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Reference ID Tags SupportReference Quote Occurrence Note
front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introduction\n\n### Outline of Judges\n\n1. History of the judges of Israel (1:1–16:31)\n * Introduction (1:1–3:6)\n * Othniel, Ehud, and Shamgar (3:7–31)\n * Deborah and Barak (4:1–5:31)\n * Gideon (6:1–8:35)\n * Abimelech, Tola, and Jair (9:1–10:5)\n * Jephthah (10:6–12:7)\n * Ibzan, Elon, and Abdon (12:8–15)\n * Samson (13:1–16:31)\n1. The account of Micah and his idols (17:1–18:31)\n1. The account of Gibeah; the other Israelites take revenge (19:1–21:25)\n\n### What is the Book of Judges about?\n\nThe Book of Judges tells of events that occurred after the Israelites settled in the Promised Land. The events in this book happened over a period of about 150 years.\n\nThis book describes how the Israelites repeatedly sinned against Yahweh during this time. They worshiped false gods and did the same wicked things as the peoples who lived around them. Therefore, God would allow enemies to defeat and oppress the Israelites. Eventually, the Israelites would call to Yahweh for help. Yahweh would then cause someone to help the Israelites defeat their enemies. This person was called a “judge.” The Israelites would live in peace until the judge died.\n\nAfter that judge died, the Israelites would start sinning again. So this pattern of events would repeat.\n\n### How should the title of this book be translated?\n\nThis book traditionally has the title “Judges” because it gives accounts of some of the main leaders or judges in Israel before there were any kings over the people. Unless there are good reasons for following the title in other Bible versions, the translator should probably use the title “Judges” or a title such as “The Book about the Leaders in Israel.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What kind of leaders were the judges?\n\nThese were men and women whom God chose to help the Israelites defeat their enemies. After defeating their enemies, these leaders usually continued to help the people by deciding disputes among them. They also helped them make important decisions. Many of these leaders served all the people of Israel, but some of these leaders may have served only certain tribes.\n\n### What kind of society was Israel during the time of the judges?\n\nDuring this time, the twelve tribes of Israel were independent of one another. They were not a unified nation with one ruler. The tribes would sometimes help each other when enemies were threatening them.\n\nThese tribes were descended from the same ancestors: Abraham, Isaac, and Jacob. They shared in the same covenant with Yahweh.\n\n### What spiritual struggles did Israel experience during the time of the judges?\n\nDuring this time, Israel struggled to remain faithful to Yahweh. The best judges encouraged Israel to be faithful to him, but some of the judges failed to do so. (See: [[rc://*/tw/dict/bible/kt/faithful]])
1:intro a4am 0 # Judges 1 General Notes\n\n## Structure and Formatting\n\n- Verses 1–10: Judah conquers its assigned territory\n- Verses 11–16: Caleb and Othniel conquer Debir (Kiriath Sepher)\n- Verses 12–21: Judah and Simeon conquer territory but leave some hostile nations\n- Verses 22–29: Ephraim and Manasseh conquer territory but leave some hostile nations\n- Verses 30–36: Zebulin, Asher, Naphtali, and Dan conquer territory but leave some hostile nations\n\n## Religious and Cultural Concepts in This Chapter\n\n### Cutting off the thumbs and big toes of captured enemies\n\nIn [1:7](../01/07.md), Adoni-Bezek describes how he had his soldiers cut off the thumbs and big toes of the kings he had defeated. This prevented a captured enemy from running away or from ever using a weapon again. However, as the context shows, it was also a way of humiliating a captured king. When the Israelites did this to Adoni-Bezek, he acknowledged that he was getting what he deserved for having done this to others. This is an example of irony in the book of Judges, in which the punishment fits the crime. (See the discussion in the General Introduction.)\n\n### Complete destruction of a city and its people\n\nIn [1:17](../01/17.md), the armies of Judah and Simeon completely destroy a Canaanite city and kill all of its people. They call the place “Hormah,” which means “destruction.” [Deuteronomy 7:1–4](../deu/07/01.md) describes how, when Yahweh was preparing the Israelites to enter the Promised Land, he commanded them to destroy completely the Canaanite people who lived there. They were not to make any treaties with them or to intermarry with them. This was to prevent the Israelites from joining them in worshiping their false gods, which would have led them to develop a culture and society very different from the kind that Yahweh wanted. The book of Joshua describes how the Israelites completely destroyed the major Canaanite cities and their people. In this chapter, [1:17](../01/17.md) describes a further instance of that. However, the Israelites left many of the Canaanite people in the land, and they did intermarry with them and worship their gods. This led the Israelites into many evil practices that made Yahweh very angry with them.