JDG (Judges)
JDG.1 • JDG.2 • JDG.3 • JDG.4 • JDG.5 • JDG.6 • JDG.7 • JDG.8 • JDG.9 • JDG.10 • JDG.11 • JDG.12 • JDG.13 • JDG.14 • JDG.15 • JDG.16 • JDG.17 • JDG.18 • JDG.19 • JDG.20 • JDG.21
JDG.1
[JDG.1.1] And it came to pass after the death of Joshua that the sons of Israel inquired of Yahveh, saying, "Who among us shall go up first against the Canaanites to fight against them?" [§]
va-yhi akharei mot yhoshua va-yishalu bnei yisrael ba-Yahveh leemor mi yaaleh-lanu el-hakkenani batkhilah lehilakhem bo
This verse describes what happened after the death of Joshua. The Israelites inquired of Yahveh, asking which tribe should go first to fight against the Canaanites.
[JDG.1.2] And Yahveh said, "Judah will ascend. Behold, I have given the land into his hand." [§]
Va-yo-mer Yahveh Yehudah ya-aleh. Hinneh natati et-ha-aretz be-yado.
This verse describes Yahveh speaking to Judah, stating that Judah will ascend, and that Yahveh has given the land into his hand. 'Va-yo-mer' means 'and he said'. 'Yahveh' is the proper name of God. 'Yehudah' is Judah. 'Ya-aleh' means 'he will ascend'. 'Hinneh' means 'behold'. 'Natati' means 'I have given'. 'Et-ha-aretz' means 'the land'. 'Be-yado' means 'into his hand'.
[JDG.1.3] And Judah said to his brother Simeon, "Come with me in my lot, and we will fight against the Canaanite, and I will also go with you in your lot." And Simeon went with him. [§]
Va-yo-mer Yehudah le-Shim-eon achiv, aleh itti be-goraley, ve-nilachamah ba-Ke-na-aniy, ve-halachti gam ani itcha be-goralecha. Va-yelech itto Shim-eon.
This verse describes Judah asking his brother Simeon to join him in a lottery, implying a military campaign against the Canaanites. Judah promises to accompany Simeon in his lottery as well. The verse concludes with Simeon going with Judah.
[JDG.1.4] And Judah went up, and Yahveh gave the Canaanites and the Perizzites into their hand, and they struck them at Bezek, ten thousand men. [§]
vaYa'al yəhudah, vaYitēn yəhvah ʾet-haKənaʿănî wəhaPərizzî bəyadām, vaYakūm bəBəzek ʿăśereth ʾălāpîm ʾîš.
This verse describes Judah's success in battle, attributed to Yahveh giving the Canaanites and Perizzites into his hand. They defeated them at Bezek, killing ten thousand men. 'VaYa'al' signifies 'and Judah went up/ascended'. 'VaYitēn' means 'and Yahveh gave'. 'ʾet-haKənaʿănî wəhaPərizzî' refers to 'the Canaanites and the Perizzites' as objects of the giving. 'bəyadām' means 'into their hand'. 'vaYakūm' means 'and they struck'. 'bəBəzek' denotes 'at Bezek'. 'ʿăśereth ʾălāpîm ʾîš' means 'ten thousand men'.
[JDG.1.5] And they found my Lord at Bezek, and they fought with him. And they struck the Canaanite and the Perizzite. [§]
va-yim-tse-u et-a-do-nai be-zek be-zek va-yila-chamu bo va-yaku et-ha-kna-ani ve-et-ha-prizzi
This verse describes a military encounter. 'Va-yim-tse-u' means 'and they found'. 'Et-a-do-nai' means 'my Lord'. 'Be-zek' is a place name, appearing twice. 'Va-yila-chamu bo' means 'and they fought with him'. 'Va-yaku et' means 'and they struck'. 'Ha-kna-ani' means 'the Canaanite', and 'ha-prizzi' means 'the Perizzite'.
[JDG.1.6] And my Lord Bezek fled, and they pursued after him. And they seized him, and they cut off the tendons of his hands and his feet. [§]
vayanas adonai bezek vayirdefu acharayv vayochazu oto vayekatzetzu et behonot yadav veraglav
This verse describes the fleeing of Adonai Bezek and his subsequent capture and mutilation. 'Vayanas' means 'and he fled'. 'Adonai Bezek' is a proper name. 'Vayirdefu' means 'and they pursued'. 'Acharayv' means 'after him'. 'Vayochazu oto' means 'and they seized him'. 'Vayekatzetzu' means 'and they cut off'. 'Et behonot yadav veraglav' refers to the tendons of his hands and feet.
[JDG.1.7] And Adonai-Bezek said, "Seventy kings had their thumbs and big toes cut off, and they gathered scraps under my table. As I have done, so God has repaid me." And they brought him to Jerusalem, and he died there. [§]
vayomer adonai-bezek shivim m'lakhim b'honot yadehem v'raglehem m'kutzatzim hayu m'laktim takhat shulchani ka'asher asiti ken shilam-li elohim vayevi'uhu yerushalayim vayamat sham.
This verse describes the punishment of Adonai-Bezek, a king who mistreated other kings. He cut off their thumbs and big toes so they had to collect scraps from under his table. The verse states that God has repaid him in kind. He was brought to Jerusalem and died there.
[JDG.1.8] And the descendants of Judah fought against Jerusalem, and they captured it, and they struck it down according to the edge of the sword, and they sent the city with fire. [§]
Va-yil-la-chamu bnei-ye-hu-dah bi-ru-sha-la-yim va-yil-kedu otah va-yaku-ha le-fi-charev ve-et-ha-ir shil-chu ba-esh.
This verse describes a military conflict involving the descendants of Judah against Jerusalem. They captured the city and subjected it to widespread destruction by the sword, and then set the city ablaze. 'Bnei' means descendants or children of. 'Le-fi-charev' means 'according to the edge of the sword', which is an idiom for total destruction. 'Shil-chu' means 'they sent' or 'they dispatched', in this case meaning they set ablaze.
[JDG.1.9] And after, the descendants of Judah went down to fight with the Canaanites, the dweller of the mountain, and the south, and the lowland. [§]
ve'achar yardu benei yehudah lehilachem bakeana'ni yoshev hahar vehanegev veshpeilah.
This verse describes the descendants of Judah going down to fight the Canaanites. 'Ve'achar' means 'and after'. 'Yardu' means 'they went down'. 'Benei yehudah' means 'the sons of Judah' or 'the descendants of Judah'. 'Lehilachem' means 'to fight'. 'Bakeana'ni' means 'with the Canaanites'. 'Yoshev' means 'the one who dwells' or 'the dweller'. 'Hahar' means 'the mountain'. 'Hanegev' means 'the south' or 'the lowland south'. 'Veshpeilah' means 'and the lowland'.
[JDG.1.10] And Judah went to a Canaanite who dwelt in Hebron. And the name of Hebron previously was the city of Arba. And they struck down Sheshai and Ahiman and Talmai. [§]
Va-ye-lech Yehudah el-ha-ke-na-nee ha-yo-shev be-chev-ron ve-shem-chev-ron le-fa-nim kir-yat ar-ba va-yak-ku et-she-shai ve-et a-chi-man ve-et tal-mai.
This verse describes Judah going to a Canaanite living in Hebron. It then states that the former name of Hebron was Kiryat Arba, and that Judah and his men struck down Sheshai, Ahiman, and Talmai.
[JDG.1.11] And he went from there to the inhabitants of Devir, and the name of Devir previously was Kiryat Sefer. [§]
vayelekh misham el yoshvei devir veshem devir lifanim kiryat sefer
This verse describes someone going from a previous location to the inhabitants of Devir. It also states that the name of Devir was previously Kiryat Sefer.
[JDG.1.12] And Caleb spoke, saying, “Whoever strikes the city of Kiryat Sefer and captures it, to him I will give my daughter Aksah as wife.” [§]
Va-yo-mer Ka-lev a-sher ya-keh et-kir-yat-se-fer u-lekha-da-ha ve-na-ta-ti lo et-ak-sa-ha bi-ti le-i-sha.
This verse recounts Caleb’s offer to Joshua. ‘Va-yo-mer’ means ‘and he spoke’. ‘Ka-lev’ is Caleb's name. ‘A-sher’ indicates a clause of condition, translated as ‘who’. ‘Ya-keh’ means ‘he strikes’. ‘Et’ is a grammatical particle marking the direct object. ‘Kir-yat-se-fer’ is the name of a city. ‘U-lekha-da-ha’ means ‘and captures it’. ‘Ve-na-ta-ti’ means ‘and I will give’. ‘Lo’ is ‘to him’. ‘Et-ak-sa-ha’ is ‘Aksah’. ‘Bi-ti’ means ‘my daughter’. ‘Le-i-sha’ means ‘as wife’.
[JDG.1.13] And Othniel, son of a keeper, brother of Caleb the small one, captured it. And he gave to him the daughter of his as a wife. [§]
va-yil-kə-dāh ‘at-ni-’el ben-kə-naz ‘a-chi ka-lev ha-qa-ton mi-me-nu va-yi-ten-lo et-‘aḵ-sāh bit-to lə-’ish-shāh
This verse describes Othniel capturing a city and then being given the daughter of Caleb as a wife. Let's break down the names: ‘at-ni-’el is a name meaning 'God has answered.' ben-kə-naz means 'son of a keeper'. ‘a-chi means 'brother'. ha-qa-ton means 'the small one'. ‘aḵ-sāh is a name whose meaning is uncertain, but is a proper noun. bit-to means 'his daughter'. lə-’ish-shāh means 'as a wife'.
[JDG.1.14] And it happened in her coming, and she turned him to ask from her father the field, and she fell from upon the donkey. And Caleb said to her, “What is to you?” [§]
Va-yhi be-vo-a-ha, va-te-si-te-hu li-sh’ol me-et-a-vi-ha ha-sa-deh, va-ti-tz-nach me-al ha-cha-mor, va-yomer-lah Caleb mah-lach.
This verse describes a woman’s fall from a donkey. 'Va-yhi' means 'and it happened'. 'Be-vo-a-ha' means 'in her coming'. 'Va-te-si-te-hu' means 'she turned him' (referring to a request she made). 'Li-sh’ol' means 'to ask'. 'Me-et-a-vi-ha' means 'from her father'. 'Ha-sa-deh' means 'the field'. 'Va-ti-tz-nach' means 'she fell'. 'Me-al ha-cha-mor' means 'from upon the donkey'. 'Va-yomer-lah Caleb' means 'and Caleb said to her'. 'Mah-lach' means 'what is to you?' or 'what is wrong?'
[JDG.1.15] And she said to him, "Give me a blessing, for the land of the Negev you have given to me, and give to me springs of water." And Caleb gave to her both the upper spring and the lower spring. [§]
Va-to-mer lo ha-vah lee brachah ki eretz ha-negev natatannee ve-natatah lee gulot mayim va-yiten lah Caleb et gulot eelit ve-et gulot tachit.
This verse describes a woman asking Caleb for a blessing, specifically for water sources in the Negev region that he has given to her. She requests he give her both the upper and lower springs. Caleb then grants her request.
[JDG.1.16] And the children of the Kenites, the father-in-law of Moses, came up from the City of Palms with the children of Judah from the Wilderness of Judah, which is south of Arad, and they went and settled among the people. [§]
uvnei keiini khoten mosheh alu me'ir hatte'marim et-bnei yehudah midbar yehudah asher benegev arad vayyelekh vayeyshev et-ha'am.
This verse describes the Kenites, the father-in-law of Moses, ascending from the City of Palms with the children of Judah, from the Wilderness of Judah which is south of Arad, and then going and settling among the people.
[JDG.1.17] And Judah went with his brother Simeon, and they struck down the Canaanite who lived in Zefat. And they utterly destroyed it, and called the name of the city Charmah. [§]
vayelekh yehudah et-shimeon achiv vayakku et-hakkena'ani yoshev tsefat vayachrimu otah vayikra et-shem-ha'ir charmah
This verse describes Judah going with his brother Simeon and defeating a Canaanite who lived in Zefat. They utterly destroyed the city and renamed it Charmah. Each name has a specific meaning and is derived from its root. ‘Judah’ and ‘Simeon’ are proper nouns denoting individuals. ‘Canaanite’ is an ethnic designation. ‘Zefat’ and ‘Charmah’ are city names.
[JDG.1.18] And Judah conquered Gaza and its territory, and Ashkelon and its territory, and Ekron and its territory. [§]
va-yil-koch Yehudah et-Azzah ve-et-gevulah ve-et-Ashkelon ve-et-gevulah ve-et-Ekron ve-et-gevulah.
This verse describes Judah conquering several cities and their territories. 'Va-yil-koch' means 'and Judah conquered'. 'Et' is a particle indicating a definite direct object. 'Azzah' is the name of the city Gaza. 'Gevulah' means 'territory' or 'border'. 'Ashkelon' and 'Ekron' are the names of other cities. The repetition of 've-et-gevulah' emphasizes the conquest of both the city and its surrounding territory.
