite cities. The LXX reads “Iebatha”; 1 Chr 6:55 HT ( 6:70 ET) reads “Bileam.” Most modern translations retain the name “Gath Rimmon,” however.


The words “they assigned” and “the following cities” are supplied for clarification (also in v. 34 ).


21:36-37 are accidentally omitted from a number of significant Hebrew mss . They are, however, found in some Hebrew mss , the LXX and Vulgate.


Heb “in the midst of the possession of the sons of Israel.”


Heb “these cities were city [by] city, and its grazing areas [were] around it; so [it was] for all these cities.”


Heb “which he had sworn to give to their fathers.”


Or “possessed.”


Heb “gave them rest all around.”


Heb “according to all he swore to their fathers.”


Heb “not a man stood from before them from all their enemies.”


Heb “the house of Israel.” Cf. NCV “the Israelites”; TEV “the people of Israel”; CEV, NLT “Israel.”


Heb “not a word from all the good word which the Lord spoke to the house of Israel fell; the whole came to pass.”


Heb “You have kept all which Moses, the Lord ’s servant, commanded you, and you have listened to my voice, to all which I commanded you.”


Heb “your brothers” (also in vv. 4, 7 ), but this does not refer to siblings or necessarily even to relatives. It refers to the Israelites of the remaining tribes.


Heb “these many days.”


Heb “you have kept the charge of the command of the Lord your God.”


Heb “has given rest to your brothers.”


Heb “tents.”


Heb “the land of your possession.”


Heb “But be very careful to do the commandment and the law which Moses, the Lord ’s servant, commanded you, to love.”


Heb “walk in all his paths.”


Or “keep.”


Heb “hug him.”


Or “soul.”


Heb “blessed.” However, see v. 8 , where rewards are given.


Heb “and they went to their tents.”


Heb “to their tents.”


Heb “blessed.”


Heb “return to your tents with.”


Heb “very many cattle.”


Heb “very much clothing.”


Heb “returned and went from the sons of Israel, from Shiloh which is in the land of Canaan, to go to the land of Gilead, to the land of their possession.”


Heb “and they went to Geliloth of the Jordan which is in the land of Canaan, and the sons of Reuben, the sons of Gad, and the half-tribe of Manasseh built there an altar near the Jordan, an altar great with respect to appearance.”


Heb “the sons of Israel heard, saying.”


Heb “toward the front of.”


Heb “to go up against them for battle.”


Heb “ten leaders with him, one leader, one leader for a paternal house, for all the tribes of Israel, and each a head of the house of their father, they belong to the clans of Israel.”


Heb “What is this unfaithfulness with which you have been unfaithful against the God of Israel, turning today from after the Lord , when you built for yourselves an altar, rebelling today against the Lord ?”


Heb “Was the sin of Peor too insignificant for us, from which we have not made purification to this day? And there was a plague in the assembly of the Lord .”


Heb “you are turning back.”


Or “he will be angry with.”


Heb “the land of your possession.”


Heb “the land of the possession of the Lord .”


Heb “where the dwelling place of the Lord resides.” sn The phrase where the Lord himself lives refers to the tabernacle.


Heb “and take for yourselves in our midst.”


Heb “and us to you rebel.” The reading of the MT, the accusative sign with suffix ( וְאֹתָנוּ , vÿ ’ otanu ), is problematic with the verb “rebel” ( מָרַד , marad ). Many Hebrew mss correctly read the negative particle אַל (’ al ) for the preposition אֶל (’ el , “to”).


Heb “Is it not [true that] Achan son of Zerah was unfaithful with unfaithfulness concerning what was set apart [to the Lord ] and against all the assembly of Israel there was anger?”


The second half of the verse reads literally, “and he [was] one man, he did not die for his sin.” There are at least two possible ways to explain this statement: (1) One might interpret the statement to mean that Achan was not the only person who died for his sin. In this case it could be translated, “and he was not the only one to die because of his sin.” (2) Another option, the one reflected in the translation, is to take the words וְהוּא אִישׁ אֶחָד ( vÿhu ’ ’ ish ’ ekhad , “and he [was] one man”) as a concessive clause and join it with what precedes. The remaining words ( לֹא גָוַע בַּעֲוֹנוֹ , lo ’ gava ’ ba ’ avono ) must then be taken as a rhetorical question (“Did he not die for his sin?”). Taking the last sentence as interrogative is consistent with the first part of the verse, a rhetorical question introduced with the interrogative particle. The present translation has converted these rhetorical questions into affirmative statements to bring out more clearly the points they are emphasizing. For further discussion, see T. C. Butler, Joshua (WBC), 240.


Heb “answered and spoke to the heads of.”


Heb “he knows.”


Heb “if in rebellion or if in unfaithfulness against the Lord .”


Heb “do not save us.” The verb form is singular, being addressed to either collective Israel or the Lord himself. The LXX translates in the third person.


Heb “by building.” The prepositional phrase may be subordinated to what precedes, “if in unfaithfulness…by building.”


Heb “or if to offer up.”


Heb “or if to make.”


Or “peace offerings.”


Heb “the Lord , he will seek.” Perhaps this is a self-imprecation in an oath, “may the Lord himself punish us.”


Heb “Surely, from worry concerning a matter we have done this, saying.”


Heb “What is there to you and to the Lord God of Israel?” The rhetorical question is sarcastic in tone and anticipates a response, “Absolutely none!”


Heb “You have no portion in the Lord .”


Heb “fearing.”


Heb “but it is a witness between us and you.”


Heb “to do the service of the Lord before him.”


The words “such a thing” are supplied in the translation for clarification.


Heb “fathers.”


Heb “the sons of Reuben, and the sons of Gad, and the sons of Manasseh.”