\n\n## Translation Issues in This Chapter\n\n### Personification\n\nIn this chapter, the author and characters often speak of Israelite tribes as if they were individual people who could speak with one another, go places together, and so forth. If it would be helpful in your language, you could state the meaning plainly. For example, instead of saying “Judah,” you could say “the people of the tribe of Judah.” (See: [[rc://*/ta/man/translate/figs-personification]])\n\n### Generic nouns\n\nIn this chapter, the author and characters use expressions such as “the Canaanite,” “the Perizzite,” “the Amorite,” and so forth. They are not referring to specific individuals. Rather, they mean in general the people of the nation mentioned. It may be more natural in your language to express this meaning by using plural forms, for example, “the Canaanites.” (See: [[rc://*/ta/man/translate/figs-genericnoun]])
1:intro a4am 0 # Judges 1 General Notes\n\n## Structure and Formatting\n\n- Verses 1–10: Judah conquers its assigned territory\n- Verses 11–16: Caleb and Othniel conquer Debir (Kiriath Sepher)\n- Verses 12–21: Judah and Simeon conquer territory but leave some hostile nations\n- Verses 22–29: Ephraim and Manasseh conquer territory but leave some hostile nations\n- Verses 30–36: Zebulin, Asher, Naphtali, and Dan conquer territory but leave some hostile nations\n\n## Religious and Cultural Concepts in This Chapter\n\n### Cutting off the thumbs and big toes of captured enemies\n\nIn [1:7](../01/07.md), Adoni-Bezek describes how he had his soldiers cut off the thumbs and big toes of the kings he had defeated. This prevented a captured enemy from running away or from ever using a weapon again. However, as the context shows, it was also a way of humiliating a captured king. When the Israelites did this to Adoni-Bezek, he acknowledged that he was getting what he deserved for having done this to others. This is an example of irony in the book of Judges, in which the punishment fits the crime. (See the discussion in the General Introduction.)\n\n### Complete destruction of a city and its people\n\nIn [1:17](../01/17.md), the armies of Judah and Simeon completely destroy a Canaanite city and kill all of its people. They call the place “Hormah,” which means “destruction.” [Deuteronomy 7:1–4](../deu/07/01.md) describes how, when Yahweh was preparing the Israelites to enter the Promised Land, he commanded them to destroy completely the Canaanite people who lived there. They were not to make any treaties with them or to intermarry with them. This was to prevent the Israelites from joining them in worshiping their false gods, which would have led them to develop a culture and society very different from the kind that Yahweh wanted. The book of Joshua describes how the Israelites completely destroyed the major Canaanite cities and their people. In this chapter, [1:17](../01/17.md) describes a further instance of that. However, the Israelites left many of the Canaanite people in the land, and they did intermarry with them and worship their gods. This led the Israelites into many evil practices that made Yahweh very angry with them.\n\n## Translation Issues in This Chapter\n\n### Names of people groups, cities, and Israelite tribes meaning their people or armies\n\nIn this chapter, the author and characters often use the names of people groups or cities by association to mean the people or armies of those groups or cities. For example, when the author says in [1:1](../01/01.md) that the Israelites “fought against Jerusalem,” he means that they fought against the people who lived in that city. The author and characters sometimes also speak of the Israelite tribes as if they were individual people who could talk to one another, go places together, and so forth. For example, the author says in [1:1](../01/01.md), “Then Judah said to Simeon, his brother, ‘Go up with me into my allotment.’” If it would be helpful in your language, you could state the meaning plainly. For example, instead of saying “Judah,” you could say “the people of the tribe of Judah.” (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-personification]])\n\n### Generic nouns\n\nIn this chapter, the author and characters use expressions such as “the Canaanite,” “the Perizzite,” “the Amorite,” and so forth. They are not referring to specific individuals. Rather, they mean in general the people of the nation mentioned. It may be more natural in your language to express this meaning by using plural forms, for example, “the Canaanites.” (See: [[rc://*/ta/man/translate/figs-genericnoun]])
1:1 j001 rc://*/ta/man/translate/writing-newevent וַ⁠יְהִ֗י 1 The author is using the phrase **And it happened** to introduce a new event in the story of the people of Israel, which continues here in the book of Judges at the point where it left off at the end of the book of Joshua. Use a word, phrase, or other method in your language that is natural for introducing a new event.