[JDG.1.19] And it happened that Yahveh was with Judah, and he possessed the hill country, because he did not dispossess the inhabitants of the valley, for they had iron chariots. [§]
Va-yhi Yahveh et-Yehudah va-yoresh et-ha-har ki lo lehoresh et-yoshvei ha-emek ki-rechev barzel lahem.
This verse describes Yahveh being with Judah and giving them possession of the hill country. It explains that this happened because Yahveh did not dispossess the inhabitants of the valley, as they had iron chariots. "Va-yhi" is a formula meaning "and it happened." "Et" is a grammatical particle, often untranslated. "Yoresh" means "to possess." "Ha-har" means "the mountain" or "the hill country." "Lehoresh" means "to dispossess." "Yoshvei" means "inhabitants." "Ha-emek" means "the valley." "Rechev barzel" means "iron chariot." "Lahem" means "to them."
[JDG.1.20] And they gave to Caleb Hebron, as Moses had spoken. And he dispossessed from there the three sons of Anak. [§]
vayitnu lekhalev et chevron ka'asher dibber mosheh vayoresh misham et shlosha benei haanak.
This verse describes Caleb receiving Hebron as an inheritance, as Moses had spoken. He then dispossessed the three sons of Anak from the land.
[JDG.1.21] And the Jebusites who lived in Jerusalem, the children of Benjamin did not dispossess. So the Jebusites dwelt with the children of Benjamin in Jerusalem until this day. [§]
ve'et-hay'vusi yoshev Yerushalayim lo horishu b'nei Binyamin va'yeshev hay'vusi et-b'nei Binyamin biYerushalayim ad hayom hazeh.
This verse discusses the Jebusites and their continued presence in Jerusalem alongside the tribe of Benjamin. 'Hay'vusi' refers to the Jebusites, a Canaanite people. 'Yerushalayim' is Jerusalem. 'B'nei Binyamin' means 'the children of Benjamin', referring to the tribe of Benjamin. 'Horishu' means 'to dispossess' or 'to drive out'. 'Ad hayom hazeh' means 'until this day'.
[JDG.1.22] And the house of Joseph went up, also they, to Bethel, and Yahveh was with them. [§]
va-ya-a-loo beit-yo-sef gam-hem beit-el va-yahveh im-mam.
This verse describes the house of Joseph going up to Bethel, and Yahveh being with them. 'Va' is a conjunction meaning 'and'. 'Ya' is a verb stem meaning 'to go up'. 'Beit' means 'house'. 'Yo-sef' is the name 'Joseph'. 'Gam-hem' means 'also they'. 'Beit-el' is the place name 'Bethel'. 'Va' is a conjunction meaning 'and'. 'Yahveh' is the divine name. 'Im-mam' means 'with them'.
[JDG.1.23] And the people of the house of Joseph settled in the house of God, and the name of the city formerly was Loze. [§]
va-ya-tee-roo bayt-yo-sef be-bayt-el ve-shem-ha-eer le-fa-neem looze
This verse describes the people of the house of Joseph settling in the house of El, and the former name of the city was Loze. Each word is translated literally, attempting to avoid theological interpretation. 'Bayt' means house, and is a common element in place names. 'El' is a deity. 'Yo-sef' is Joseph. 'Ha' is 'the'. 'Eer' means city. 'Le-fa-neem' means 'formerly' or 'before'. 'Looze' is a proper noun, the previous name of the city.
[JDG.1.24] And the watchmen saw a man leaving from the city, and they said to him, “Please show us the entrance of the city, and we will do kindness with you.” [§]
Va-yir'u ha-shom'rim ish yotzeh min ha-ir va-yom'ru lo ha-re'enu na et m'vo ha-ir v'asiy-nu im'cha chesed.
This verse describes watchmen seeing a man leaving the city and asking him to show them the entrance to the city, promising to show him kindness in return. 'Va-yir'u' means 'and they saw'. 'Ha-shom'rim' means 'the watchmen'. 'Ish' means 'man'. 'Yotzeh' means 'leaving/going out'. 'Min ha-ir' means 'from the city'. 'Va-yom'ru lo' means 'and they said to him'. 'Ha-re'enu na' means 'show us please'. 'Et m'vo ha-ir' means 'the entrance of the city'. 'V'asiy-nu im'cha' means 'and we will do with you'. 'Chesed' means 'kindness/favor'.
[JDG.1.25] And they showed them the entrance to the city, and they struck the city with the sword. And the man and his entire family they sent away. [§]
vayareem et-mevo ha-ir vayakku et-ha-ir lefi-charev ve'et ha-ish ve'et kol-mishpachto shillechu.
This verse describes a situation where someone is shown the entrance to a city, and then the city is struck with the sword. A man and his entire family are then sent away.
[JDG.1.26] And the man went to the land of the Hittites and built a city and called its name Luz. It is its name until this day. [§]
Va-ye-lech ha-ish eretz ha-chit-tim va-yi-ven ir va-yi-kra she-mah looze hu she-mah ad ha-yom ha-zeh.
This verse describes a man going to the land of the Hittites, building a city, and naming it Luz, which remains its name to this day. "Va-ye-lech" means "and he went". "Ha-ish" means "the man". "Eretz" means "land". "Ha-chit-tim" means "the Hittites". "Va-yi-ben" means "and he built". "Ir" means "city". "Va-yi-kra" means "and he called". "She-mah" means "its name". "Looze" is the name of the city. "Hu" means "it". "Ad ha-yom ha-zeh" means "until this day".
[JDG.1.27] And Manasseh did not dispossess Beit Shean and its towns, and Ta'anach and its towns, and the dwellers of Dor and its towns, and the dwellers of Yivleam and its towns, and the dwellers of Megiddo and its towns. And the Canaanite was willing to dwell in this land. [§]
Velo horish Menashe et Beit Shean ve'et benoteha ve'et Ta'anach ve'et benoteha ve'et yoshvei Dor ve'et benoteha ve'et yoshvei Yivleam ve'et benoteha ve'et yoshvei Megiddo ve'et benoteha vayyoel hakenani lashevet ba'aretz hazot.
This verse describes the areas that Manasseh did not dispossess. It lists several cities and their surrounding territories, and states that the Canaanites continued to dwell in the land. 'Ve'et' means 'and' followed by a direct object marker. 'Benoteha' means 'and its daughters', referring to the towns or settlements surrounding the main city. 'Yoshvei' means 'the dwellers of'. 'Vayyoel' means 'and the Canaanite was willing'. 'Lashevet' means 'to dwell'. 'Ba'aretz hazot' means 'in this land'.
[JDG.1.28] And it was that when Israel became strong, he made the Canaanites subject to labor, and he did not dispossess them. [§]
Va-yhi ki-chazak Yisrael va-yasem et ha-Kenaani la-mas ve-horeish lo horeishow.
This verse describes Israel becoming strong and subjecting the Canaanites to labor, but not completely dispossessing them. 'Va-yhi' means 'and it was'. 'Ki' means 'that' or 'when'. 'Chazak' means 'strong'. 'Yisrael' is the name Israel. 'Va-yasem' means 'and he put' or 'and he made'. 'Et' is a grammatical particle. 'Ha-Kenaani' means 'the Canaanite'. 'La-mas' means 'for labor' or 'to servitude'. 'Ve-horeish' means 'and dispossess'. 'Lo horeishow' means 'not he dispossessed them'.
[JDG.1.29] And Ephraim did not dispossess the Canaanite who dwelled in Gezer, and the Canaanite dwelt among him in Gezer. [§]
ve-efraim lo horish et-ha-kena'ani hayoshev be-gazer vayeshev ha-kena'ani be-kirbo be-gazer.
This verse discusses Ephraim's failure to dispossess the Canaanites who lived in Gezer. 'Ephraim' is a proper noun, a name of a person or tribe. 'Lo' means 'not'. 'Horish' means 'to dispossess' or 'to drive out'. 'Et' is a grammatical particle indicating a definite direct object. 'Ha-kena'ani' means 'the Canaanite'. 'Hayoshev' means 'the one who dwells' or 'the dweller'. 'Be-gazer' means 'in Gezer'. 'Vayeshev' means 'and he dwelt'. 'Be-kirbo' means 'within him' or 'among him'.
[JDG.1.30] Zebulun did not dispossess the dwellers of Kitron and the dwellers of Nahalol. The Canaanite lived among them, and they became subject to tax. [§]
Zebulun did not dispossess the inhabitants of Kitron and the inhabitants of Nahalol, and the Canaanite dwelt among them and they became subject to tax.
This verse describes the failure of the tribe of Zebulun to fully conquer their allotted territory. Specifically, they did not drive out the people living in the towns of Kitron and Nahalol. As a result, Canaanites continued to live alongside the Israelites, and Zebulun was forced to pay taxes to them. The names Kitron and Nahalol are transliterated as they are place names.
[JDG.1.31] That which God did not dispossess were the inhabitants of Acco, and the inhabitants of Zidon, and Achlav, and Achziv, and Khelbah, and Apik, and Rechov. [§]
ash-er lo ho-rish et-yosh-vei ak-ko ve-et-yosh-vei tzi-don ve-et-akh-lav ve-et-akh-ziv ve-et-khel-vah ve-et-a-fik ve-et-re-chov.
This verse lists cities that were not dispossessed. "asher" is a relative pronoun meaning "that" or "which". "lo horish" means "did not dispossess". "et" is a direct object marker. "yoshvei" means "the inhabitants of". The remaining words are city names.
[JDG.1.32] And the Asherite settled among the Canaanites, the inhabitants of the land, for they did not dispossess them. [§]
Va-yeshev ha-asheri be-kerev ha-kena'ani yoshevei ha-aretz ki lo horishoh.
This verse describes the Asher tribe settling amongst the Canaanites who already inhabited the land. 'Va-yeshev' means 'and he settled'. 'Ha-asheri' means 'the Asherite'. 'Be-kerev' means 'in the midst of'. 'Ha-kena'ani' means 'the Canaanites'. 'Yoshevei ha-aretz' means 'the inhabitants of the land'. 'Ki' means 'for'. 'Lo horishoh' means 'not dispossessed them'. The verse outlines the initial co-existence of the Asher tribe with the existing Canaanite population, noting the Asherites did not drive them out.
[JDG.1.33] Naphtali did not dispossess the inhabitants of Beit Shemesh and the inhabitants of Beit Anat, and he dwelt among the Canaanites, the inhabitants of the land. And the inhabitants of Beit Shemesh and Beit Anat were to them as tribute. [§]
Naphtali lo horish et yoshvei beit shemesh ve et yoshvei beit anat vayeishev be kerev hakkenani yoshvei ha'aretz veyoshvei beit shemesh ubeit anat hayu lahem lamas.
This verse describes Naphtali's failure to drive out the inhabitants of certain cities. 'Naphtali' is a proper noun, the name of a person. 'Lo horish' means 'did not dispossess'. 'Et' is a grammatical marker. 'Yoshvei' means 'inhabitants of'. 'Beit shemesh' is a place name, 'house of the sun'. 'Ve' means 'and'. 'Beit anat' is another place name, 'house of Anat'. 'Vayeishev' means 'and he dwelt'. 'Bekerev' means 'in the midst of'. 'Hakkenani' refers to the Canaanites. 'Ha'aretz' means 'the land'. 'Lamas' means 'as tribute'. The verse indicates that the inhabitants of these cities continued to live among the Israelites and paid them tribute.
[JDG.1.34] And the Amorites constricted the children of Dan in the hill country, because they did not allow them to descend to the valley. [§]
va-yil-khatzu ha-em-o-ree et-b-nei-dan ha-ha-ra ki-lo net-a-no la-re-det la-e-mek.
This verse describes the Amorites pressing/constricting the children of Dan in the hill country because they did not allow them to descend to the valley. Each word is translated as directly as possible, maintaining the literal meaning without theological interpretation. 'Emori' refers to the Amorites, a people group. 'Bnei Dan' is 'children of Dan', referring to the tribe of Dan. 'Ha-hara' means 'the hill country' and 'la-emek' means 'to the valley'.
[JDG.1.35] And the Amorite was willing to dwell in the mountain of clay, in Ayalon, and in Sha'alvim. And the hand of the house of Joseph became strong, and they became tribute. [§]
Va-yo-el ha-Emori la-shevet be-har-heres be-ayalon u-ve-sha'alvim va-tichbad yad beit-yosef va-yihyu la-mas.
This verse describes the Amorites settling in the hill country and the increasing strength of the house of Joseph. 'Va-yo-el' means 'and the Amorite was willing'. 'Ha-Emori' is 'the Amorite'. 'La-shevet' means 'to dwell'. 'Be-har-heres' is 'in the mountain of clay'. 'Be-ayalon' means 'in Ayalon'. 'U-ve-sha'alvim' means 'and in Sha'alvim'. 'Va-tichbad' means 'and became heavy/strong'. 'Yad' means 'hand', often used figuratively for power. 'Beit-yosef' is 'the house of Joseph'. 'Va-yihyu' means 'and they became'. 'La-mas' means 'tribute'.