Heb “it was good in their eyes.”


Heb “because you were not unfaithful with this unfaithfulness against the Lord .”


On the use of אָז in a logical sense, see Waltke-O’Connor, Hebrew Syntax , 667.


Heb “the hand (i.e., power) of the Lord .”


Heb “and Phinehas…returned from the sons of Reuben and from the sons of Gad, from the land of Gilead to the land of Canaan, to the sons of Israel. And they brought back to them a word.”


Heb “and the word was good in the eyes of the sons of Israel and the sons of Israel blessed God.”


Heb “and they did not speak about going up against them for battle to destroy the land in which the sons of Reuben and the sons of Gad were living.”


Heb “a witness between us.”


Heb “many days.”


Heb “the Lord had given rest to Israel from their enemies all around.”


Heb “was old, coming into the days.” This expression, referring to advancing in years, also occurs in the following verse.


Heb “for the Lord your God, he [is] the one who fights for you.”


Heb “I have assigned by lots to you these remaining nations as an inheritance for your tribes.”


Heb “the Great Sea,” the typical designation for the Mediterranean Sea.


Heb “from the Jordan and all the nations which I cut off and the Great Sea [at] the place where the sun sets.” The relationship of the second half of the verse, which mentions nations already conquered, to the first half, which speaks of “remaining nations,” is difficult to understand.


The Hebrew text reads, “from before you.” This has not been included in the translation because it is redundant in English.


Or “take possession of.”


Heb “said to.”


Heb “Be strong so you can be careful to do.”


Heb “with.”


Heb “and in the name of their gods you must not invoke and you must not make solemn declarations.” The words “and you must not make solemn declarations” are omitted in the LXX and may represent a later scribal addition to elucidate the immediately preceding command. The Hiphil of שָׁבַע ( shava ’) without an object occurs only here and in Josh 6:26 .


Or “serve.”


Heb “hug.”


Heb “done.”


Heb “not a man has stood before you.”


Or “chases a thousand.”


Heb “as he said to you.”


Heb “Watch carefully yourselves so as to love the Lord your God.”


Heb “and hug.”


Heb “the remnant of the these nations, these nations that are with you.”


Heb “and go into them, and they into you.”


Heb “be a trap and a snare to you.”


Heb “in.”


Heb “thorns in your eyes.”


Or “perish.”


Heb “go the way of all the earth.”


Or “soul.”


Heb “one word from all these words which the Lord your God spoke to you has not fallen, the whole has come to pass for you, one word from it has not fallen.”


Heb “and it will be as every good word which the Lord your God spoke to you has come to pass.”


Heb “so the Lord will bring every injurious [or “evil”] word [or “thing”] upon you.”


Heb “when you violate the covenant of the Lord your God which he commanded you.”


Heb “and you walk and serve other gods and bow down to them.”


Heb “your fathers.”


Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity.


Or “through.”


Heb “I gave to Esau Mount Seir to possess it.”


Heb “by that which I did in its midst.”


Heb “they”; the referent (the fathers) has been specified in the translation for clarity (see the previous verse).


Or “put darkness between you and the Egyptians.”


Heb “and he brought over them the sea and covered them.”


Heb “your eyes saw.”


Heb “many days.”


Or “took possession of.”


Heb “arose and fought.”


Heb “sent and called.”


Or “to curse.”


The infinitive absolute follows the finite verb in the Hebrew text and indicates continuation or repetition of the action. Balaam pronounced several oracles of blessing over Israel (see Num 23-24 ).


Heb “blessing.” Balaam’s “blessings” were actually prophecies of how God would prosper Israel.


Heb “hand.”


For location see Map5-B2 ; Map6-E1 ; Map7-E1 ; Map8-E3 ; Map10-A2 ; Map11-A1 .


Or perhaps, “citizens.”


Traditionally, “the hornet” (so KJV, NKJV, NASB, NIV, NRSV) but the precise meaning of the Hebrew word is uncertain (cf. NEB “panic”).


The LXX has “twelve,” apparently understanding this as a reference to Amorite kings west of the Jordan (see Josh 5:1 , rather than the trans-Jordanian Amorite kings Sihon and Og (see Josh 2:10; 9:10 ).


Heb “and it drove them out from before you, the two kings of the Amorites, not by your sword and not by your bow.” The words “I gave you the victory” are supplied for clarification.


Or perhaps, “for.”


The words “the produce of” are supplied for clarification.


Heb “fear.”


Or “and serve.”


Heb “your fathers.”


Or “served.”


Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity; see v. 3 .


Heb “if it is bad in your eyes.”


Or “to serve.”


Or “will serve.”


Heb “house.”


Heb “to.”


Or “can serve.”


Heb “of the house of slavery.”


Heb “for the Lord our God, he is the one who brought up us and our fathers from the land of Egypt, from the house of slaves.”


Or “great signs.”


Heb “and he guarded us in all the way in which we walked and among all the peoples through whose midst we passed.”


Heb “said to.”


Heb “you are not able to serve.”


In the Hebrew text both the divine name ( אֱלֹהִים , ’ elohim ) and the adjective ( קְדֹשִׁים , qÿdoshim , “holy”) are plural. Normally the divine name, when referring to the one true God, takes singular modifiers, but this is a rare exception where the adjective agrees grammatically with the honorific plural noun. See GKC §124. i and IBHS 122.


Heb “lift up” or “take away.” sn This assertion obviously needs qualification, for the OT elsewhere affirms that God does forgive. Joshua is referring to the persistent national rebellion against the Mosaic covenant that eventually cause God to decree unconditionally the nation’s exile.


Or “when.”


Or “and serve.”


The words “against you” are added for clarification.


Heb “bring you to an end.”