1:1 j002 rc://*/ta/man/translate/figs-metaphor בְּנֵ֣י יִשְׂרָאֵ֔ל 1 See the discussion of the phrase **the sons of Israel** in the Introduction to Judges. Alternate translation: “the people of Israel”
1:1 j003 rc://*/ta/man/translate/figs-personification מִ֣י יַעֲלֶה 1 The Israelites are asking Yahweh which of their tribes should be the first to go into its allotment and fight against the Canaanites living there. They are speaking of that tribe as if it were an individual person. (The verb in this phrase is singular, indicating that **Who** is also singular.) See the discussion of this issue, which occurs several times in this chapter, in the General Notes to this chapter. Alternate translation: “What tribe will go up”
@ -14,7 +14,7 @@ front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introductio
1:3 j007 rc://*/ta/man/translate/figs-go עֲלֵ֧ה אִתִּ֣⁠י 1 In a context such as this, your language might say “Come” instead of **Go**. Alternate translation: “Come with me”
1:3 j008 rc://*/ta/man/translate/figs-genericnoun בַּֽ⁠כְּנַעֲנִ֔י 1 See how you translated this same expression in [1:1](../01/01.md). Alternate translation: “against the Canaanites who live there”
1:3 j009 rc://*/ta/man/translate/figs-explicit וְ⁠הָלַכְתִּ֧י גַם־אֲנִ֛י אִתְּ⁠ךָ֖ בְּ⁠גוֹרָלֶ֑⁠ךָ 1 The Judeans are leaving some information implicit. You could state this information explicitly in your translation if that would be helpful to your readers. Alternate translation: “If you do, we will also go with you into your allotment and fight against the Canaanites who live there”
1:4 ku4h rc://*/ta/man/translate/figs-synecdoche וַ⁠יַּ֣עַל יְהוּדָ֔ה 1 The author is using the name of one of the tribes whose soldiers were in this army to mean the entire army. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And the army of the tribe of Judah went up with the army of the tribe of Simeon”
1:4 ku4h rc://*/ta/man/translate/figs-synecdoche וַ⁠יַּ֣עַל יְהוּדָ֔ה 1 The author is using the name of one of the tribes whose soldiers were in this army to mean the entire army, which included soldiers from both tribes. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And the army of the tribe of Judah went up with the army of the tribe of Simeon”
1:4 j010 rc://*/ta/man/translate/figs-metonymy וַ⁠יִּתֵּ֧ן יְהוָ֛ה אֶת־הַ⁠כְּנַעֲנִ֥י וְ⁠הַ⁠פְּרִזִּ֖י בְּ⁠יָדָ֑⁠ם 1 Here, **hand** represents the power or capability of a person. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. Alternate translation: “and Yahweh gave them the power to conquer the Canaanites and the Perizzites”
1:4 j011 rc://*/ta/man/translate/figs-metonymy וַ⁠יַּכּ֣וּ⁠ם 1 As the General Notes to this chapter discuss, when the author says that the armies of Judah and Simeon **struck** or hit the Canaanite and Perizzite soldiers who opposed them, he means that they killed them. Alternate translation: “And … they killed”
1:4 c9xq rc://*/ta/man/translate/translate-names בְּ⁠בֶ֔זֶק 1 **Bezek** is the name of a city in the territory in Canaan that was allotted to the tribe of Judah.
@ -41,7 +41,7 @@ front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introductio
1:10 j022 rc://*/ta/man/translate/figs-synecdoche יְהוּדָ֗ה 1 See how you translated the term “Judah” in [1:4](../01/04.md) and the expression “the sons of Judah” in [1:8](../01/08.md). Alternate translation: “the combined army”
1:10 ax37 rc://*/ta/man/translate/writing-background וְ⁠שֵׁם־חֶבְר֥וֹן לְ⁠פָנִ֖ים קִרְיַ֣ת אַרְבַּ֑ע 1 Here the author is providing background information to help readers understand what is happening in the story. The author probably wrote this because his readers knew this city as **Hebron**. But at the time when Israel attacked it, it was called **Kiriath Arba**. In your translation, introduce this information in a way that would be natural in your own language and culture. You may also wish to mark it in some way as background information, such as by putting it in parentheses as the ULT does. Alternate translation: “Hebron used to be called Kiriath Arba”
1:10 j023 rc://*/ta/man/translate/translate-names וַ⁠יַּכּ֛וּ אֶת־שֵׁשַׁ֥י וְ⁠אֶת־אֲחִימַ֖ן וְ⁠אֶת־תַּלְמָֽי 1 **Sheshai**, **Ahiman**, and **Talmai** are the names of three clans that lived in and around the city of Hebron.
1:10 edk7 rc://*/ta/man/translate/figs-personification וַ⁠יַּכּ֛וּ אֶת־שֵׁשַׁ֥י וְ⁠אֶת־אֲחִימַ֖ן וְ⁠אֶת־תַּלְמָֽי 1 The author is speaking of these clans as if they were individual people. Alternate translation: “And they defeated the armies of the clans of Sheshai, Ahiman, and Talmai”
1:10 edk7 rc://*/ta/man/translate/figs-personification וַ⁠יַּכּ֛וּ אֶת־שֵׁשַׁ֥י וְ⁠אֶת־אֲחִימַ֖ן וְ⁠אֶת־תַּלְמָֽי 1 The author is using the names of these clans to refer by association to their armies. Alternate translation: “And they defeated the armies of the clans of Sheshai, Ahiman, and Talmai”
1:11 j024 rc://*/ta/man/translate/writing-pronouns וַ⁠יֵּ֣לֶךְ 1 The pronoun **he** refers to “Judah” in the previous verse. That name represented the army of the tribe of Judah and implicitly the accompanying army of the tribe of Simeon. It may be helpful to clarify this for your readers. Alternate translation: “And these armies went”
1:11 lh59 rc://*/ta/man/translate/writing-background וְ⁠שֵׁם־דְּבִ֥יר לְ⁠פָנִ֖ים קִרְיַת־סֵֽפֶר 1 See how you translated the similar sentence in the previous verse.
1:11 j025 rc://*/ta/man/translate/translate-names דְּבִ֑יר 1 The word **Debir** is the name of a city in the territory that Joshua assigned to the tribe of Judah.