[JDG.1.36] And the boundary of the Amorites is from above the scorpions, from the rock and upward. [§]
u-gə-vul ha-ʾĕ-mō-rî mi-ma-ʿă-lêh ʿa-qər-a-vîm mē-has-se-laʿ wā-mā-ʿă-lāh.
This verse describes the boundary of the Amorites. 'u-gə-vul' means 'and the boundary'. 'ha-ʾĕ-mō-rî' means 'of the Amorites'. 'mi-ma-ʿă-lêh' means 'from above'. 'ʿa-qər-a-vîm' means 'scorpions'. 'mē-has-se-laʿ' means 'from the rock'. 'wā-mā-ʿă-lāh' means 'and upward'.
JDG.2
[JDG.2.1] And an angel of Yahveh ascended from the Gilgal to the Bochim. And he said, "I will bring you all up from Egypt and I brought you all to the land which I swore to your ancestors, and I said, I will not break my covenant with you forever." [§]
VaYa'al mal'ach-Yahveh min-haGilgal el-haBochim. VaYomer a'aleh etchem mimitzrayim va'avi etchem el-ha'aretz asher nishba'ti la'avoteichem va'omar lo-aper briti itchem leolam.
This verse describes an angel of Yahveh ascending from Gilgal to Bochim, and then speaking to the people, reminding them of Yahveh's promise to bring their ancestors to the land sworn to them, and reaffirming that the covenant would not be broken. 'VaYa'al' means 'and ascended'. 'mal'ach' means 'angel'. 'Yahveh' is the proper name of God. 'min' means 'from'. 'haGilgal' means 'the Gilgal'. 'el' means 'to'. 'haBochim' means 'the Bochim'. 'VaYomer' means 'and said'. 'a'aleh' means 'I will ascend/bring up'. 'etchem' means 'you all'. 'mimizrayim' means 'from Egypt'. 'va'avi' means 'and I brought'. 'el-ha'aretz' means 'to the land'. 'asher' means 'which/that'. 'nishba'ti' means 'I swore'. 'la'avoteichem' means 'to your ancestors'. 'va'omar' means 'and I said'. 'lo-aper' means 'I will not break'. 'briti' means 'my covenant'. 'itchem' means 'with you'. 'leolam' means 'forever'.
[JDG.2.2] And you shall not cut a covenant with the inhabitants of this land. Their altars you will destroy, and you did not listen to my voice. What is this you have done? [§]
ve-athem lo-tich'rtu be-rit le-yosh'vei ha-aretz ha-zot miz'b'choteihem tit'tzon ve-lo shma'tem be-qoli mah-zot asitem.
This verse is a command and a question. 've-athem' means 'and you'. 'lo-tich'rtu' means 'you shall not cut'. 'be-rit' means 'a covenant'. 'le-yosh'vei' means 'to the inhabitants'. 'ha-aretz' means 'the land'. 'ha-zot' means 'this'. 'miz'b'choteihem' means 'their altars'. 'tit'tzon' means 'you will destroy'. 've-lo shma'tem' means 'and you did not listen'. 'be-qoli' means 'to my voice'. 'mah-zot' means 'what is this'. 'asitem' means 'you have done'. The verse is addressed to the people of Israel, commanding them not to make covenants with the inhabitants of the land and questioning their disobedience.
[JDG.2.3] And also I said, I will not drive them out from before you, and they will be for you as neighbors, and their gods will be to you as a snare. [§]
ve-gam amar-ti lo-agaresh otam mip-nei-chem ve-hayu lachem le-tzid-dim ve-eloheihem yih-yu lachem le-mo-kesh.
This verse contains a warning about not driving out the nations that God will deliver into the hands of Israel. It states that instead of driving them out, they will become 'sides' or 'neighbors', and their gods will become a snare to Israel.
[JDG.2.4] And it happened, as the angel of Yahveh spoke these words to all the sons of Israel, that the people lifted up their voices and wept. [§]
va-yehi ke-da-ber mal-ach Yahveh et-ha-de-va-rim ha-ei-leh el-kol-be-nei Yis-ra-el va-yi-se-u ha-am et-ko-lam va-yiv-ku
This verse describes the reaction of the Israelites to a message delivered by an angel of Yahveh. 'Va-yehi' means 'and it happened'. 'Ke-da-ber' means 'as speaking'. 'Mal-ach Yahveh' means 'angel of Yahveh'. 'Et-ha-de-va-rim ha-ei-leh' means 'these words'. 'El-kol-be-nei Yis-ra-el' means 'to all the sons of Israel'. 'Va-yi-se-u ha-am et-ko-lam' means 'and the people lifted up their voices'. 'Va-yiv-ku' means 'and they wept'.
[JDG.2.5] And they called the name of that place Weepers, and they sacrificed there to Yahveh. [§]
vayikreu shem-hamakom hahu bokhim vayizbehu sham layahveh.
This verse describes a place being named and a sacrifice being offered to Yahveh. 'Vayikreu' means 'and they called.' 'Shem-hamakom' means 'the name of the place.' 'Hahu' means 'that.' 'Bokhim' means 'weepers.' 'Vayizbehu' means 'and they sacrificed.' 'Sham' means 'there.' 'Layahveh' means 'to Yahveh.'
[JDG.2.6] And Joshua sent the people, and the sons of Israel went, each to his inheritance to possess the land. [§]
vayeshallach yehoshua et-ha-am vayeilchu bnei-yisrael ish le-nachalato lareshet et-ha-aretz
This verse describes Joshua sending the people to their inheritance to possess the land. "Vayeshallach" means "and he sent". "Yehoshua" is Joshua. "Et-ha-am" means "the people". "Vayeilchu" means "and they went". "Bnei-yisrael" means "sons of Israel". "Ish" means "man" or "each". "Le-nachalato" means "to his inheritance". "Lareshet" means "to possess". "Et-ha-aretz" means "the land".
[JDG.2.7] And the people served Yahveh all the days of Joshua, and all the days of the elders who lived long after Joshua, who saw all the great works that Yahveh did for Israel. [§]
vayavdu haam et-yahveh kol yemei y’hoshua v’chol yemei hazkenim asher he’arichu yamim acharei y’hoshua asher rau et kol ma’aseh yahveh hagadol asher asa l’yisrael.
This verse describes the people serving Yahveh throughout the days of Joshua and the elders who lived long after him, and who witnessed all the great works that Yahveh did for Israel. 'Vayavdu' means 'and they served'. 'Haam' means 'the people'. 'Et-Yahveh' indicates 'Yahveh' as the object of their service. 'Kol yemei' means 'all the days of'. 'Y’hoshua' is Joshua’s name. 'Hazkenim' refers to the elders. 'Asher' means 'which' or 'who'. 'He’arichu yamim' means 'prolonged days' or 'lived long'. 'Acharei' means 'after'. 'Rau' means 'saw'. 'Ma’aseh' means 'work' or 'deed'. 'Hagadol' means 'the great'. 'Asa' means 'did' or 'made'. 'L’yisrael' means 'for Israel'.
[JDG.2.8] And Joshua, son of Nun, servant of Yahveh, died at the age of one hundred and ten years. [§]
Va-ya-mat Yehoshua ben-Nun eved Yahveh ben-meah va-eser shanim.
This verse states that Joshua, son of Nun, servant of Yahveh, died at the age of one hundred and ten years. 'Va-ya-mat' means 'and he died'. 'Yehoshua' is Joshua. 'ben-Nun' means 'son of Nun'. 'eved' means 'servant'. 'Yahveh' is the proper name of God. 'ben-meah va-eser' means 'son of one hundred and ten', or 'one hundred and ten years old'. 'shanim' means 'years'.
[JDG.2.9] And they buried him within the border of his inheritance, in Timnat-heres, in the mountain of Ephraim, north of the mountain Gaash. [§]
va-yik-b’ru o-to bi-g’vul nach-a-lat-o b’tim-nat-che-res b’har ef-ra-yim mitz-pon l’har ga-ash
This verse describes the burial of someone. 'Va-yik-b’ru' indicates 'and they buried'. 'O-to' is 'him'. 'Bi-g’vul nach-a-lat-o' means 'within the border of his inheritance'. 'B’tim-nat-che-res' specifies the location as 'Timnat-heres'. 'B’har ef-ra-yim' means 'in the mountain of Ephraim'. 'Mitz-pon l’har ga-ash' means 'north of the mountain Gaash'.
[JDG.2.10] And also, all that generation was gathered to their ancestors, and another generation arose after them, who did not know Yahveh, and also did not know the deed that He did for Israel. [§]
və·gam kəl·ha·dōr ha·hū’ ne·’es·pū ’el ·ă·ḇō·tāyw wa·yā·qūm dōr ’a·ḥer ’a·ḥă·rêhem ’ă·šer lō’ yā·ḏə·’ū ’et·yə·hō·vāh wə·gam ’et·ha·ma·’ă·śeh ’ă·šer ‘ā·śāh lə·yiś·rā’ēl.
This verse describes a generation that died and was gathered to their ancestors, and then a new generation arose that did not know Yahveh or the deeds He had done for Israel. The word 'gam' means 'also' or 'even'. 'Dor' means 'generation'. 'Esfu' means 'gathered'. 'Avotav' means 'his fathers' or 'ancestors'. 'Yakam' means 'arose' or 'stood up'. 'Acher' means 'another'. 'Lo yada' means 'did not know'. 'Maaseh' means 'deed' or 'work'. 'Asah' means 'did' or 'made'. 'Leyiśra’el' means 'for Israel'.
[JDG.2.11] And the Israelites did evil in the eyes of Yahveh, and they served the Baals. [§]
Va-ya-a-su ben-ei yis-ra-el et-ha-ra be-ei-nei Yahveh va-ya-av-du et-ha-be-a-lim.
This verse describes the actions of the Israelites. 'Va-ya-a-su' means 'and they did.' 'Ben-ei yis-ra-el' means 'sons of Israel,' or 'the Israelites.' 'Et-ha-ra' means 'the evil.' 'Be-ei-nei Yahveh' means 'in the eyes of Yahveh.' 'Va-ya-av-du' means 'and they served.' 'Et-ha-be-a-lim' means 'the Baals.'
[JDG.2.12] And they abandoned Yahveh, the Gods of their ancestors, the one who brought them out of the land of Egypt. And they went after other gods, the gods of the peoples who were around them, and they bowed down to them, and they angered Yahveh. [§]
va-ya-az-vu et-yeh-vah Elohim avotam ha-motzi otam mei-eretz mitzrayim va-yelech acharei Elohim acherim mei-Elohei ha-amim asher savivoteyhem va-yishtachavu lahem va-yakh-eesu et-yeh-vah.
This verse describes the Israelites abandoning Yahveh, the God of their ancestors, who brought them out of the land of Egypt. They went after other gods, the gods of the peoples around them, and worshipped them, which angered Yahveh.
[JDG.2.13] And they abandoned Yahveh and served Baal and Ashtoreth. [§]
va-ya-az-vu et-yah-veh va-ya-av-du la-ba-al ve-la-ash-tar-ot
This verse describes a people abandoning Yahveh and instead worshipping Baal and Ashtoreth. "Va-ya-az-vu" means "and they abandoned". "Et-yahveh" means "Yahveh". "Va-ya-av-du" means "and they served". "La-ba-al" means "to Baal". "Ve-la-ash-tar-ot" means "and to Ashtoreth".
[JDG.2.14] And Yahveh burned with anger toward Israel, and he gave them into the hand of oppressors, and they oppressed them. And he sold them into the hand of their enemies all around, and they could no longer stand before their enemies. [§]
Va-yichar-af Yehveh be-yisrael va-yitnem bem yad-sosim va-yashosu otam va-yimkereim be-yad oyveihem misaviv ve-lo yachlu od la’amod lifnei oyveihem.
This verse describes God’s anger toward Israel and the subsequent consequences. 'Va-yichar-af' means 'and burned with anger'. 'Yehveh' is the proper name of God. 'Be-yisrael' means 'toward Israel'. 'Va-yitnem' means 'and he gave them'. 'Bem yad-sosim' means 'into the hand of oppressors'. 'Va-yashosu otam' means 'and they oppressed them'. 'Va-yimkereim' means 'and he sold them'. 'Be-yad oyveihem' means 'into the hand of their enemies'. 'Misaviv' means 'around'. 'Ve-lo yachlu' means 'and they could not'. 'Od' means 'still/anymore'. 'La’amod' means 'to stand'. 'Lifnei oyveihem' means 'before their enemies'.
[JDG.2.15] In all that they did, the hand of Yahveh was among them for harm, as Yahveh had spoken and as Yahveh had sworn to them. And Yahveh greatly afflicted them. [§]
Bechol asher yatzo yad-Yahveh hayta-bam le-ra'ah, ka-asher diber Yahveh ve-ka-asher nishba Yahveh lahem. Va-yetzer lahem meod.