Heb “after he did good for you.”


The translation assumes that כִּי ( ki ) is emphatic. Another option is to take it as explanatory, “No, for we will….”


Or “will serve.”


Heb “You are witnesses against yourselves that you have chosen for yourselves the Lord to serve him.”


The words “Joshua said” are supplied for clarification.


Heb “bend your heart toward.” The term לֵבָב ( levav , “heart”) probably here refers to the people’s volition or will.


Heb “and listen to his voice.”


Heb “cut a covenant.”


Heb “a statute and a judgment.”


Heb “all the words of the Lord which he spoke with us.”


Or “lest,” “so that you might not.”


Heb “And Joshua sent the people away, each to his inheritance.”


Heb “after these things.”


Heb “in the territory of his inheritance.”


Or “served.”


Heb “all the days of Joshua and all the days of the elders who outlived him.”


Heb “who knew all the work of the Lord which he had done for Israel.”


Heb “one hundred qesitahs.” The Hebrew word קְשִׂיטָה ( qesitah ) is generally understood to refer to a unit of money, but the value and/or weight is unknown. The word occurs only here and in Gen 33:19 and Job 42:11 .


Heb “and they became for the sons of Joseph an inheritance.” One might think “bones” is the subject of the verb “they became,” but the verb is masculine, while “bones” is feminine. The translation follows the emendation suggested in the BHS note, which appeals to the Syriac and Vulgate for support. The emended reading understands “the part (of the field)” as the subject of the verb “became.” The emended verb is feminine singular; this agrees with “the part” (of the field), which is feminine in Hebrew.


Heb “in Gibeah of Phinehas, his son, which had been given to him in the hill country of Ephraim.”


The Hebrew verb translated “asked” ( שָׁאַל , sha ’ al ) refers here to consulting the Lord through a prophetic oracle; cf. NAB “consulted.”


Heb “Who should first go up for us against the Canaanites to attack them?”


Heb “Judah should go up.”


The Hebrew exclamation הִנֵּה ( hinneh , traditionally, “Behold”), translated “Be sure of this,” draws attention to the following statement. The verb form in the following statement (a Hebrew perfect, indicating completed action from the standpoint of the speaker) emphasizes the certainty of the event. Though it had not yet taken place, the Lord speaks of it as a “done deal.”


Heb “Judah said to Simeon, his brother.”


Heb “Come up with me into our allotted land and let us attack the Canaanites.”


Heb “I.” The Hebrew pronoun is singular, agreeing with the collective singular “Judah” earlier in the verse. English style requires a plural pronoun here, however.


Heb “Judah went up.”


Or “found.”


Elsewhere this verb usually carries the sense of “to gather; to pick up; to glean,” but “lick up” seems best here in light of the peculiar circumstances described by Adoni-Bezek.


The words “food scraps” are not in the Hebrew text, but are implied.


Heb “Just as I did, so God has repaid me.” Note that the phrase “to them” has been supplied in the translation to clarify what is meant.


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Or “foothills”; Heb “the Shephelah.”


Heb “they went from there against the inhabitants of Debir.” The LXX reads the verb as “they went up,” which suggests that the Hebrew text translated by the LXX read וַיַּעַל ( vayya ’ al ) rather than the MT’s וַיֵּלֶךְ ( vayyelekh ). It is possible that this is the text to be preferred in v. 11 . Cf. Josh 15:15 .


“Caleb’s younger brother” may refer to Othniel or to Kenaz (in which case Othniel was Caleb’s nephew; so CEV).


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


Heb “she”; the referent (Acsah) has been specified in the translation for clarity.


Heb “him.” The pronoun could refer to Othniel, in which case one would translate, “she incited him [Othniel] to ask her father for a field.” This is problematic, however, for Acsah, not Othniel, makes the request in v. 15 . The LXX has “he [Othniel] urged her to ask her father for a field.” This appears to be an attempt to reconcile the apparent inconsistency and probably does not reflect the original text. If Caleb is understood as the referent of the pronoun, the problem disappears. For a fuller discussion of the issue, see P. G. Mosca, “Who Seduced Whom? A Note on Joshua 15:18 // Judges 1:14 ,” CBQ 46 (1984): 18-22. The translation takes Caleb to be the referent, specified as “her father.”


Elsewhere the Hebrew word בְרָכָה ( vÿrakhah ) is often translated “blessing,” but here it refers to a gift (as in Gen 33:11 ; 1 Sam 25:27; 30:26 ; and 2 Kgs 5:15 ).


Some translations regard the expressions “springs of water” ( גֻּלֹּת מָיִם , gullot mayim ) and “springs” ( גֻּלֹּת ) as place names here (cf. NRSV).


Part of the Greek ms tradition lacks the words “of Judah.”


Heb “[to] the Desert of Judah in the Negev, Arad.”


The phrase “of Judah” is supplied here in the translation. Some ancient textual witnesses read, “They went and lived with the Amalekites.” This reading, however, is probably influenced by 1 Sam 15:6 (see also Num 24:20-21 ).


Heb “Judah went with Simeon, his brother.”


Heb “it”; the referent (the city of Zephath) has been specified in the translation for clarity.


Heb “The men of Judah captured Gaza and its surrounding territory, Ashkelon and its surrounding territory, and Ekron and its surrounding territory.”


Or “seized possession of”; or “occupied.”


Several textual witnesses support the inclusion of this verb.


Regarding the translation “chariots with iron-rimmed wheels,” see Y. Yadin, The Art of Warfare in Biblical Lands , 255, and the article by R. Drews, “The ‘Chariots of Iron’ of Joshua and Judges,” JSOT 45 (1989): 15-23.


Heb “they gave to Caleb.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “house.” This is a metonymy for the warriors from the tribe.