@ -97,13 +97,10 @@ front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introductio
1:27 va98 rc://*/ta/man/translate/translate-names אֶת־בֵּית־שְׁאָ֣ן & וְ⁠אֶת־תַּעְנַ֣ךְ & ד֜וֹר & יִבְלְעָם֙ & מְגִדּ֖וֹ 1 The words **Beth Shan**, **Taanach**, **Dor**, **Ibleam**, and **Megiddo** are the names of cities.
1:27 j054 rc://*/ta/man/translate/figs-metaphor וְ⁠אֶת־בְּנוֹתֶי⁠הָ֮ 1 The author is speaking as if the villages surrounding the cities named in this verse were literally their **daughters**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “or the people who lived in the surrounding villages”
1:28 m64k rc://*/ta/man/translate/figs-metonymy חָזַ֣ק יִשְׂרָאֵ֔ל וַ⁠יָּ֥שֶׂם אֶת־הַֽ⁠כְּנַעֲנִ֖י לָ⁠מַ֑ס 1 The author is using the name **Israel** by association to mean the people of Israel. Alternate translation: “the Israelites became strong and they put the Canaanites to forced labor”
1:29 ek8n rc://*/ta/man/translate/figs-personification וְ⁠אֶפְרַ֨יִם֙ 1 The author is speaking of the tribe of **Ephraim** as if it were an individual person, its ancestor Ephraim, who was one of the twelve sons of Jacob. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And the people of Ephraim”
1:29 ek8n rc://*/ta/man/translate/figs-metonymy וְ⁠אֶפְרַ֨יִם֙ 1 As the General Notes to this chapter discuss, the author is using the name of the tribe of **Ephraim** by association to mean the people and especially the army of that tribe. If it would be helpful in your language, you could state the meaning plainly, here and in the similar instances in the rest of the chapter. Alternate translation: “And the people of Ephraim” or “And the army of Ephraim”
1:29 u8mq rc://*/ta/man/translate/translate-names בְּ⁠גָ֑זֶר 1 The word **Gezer** is the name of a city.
1:30 l8tv rc://*/ta/man/translate/figs-personification זְבוּלֻ֗ן 1 The author is speaking of the tribe of **Zebulun** as if it were an individual person, its ancestor Zebulun, who was one of the twelve sons of Jacob. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And the people of Zebulun”
1:30 j055 rc://*/ta/man/translate/translate-names קִטְר֔וֹן & נַהֲלֹ֑ל 1 The words **Kitron** and **Nahalol** are the names of cities.
1:31 e29r rc://*/ta/man/translate/figs-personification אָשֵׁ֗ר 1 The author is speaking of the tribe of **Asher** as if it were an individual person, its ancestor Asher, who was one of the twelve sons of Jacob. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And the people of Asher”
1:31 b612 rc://*/ta/man/translate/translate-names עַכּ֔וֹ & צִיד֑וֹן וְ⁠אֶת־אַחְלָ֤ב וְ⁠אֶת־אַכְזִיב֙ וְ⁠אֶת־חֶלְבָּ֔ה וְ⁠אֶת־אֲפִ֖יק וְ⁠אֶת־רְחֹֽב 1 The words **Akko**, **Sidon**, **Ahlab**, **Akzib**, **Heblah**, **Aphek**, and **Rehob** are the names of cities.
1:33 j056 rc://*/ta/man/translate/figs-personification נַפְתָּלִ֗י 1 The author is speaking of the tribe of **Naphtali** as if it were an individual person, its ancestor Naphtali, who was one of the twelve sons of Jacob. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And the people of Naphtali”
1:33 d9v1 rc://*/ta/man/translate/translate-names בֵֽית־שֶׁ֨מֶשׁ֙ & בֵית־עֲנָ֔ת 1 The words **Beth Shemesh** and **Beth Anath** are the names of cities.
1:34 j057 rc://*/ta/man/translate/grammar-connect-logic-result וַ⁠יִּלְחֲצ֧וּ הָ⁠אֱמֹרִ֛י אֶת־בְּנֵי־דָ֖ן הָ⁠הָ֑רָ⁠ה כִּי־לֹ֥א נְתָנ֖⁠וֹ לָ⁠רֶ֥דֶת לָ⁠עֵֽמֶק 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “And the Amorites did not allow the sons of Dan to go down into the valley, so they were pressed into the hill country”
1:34 j058 rc://*/ta/man/translate/figs-metaphor אֶת־בְּנֵי־דָ֖ן 1 See how you translated the expression “the sons of Judah” in [1:16](../01/16.md). Alternate translation: “the people of Dan”
@ -1465,4 +1462,4 @@ front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introductio
21:22 pcc6 You are innocent … not give your daughters to them 0 This refers to the men of Shiloh. They did not voluntarily give their daughters to the Benjamites, and therefore did not break their promise not to do that.
21:23 ng9r the number of wives that they needed 0 This refers to one wife for each of the two hundred Benjamite men who did not receive wives from Jabesh Gilead ([Judges 21:14](../21/14.md)).