This verse describes the consequences faced by a people due to their actions. It states that in everything they undertook, the hand of Yahveh was against them for evil, just as Yahveh had spoken and sworn to them. Furthermore, it indicates that Yahveh greatly afflicted them.
[JDG.2.16] And Yahveh raised up judges, and He saved them from the hand of their oppressors. [§]
va-yakem Yahveh shofetim va-yoshi'um mi-yad shoseihem
This verse describes Yahveh raising up judges to deliver the people from their oppressors. 'Va-yakem' means 'and raised up'. 'Yahveh' is the proper name of God. 'Shofetim' means 'judges'. 'Va-yoshi'um' means 'and He saved them'. 'Mi-yad' means 'from the hand of'. 'Shoseihem' means 'their oppressors'.
[JDG.2.17] And also, they did not listen to their judges, for they committed spiritual adultery by following other gods and worshipped them. They quickly turned away from the path their ancestors walked, failing to hear the commands of Yahveh. They did not do so. [§]
Ve-gam el-shoftehem lo shameu, ki zanu acharei elohim acherim va-yishtachavu lahem. Saru maher min-ha-derech asher halchu avotam li-shmoa mitzvot-Yahveh, lo-asu khen.
This verse describes a people who did not listen to their judges and instead pursued other gods, worshipping them. They quickly deviated from the path their ancestors followed, failing to obey the commands of Yahveh. ‘El’ refers to God, ‘shoftehem’ means their judges, ‘zanu’ means they committed spiritual adultery by following, ‘elohim acherim’ means other gods, ‘va-yishtachavu lahem’ means and they worshipped them, ‘saru’ means they turned away, ‘maher’ means quickly, ‘ha-derech’ means the way or path, ‘avotam’ means their ancestors, ‘li-shmoa mitzvot-Yahveh’ means to hear the commands of Yahveh, and ‘lo-asu khen’ means they did not do so.
[JDG.2.18] And because Yahveh has raised up judges for them, and Yahveh will be with the judge, and will save them from the hand of their enemies all the days of the judge, because Yahveh will relent from their groaning because of their oppressors and those who harass them. [§]
vekhi heqim Yahveh lahem shofetim vehayah Yahveh im-hashofet vehoshiam miyad oyveihem kol yemei hashofet ki yinachem Yahveh minnaqatam mipnei lohaceihem vedocheihem.
This verse describes a situation where Yahveh raises up judges to deliver the people. It states that Yahveh will be with the judge and save them from their enemies throughout the judge's lifetime. This deliverance occurs because Yahveh will relent from hearing their cries due to their oppressors and those who harass them.
[JDG.2.19] And it will be, at the death of the judge, that the people will return and corrupt themselves from their ancestors by going after other gods to serve them and to worship them. They did not turn away from their deeds and from their harsh way. [§]
v'haya b'mot ha-shofet yashuvu v'hishchitu me'avotam lalekhet acharei elohim acherim le'ovdam ulehishtachavot lahem. Lo hipilu mimma'alleyehem umiddarkam ha'kasha.
This verse describes what happens after the death of a judge (leader) in Israel. The people return to corrupt practices, worshipping other gods and following harsh paths, despite having witnessed the consequences of such actions previously. 'Shofet' means judge, or ruler. 'Yashuvu' indicates returning. 'Hishchitu' means to corrupt. 'Me'avotam' means from their fathers (ancestors). 'Acherim' means other. 'Le'ovdam' means to serve them. 'Lehishtachavot' means to worship. 'Ma'alleyehem' is deeds or actions. 'Middarkam ha'kasha' is their harsh way/path.
[JDG.2.20] And Yahveh was angered at Israel and said, "Because this nation transgressed My covenant, which I commanded to their fathers, and they did not listen to My voice." [§]
vayichar-af Yahveh be-Yisrael vayomer ya'an asher avru ha-goy hazeh et-briti asher tziviti et-avotam velo sham'u le-koli.
This verse describes Yahveh's anger towards Israel because they broke the covenant He commanded their ancestors and did not listen to His voice. 'Vayichar-af' means 'was angered'. 'Ya'an asher' means 'because that'. 'Avru' means 'they crossed/transgressed'. 'Hazeh' means 'this'. 'Briti' means 'My covenant'. 'Tziviti' means 'I commanded'. 'Avotam' means 'their fathers'. 'Lo sham'u' means 'they did not hear'. 'Le-koli' means 'to my voice'.
[JDG.2.21] Also I will not continue to disinherit anyone from among the nations that Joshua left and died. [§]
gam-ani lo osif lehorish ish mipnehem min-hagoyim asher-azav Yehoshua vayamot
This verse discusses not disinheriting anyone from among the nations that Joshua left. 'Gam-ani' means 'also I'. 'Lo osif' means 'I will not continue'. 'Lehorish' means 'to disinherit'. 'Ish' means 'person' or 'anyone'. 'Mipnehem' means 'before them' or 'from among them'. 'Min-hagoyim' means 'from the nations'. 'Asher-azav' means 'that left'. 'Yehoshua' is the name Joshua. 'Vayamot' means 'and died'.
[JDG.2.22] So that God might test them, Israel, are they the keepers of the way of Yahveh, to walk in it as their ancestors kept it, if not? [§]
l'ma'an nasot bam et yisrael hashomrim heim et derech Yahveh lalechet bam ka'asher shamru avotam im-lo
This verse discusses testing Israel to see if they will keep the way of Yahveh, as their ancestors did. 'l'ma'an' means 'in order that' or 'so that'. 'nasot' means 'to test'. 'bam' means 'in them'. 'et' is an untranslatable particle. 'yisrael' is 'Israel'. 'hashomrim' means 'the keepers' or 'the guardians'. 'heim' means 'they'. 'et derech' is 'the way of'. 'Yahveh' is the name of God. 'lalechet' means 'to walk'. 'ka'asher' means 'as'. 'shamru' means 'they kept'. 'avotam' means 'their ancestors'. 'im-lo' means 'if not'.
[JDG.2.23] And Yahveh allowed these nations not to be quickly dispossessed, and did not give them into the hand of Joshua. [§]
Va-yanach Yahveh et-ha-goyim ha-elleh le-bil-ti horisham maher ve-lo natanam be-yad-Yehoshua.
This verse describes Yahveh allowing certain nations to remain without being quickly dispossessed and not giving them into the hand of Joshua. "Va-yanach" means "and rested" or in this context "allowed". "Yahveh" is the proper name of God. "Et-ha-goyim" means "the nations". "Ha-elleh" means "these". "Le-bil-ti horisham" means "so as not to dispossess them". "Maher" means "quickly". "Ve-lo natanam" means "and did not give them". "Be-yad-Yehoshua" means "into the hand of Joshua".
JDG.3
[JDG.3.1] And these are the nations that Yahveh left to test them with, that is, Israel; all who did not know all the wars of Canaan. [§]
veh-eh-leh hah-go-yim ah-sher hin-nih-ach Yahveh le-nahs-sot bahm et yis-ra-el et kol ah-sher lo yah-de-u et kol mil-chah-mot ke-nah-an.
This verse lists the nations that Yahveh allowed to remain in order to test Israel. The purpose of this testing was to acquaint Israel with warfare, specifically the wars of Canaan, as they had no prior experience with such conflicts.
[JDG.3.2] Only for the sake of knowledge of the generations of the children of Israel, to teach them war, only that which previously they did not know. [§]
rak lema'an da'at dorot benei yisrael lelamdam milchama rak asher lefanim lo yeda'um.
This verse discusses a reason for teaching war to the generations of the children of Israel. 'Rak' means 'only' or 'just'. 'Lema'an' means 'for the sake of'. 'Da'at' means 'knowledge' or 'understanding'. 'Dorot' means 'generations'. 'Benei yisrael' means 'children of Israel'. 'Lelamdam' means 'to teach them'. 'Milchama' means 'war'. 'Asher' means 'which' or 'that'. 'Lefanim' means 'before' or 'previously'. 'Lo yeda'um' means 'did not know them'.
[JDG.3.3] Five rulers of the Philistines, and all the Canaanites, the Sidonians, and the Hivites, inhabit the mountain of Lebanon, from Mount Baal Hermon to the entrance of Hamath. [§]
chamayshet sarnay plistim vchol-hakna'ani vhacidoni vhachivi yosev har halbanon mehahhar ba'al chermon ad lvo chamat.
This verse lists the five rulers of the Philistines, along with all the Canaanites, the Sidonians, and the Hivites, stating where they live. It specifies the region from Mount Baal Hermon to the entrance of Hamath. The phrasing 'the Gods' is implied in the original text, but not directly stated.
[JDG.3.4] And they were for tests in them, Israel, to know whether they will hear the commands of Yahveh which He commanded their fathers by the hand of Moses. [§]
va-yih-yu le-nas-sot bam et-yis-ra-el le-da-at ha-yish-me-u et-mitz-vot Yahveh asher-tziv-ah et-a-vo-tam be-yad-mo-sheh.
This verse describes a testing of Israel. 'Va-yih-yu' means 'and they were'. 'Le-nas-sot' means 'for tests'. 'Bam' means 'in them'. 'Et-yis-ra-el' means 'Israel'. 'Le-da-at' means 'to know'. 'Ha-yish-me-u' means 'whether they will hear'. 'Et-mitz-vot Yahveh' means 'the commands of Yahveh'. 'Asher-tziv-ah' means 'which He commanded'. 'Et-a-vo-tam' means 'their fathers'. 'Be-yad-mo-sheh' means 'by the hand of Moses'.
[JDG.3.5] And the descendants of Israel settled in the midst of the Canaanites, the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites. [§]
uvenei yisrael yashvu bekerav hakenanei hachiti vehamorei vehaprizi vehivi vehaybusi.
This verse describes where the descendants of Israel settled. 'Benei yisrael' means 'the sons of Israel' or 'the descendants of Israel'. 'Yashvu' means 'they settled' or 'they dwelt'. 'Bekerav' means 'in the midst of'. The remaining words are the names of different peoples: the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites.
[JDG.3.6] And they took their daughters for themselves as wives, and their daughters they gave to their sons, and they served the Gods. [§]
vayikchu et benoteihem lahem lenashim ve’et benoteihem natnu livneihem vayavdu et eloheihem.
This verse describes intermarriage and the worship of other gods. ‘Vayikchu’ means ‘and they took’. ‘Et benoteihem’ means ‘their daughters’. ‘Lahem lenashim’ means ‘for themselves as wives’. ‘Ve’et benoteihem’ means ‘and their daughters’. ‘Natnu livneihem’ means ‘they gave to their sons’. ‘Vayavdu et eloheihem’ means ‘and they served the Gods’.
[JDG.3.7] And the Israelites did evil in the eyes of Yahveh, and they forgot Yahveh, their God, and they served the Baals and the Asherahs. [§]
va'asu bnei yisrael et-hara be'einei yahveh va'yishkechu et-yahveh eloheihem va'ya'avdu et-habba'alim ve'et-ha'asherot.
This verse describes the Israelites doing evil in the eyes of Yahveh and forgetting Yahveh, their God, and serving the Baals and the Asherahs. Each word is translated literally. 'Bnei' means 'sons of' and is translated as 'Israelites' for readability. 'Et' is a grammatical particle with no direct translation, but indicates a direct object. 'Ha' is 'the'.
[JDG.3.8] And Yahveh burned with anger towards Israel, and He sold them into the hand of Kushan the Wicked, king of Aram of the Rivers, and the sons of Israel served Kushan the Wicked for eight years. [§]
va-yichar-af YHVH be-yisrael va-yimkerem be-yad Kushan Rish’atayim Melech Aram Naharayim va-ya’avdu benei-yisrael et-Kushan Rish’atayim shmoneh shanim.
This verse describes Yahveh’s anger towards Israel and the subsequent sale of the Israelites into servitude under Kushan-Rishathaim, the king of Aram-Naharaim. ‘Va-yichar-af’ means ‘and burned with anger’. ‘YHVH’ is the proper name of God. ‘be-yisrael’ means ‘towards Israel’. ‘va-yimkerem’ means ‘and He sold them’. ‘be-yad’ means ‘into the hand of’. ‘Kushan Rish’atayim’ is a proper name, likely meaning ‘Kushan the Wicked’. ‘Melech Aram Naharayim’ is ‘King of Aram of the Rivers’. ‘va-ya’avdu’ means ‘and they served’. ‘bnei-yisrael’ means ‘sons of Israel’. ‘et-Kushan Rish’atayim’ is an accusative construction indicating the object of their servitude. ‘shmoneh shanim’ means ‘eight years’.