Heb “went up.”


For location see Map4-G4 ; Map5-C1 ; Map6-E3 ; Map7-D1 ; Map8-G3 .


Heb “saw.”


Heb “the man.”


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


Heb “The men of Manasseh did not conquer Beth Shan and its surrounding towns, Taanach and its surrounding towns, the people living in Dor and its surrounding towns, the people living in Ibleam and its surrounding towns, or the people living in Megiddo and its surrounding towns.”


Or “were determined.”


Heb “in this land.”


Heb “the people living in Kitron and the people living in Nahalol.”


For location see Map1-A1 ; JP3-F3 ; JP4-F3 .


Heb “The men of Asher did not conquer the people living in Acco, the people living in Sidon, Ahlab, Acco, Helbah, Aphek, or Rehob.”


Heb “the people living in Beth Shemesh or the people living in Beth Anath.”


The term “Canaanites” is supplied here both for clarity and for stylistic reasons.


Heb “come down into.”


Or “Mount Heres”; the term הַר ( har ) means “mount” or “mountain” in Hebrew.


Heb “Whenever the hand of the tribe of Joseph was heavy.”


Or “the Ascent of Scorpions” ( עַקְרַבִּים [’ aqrabbim ] means “scorpions” in Hebrew).


Or “Amorite territory started at the Pass of the Scorpions at Sela and then went on up.”


Heb “the land that I had sworn to your fathers.”


Heb “their altars.”


Heb “you have not listened to my voice.”


Heb “What is this you have done?”


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.


The words “If you disobey” are supplied in the translation for clarity. See Josh 23:12-13 .


Heb “them”; the referent (the Canaanites) has been specified in the translation for clarity.


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).


Heb “their gods will become a snare to you.”


Heb “lifted their voices and wept.”


Or “sent away.”


Heb “the Israelites went each to his inheritance.”


Or “served”; or “followed.”


Or perhaps “elders,” which could be interpreted to mean “leaders.”


Heb “all the days of Joshua and all the days of the old men who outlived him, who had seen.”


Heb “the great work of the Lord which he had done for Israel.”


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


Heb “in the territory of his inheritance.”


Heb “All that generation were gathered to their fathers.”


Heb “arose after them.”


Heb “that did not know the Lord or the work which he had done for Israel.” The expressions “personally experienced” and “seen” are interpretive.


Heb “in the eyes of.”


Or “serving”; or “following.”


Or “fathers.”


Or “bowed before” (the same expression occurs in the following verse).


Some English translations simply transliterate the plural Hebrew term (“Ashtaroth,” cf. NAB, NASB), pluralize the transliterated Hebrew singular form (“Ashtoreths,” cf. NIV), or use a variation of the name (“Astartes,” cf. NRSV). sn The Ashtars were local manifestations of the goddess Astarte.


Or “The Lord ’s anger burned [or “raged”] against Israel.”


Heb “robbers who robbed them.” (The verb שָׁסָה [ shasah ] appears twice in the verse.) sn The expression robbers who plundered them is a derogatory reference to the enemy nations, as the next line indicates.


Heb “sold them into the hands of.”


The word “attacks” is supplied in the translation both for clarity and for stylistic reasons.


The expression “to fight” is interpretive.


Heb “the Lord ’s hand was against them for harm.”


Heb “just as he had said and just as he had sworn to them.”


Or “they experienced great distress.”


Or more traditionally, “judges” (also in vv. 17, 18 [3x], 19). Since these figures carried out more than a judicial function, also serving as rulers and (in several instances) as military commanders, the translation uses the term “leaders.”


Heb “and they delivered them from the hand of the ones robbing them.”


Or “did not listen to.”


Or “bowed before.”


Or “way [of life].”


Heb “…walked, obeying the Lord ’s commands. They did not do this.”


Heb “them”; the referent (the people) has been specified in the translation for clarity.


The phrase “for them” is supplied in the translation for clarity.


Heb “the ones oppressing them and afflicting them.” The synonyms “oppressing” and “afflicting” are joined together in the translation as “harsh oppressors” to emphasize the cruel character of their enemies.


Heb “they”; the referent (the next generation) has been specified in the translation for clarity.


The verb שׁוּב ( shuv , “to return; to turn”) is sometimes translated “turn back” here, but it is probably used in an adverbial sense, indicating that the main action (“act wickedly”) is being repeated.


Heb “their fathers.” sn The statement the next generation would again act more wickedly than the previous one must refer to the successive sinful generations after Joshua, not Joshua’s godly generation (cf. vv. 7, 17 ).


Or “serving [them]”; or “following [them].”


Or “drop.”


Heb “Because this nation.”


Heb “my covenant which I commanded their fathers.”


Heb “and has not listened to my voice.” The expression “to not listen to [God’s] voice” is idiomatic here for disobeying him.


The words “Joshua left those nations” are interpretive. The Hebrew text of v. 22 simply begins with “to test.” Some subordinate this phrase to “I will no longer remove” (v. 21 ). In this case the Lord announces that he has now decided to leave these nations as a test for Israel. Another possibility is to subordinate “to test” to “He said” (v. 20 ; see B. Lindars, Judges 1-5 , 111). In this case the statement recorded in vv. 20 b-21 is the test in that it forces Israel to respond either positively (through repentance) or negatively to the Lord ’s declaration. A third possibility (the one reflected in the present translation) is to subordinate “to test” to “left unconquered” (v. 21 ). In this case the Lord recalls that Joshua left these nations as a test. Israel has failed the test (v. 20 ), so the Lord announces that the punishment threatened earlier ( Josh 23:12-13 ; see also Judg 2:3 ) will now be implemented. As B. G. Webb ( Judges [JSOTSup], 115) observes, “The nations which were originally left as a test are now left as a punishment.” This view best harmonizes v. 23 , which explains that the Lord did not give all the nations to Joshua, with v. 22 . (For a grammatical parallel, where the infinitive construct of נָסָה [ nasah ] is subordinated to the perfect of עָזַב [’ azav ], see 2 Chr 32:31 .)