21:25 b8xe there was no king in Israel 0 Alternate translation: “Israel did not yet have a king”
21:25 d46g rc://*/ta/man/translate/figs-metaphor what was right in his own eyes 0 The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: “what he judged to be right” or “what he considered to be right”
21:25 d46g rc://*/ta/man/translate/figs-metaphor what was right in his own eyes 0 The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: “what he judged to be right” or “what he considered to be right”

1 Reference ID Tags SupportReference Quote Occurrence Note
2 front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introduction\n\n### Outline of Judges\n\n1. History of the judges of Israel (1:1–16:31)\n * Introduction (1:1–3:6)\n * Othniel, Ehud, and Shamgar (3:7–31)\n * Deborah and Barak (4:1–5:31)\n * Gideon (6:1–8:35)\n * Abimelech, Tola, and Jair (9:1–10:5)\n * Jephthah (10:6–12:7)\n * Ibzan, Elon, and Abdon (12:8–15)\n * Samson (13:1–16:31)\n1. The account of Micah and his idols (17:1–18:31)\n1. The account of Gibeah; the other Israelites take revenge (19:1–21:25)\n\n### What is the Book of Judges about?\n\nThe Book of Judges tells of events that occurred after the Israelites settled in the Promised Land. The events in this book happened over a period of about 150 years.\n\nThis book describes how the Israelites repeatedly sinned against Yahweh during this time. They worshiped false gods and did the same wicked things as the peoples who lived around them. Therefore, God would allow enemies to defeat and oppress the Israelites. Eventually, the Israelites would call to Yahweh for help. Yahweh would then cause someone to help the Israelites defeat their enemies. This person was called a “judge.” The Israelites would live in peace until the judge died.\n\nAfter that judge died, the Israelites would start sinning again. So this pattern of events would repeat.\n\n### How should the title of this book be translated?\n\nThis book traditionally has the title “Judges” because it gives accounts of some of the main leaders or judges in Israel before there were any kings over the people. Unless there are good reasons for following the title in other Bible versions, the translator should probably use the title “Judges” or a title such as “The Book about the Leaders in Israel.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What kind of leaders were the judges?\n\nThese were men and women whom God chose to help the Israelites defeat their enemies. After defeating their enemies, these leaders usually continued to help the people by deciding disputes among them. They also helped them make important decisions. Many of these leaders served all the people of Israel, but some of these leaders may have served only certain tribes.\n\n### What kind of society was Israel during the time of the judges?\n\nDuring this time, the twelve tribes of Israel were independent of one another. They were not a unified nation with one ruler. The tribes would sometimes help each other when enemies were threatening them.\n\nThese tribes were descended from the same ancestors: Abraham, Isaac, and Jacob. They shared in the same covenant with Yahweh.\n\n### What spiritual struggles did Israel experience during the time of the judges?\n\nDuring this time, Israel struggled to remain faithful to Yahweh. The best judges encouraged Israel to be faithful to him, but some of the judges failed to do so. (See: [[rc://*/tw/dict/bible/kt/faithful]])
3 1:intro a4am 0 # Judges 1 General Notes\n\n## Structure and Formatting\n\n- Verses 1–10: Judah conquers its assigned territory\n- Verses 11–16: Caleb and Othniel conquer Debir (Kiriath Sepher)\n- Verses 12–21: Judah and Simeon conquer territory but leave some hostile nations\n- Verses 22–29: Ephraim and Manasseh conquer territory but leave some hostile nations\n- Verses 30–36: Zebulin, Asher, Naphtali, and Dan conquer territory but leave some hostile nations\n\n## Religious and Cultural Concepts in This Chapter\n\n### Cutting off the thumbs and big toes of captured enemies\n\nIn [1:7](../01/07.md), Adoni-Bezek describes how he had his soldiers cut off the thumbs and big toes of the kings he had defeated. This prevented a captured enemy from running away or from ever using a weapon again. However, as the context shows, it was also a way of humiliating a captured king. When the Israelites did this to Adoni-Bezek, he acknowledged that he was getting what he deserved for having done this to others. This is an example of irony in the book of Judges, in which the punishment fits the crime. (See the discussion in the General Introduction.)\n\n### Complete destruction of a city and its people\n\nIn [1:17](../01/17.md), the armies of Judah and Simeon completely destroy a Canaanite city and kill all of its people. They call the place “Hormah,” which means “destruction.” [Deuteronomy 7:1–4](../deu/07/01.md) describes how, when Yahweh was preparing the Israelites to enter the Promised Land, he commanded them to destroy completely the Canaanite people who lived there. They were not to make any treaties with them or to intermarry with them. This was to prevent the Israelites from joining them in worshiping their false gods, which would have led them to develop a culture and society very different from the kind that Yahweh wanted. The book of Joshua describes how the Israelites completely destroyed the major Canaanite cities and their people. In this chapter, [1:17](../01/17.md) describes a further instance of that. However, the Israelites left many of the Canaanite people in the land, and they did intermarry with them and worship their gods. This led the Israelites into many evil practices that made Yahweh very angry with them.