[JDG.3.9] And the sons of Israel cried out to Yahveh, and Yahveh raised up a deliverer for the sons of Israel, and delivered them through Atniel, son of Kenaz, brother of Caleb, who was younger than he. [§]
va-yiz-ke-u bnei-yis-ra-el el-yeh-veh va-ya-kem yeh-veh mo-shi-a livnei yis-ra-el va-yo-shi-em et at-ni-el ben-ke-naz a-chi ka-lev ha-ka-ton mim-e-nu.
This verse describes the Israelites crying out to Yahveh, and Yahveh raising up a deliverer for them. The deliverer is named Atniel, son of Kenaz, brother of Caleb, who was younger than him.
[JDG.3.10] And the spirit of Yahveh was upon him, and he judged Israel, and he went out to war, and Yahveh gave Cushan-Rishathaim, king of Aram, into his hand, and his hand prevailed over Cushan-Rishathaim. [§]
Va-tee hee a-layv roo-akh Yahveh va-yish-pot et Yis-ra-el va-yeh-tseh la-mil-cha-mah va-yit-ten Yahveh beh-yah-do et Koo-shan Rish-ah-tayim melekh A-ram va-tah-az ya-do al Koo-shan Rish-ah-tayim.
This verse describes the spirit of Yahveh coming upon a judge and empowering them to deliver Israel from their enemies. It specifically mentions the defeat of King Cushan-Rishathaim of Aram. 'Va-tee hee' means 'and it was'. 'A-layv' means 'upon him'. 'Roo-akh' means 'spirit'. 'Va-yish-pot' means 'and he judged'. 'Et' is a grammatical marker. 'Va-yeh-tseh' means 'and he went out'. 'La-mil-cha-mah' means 'to war'. 'Va-yit-ten' means 'and He gave'. 'Beh-yah-do' means 'into his hand'. 'Melekh' means 'king'. 'Va-tah-az' means 'and his hand prevailed'.
[JDG.3.11] And the land was quiet for forty years, and Atniel son of Kenaz died. [§]
va-tish-kot ha-a-retz ar-ba-eem sha-nah va-ya-mat at-nee-el ben-ke-naz.
This verse describes a period of rest for the land following a time of conflict, and then states that Atniel, son of Kenaz, died. "Tishkot" means "was quiet". "Ha-aretz" means "the land". "Arba'eem" means "forty". "Shanah" means "year". "Vayamat" means "and died". "Atniel" is a proper name, Atniel. "Ben" means "son of". "Kenaz" is a proper name, Kenaz.
[JDG.3.12] And the children of Israel continued to do evil in the eyes of Yahveh. And Yahveh strengthened Eglon, king of Moab, over Israel, because they did evil in the eyes of Yahveh. [§]
vayossifu bnei yisrael laasot hara beeinei yahveh vayechazek yahveh et eglon melech moav al yisrael al ki asu et hara beeinei yahveh.
This verse describes the Israelites continuing to do evil in the eyes of Yahveh. As a result, Yahveh strengthened Eglon, the king of Moab, over Israel, because they continued to do evil in Yahveh’s eyes.
[JDG.3.13] And God gathered to himself the sons of Ammon and Amalek, and went and struck Israel, and inherited the city of palms. [§]
vayesof elav et benei amon uveamaleq vayelech vayach et yisrael vayirshu et ir hatemarim
This verse describes a coalition of Ammon and Amalek attacking Israel and conquering the City of Palms. Let's break down the names: 'El' means 'God', 'benei' means 'sons of', 'amon' is the name of a people, 'amaleq' is the name of a people, 'yisrael' is the name of a people, 'ir' means 'city', 'hatemarim' means 'of the palms'. The verbs denote gathering, going, striking, and inheriting.
[JDG.3.14] And the Israelites served Eglon, king of Moab, for eighteen years. [§]
vayavdu bnei yisrael et eglon melech moab shmoneh esreh shanah
This verse describes the Israelites serving Eglon, the king of Moab, for eighteen years. 'Vayavdu' means 'and they served.' 'Bnei yisrael' means 'sons of Israel' or 'the Israelites.' 'Et eglon' indicates that Eglon is the direct object of the verb 'served'. 'Melech moab' means 'king of Moab'. 'Shmoneh esreh' means 'eighteen'. 'Shanah' means 'year'.
[JDG.3.15] And the sons of Israel cried out to Yahveh, and Yahveh raised up a deliverer for them, Ehud son of Gera, son of the left-handed man, a man of the left hand, and the sons of Israel sent a tribute by his hand to Eglon, king of Moab. [§]
Va-yiz-keh-oo b-nay-yis-rah-el el-Yeh-veh, va-yah-kem Yeh-veh lah-hem mo-shee-ah et-Eh-hood ben-Geh-rah ben-hah-yee-mee-nee, eesh eet-ter yad-yee-mee-no, va-yish-lakh-oo b-nay-yis-rah-el bee-yah-do min-khah le-eg-lon me-lech mo-av.
This verse describes the Israelites crying out to Yahveh, and Yahveh raising up Ehud, son of Gera, son of the left-handed man, a left-handed man himself, to be their deliverer. The Israelites then sent a tribute through his hand to Eglon, the king of Moab.
[JDG.3.16] And he made for himself Ehud a sword, and to it two edges, short its length, and he girded it under his garments upon his right thigh. [§]
va-ya-as loo ehood kharev ve-lah shnei peyot gomed arkah va-yakhgor otah mitakhat le-madav al yerek yimino
This verse describes Ehud making a sword. 'Va-ya-as loo' means 'and he made for himself'. 'Ehood' is the name Ehud. 'Kharev' is sword. 'Ve-lah' means 'and to it'. 'Shnei peyot' means 'two edges'. 'Gomed' means short. 'Arkah' means its length. 'Va-yakhgor' means and he girded. 'Otah' means it. 'Mitakhat le-madav' means under his garments. 'Al yerek yimino' means upon his right thigh.
[JDG.3.17] And he brought the tribute near to Eglon, king of Moab, and Eglon was a very stout man. [§]
va-yak-rev et-ha-min-khah le-eg-lon me-lech mo-av ve-eg-lon ish ba-ri ma-od
This verse describes Ehud bringing a tribute to Eglon, the king of Moab. "Vayakrev" means "and he brought near". "Haminkhah" is "the tribute". "LeEglon" means "to Eglon". "Melech Moab" means "king of Moab". "VeEglon" means "and Eglon". "Ish bari ma'od" means "a very stout man".
[JDG.3.18] And it happened, when he finished offering the offering, that he sent the people, those carrying the offering. [§]
vayhi kasher kila lehakriv et-haminha vayishalah et-haam nosei haminha
This verse describes the completion of an offering and the dismissal of the people who brought the offering. 'Vayhi' indicates a past event taking place. 'Kasher' means 'when' or 'as'. 'Kila' means 'he finished'. 'Lehakriv' means 'to offer'. 'Et-haminha' is 'the offering'. 'Vayishalah' means 'and he sent'. 'Et-haam' is 'the people'. 'Nosei haminha' means 'carriers of the offering'.
[JDG.3.19] And he returned from the images which are at Gilgal, and said, ‘A secret word to you from the king.’ And he said, ‘Hush,’ and all those standing around him went away from him. [§]
vehu shav min-happesilim asher et-haggilgal vayomer devar-seter li eleicha hammelech vayomer has vayets’u me’alav kol-ha’omdim alav.
This verse describes a person returning from images, specifically those at Gilgal, and conveying a secret word to the king. The king then says ‘Hush,’ and all those standing around him depart.
[JDG.3.20] And Ehud came to him, and he was sitting in the upper room of the cooling which belonged to him alone. And Ehud said, "A word of the Gods to you!" And he arose from the seat. [§]
Ve'ehud ba elav vehu yoshev ba'aliyat hammeqerah asher lo levado vayomer Ehud devar Elohim li elecha vayakam me'al hakisse.
This verse describes Ehud approaching Eglon. 'Ve'ehud' means 'and Ehud'. 'Ba elav' means 'came to him'. 'Vehu yoshev' means 'and he was sitting'. 'Ba'aliyat hammeqerah' means 'in the upper room of the cooling'. 'Asher lo levado' means 'which belonged to him alone'. 'Vayomer Ehud' means 'and Ehud said'. 'Devar Elohim' means 'a word of the Gods'. 'Li elecha' means 'to you'. 'Vayakam me'al hakisse' means 'and he arose from the seat'.
[JDG.3.21] And Ehud sent his left hand, and he took the sword from upon his right thigh, and he thrust it into his belly. [§]
Va-yish-lach Ehud et-yad sim-o-lo va-yi-kach et-ha-che-rev me-al yerek yimino va-yit-ka-ehah be-bit-no.
This verse describes Ehud assassinating Eglon. 'Va-yish-lach' means 'and he sent.' 'Ehud' is a proper name. 'Et' is a grammatical particle. 'Yad' means 'hand'. 'Sim-o-lo' means 'his left.' 'Va-yi-kach' means 'and he took.' 'Ha-che-rev' means 'the sword.' 'Me-al' means 'from upon.' 'Yerek' means 'thigh.' 'Yimino' means 'his right.' 'Va-yit-ka-ehah' means 'and he thrust it.' 'Be-bit-no' means 'into his belly.'
[JDG.3.22] And also the standing one came after the flame, and he closed the flesh behind the flame, because he did not draw the sword from his belly, and the pardon went forth. [§]
va-yo-vo gam-ha-ni-tzav a-char ha-la-hav va-yis-gor ha-che-lev be-ad ha-la-hav ki lo sha-laf ha-che-rev mi-vit-no va-ye-tze ha-par-sh’do-na
This verse describes a messenger of Yahveh who appeared to Joshua near Jericho. The messenger is described as standing after the flame (likely referring to a theophany). He closes the flesh (likely meaning hides his form) behind the flame. The verse states that he did not draw his sword from his belly, and then the pardon (or forgiveness) goes forth.
[JDG.3.23] And Ehud went out from the presence chamber and he closed the doors of the upper room behind him, and he locked them. [§]
VaYetze Ehud haMisderonah VaYisgor Daltot haAliyah Ba'ado Vena'al.
This verse describes Ehud exiting the presence chamber and securing the doors behind him. 'VaYetze' means 'and he went out'. 'Ehud' is a proper name, Ehud. 'haMisderonah' refers to the presence chamber. 'VaYisgor' means 'and he closed'. 'Daltot' means 'doors'. 'haAliyah' means 'the upper room'. 'Ba'ado' means 'behind him'. 'Vena'al' means 'and he locked'.
[JDG.3.24] And he went out, and his servants came, and they saw, and behold, the doors of the upper room were locked. And they said, "Surely he has only bound his feet in the cold chamber." [§]
Vehu yatza va'avadav bau vayiru vehineh dal'tot ha'aliyah ne'ulot vayomru ach mesich hu et raglav bechadar ham'kerah.
This verse describes a scene where someone (referred to as 'he') goes out, and his servants come and see that the upper room's doors are locked. They then comment that he has simply bound his feet in the cold room.
[JDG.3.25] They waited until they were ashamed, and behold, my Lord was not opening the doors of the upper room. They took the key and opened them, and behold, their Lord was fallen to the earth, dead. [§]
vayachilu ad-bosh vehineh einenu poteach deletot ha'aliyah vayikchu et-hamaftech vayiftachu vehineh adonaihem nofel artzah met.
This verse describes a situation where people waited until they were embarrassed, and then they found that their Lord was not opening the upper rooms. They took the key and opened the rooms, and then they discovered that their Lord had fallen to the ground, dead.
[JDG.3.26] And Ehud escaped until they hesitated, and he passed the images and escaped the cuttings. [§]
veh-ehud nim-lat ad hit-meh-meh-ham; vehu avar et-hap-see-leem vay-mah-let has-see-rah-tah.
This verse describes Ehud escaping after completing his task. 'veh' is 'and'. 'ehud' is the proper name Ehud. 'nim-lat' means 'escaped'. 'ad' means 'until'. 'hit-meh-meh-ham' means 'they hesitated'. 'vehu' means 'and he'. 'avar' means 'passed'. 'et' is a direct object marker. 'hap-see-leem' means 'the images'. 'vay-mah-let' means 'and he escaped'. 'has-see-rah-tah' means 'the cuttings'.
[JDG.3.27] And it came to pass in his coming, and he blew with the shofar on Mount Ephraim, and the sons of Israel descended with him from the mountain, and he was before them. [§]
Va-y'hi b'vo'o va-yitka' b'shofar b'har Efrayim va-yirdu immo b'nei Yisrael min ha-har v'hu lifnehem.
This verse describes a specific event involving the sounding of a shofar (ram's horn) on Mount Ephraim, and the descent of the Israelites from the mountain led by someone who is before them. 'Va-y'hi' means 'and it came to pass.' 'B'vo'o' means 'in his coming.' 'Va-yitka'' means 'and he blew.' 'B'shofar' means 'with the shofar.' 'B'har Efrayim' means 'on Mount Ephraim.' 'Va-yirdu' means 'and they descended.' 'Immo' means 'with him.' 'B'nei Yisrael' means 'sons of Israel' or 'the Israelites'. 'Min ha-har' means 'from the mountain'. 'V'hu lifnehem' means 'and he was before them'.