The Hebrew text includes the phrase “by them,” but this is somewhat redundant in English and has been omitted from the translation for stylistic reasons.


The words “I [i.e., the Lord ] wanted to see” are supplied in the translation for clarification.


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


Or “way [of life].”


“The words “marked out by” are interpretive.


Or “fathers.”


The words “this is why” are interpretive.


Or “quickly.”


Heb “did not know the wars of Canaan.”


The Hebrew syntax of v. 2 is difficult. The Hebrew text reads literally, “only in order that the generations of the Israelites might know, to teach them war – only those who formerly did not know them.” sn The stated purpose for leaving the nations ( to teach the subsequent generations…how to conduct holy war ) seems to contradict 2:22 and 3:4 , which indicate the nations were left to test Israel’s loyalty to the Lord . However, the two stated purposes can be harmonized. The willingness of later generations to learn and engage in holy war would measure their allegiance to the Lord (see B. G. Webb, Judges [JSOTSup], 114-15).


The words “These were the nations,” though not present in the Hebrew text, are supplied in the translation for clarity.


Or “the entrance to Hamath.”


Heb “to know if they would hear the commands of the Lord which he commanded their fathers by the hand of Moses.”


Heb “to their sons.”


Or “served”; or “followed” (this term occurs in the following verse as well).


Heb “in the eyes of the Lord .”


Or “The Lord ’s anger burned (or raged) against Israel.”


Heb “sold them into the hands of.”


Or “Cushan the Doubly Wicked.”


Or “they served Cushan-Rishathaim.”


Heb “the Lord .”


Or “delivered.”


“Caleb’s younger brother” may refer to Othniel or to Kenaz (in which case Othniel is Caleb’s nephew).


Heb “was on him.”


Heb “his hand was strong against Cushan-Rishathaim.”


Heb “in the eyes of the Lord ” (also later in this verse).


Heb “strengthened Eglon…against Israel.”


Heb “and he gathered to him.”


Or “the Israelites served Eglon.”


Heb “the Lord .” This has been replaced by the pronoun (“he”) in the translation for stylistic reasons.


The phrase, which refers to Ehud, literally reads “bound/restricted in the right hand,” apparently a Hebrew idiom for a left-handed person. See Judg 20:16 , where 700 Benjaminites are described in this way. Perhaps the Benjaminites purposely trained several of their young men to be left-handed warriors by restricting the use of the right hand from an early age so the left hand would become dominant. Left-handed men would have a distinct military advantage, especially when attacking city gates. See B. Halpern, “The Assassination of Eglon: The First Locked-Room Murder Mystery,” BRev 4 (1988): 35.


Heb “The Israelites sent by his hand an offering to Eglon, king of Moab.”


The Hebrew term גֹּמֶד ( gomed ) denotes a unit of linear measure, perhaps a cubit (the distance between the elbow and the tip of the middle finger – approximately 18 inches [45 cm]). Some suggest it is equivalent to the short cubit (the distance between the elbow and the knuckles of the clenched fist – approximately 13 inches [33 cm]) or to the span (the distance between the end of the thumb and the end of the little finger in a spread hand – approximately 9 inches [23 cm]). See BDB 167 s.v.; HALOT 196 s.v.; B. Lindars, Judges 1-5 , 142.


Heb “the tribute payment.”


Or “returned” (i.e., to Eglon’s palace).


The words “when he reached” are supplied in the translation for clarification. The Hebrew text simply reads “from.”


Or “idols.”


The words “to Eglon” are supplied in the translation for clarification.


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


Or “Hush!”


Or “cool.” This probably refers to a room with latticed windows which allowed the breeze to pass through. See B. Lindars, Judges 1-5 , 144.


Heb “word of [i.e., from] God.”


Or “throne.”


Heb “his”; the referent (Eglon) has been specified in the translation for clarity.


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


The Hebrew text has “and he went out to the [?].” The meaning of the Hebrew word פַּרְשְׁדֹנָה ( parshÿdonah ) which occurs only here in the OT, is uncertain. The noun has the article prefixed and directive suffix. The word may be a technical architectural term, indicating the area into which Ehud moved as he left the king and began his escape. In this case Ehud is the subject of the verb “went out.” The present translation omits the clause, understanding it as an ancient variant of the first clause in v. 23 . Some take the noun as “back,” understand “sword” (from the preceding clause) as the subject, and translate “the sword came out his [i.e., Eglon’s] back.” But this rendering is unlikely since the Hebrew word for “sword” ( חֶרֶב , kherev ) is feminine and the verb form translated “came out” ( וַיֵּצֵא , vayyetse ’) is masculine. (One expects agreement in gender when the subject is supplied from the preceding clause. See Ezek 33:4, 6 .) See B. Lindars, Judges 1-5 , 146-48, for discussion of the options.


Again the precise meaning of the Hebrew word, used only here in the OT, is uncertain. Since it is preceded by the verb “went out” and the next clause refers to Ehud closing doors, the noun is probably an architectural term referring to the room (perhaps a vestibule; see HALOT 604 s.v. מִסְדְּרוֹן ) immediately outside the king’s upper chamber. As v. 24 indicates, this vestibule separated the upper room from an outer room where the king's servants were waiting.


Heb “his.”


Heb “covering his feet” (i.e., with his outer garments while he relieves himself).