\n\n## Translation Issues in This Chapter\n\n### Personification\n\nIn this chapter, the author and characters often speak of Israelite tribes as if they were individual people who could speak with one another, go places together, and so forth. If it would be helpful in your language, you could state the meaning plainly. For example, instead of saying “Judah,” you could say “the people of the tribe of Judah.” (See: [[rc://*/ta/man/translate/figs-personification]])\n\n### Generic nouns\n\nIn this chapter, the author and characters use expressions such as “the Canaanite,” “the Perizzite,” “the Amorite,” and so forth. They are not referring to specific individuals. Rather, they mean in general the people of the nation mentioned. It may be more natural in your language to express this meaning by using plural forms, for example, “the Canaanites.” (See: [[rc://*/ta/man/translate/figs-genericnoun]]) # Judges 1 General Notes\n\n## Structure and Formatting\n\n- Verses 1–10: Judah conquers its assigned territory\n- Verses 11–16: Caleb and Othniel conquer Debir (Kiriath Sepher)\n- Verses 12–21: Judah and Simeon conquer territory but leave some hostile nations\n- Verses 22–29: Ephraim and Manasseh conquer territory but leave some hostile nations\n- Verses 30–36: Zebulin, Asher, Naphtali, and Dan conquer territory but leave some hostile nations\n\n## Religious and Cultural Concepts in This Chapter\n\n### Cutting off the thumbs and big toes of captured enemies\n\nIn [1:7](../01/07.md), Adoni-Bezek describes how he had his soldiers cut off the thumbs and big toes of the kings he had defeated. This prevented a captured enemy from running away or from ever using a weapon again. However, as the context shows, it was also a way of humiliating a captured king. When the Israelites did this to Adoni-Bezek, he acknowledged that he was getting what he deserved for having done this to others. This is an example of irony in the book of Judges, in which the punishment fits the crime. (See the discussion in the General Introduction.)\n\n### Complete destruction of a city and its people\n\nIn [1:17](../01/17.md), the armies of Judah and Simeon completely destroy a Canaanite city and kill all of its people. They call the place “Hormah,” which means “destruction.” [Deuteronomy 7:1–4](../deu/07/01.md) describes how, when Yahweh was preparing the Israelites to enter the Promised Land, he commanded them to destroy completely the Canaanite people who lived there. They were not to make any treaties with them or to intermarry with them. This was to prevent the Israelites from joining them in worshiping their false gods, which would have led them to develop a culture and society very different from the kind that Yahweh wanted. The book of Joshua describes how the Israelites completely destroyed the major Canaanite cities and their people. In this chapter, [1:17](../01/17.md) describes a further instance of that. However, the Israelites left many of the Canaanite people in the land, and they did intermarry with them and worship their gods. This led the Israelites into many evil practices that made Yahweh very angry with them.\n\n## Translation Issues in This Chapter\n\n### Names of people groups, cities, and Israelite tribes meaning their people or armies\n\nIn this chapter, the author and characters often use the names of people groups or cities by association to mean the people or armies of those groups or cities. For example, when the author says in [1:1](../01/01.md) that the Israelites “fought against Jerusalem,” he means that they fought against the people who lived in that city. The author and characters sometimes also speak of the Israelite tribes as if they were individual people who could talk to one another, go places together, and so forth. For example, the author says in [1:1](../01/01.md), “Then Judah said to Simeon, his brother, ‘Go up with me into my allotment.’” If it would be helpful in your language, you could state the meaning plainly. For example, instead of saying “Judah,” you could say “the people of the tribe of Judah.” (See: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-personification]])\n\n### Generic nouns\n\nIn this chapter, the author and characters use expressions such as “the Canaanite,” “the Perizzite,” “the Amorite,” and so forth. They are not referring to specific individuals. Rather, they mean in general the people of the nation mentioned. It may be more natural in your language to express this meaning by using plural forms, for example, “the Canaanites.” (See: [[rc://*/ta/man/translate/figs-genericnoun]])
4 1:1 j001 rc://*/ta/man/translate/writing-newevent וַ⁠יְהִ֗י 1 The author is using the phrase **And it happened** to introduce a new event in the story of the people of Israel, which continues here in the book of Judges at the point where it left off at the end of the book of Joshua. Use a word, phrase, or other method in your language that is natural for introducing a new event.