[JDG.3.28] And he said to them, "Pursue after me, for Yahveh has given your enemies, the Moabites, into your hands." And they went after him and captured the fords of the Jordan to Moab, and they did not allow anyone to pass through. [§]
va-yo-mer a-lei-hem rid-fu a-char-ai ki-na-tan Yahveh et-oi-vei-chem et-Mo-av be-yed-chem va-yer-du a-char-ai va-yil-kh'du et-ma-av-rot ha-yar-den le-Mo-av ve-lo-na-tanu ish la-avor.
This verse recounts a command given to pursue the Moabites, stating that Yahveh has given the Moabites into their hands. It describes the people following this command, crossing the Jordan River, and capturing the fords, preventing anyone from passing through.
[JDG.3.29] And they struck Moab at that time, like ten thousand men, all the fat ones and all the valiant men, and no man escaped. [§]
va-yakku et-mo'av ba'et ha-hi k'aseret alfim ish kol-shamen ve-kol-ish khayil ve-lo nimlat ish.
This verse describes a military victory over Moab. 'va-yakku' means 'and they struck'. 'et-mo'av' is 'Moab' with a grammatical marker. 'ba'et ha-hi' means 'at that time'. 'k'aseret alfim' means 'like ten thousand'. 'ish' means 'man' or 'person'. 'kol-shamen' means 'all the fat ones'. 've-kol-ish khayil' means 'and all the valiant men'. 've-lo nimlat ish' means 'and no man escaped'.
[JDG.3.30] And Moab submitted on that day under the hand of Israel, and the land rested for eighty years. [§]
va-tee-ka-nah moo-ahb ba-yohm ha-hoo tah-khat yad yees-rah-el va-tees-koh-t ha-ah-rets shmoh-neem sha-nah.
This verse describes the submission of Moab to Israel and the subsequent peace that followed. 'Vatikna' means 'and Moab submitted'. 'Bayom hahu' means 'on that day'. 'Takhat yad' means 'under the hand' (of). 'Yisrael' is Israel. 'Vatishtkot' means 'and the land rested'. 'Ha-aretz' means 'the land'. 'Shmonim shanah' means 'eighty years'.
[JDG.3.31] And after him was Shamgar, son of Anat, and he struck the Philistines, six hundred men, with an ox goad. And also he saved Israel. [§]
ve'acharayv hayah shamgar ben-anat vayakh et-plistim shesh-meot ish b'malmad habakar vayoshah gam-hu et-yisrael.
This verse describes Shamgar, son of Anat, who defeated six hundred Philistines with an ox goad and delivered Israel. 've'acharayv' means 'and after him'. 'hayah' means 'was'. 'ben' means 'son of'. 'vayakh' means 'and he struck'. 'et' is a direct object marker. 'plistim' is 'Philistines'. 'shesh-meot' means 'six hundred'. 'ish' means 'man' or 'person'. 'b'malmad habakar' means 'with an ox goad'. 'vayoshah' means 'and he saved'. 'gam-hu' means 'also he'. 'et-yisrael' means 'Israel'.
JDG.4
[JDG.4.1] And the Israelites continued to do evil in the eyes of Yahveh, and Ehud died. [§]
vayossifu benee yisrael laasot hara beeinei yahveh veehud met
This verse describes the Israelites continuing to do evil in the eyes of Yahveh, and then states that Ehud died. 'Vayossifu' means 'and they added' or 'and they continued'. 'Benei Yisrael' means 'sons of Israel' or 'the Israelites'. 'Laasot hara' means 'to do evil'. 'Beeinei Yahveh' means 'in the eyes of Yahveh'. 'VeEhud met' means 'and Ehud died'.
[JDG.4.2] And Yahveh sold them into the hand of Jabin, king of Canaan, who ruled in Hazor. And the commander of his army was Sisera, and he lived in Harosheth of the nations. [§]
vayimkoreim Yahveh beyad Yavin melech Kenaan asher malach beChatzor vesar tzeva'o Sisera vehu yoshev bacharoshet hagogiyim.
This verse describes Yahveh selling the Israelites into the hand of Jabin, the king of Canaan, who reigned in Hazor. Sisera was the commander of his army and resided in Harosheth of the Gentiles.
[JDG.4.3] The Israelites cried out to Yahveh because nine hundred chariots of iron belonged to him, and He allowed the Israelites to be harshly oppressed for twenty years. [§]
vayitz'aku b'nei yisrael el-yahveh ki tisha me'ot rechev barzel lo vehu lachatz et-b'nei yisrael bechazkah esrim shanah.
This verse describes the Israelites crying out to Yahveh because they were oppressed by 900 chariots of iron, and He allowed the Israelites to be harshly oppressed for twenty years. 'Vayitz'aku' means 'they cried out'. 'B'nei yisrael' means 'sons of Israel' or 'the Israelites'. 'El-Yahveh' means 'to Yahveh'. 'Ki' means 'because'. 'Tisha me'ot' means 'nine hundred'. 'Rechev barzel' means 'chariots of iron'. 'Lo' means 'to him' or 'belonging to him'. 'Vehuv' means 'and he'. 'Lachatz' means 'oppressed'. 'Et-b'nei yisrael' means 'the Israelites'. 'Bechazkah' means 'harshly' or 'strongly'. 'Esrim shanah' means 'twenty years'.
[JDG.4.4] And Deborah, a woman, a prophetess, wife of torches, she judged Israel in that time. [§]
Udeborah isha neviah eshet lapidot hi shoftah et-Yisrael ba'et hahi.
This verse describes Deborah. 'Udeborah' is her name. 'Isha' means woman. 'Neviah' means prophetess. 'Eshet' means wife of. 'Lapidot' refers to torches. 'Hi' means she. 'Shoftah' means judge. 'Et-Yisrael' means of Israel. 'Ba'et' means in the time. 'Hahi' means that.
[JDG.4.5] And she sat under the palm tree, Deborah, between Ramah and between Bethel in the mountain of Ephraim. And the sons of Israel ascended to her for judgment. [§]
vehi yoshevet tachat tomer devorah bein harama ubein beit el behar efraim vayalu eleiha bnei yisrael lamishpat.
This verse describes Deborah sitting under a palm tree between Ramah and Bethel in the mountains of Ephraim. The people of Israel came to her for judgment.
[JDG.4.6] And she sent and called for Barak, son of Abinoam, from Kedesh Naphtali. And she said to him, “Has not Yahveh, the Gods of Israel, commanded you to go and draw up on Mount Tabor, and to take with you ten thousand men from the sons of Naphtali and from the sons of Zebulun?” [§]
va-tish-lach va-tee-krah le-vah-rak ben-ah-vee-no-am mee-keh-desh naf-tah-lee va-to-mer eh-lav hah-loh tzee-vah Yahveh Elohim eh-loh-ay yis-rah-el lech oo-mah-shach-tah beh-har tah-vor ve-lahkachtah im-chah ah-seh-reh ah-lah-feem eesh mee-bnei naf-tah-lee oo-mee-bnei zeh-boo-loon.
This verse describes a sending of a message to Barak son of Abinoam from Kedesh Naphtali. It recounts a command from Yahveh, the Gods of Israel, instructing Barak to go to Mount Tabor and gather ten thousand men from the tribes of Naphtali and Zebulun.
[JDG.4.7] I will draw Sisera, commander of Jabin’s army, and his chariot and his multitude toward you at the Kishon River, and I will give him into your hand. [§]
oo-mash-akh-tee eh-lay-kha el-na-khal kee-shone ah-tet see-sra sar-tze-vah ya-veen ve-et reekh-bo ve-et hah-mo-noo oo-net-ah-tee-hoo beh-yah-dekhah.
This verse describes a promise of delivering Sisera, the commander of Jabin’s army, into the hand of the speaker’s ally. It details Sisera, his chariot, and his army being drawn toward the Kishon River. The speaker intends to give Sisera into the ally’s hand.
[JDG.4.8] And Barak said to her, "If you will go with me, then I will go, and if you will not go with me, I will not go." [§]
va-yo-mer e-lei-ha ba-rak im-te-le-chi im-mi ve-ha-lach-ti ve-im-lo te-le-chi im-mi lo e-lech.
This verse comes from Judges 4:8. It describes Barak speaking to Deborah. 'Barak' is a proper noun, the name of a man. 'Deborah' is also a proper noun, the name of a woman. 'El' means 'God'. 'Lecha' means 'to you'. 'Im' means 'if'. 'Telechi' means 'you go'. 'Immi' means 'with me'. 'Halachti' means 'I will go'. 'Lo' is a negation, 'not'. 'Elech' means 'I go'.
[JDG.4.9] And she said, "Go, for this is the way Yahveh will go with you. However, the glory will not be yours on the path you are walking, because Yahveh will sell Sisera into the hand of a woman." Then Deborah rose and went with Barak to Kedsha. [§]
Va-to-mer ha-loch eh-lech im-cha efes ki lo ti-hyeh tif-ar-techah al-ha-derech asher atah holech ki be-yad-ishah yim-kor Yahveh et-Sisra va-takum Devorah va-telech im-Barak Kedsha
This verse is from the Book of Judges, chapter 4, verse 9. Deborah is speaking to Barak, urging him to go and fight Sisera. She predicts that Yahveh will sell Sisera into the hand of a woman, and then she rises and goes with Barak to Kedsha.
[JDG.4.10] And Barak called out to Zebulun and to Naphtali to Kedesh, and ten thousand men went up with him. And Deborah went up with him. [§]
vayaz'ek Barak et-Zebulun ve'et-Naphtali kedsha vay'al beraglav asheret alfey ish vat'al immo Deborah
This verse describes Barak summoning the tribes of Zebulun and Naphtali to gather for war. 'Vayaz'ek' means 'he called out'. 'Et' is a grammatical marker indicating a definite direct object. 'Kedsha' refers to Kedesh, a city in Naphtali. 'Vay'al' means 'he went up' or 'he ascended', and in this context, means 'he gathered'. 'Beraglav' means 'at his feet', or 'with him'. 'Asheret alfey ish' means 'ten thousand men'. 'Vat'al immo Deborah' means 'and Deborah went up with him'.
[JDG.4.11] And Heber the Kenite separated from Cain, from the descendants of Chovav, Moses’ father-in-law, and he pitched his tent near the oak in Za’nanim, which is near Kadesh. [§]
vekhever hakeini niprad mikayin mibnei chovav choten mosheh vayyet oholo ad-elon betza'nanim asher et-kedesh.
This verse describes Heber the Kenite separating from Cain, from the descendants of Chovav, Moses’ father-in-law, and pitching his tent near the oak in Za’nanim, which is near Kadesh. The names are being translated literally. ‘Kain’ is a proper noun. ‘Chovav’ is a proper noun. ‘Moses’ is a proper noun. ‘Za’nanim’ is a place name. ‘Kadesh’ is a place name.
[JDG.4.12] And they told Sisera that Barak, son of Abinoam, had ascended Mount Tabor. [§]
vayagidu lesisra ki ala Barak ben-Avinoam har-Tavor
This verse reports that information was told to Sisera concerning Barak, son of Abinoam, ascending Mount Tabor. 'Vayagidu' means 'and they told'. 'Lesisra' means 'to Sisera'. 'Ki' means 'that' or 'because'. 'Ala' means 'he ascended'. 'Ben' means 'son of'. 'Har' means 'mountain'.
[JDG.4.13] Then Sisera called forth all of his nine hundred iron chariots and all the people who were with him, from the craftsman of the nations to the wadi Kishon. [§]
vayazeka sisra et kol rikbo tisha meot rechev barzel ve'et kol ha'am asher ito mecharoshet hagogiyim el nachal qishon.
This verse describes Sisera calling forth all of his chariots and people. 'Vayazeka' means 'he called'. 'Sisera' is a proper name. 'Et' is a grammatical particle indicating the direct object. 'Kol rikbo' means 'all his chariots'. 'Tisha meot' means 'nine hundred'. 'Rechev barzel' means 'iron chariots'. 'Ve'et kol ha'am asher ito' means 'and all the people who were with him'. 'Mecharoshet hagoyim' means 'from the workshop of the nations' (or 'from the craftsman of the nations'). 'El nachal qishon' means 'to the wadi (or stream) Kishon'.
[JDG.4.14] And Deborah said to Barak, "Rise, for this is the day that Yahveh has given Sisera into your hand. Has not Yahveh gone before you?" And Barak descended from Mount Tabor, and ten thousand men followed after him. [§]
Va-to-mer De-vo-rah el-Ba-rak, kum ki zeh ha-yom asher natan Yahveh et Si-sra be-yad-cha. Ha-lo Yahveh yatza le-fa-nevcha? Va-yered Ba-rak me-har Ta-vor ve-a-se-reh a-la-fim ish a-cha-rav.