The Hebrew expression translated “well-ventilated inner room” may refer to the upper room itself or to a bathroom attached to or within it.


The words “the doors” are supplied.


Heb “See, their master, fallen to the ground, dead.”


Heb “When he arrived.”


That is, “mustered an army.”


Heb “now he was before them.”


Heb “for the Lord has given your enemies, Moab, into your hand.” The verb form (a Hebrew perfect, indicating completed action from the standpoint of the speaker) emphasizes the certainty of the event. Though it had not yet taken place, the Lord speaks of it as a “done deal.”


The word “River” is not in the Hebrew text, but is supplied for clarity.


Or “against Moab,” that is, so as to prevent the Moabites from crossing.


Heb “They struck Moab that day – about ten thousand men.”


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


Heb “was.”


Heb “did evil in the eyes of the Lord .”


Heb “the Lord sold them into the hands of.”


Or “King Jabin of Hazor, a Canaanite ruler.” map For location see Map1-D2 ; Map2-D3 ; Map3-A2 ; Map4-C1 .


Or “Harosheth of the Pagan Nations”; cf. KJV “Harosheth of the Gentiles.”


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


Regarding the translation “chariots with iron-rimmed wheels,” see Y. Yadin, The Art of Warfare in Biblical Lands , 255, and the article by R. Drews, “The ‘Chariots of Iron’ of Joshua and Judges,” JSOT 45 (1989): 15-23.


Heb “with strength.”


Heb “ a woman, a prophetess.” In Hebrew idiom the generic “woman” sometimes precedes the more specific designation. See GKC 437-38 §135. b .


Heb “she was.” The pronoun refers back to the nominative absolute “Deborah.” Hebrew style sometimes employs such resumptive pronouns when lengthy qualifiers separate the subject from the verb.


Or “judging.”


That is, “consider legal disputes.”


For location see Map4-G4 ; Map5-C1 ; Map6-E3 ; Map7-D1 ; Map8-G3 .


Heb “for judgment.”


Heb “sent and summoned.”


Heb “horde”; “multitude.”


Or “honor.”


Heb “on [account of (?)] the way which you are walking.” Another option is to translate, “due to the way you are going about this.” In this case direct reference is made to Barak’s hesitancy as the reason for his loss of glory.


Heb “for into the hands of a woman the Lord will sell Sisera.”


Heb “went up at his feet.”


Or “separated.”


Heb “pitched his tent.”


Heb “and they told Sisera.”


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


Or “summoned.”


Heb “Arise!”


The verb form (a Hebrew perfect, indicating completed action from the standpoint of the speaker) emphasizes the certainty of the event. Though it had not yet taken place, the Lord speaks of it as a “done deal.”


Heb “Has the Lord not gone out before you?”


Or “caused to panic.”


The Hebrew text also includes the phrase “before Barak.” This has not been included in the translation for stylistic reasons.


Heb “got down from.”


Heb “fell.”


Heb “was left.”


For location see Map1-D2 ; Map2-D3 ; Map3-A2 ; Map4-C1 .


Heb “for there was peace between.”


Heb “Turn aside” (also a second time later in this verse).


Heb “took a tent peg and put a hammer in her hand.”


Heb “and it went into the ground.”


Heb “and exhausted.” Another option is to understand this as a reference to the result of the fatal blow. In this case, the phrase could be translated, “and he breathed his last.”


Heb “he went to her.”


Heb “fallen, dead.”


Heb “The hand of the Israelites became more and more severe against.”


Heb “cut off.”


Heb “Jabin king of Canaan.” The proper name and title have been replaced by the pronoun (“he”) in the translation for stylistic reasons.


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


The meaning of the Hebrew expression בִּפְרֹעַ פְּרָעוֹת ( bifroa ’ pÿra ’ ot ) 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 ( pÿra ’ ot , v. 2 a) is synonymous with חוֹקְקֵי ( khoqÿqey ) of v. 9 (see Lindars, 227).


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.


Or “make music.”


Or “went out.”


Heb “water.”


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]”).


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


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.


Or “ceased.”


Heb “Ones walking on paths.”


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.


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).


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).


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. 9 a). For a survey of opinions and a defense of the present translation, see B. Lindars, Judges 1-5 , 239-40.


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 .)


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 ).


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”).


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


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


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


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.


Or perhaps “repeat.”


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


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


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).


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.


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 .


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 ).


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


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


Or possibly “who carry.”


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


Or “was true to.”


Heb “at his feet.”


Heb “great was.”


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 .


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


Or “whistling.”


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


Heb “lived” or “settled down.” sn Apparently the people of Gilead remained on the other side of the river and did not participate in the battle.


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.


Heb “lived.”


Heb “lived” or “settled down.”


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


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


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


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


The contrastive conjunction “but” is interpretive.


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


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.


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


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.


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.


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.


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


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


Heb “Curse Meroz.”


The adjective “angelic” is interpretive.


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


Heb “[to] curse.”


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.”


Or “blessed.”


Or “for mighty ones.”


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


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


Or “head.”


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


Heb “she pierced his temple.”


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


Heb “and he lay.


Heb “chariots.”


Or “princesses.”


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


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.


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


Heb “the plunder of embroidered cloth.”


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


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


Heb “in the eyes of.”


Heb “gave them into the hand of.”


Heb “the hand of Midian.”


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


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


Heb “Whenever Israel sowed seed.”


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


Heb “They encamped against them.”


Heb “destroyed.”


Heb “the crops of the land.”


Heb “They left no sustenance in Israel.”


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


Heb “came up.”


Heb “numerous.”


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


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


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


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


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


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


Heb “Do not fear.”


Heb “you have not listened to my voice.”


The adjective “angelic” is interpretive. sn The Lord ’s angelic messenger is also mentioned in Judg 2:1 .