5 1:1 j002 rc://*/ta/man/translate/figs-metaphor בְּנֵ֣י יִשְׂרָאֵ֔ל 1 See the discussion of the phrase **the sons of Israel** in the Introduction to Judges. Alternate translation: “the people of Israel”
6 1:1 j003 rc://*/ta/man/translate/figs-personification מִ֣י יַעֲלֶה 1 The Israelites are asking Yahweh which of their tribes should be the first to go into its allotment and fight against the Canaanites living there. They are speaking of that tribe as if it were an individual person. (The verb in this phrase is singular, indicating that **Who** is also singular.) See the discussion of this issue, which occurs several times in this chapter, in the General Notes to this chapter. Alternate translation: “What tribe will go up”
14 1:3 j007 rc://*/ta/man/translate/figs-go עֲלֵ֧ה אִתִּ֣⁠י 1 In a context such as this, your language might say “Come” instead of **Go**. Alternate translation: “Come with me”
15 1:3 j008 rc://*/ta/man/translate/figs-genericnoun בַּֽ⁠כְּנַעֲנִ֔י 1 See how you translated this same expression in [1:1](../01/01.md). Alternate translation: “against the Canaanites who live there”
16 1:3 j009 rc://*/ta/man/translate/figs-explicit וְ⁠הָלַכְתִּ֧י גַם־אֲנִ֛י אִתְּ⁠ךָ֖ בְּ⁠גוֹרָלֶ֑⁠ךָ 1 The Judeans are leaving some information implicit. You could state this information explicitly in your translation if that would be helpful to your readers. Alternate translation: “If you do, we will also go with you into your allotment and fight against the Canaanites who live there”
17 1:4 ku4h rc://*/ta/man/translate/figs-synecdoche וַ⁠יַּ֣עַל יְהוּדָ֔ה 1 The author is using the name of one of the tribes whose soldiers were in this army to mean the entire army. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And the army of the tribe of Judah went up with the army of the tribe of Simeon” The author is using the name of one of the tribes whose soldiers were in this army to mean the entire army, which included soldiers from both tribes. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And the army of the tribe of Judah went up with the army of the tribe of Simeon”
18 1:4 j010 rc://*/ta/man/translate/figs-metonymy וַ⁠יִּתֵּ֧ן יְהוָ֛ה אֶת־הַ⁠כְּנַעֲנִ֥י וְ⁠הַ⁠פְּרִזִּ֖י בְּ⁠יָדָ֑⁠ם 1 Here, **hand** represents the power or capability of a person. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. Alternate translation: “and Yahweh gave them the power to conquer the Canaanites and the Perizzites”
19 1:4 j011 rc://*/ta/man/translate/figs-metonymy וַ⁠יַּכּ֣וּ⁠ם 1 As the General Notes to this chapter discuss, when the author says that the armies of Judah and Simeon **struck** or hit the Canaanite and Perizzite soldiers who opposed them, he means that they killed them. Alternate translation: “And … they killed”
20 1:4 c9xq rc://*/ta/man/translate/translate-names בְּ⁠בֶ֔זֶק 1 **Bezek** is the name of a city in the territory in Canaan that was allotted to the tribe of Judah.
41 1:10 j022 rc://*/ta/man/translate/figs-synecdoche יְהוּדָ֗ה 1 See how you translated the term “Judah” in [1:4](../01/04.md) and the expression “the sons of Judah” in [1:8](../01/08.md). Alternate translation: “the combined army”
42 1:10 ax37 rc://*/ta/man/translate/writing-background וְ⁠שֵׁם־חֶבְר֥וֹן לְ⁠פָנִ֖ים קִרְיַ֣ת אַרְבַּ֑ע 1 Here the author is providing background information to help readers understand what is happening in the story. The author probably wrote this because his readers knew this city as **Hebron**. But at the time when Israel attacked it, it was called **Kiriath Arba**. In your translation, introduce this information in a way that would be natural in your own language and culture. You may also wish to mark it in some way as background information, such as by putting it in parentheses as the ULT does. Alternate translation: “Hebron used to be called Kiriath Arba”
43 1:10 j023 rc://*/ta/man/translate/translate-names וַ⁠יַּכּ֛וּ אֶת־שֵׁשַׁ֥י וְ⁠אֶת־אֲחִימַ֖ן וְ⁠אֶת־תַּלְמָֽי 1 **Sheshai**, **Ahiman**, and **Talmai** are the names of three clans that lived in and around the city of Hebron.
44 1:10 edk7 rc://*/ta/man/translate/figs-personification וַ⁠יַּכּ֛וּ אֶת־שֵׁשַׁ֥י וְ⁠אֶת־אֲחִימַ֖ן וְ⁠אֶת־תַּלְמָֽי 1 The author is speaking of these clans as if they were individual people. Alternate translation: “And they defeated the armies of the clans of Sheshai, Ahiman, and Talmai” The author is using the names of these clans to refer by association to their armies. Alternate translation: “And they defeated the armies of the clans of Sheshai, Ahiman, and Talmai”
45 1:11 j024 rc://*/ta/man/translate/writing-pronouns וַ⁠יֵּ֣לֶךְ 1 The pronoun **he** refers to “Judah” in the previous verse. That name represented the army of the tribe of Judah and implicitly the accompanying army of the tribe of Simeon. It may be helpful to clarify this for your readers. Alternate translation: “And these armies went”
46 1:11 lh59 rc://*/ta/man/translate/writing-background וְ⁠שֵׁם־דְּבִ֥יר לְ⁠פָנִ֖ים קִרְיַת־סֵֽפֶר 1 See how you translated the similar sentence in the previous verse.
47 1:11 j025 rc://*/ta/man/translate/translate-names דְּבִ֑יר 1 The word **Debir** is the name of a city in the territory that Joshua assigned to the tribe of Judah.