This verse describes Deborah telling Barak to rise up and go to battle, as Yahveh has given Sisera into his hand. She reminds Barak that Yahveh will go before him. Barak then descends from Mount Tabor with ten thousand men following.
[JDG.4.15] Yahveh overwhelmed Sisera and all the chariots and all the camp by the sword before Barak, and Sisera descended from his chariot and fled on his feet. [§]
vay-hahm Yahveh et-Sisera ve-et-kol-ha-rechev ve-et-kol-ha-machaneh le-pi-cherev lifnei Barak vayered Sisera me-al ha-merkavah vayanas be-raglav.
This verse describes Yahveh causing Sisera and his army to be defeated before Barak. "Vay-hahm" signifies Yahveh overwhelming or subduing. "Et" is a grammatical marker indicating the definite direct object. "Sisera" is a proper noun, a person's name. "Ha-rechev" refers to the chariots. "Ha-machaneh" refers to the camp or army. "Le-pi-cherev" means "by the sword," indicating the means of defeat. "Lifnei Barak" means "before Barak," indicating that the defeat occurred in Barak's presence. "Vayered Sisera me-al ha-merkavah" means "Sisera descended from his chariot". "Vayanas be-raglav" means "and he fled on his feet".
[JDG.4.16] Barak pursued after the chariots and after the camp until the craftsman of the nations. And all the camp of Sisera fell by the edge of the sword, not one remained. [§]
uvarak radaf acharei ha rechev ve acharei ha machane ad charoshet ha goyim vayipol kol machane sisera lefi cherev lo nishar ad echad.
This verse describes Barak pursuing Sisera's army after their defeat. 'Barak' is a proper noun, a person's name. 'Radaf' means 'pursued'. 'Acharei' means 'after'. 'Ha rechev' means 'the chariots'. 'Ve' means 'and'. 'Ha machane' means 'the camp'. 'Ad' means 'until' or 'to'. 'Charoshet ha goyim' is a place name meaning 'the craftsman of the nations'. 'Vayipol' means 'fell'. 'Kol machane sisera' means 'all the camp of Sisera'. 'Lefi cherev' means 'by the edge of the sword'. 'Lo nishar' means 'did not remain'. 'Ad echad' means 'until one', or 'not one'.
[JDG.4.17] And Sisera fled on foot to the tent of Jael, wife of Heber the Kenite, because peace was between Jabin, king of Hazor, and between the house of Heber the Kenite. [§]
vesisra nas beraglav el ohel yael eshet hever hakenini ki shalom bein yavin melech chatzor ubein beit hever hakenini.
This verse describes Sisera fleeing on foot to the tent of Jael, the wife of Heber the Kenite, because there was peace between Jabin, the king of Hazor, and the house of Heber the Kenite. Each word is translated literally. ‘Nas’ means ‘fled,’ ‘beraglav’ means ‘on foot,’ ‘ohel’ means ‘tent,’ ‘eshet’ means ‘wife,’ ‘bein’ means ‘between,’ and ‘melech’ means ‘king.’
[JDG.4.18] And Jael went out to meet Sisera, and she said to him, "Turn aside, my Lord, turn aside to me. Do not fear." And he turned aside to her, to the tent, and she covered him with the blanket. [§]
Va-te-tse Ya-el li-kre-at Sis-ra, va-to-mer ei-lav Sur-ah Adonai Sur-ah ei-lai al-ti-ra, va-yasar ei-lei-ha ha-oh-eh-lah, va-techas-eh-hu bash-se-mi-kah.
This verse describes Jael meeting Sisera. She invites him into her tent, assuring him not to be afraid. He enters, and she covers him with a blanket.
[JDG.4.19] And God said to her, "Give me, please, a little water, for I am thirsty." And she opened the dairy vessel and gave him to drink, and she covered him. [§]
va-yo-mer ei-le-ha ha-shki-nee-na mee-at-ma-yim kee tza-mei-tee va-teef-tah et-no-od ha-cha-lav va-ta-shkeh-hu va-te-kah-seh-hu
This verse recounts a request for water and the act of providing it. 'El' refers to God. 'ha-shki-nee-na' is 'give me', 'mee-at-ma-yim' is 'a little water', 'kee tza-mei-tee' is 'because I am thirsty'. 'no-od ha-chalav' is 'the container of milk' or 'the dairy vessel'. 'va-ta-shkeh-hu' is 'and she gave him to drink'. 'va-te-kah-seh-hu' is 'and she covered him'.
[JDG.4.20] And he said to her, "Stand at the entrance of the tent, and it will be, if a man comes and asks you, 'Is there a man here?' and you will say, 'No'. [§]
Va-yo-mer Eh-leh-ha, ah-mod peh-tah ha-oh-hel, ve-ha-yah im-ish ya-vo-uh vish-a-leh-ch ve-ah-mar ha-yesh-poh ish ve-ah-mart ayin.
This verse describes a situation where a woman is instructed to stand at the entrance of a tent and respond to inquiries about whether a man is present inside. 'Va-yo-mer' means 'and he said'. 'Eh-leh-ha' means 'to her'. 'Ah-mod' is a command meaning 'stand'. 'Peh-tah' means 'opening' or 'entrance'. 'Ha-oh-hel' means 'the tent'. 'Ve-ha-yah' means 'and it will be'. 'Im-ish' means 'if a man'. 'Ya-vo-uh' means 'comes'. 'Vish-a-leh-ch' means 'and asks you'. 'Ve-ah-mar' means 'and he says'. 'Ha-yesh-poh' means 'is there here'. 'Ish' means 'man'. 'Ve-ah-mart' means 'and you will say'. 'Ayin' means 'no'.
[JDG.4.21] And Jael, the wife of Heber, took the tent peg and the mallet in her hand, and she came to him slowly. And she drove the tent peg through his temples into the earth, and he was sleeping and weary, and he died. [§]
va-tee-kah ya-el eshet-chever et-ye-tad ha-ohel va-ta-sem et-ha-ma-ke-vet be-ya-dah vata-vo elav ba-laat vatti-ta-ke-a et-ha-ya-ted be-rak-ka-to vatti-ts-nach ba-a-retz ve-hu nir-dam va-ya-af va-ya-mot
This verse describes Jael’s actions in killing Sisera. ‘Jael’ is a proper noun, the wife of Heber. ‘Sisera’ is a proper noun as well. ‘Yatad’ means tent peg. ‘Ha-ohel’ means the tent. ‘Ha-makkevet’ means the mallet. ‘Be-yada’ means in her hand. ‘Ba-laat’ means slowly or secretly. ‘Rakkatov’ means his temples. ‘Titsnach’ means she drove. ‘Ba-aretz’ means to the earth. ‘Nirdam’ means he was sleeping. ‘Ya’af’ means was weary. ‘Yamot’ means he died.
[JDG.4.22] And behold, lightning pursued Sisera, and Jael went out to meet him, and said to him, "Come, and I will show you the man whom you are seeking." And he went to her. And behold, Sisera was fallen, dead, and the tent peg was in his temple. [§]
Vehi ne'eh barak rodef et Sisra vate'tzea ya'el likratav vatomer lov lech ve'archeka et ha'ish asher ata mevakesh vayavo eleha vehi ne'eh Sisra nofel met vehayatad berakato.
This verse describes Jael meeting Sisera after his defeat. 'Barak' refers to Barak, the Israelite general. 'Sisera' is the Canaanite general. 'Ya'el' is Jael, the woman who ultimately kills Sisera. The verse details how Jael went to meet Sisera and invited him into her tent, and then how Sisera was found dead, with a tent peg driven through his head.
[JDG.4.23] And the Gods subdued Yavim, the king of Canaan, before the sons of Israel on that day. [§]
Va-yakh-neh Elohim ba-yom ha-hu et Ya-veen me-lek-khna-an lif-nei bnei Yis-ra-el.
This verse describes a victory achieved by the Israelites. 'Va-yakh-neh' means 'and he subdued'. 'Elohim' refers to the Gods. 'Ba-yom ha-hu' means 'on that day'. 'Et' is a grammatical particle marking the definite object. 'Ya-veen' is a proper noun, the name of a king. 'Me-lek-khna-an' means 'king of Canaan'. 'Lif-nei' means 'before' or 'in the presence of'. 'Bnei Yis-ra-el' means 'the sons of Israel'.
[JDG.4.24] The hand of the Israelites advanced, going and being difficult for Jabin, king of Canaan, until that they destroyed Jabin, king of Canaan. [§]
va-te-lech yad bene-yisrael haloch ve-kasheh al yavin melech kenahan ad asher hichritu et yavin melech kenahan.
This verse describes the advance of the Israelites against Jabin, king of Canaan. 'Yad' literally means 'hand', but in this context signifies power or the advance. 'Bene-Yisrael' is 'children of Israel', or simply 'Israelites'. 'Kasheh' means 'hard' or 'difficult', describing the struggle. 'Ad asher' means 'until that'. 'Hichritu' means 'they destroyed'.
JDG.5
[JDG.5.1] And Deborah sang, and Barak son of Avinoam, on that day, saying: [§]
Va-tashar Devorah u-Varak ben-Avinoam bayom hahu leemor.
This verse describes Deborah and Barak singing a song on that day. 'Va-tashar' means 'and she sang'. 'Devorah' is a proper name, Deborah. 'u-Varak' means 'and Barak'. 'ben-Avinoam' means 'son of Avinoam'. 'bayom hahu' means 'on that day'. 'leemor' means 'saying' or 'to say'.
[JDG.5.2] In the breaking of constraints in Israel, by the free will offering of the people, bless Yahveh. [§]
bee-freh-ah freh-oht bee-yis-rah-el, beh-heet-nah-deh am, bah-rah-koo Yahveh.
This verse describes a blessing upon Yahveh following a voluntary act of the people of Israel. 'Biproe' means 'in the breaking of' or 'in the loosening of'. 'Peraot' refers to constraints or obligations. 'Yisrael' is Israel. 'Behitnadev' means 'in the volunteering of' or 'by the free will offering of'. 'Am' means 'people'. 'Barachu' is the imperative form of 'to bless', and 'Yahveh' is the proper name of God.
[JDG.5.3] Listen, kings! Pay attention, officials! I am Yahveh, I will sing! I will praise to Yahveh, the God of Israel. [§]
Shim'u m'lakhim, ha'azinu roznim, anokhi l'Yahveh, anokhi ashira, azammer l'Yahveh Elohei Yisrael.
This verse is an appeal to kings and officials to listen. It declares 'I am Yahveh', then 'I will sing, I will praise to Yahveh, the God of Israel'. 'M'lakhim' means kings. 'Roznim' means officials or governors. 'Anokhi' means 'I'. 'Elohei' means 'God of'. 'Yisrael' is Israel.
[JDG.5.4] Yahveh, when you went out from Seir, as you stepped through the field of Edom, the earth shook. Also, the heavens dripped, and the clouds dripped water. [§]
Yahveh be-tset-kha mi-se-ir be-tza-ed-kha mi-sdeh Edom eretz ra-asha gam-shamayim na-tafu gam-avim na-tfu mayim.
This verse describes a theophany, a visible manifestation of Yahveh. It uses vivid imagery of the earth shaking and the heavens weeping as Yahveh travels from Seir (Mount Seir) through the land of Edom. 'Be-tset-kha' means 'in your going out' or 'when you go out'. 'Mi-se-ir' means 'from Seir'. 'Be-tza-ed-kha' means 'in your steps' or 'as you stepped'. 'Mi-sdeh Edom' means 'from the field of Edom'. 'Eretz ra-asha' means 'the earth shook'. 'Gam-shamayim na-tafu' means 'also the heavens dripped'. 'Gam-avim na-tfu mayim' means 'also the clouds dripped water'.
[JDG.5.5] The mountains melted before Yahveh. This is Sinai, before Yahveh, the God of Israel. [§]
ha-rim naz-lu mi-pnei Yahveh zeh Sinai mi-pnei Yahveh Elohei Yisrael
This verse describes mountains melting in the presence of Yahveh, and identifies Sinai as the mountain that melted before Yahveh, the God of Israel. "ha-rim" means "the mountains." "naz-lu" means "melted/flowed down". "mi-pnei" means "before/in the presence of". "zeh" means "this/that". "Sinai" is a proper noun, referring to Mount Sinai. "Elohei" means "God of", and "Yisrael" means "Israel".
[JDG.5.6] In the days of Shamgar son of Anat, in the days of Jael, the roads ceased, and those walking paths will walk winding routes. [§]
bee-may shamm-gar ben-ah-nat bee-may ya-el khad-loo oh-rah-khot veh-ho-le-khey netee-vot yel-khu oh-rah-khot ah-kal-kal-lot.