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.


Heb “beating out.”


Heb “Midian.”


Heb “But my lord.”


Heb “all this.”


Heb “saying.”


Heb “Go in this strength of yours.”


Heb “the hand of Midian.”


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


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 .


Heb “with what.”


Heb “in my father’s house.”


Or “certainly.”


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.”


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


Heb “perform for me.”


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


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.


Heb “a kid from among the goats.”


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.


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


Heb “and he did so.”


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


Heb “went from his eyes.”


Heb “saw.”


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


Or “Ah!”


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


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


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


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.


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


Heb “men from among his servants.”


Heb “house.”


Heb “so he did it at night.”


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


Heb “each one to his neighbor.”


Heb “this thing.”


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


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


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


Heb “to all who stood against him.”


Heb “Do you fight for Baal?”


Heb “fights for him.”


Heb “fight for himself.”


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).


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


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


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


Heb “clothed.”


That is, “mustered an army.”


Heb “Abiezer was summoned after him.”


Heb “and he also was summoned after him.”


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


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


Heb “all the ground.”


Or “know.”


Heb “you will deliver Israel by my hand.”


Heb “And it was so.”


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


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


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


Heb “God did so that night.”


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


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


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


Heb “might glorify itself against me.”


Heb “my hand has delivered me.”


Heb “call into the ears of the people.”


Heb “afraid and shaking.”


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).


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 .)


Or “turned around, back.”


Heb “too many people.”


Heb “test them for you there.”


Heb “he should go with you.”


Heb also has “to you.”


Heb “he should not go.”


Heb “the people.”


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.”


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.


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


The Hebrew pronoun here is singular.


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


Heb “The people.”


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


The Hebrew text has “in their hands.”


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


Heb “tents.”


Heb “Midian.”


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


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


Heb “Go down against.”


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


Heb “your hands will be strengthened.”


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


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


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


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


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


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


Heb “answered and said.”


Heb “This can be nothing but.”


Heb “he bowed down” or “worshiped.”


Heb “heads.”


Heb “the jars.” The noun has been replaced by the pronoun (“them”) in the translation for stylistic reasons. sn They hid the torches inside the earthenware jars to disguise their approach and to keep the torches from being extinguished by the breeze.


Or “look.”


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


Heb “that were in their hands.”


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


Heb “each in his place.”


Or “fled.”


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


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.


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


Heb “Midian.”


Heb “to meet Midian.”


Heb “capture before them the waters.”


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


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


Heb “they captured the waters.”


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


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 ).


Heb “by not summoning us.”


Heb “gleanings.”


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


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


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.)


Or perhaps, “sell.”


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


Heb “who are at my feet.”


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). sn The officials of Succoth are hesitant to give (or sell) food to Gideon’s forces because they are not sure of the outcome of the battle. Perhaps they had made an alliance with the Midianites which demanded their loyalty.


Heb “Therefore.”


Or “flesh.”


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.


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


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


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


Heb “saying.”


Or “safely.” Heb “in peace.”


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.”


Heb “the ones living in tents.”


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.


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


Or “routed”; Heb “caused to panic.”


Or “ascent.”


Heb “from the men of Succoth.”


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


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


Heb “Are the palms of Zebah and Zalmunna now in your hand, that we should give to your exhausted men bread?” sn Gideon changes their actual statement (see v. 6 ) by saying exhausted men rather than “army.” In this way he emphasizes the crisis his men were facing and highlights the insensitivity of the men of Succoth.


Heb “elders.”


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.”


Heb “Where are?”


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


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


Or “Arise!”


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


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


Or “Arise.”


Heb “for as the man is his strength.”


Heb “arose and killed.”


Heb “hand.”


Heb “said to them.”


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


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


Heb “We will indeed give.”


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


Or “pendants.”


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


Heb “made it into.”


Heb “Israel” (a collective singular).


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


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


Heb “in the days of Gideon.”


Heb “went and lived in his house.”


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.


Heb “good.”


Heb “remember.”


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


Heb “brothers.”


Heb “to all the extended family of the house of the father of his mother.”


Heb “Speak into the ears of.”


Heb “What good is it to you?”


Heb “your bone and your flesh.”


Heb “into the ears of.”


Heb “and all these words.”


Heb “Their heart was inclined after Abimelech.”


Heb “our brother.”


Heb “empty and reckless.”


Heb “and they followed him.”


Heb “his brothers.”


The word “legitimate” is not in the Hebrew text, but is supplied in the translation for clarification.


Heb “remained.”


The translation assumes that the form in the Hebrew text ( מֻצָּב , mutsav ) is a corruption of an original מַצֵּבָה ( matsevah , “pillar”). The reference is probably to a pagan object of worship (cf. LXX).


Heb “And they reported to Jotham.” The subject of the plural verb is indefinite.


Heb “He lifted his voice and called and said to them.”


Heb “Going they went, the trees.” The precise emphatic force of the infinitive absolute (“Going”) is not entirely clear. Perhaps here it indicates determination, as in Gen 31:30 , where one might translate, “You have insisted on going away.”


Heb “to anoint [with oil] over them a king.”


Or “Rule over us!”


Heb “Should I stop my abundance, with which they honor gods and men, and go to sway over the trees?” The negative sentence in the translation reflects the force of the rhetorical question.


Or “and rule over us!”


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.


Heb “Should I stop my wine, which makes happy gods and men, and go to sway over the trees?” The negative sentence in the translation reflects the force of the rhetorical question.


Heb “are about to anoint [with oil].”


Heb “in my shade.”


Heb “If not.”


Heb “house.”


Heb “if according to the deeds of his hands you have done to him.”