97 1:27 va98 rc://*/ta/man/translate/translate-names אֶת־בֵּית־שְׁאָ֣ן & וְ⁠אֶת־תַּעְנַ֣ךְ & ד֜וֹר & יִבְלְעָם֙ & מְגִדּ֖וֹ 1 The words **Beth Shan**, **Taanach**, **Dor**, **Ibleam**, and **Megiddo** are the names of cities.
98 1:27 j054 rc://*/ta/man/translate/figs-metaphor וְ⁠אֶת־בְּנוֹתֶי⁠הָ֮ 1 The author is speaking as if the villages surrounding the cities named in this verse were literally their **daughters**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “or the people who lived in the surrounding villages”
99 1:28 m64k rc://*/ta/man/translate/figs-metonymy חָזַ֣ק יִשְׂרָאֵ֔ל וַ⁠יָּ֥שֶׂם אֶת־הַֽ⁠כְּנַעֲנִ֖י לָ⁠מַ֑ס 1 The author is using the name **Israel** by association to mean the people of Israel. Alternate translation: “the Israelites became strong and they put the Canaanites to forced labor”
100 1:29 ek8n rc://*/ta/man/translate/figs-personification rc://*/ta/man/translate/figs-metonymy וְ⁠אֶפְרַ֨יִם֙ 1 The author is speaking of the tribe of **Ephraim** as if it were an individual person, its ancestor Ephraim, who was one of the twelve sons of Jacob. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And the people of Ephraim” As the General Notes to this chapter discuss, the author is using the name of the tribe of **Ephraim** by association to mean the people and especially the army of that tribe. If it would be helpful in your language, you could state the meaning plainly, here and in the similar instances in the rest of the chapter. Alternate translation: “And the people of Ephraim” or “And the army of Ephraim”
101 1:29 u8mq rc://*/ta/man/translate/translate-names בְּ⁠גָ֑זֶר 1 The word **Gezer** is the name of a city.
1:30 l8tv rc://*/ta/man/translate/figs-personification זְבוּלֻ֗ן 1 The author is speaking of the tribe of **Zebulun** as if it were an individual person, its ancestor Zebulun, who was one of the twelve sons of Jacob. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And the people of Zebulun”
102 1:30 j055 rc://*/ta/man/translate/translate-names קִטְר֔וֹן & נַהֲלֹ֑ל 1 The words **Kitron** and **Nahalol** are the names of cities.
1:31 e29r rc://*/ta/man/translate/figs-personification אָשֵׁ֗ר 1 The author is speaking of the tribe of **Asher** as if it were an individual person, its ancestor Asher, who was one of the twelve sons of Jacob. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And the people of Asher”
103 1:31 b612 rc://*/ta/man/translate/translate-names עַכּ֔וֹ & צִיד֑וֹן וְ⁠אֶת־אַחְלָ֤ב וְ⁠אֶת־אַכְזִיב֙ וְ⁠אֶת־חֶלְבָּ֔ה וְ⁠אֶת־אֲפִ֖יק וְ⁠אֶת־רְחֹֽב 1 The words **Akko**, **Sidon**, **Ahlab**, **Akzib**, **Heblah**, **Aphek**, and **Rehob** are the names of cities.
1:33 j056 rc://*/ta/man/translate/figs-personification נַפְתָּלִ֗י 1 The author is speaking of the tribe of **Naphtali** as if it were an individual person, its ancestor Naphtali, who was one of the twelve sons of Jacob. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And the people of Naphtali”
104 1:33 d9v1 rc://*/ta/man/translate/translate-names בֵֽית־שֶׁ֨מֶשׁ֙ & בֵית־עֲנָ֔ת 1 The words **Beth Shemesh** and **Beth Anath** are the names of cities.
105 1:34 j057 rc://*/ta/man/translate/grammar-connect-logic-result וַ⁠יִּלְחֲצ֧וּ הָ⁠אֱמֹרִ֛י אֶת־בְּנֵי־דָ֖ן הָ⁠הָ֑רָ⁠ה כִּי־לֹ֥א נְתָנ֖⁠וֹ לָ⁠רֶ֥דֶת לָ⁠עֵֽמֶק 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “And the Amorites did not allow the sons of Dan to go down into the valley, so they were pressed into the hill country”
106 1:34 j058 rc://*/ta/man/translate/figs-metaphor אֶת־בְּנֵי־דָ֖ן 1 See how you translated the expression “the sons of Judah” in [1:16](../01/16.md). Alternate translation: “the people of Dan”
1462 21:22 pcc6 You are innocent … not give your daughters to them 0 This refers to the men of Shiloh. They did not voluntarily give their daughters to the Benjamites, and therefore did not break their promise not to do that.
1463 21:23 ng9r the number of wives that they needed 0 This refers to one wife for each of the two hundred Benjamite men who did not receive wives from Jabesh Gilead ([Judges 21:14](../21/14.md)).
1464 21:25 b8xe there was no king in Israel 0 Alternate translation: “Israel did not yet have a king”
1465 21:25 d46g rc://*/ta/man/translate/figs-metaphor what was right in his own eyes 0 The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: “what he judged to be right” or “what he considered to be right”