Heb “threw his life out in front,” that is, “exposed himself to danger.” The MT form מִנֶּגֶד ( minneged , “from before”) should probably be read as מִנֶּגְדּוֹ ( minnegdo , “from before him”); haplography of vav has likely occurred here in the MT.


Heb “hand.”


Heb “have risen up against.”


Heb “your brother.”


Heb “then rejoice in Abimelech, and may he also rejoice in you.”


Heb “fled and ran away and went.”


Heb “from before.”


Heb “his brother.”


The Hebrew verb translated “commanded” ( שָׂרַר , sarar ), which appears only here in Judges, differs from the ones employed earlier in this chapter ( מָשַׁל [ mashal ] and מָלַךְ [ malakh ]). sn Abimelech commanded Israel. Perhaps while ruling as king over the city-state of Shechem, Abimelech also became a leader of the Israelite tribal alliance (see R. G. Boling, Judges [AB], 175).


Heb “an evil spirit.” A nonphysical, spirit being is in view, like the one who volunteered to deceive Ahab ( 1 Kgs 22:21 ). The traditional translation, “evil spirit,” implies the being is inherently wicked, perhaps even demonic, but this is not necessarily the case. The Hebrew adjective רָעַה ( ra ’ ah ) can have a nonethical sense, “harmful; dangerous; calamitous.” When modifying רוּחַ ( ruakh , “spirit”) it may simply indicate that the being in view causes harm to the object of God’s judgment. G. F. Moore ( Judges [ICC], 253) here refers to a “mischief-making spirit.”


Heb “The leaders of Shechem were disloyal.” The words “he made” are supplied in the translation for clarification.


Heb “their brother.”


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.”


Heb “set against him bandits.” sn Putting bandits in the hills . This piracy certainly interrupted or discouraged trade, and probably deprived Abimelech of tariffs or tribute. See C. F. Burney, Judges , 277; G. F. Moore, Judges (ICC), 253.


Heb “on the tops of.”


Heb “It was told to Abimelech.”


Heb “trusted in him.” Here the verb probably describes more than a mental attitude. It is likely that the Shechemites made an alliance with Gaal and were now trusting him for protection in return for their loyalty (and probably tribute).


Heb “vineyards.”


Heb “stomped” or “trampled.” This refers to the way in which the juice was squeezed out in the wine vats by stepping on the grapes with one’s bare feet. For a discussion of grape harvesting in ancient Israel, see O. Borowski, Agriculture in Iron Age Israel , 110-14.


Heb “house.”


Heb “and Zebul his appointee.”


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


Heb “people.”


Heb “in my hand.” sn If only these men were under my command . One might assume from v. 26 b that the men were already at his disposal, but perhaps that was not one of the terms of the agreement. Another possibility is that v. 26 is a general summary statement, with vv. 27-29 then detailing how the alliance with Gaal came about.


Heb “said to Abimelech.” On the other hand, the preposition ל ( lamed ) prefixed to the proper name may be vocative (see R. G. Boling, Judges [AB], 178). If so, one could translate, “He boasted, ‘Abimelech…’”


Heb “Make numerous.”


The words “for battle” are interpretive.


Heb “his anger burned.”


The form בְּתָרְמָה ( bÿtarmah ) in the Hebrew text, which occurs only here, has traditionally been understood to mean “secretly” or “with deception.” If this is correct, it is derived from II רָמָה ( ramah , “to deceive”). Some interpreters object, pointing out that this would imply Zebul was trying to deceive Abimelech, which is clearly not the case in this context. But this objection is unwarranted. If retained, the phrase would refer instead to deceptive measures used by Zebul to avoid the suspicion of Gaal when he dispatched the messengers from Shechem. The present translation assumes an emendation to “in Arumah” ( בָּארוּמָה , ba ’ rumah ), a site mentioned in v. 41 as the headquarters of Abimelech. Confusion of alef and tav in archaic Hebrew script, while uncommon, is certainly not unimaginable.


Heb “Look!”


The participle, as used here, suggests Gaal and his brothers are in the process of arriving, but the preceding verses imply they have already settled in. Perhaps Zebul uses understatement to avoid the appearance of negligence on his part. After all, if he made the situation sound too bad, Abimelech, when he was informed, might ask why he had allowed this rebellion to reach such a stage.


The words “to rebel” are interpretive. The precise meaning of the Hebrew verb צוּר ( tsur ) is unclear here. It is best to take it in the sense of “to instigate; to incite; to provoke” (see Deut 2:9, 19 and R. G. Boling, Judges [AB], 178).


Heb “arise.”


Heb “you and the people who are with you.”


The words “outside the city” are supplied in the translation for clarification.


Heb “Look! He and the people who are with him will come out to you, and you will do to him what your hand finds [to do].”


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


Heb “four heads.” The words “they divided into” are supplied in the translation for clarification.


Heb “the people” (also in vv. 38, 43, 48 ). These were warriors, so “men” has been used in the translation, since in ancient Israelite culture soldiers would have been exclusively males.


Heb “the shadow on the hills you are seeing, like men.”


Heb “navel.” On the background of the Hebrew expression “the navel of the land,” see R. G. Boling, Judges (AB), 178-79.


Heb “head.”


Some English translations simply transliterated this as a place name ( Heb “Elon-meonenim”); cf. NAB, NRSV.


Heb “is your mouth that says.”


Heb “the people.”


Or “despised.”


Heb “So Gaal went out before the leaders of Shechem.”


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


The word “Shechemites” is not in the Hebrew text, but is supplied for clarification.


Heb “stayed.” Some scholars revise the vowel pointing on this verb from that of the MT, resulting in the translation “and he returned to.” The Lucianic recension of the LXX understands the word in this way.


Heb “drove…out from dwelling in Shechem.”