This verse describes a time of disruption and abandonment of normal routes due to conflict. "Bee-may" means "in the days of". "Shammgar" is a proper noun, a person's name. "Ben" means "son of". "Anat" is a proper noun, a person's name. "Ya'el" is a proper noun, a person's name. "Khadloo" means "ceased" or "stopped". "Oh-rah-khot" means "roads" or "ways". "Veh" means "and". "Ho-le-khey" means "walkers" or "travelers". "Netee-vot" means "paths" or "routes". "Yel-khu" means "they will walk". "Ah-kal-kal-lot" means "winding" or "difficult".
[JDG.5.7] Cease your extravagant displays in Israel, desist until I, Yahveh, arose, Deborah arose, a mother in Israel. [§]
chadlu parazon beyisrael chadelu ad shakemti devorah shakemti em beyisrael.
This verse comes from the Book of Judges, chapter 5, verse 12. It describes a time of peace that arrived after Deborah arose as a leader. 'Chadlu' means 'cease' or 'desist'. 'Parazon' refers to luxurious indulgence or ornamented behavior. 'Beyisrael' means 'in Israel'. 'Shakemti' means 'I arose' or 'I awakened'. 'Devorah' is the name Deborah. 'Em' means 'mother'. The verse describes a cessation of extravagance in Israel after Deborah arose as a motherly leader to the nation.
[JDG.5.8] He will choose the Gods new things then, for you, gates, a shield if it is seen, and a spear in forty thousand in Israel. [§]
yiv-khar elo-heem kha-dash-eem az lakhem sh'ar-eem ma-gen im-ye-ra-eh va-ro-mach b'ar-ba-eem eleph b'yis-ra-el.
This verse describes God choosing new provisions for Israel. ‘Yivkhar’ means ‘He will choose’. ‘Eloheem’ is ‘the Gods’. ‘Khadashim’ means ‘new things’. ‘Az’ means ‘then’. ‘Lakhem’ means ‘for you’. ‘Sh’arim’ means ‘gates’. ‘Magen’ means ‘shield’. ‘Im-yera’eh’ means ‘if it is seen’. ‘Varomakh’ means ‘and a spear’. ‘B’arba’eem eleph’ means ‘in forty thousand’. ‘B’yisrael’ means ‘in Israel’.
[JDG.5.9] To my heart belong the lawgivers of Israel, the volunteers among the people. Bless Yahveh. [§]
liv-ee le-hok-keh-ee yis-rah-el ha-mit-nah-dev-eem ba-ahm bah-reh-koo Yahveh.
This verse addresses the lawgivers of Israel who volunteered among the people, and calls for a blessing upon Yahveh. 'Liv-ee' means 'to my heart'. 'Le-hok-keh-ee' means 'to the lawgivers'. 'Yis-rah-el' is 'Israel'. 'Ha-mit-nah-dev-eem' means 'the volunteers'. 'Ba-ahm' means 'among the people'. 'Bah-reh-koo' means 'bless'. 'Yahveh' is the divine name.
[JDG.5.10] Riders on white donkeys, those who sit on Midian, and those who walk on the road, they converse. [§]
rokh-veh-ee a-toh-note ts-kho-rote yosh-veh-ee al-meed-een v-holekh-ee al-deh-rekh see-hoo
This verse describes riders on white donkeys, those who sit on Midian, and those who walk on the road, all engaging in conversation. The words are descriptive and don't contain explicitly divine names, but describe events and people. 'rokh-veh-ee' means riders, 'a-toh-note' means donkeys, 'ts-kho-rote' means white, 'yosh-veh-ee' means sitters or those who sit, 'meed-een' is the name Midian, 'holekh-ee' means walkers or those who walk, 'deh-rekh' means road, and 'see-hoo' means they converse or talk.
[JDG.5.11] From the sound of splitters between channels, there they will give the righteousnesses of Yahveh, the righteousnesses of His person in Israel. Then the people of Yahveh will come down to the gates. [§]
mikol mehatzetzim bein mashabim sham yetanu tzidkot Yahveh tzidkot pirzono beyisrael az yardu lasha'arim am-Yahveh.
This verse describes a place where the righteousness of Yahveh and the righteousness of His person will be given, and then the people of Yahveh will come down to the gates. 'Mikol' means 'from the sound'. 'Mehatzetzim' means 'splitters' or 'those who split'. 'Bein mashabim' means 'between the channels' or 'between the streams'. 'Sham' means 'there'. 'Yetanu' means 'they will give'. 'Tzidkot' means 'righteousnesses'. 'Yahveh' is the proper name of God. 'Pirzono' means 'His person' or 'His face'. 'Beyisrael' means 'in Israel'. 'Az' means 'then'. 'Yardu' means 'they will come down'. 'Lasha'arim' means 'to the gates'. 'Am-Yahveh' means 'the people of Yahveh'.
[JDG.5.12] Arise, arise, Deborah, arise, arise, speak a song. Arise, Barak, and take your captives, son of Avinoam. [§]
Urî Urî Dəvōrāh, Urî Urî Davərî-shîr. Qūm Bāraq ūshəvêh shəvîkhā ben-ʾăvînōʾam.
This verse is a call to Deborah and Barak to arise and take action. "Urî" means "arise" or "wake up". "Dəvōrāh" is the proper name Deborah. "Davərî-shîr" means "speak a song". "Qūm" means "arise". "Bāraq" is the proper name Barak. "ūshəvêh shəvîkhā" means "and take your captives". "ben-ʾăvînōʾam" means "son of Avinoam".
[JDG.5.13] Then a survivor descends to the powerful people. Yahveh descends to me with the mighty ones. [§]
az yarad sarid le'adirim am, Yahveh yarad-li bagibborim.
This verse describes a coming down or descent. "az" indicates "then". "yarad" means "to descend". "sarid" signifies "a survivor" or "a remnant". "le'adirim" means "to powerful ones". "am" means "people" or "nation". "Yahveh" is the proper name of God. "bagibborim" means "with mighty ones". The "li" indicates 'to me'.
[JDG.5.14] From Ephraim, their origin is among the Amalekites, following you, Benjamin, among your peoples. From Machir descended lawgivers, and from Zebulun, those who draw the lot. [§]
mi-ni ef-ra-yim shar-sham ba-a-ma-lek ah-ha-rech-ka bin-ya-min ba-a-ma-mey-ka mi-ni ma-chir yar-du me-hok-kim oo-miz-bu-lun mosh-chim be-shev-et so-fer.
This verse lists the tribes of Israel and their roles, particularly in warfare. 'Mi-ni' means 'from'. The verse states 'from' Ephraim, their root is in Amalek, following you Benjamin among your peoples. From Machir, they descended as lawgivers, and from Zebulun, those who draw the lot (likely for military service). 'Shevet' is translated as 'tribe' but literally means 'scepter' or 'staff'. 'Sofer' means 'scribe', but in this context implies an official responsible for record keeping, possibly related to military assignments.
[JDG.5.15] And Sarai of Issachar was with Deborah, and Issachar likewise with Barak in the valley, he sent messengers at his feet. Among the divisions of Reuben were great determined hearts. [§]
v'sarai b'yissashkar im-d'vorah v'yissashkar ken barak ba'emek shulah b'raglav biflagot r'uven g'dolim hikkei-lev.
This verse describes the leaders who joined Deborah and Barak in battle. Sarai is mentioned as a leader from Issachar alongside Deborah, and Barak is associated with the valley where he sent messengers by foot. The verse also speaks of Reuben’s significant divisions and a determined heart.
[JDG.5.16] Why did you sit between the judgments to hear the shrieks of the flocks, divisions of Reuben, great searches of the heart? [§]
lah-mah yah-shahv-tah bayn ham-meesh-pah-taym leesh-moh-ah shree-kohht ah-dah-reem leef-lahg-goht reh-oo-ven geh-doh-leem cheek-ray-lev.
This verse is from Judges 5:10. It is a rhetorical question posed by Deborah and Barak after witnessing a victory. "Lama" means "why". "Yashavta" means "you sat". "Bein" means "between". "Ham-mish-pataim" means "the judgments". "Lishmoa" means "to hear". "Shriqot" means "the shrieks". "Adarim" means "the flocks". "Liflagot" means "divisions". "Reuven" is a proper name, Reuben. "Gedolim" means "great". "Chikrei-lev" means "searches of the heart". The verse describes someone sitting amongst the judgments, listening to the bleating of flocks, instead of participating in the fight. It implies a lack of courage or involvement.
[JDG.5.17] Gilead dwells beyond the Jordan, and Dan asks why it dwells among ships, having settled on the shore of seas and upon its bays it will reside. [§]
Gilad be'ever hayarden shachen vedan lamah yagur oniyot asher yashav lechof yamim ve'al mifratzav yishchon.
This verse describes the location of Gilead and Dan. Gilead dwells beyond the Jordan. Dan asks why it dwells among ships, having settled on the seashore and upon its bays.
[JDG.5.18] Zebulun, a people who scorn their own lives to die, and Naphtali are upon the heights of the field. [§]
Zevulun am cheref napsho lamut v’naftali al meromei sadeh.
Zevulun is a proper noun, a name. ‘Am’ means ‘people’ or ‘nation’. ‘Cheref’ means ‘to reproach’ or ‘to scorn’. ‘Napsho’ means ‘his soul’ or ‘his life’. ‘Lamut’ means ‘to die’. ‘V’naftali’ means ‘and Naphtali’. ‘Al’ means ‘upon’ or ‘on’. ‘Meromei’ means ‘heights’ or ‘tops’. ‘Sadeh’ means ‘field’.
[JDG.5.19] Kings came, they fought. Then the kings of Canaan fought at the waters of Megiddo. They did not take silver as plunder. [§]
bau m'lakhim nil'khamu az nil'khamu malkhei kena'an b'ta'anak al-mei megido betza kesef lo lakhu.
This verse describes kings coming to fight, specifically the kings of Canaan fighting at the waters of Megiddo. They did not take silver as plunder.
[JDG.5.20] From the heavens they fought. The stars fought from their courses with Sisera. [§]
min-sha-mayim nil-kha-mu ha-ko-kha-vim mim-me-si-lo-tam nil-kha-mu im-si-sra.
This verse describes a celestial battle. 'Min-shamayim' means 'from the heavens'. 'Nil-khamu' means 'they fought'. 'Ha-kokhavim' means 'the stars'. 'Mim-mesilotam' means 'from their courses/paths'. 'Im-Sisra' means 'with Sisera'. The verse speaks of the stars fighting from their paths against Sisera.
[JDG.5.21] The stream of Qishon, they have seized it, the stream of the ancient ones, the stream of Qishon, you will tread, my soul, with strength. [§]
Nachal Qishon gerapam, nachal Qedumim nachal Qishon tidrechi nafshi oz.
Nachal means 'stream' or 'torrent'. Qishon is a proper noun, the name of a stream. 'Gerapam' appears to be a poetic descriptor, meaning 'they have seized' or 'they have taken hold'. Qedumim means 'ancient ones'. Tidrechi means 'you will tread' or 'you will walk'. Nafshi means 'my soul'. Oz means 'strength'. This verse is poetic and describes walking in strength along the streams, likely referencing a past event or a symbolic journey.
[JDG.5.22] Then the hoofs of horses struck the ground, galloping, galloping, his powerful ones. [§]
Az halmu ikvei-sus midahirot dahirot avirav.
This verse describes the sound of hooves striking the ground as horses gallop. "Az" means then. "Halmu" means they struck or beat. "Ikvei-sus" means the heels or hoofs of horses. "Midahirot dahirot" is a doubled word emphasizing galloping, meaning galloping gallopings. "Avirav" means his strong ones or his powerful ones, referring to the horses.
[JDG.5.23] Curse Meroz, said the messenger of Yahveh. Curse its inhabitants, for they did not come to the aid of Yahveh, to the aid of Yahveh with the warriors. [§]
Ooru mirooz amar malach Yahveh, ooru aror yoshveiha, ki lo-bau le'ezrat Yahveh, le'ezrat Yahveh bagibborim.
This verse comes from the Book of Judges. It describes a curse pronounced upon Meroz because its inhabitants did not come to the aid of Yahveh and his warriors. "Ooru" is a command meaning 'curse'. "Miroz" is a place name. "Malach" means 'messenger' or 'angel'. "Yoshveiha" means 'its inhabitants'. "Le'ezrat" means 'to the aid of'. "Bagibborim" means 'with the warriors'.
[JDG.5.24] Blessed among women is Jael, wife of Heber the Kenite. Blessed in the tent is she among women. [§]
t'vorach minashim ya'el eshet chever haKeini minashim ba'ohel t'vorach.
This verse praises Jael, the wife of Heber the Kenite. It states she is blessed among women, and blessed in the tent. The word "t'vorach" is a verb meaning "blessed be". "Minashim" means "among women". "Ya'el" is a proper noun, the name Jael. "Eshet" means "wife of". "Chever" is a proper noun, the name Heber. "HaKeini" means "the Kenite". "Ba'ohel" means "in the tent".
[JDG.5.25] Waters were asked for, milk was given, in a cup of magnificent ones butter was presented. [§]
Mayim sha'al chalav natana, b'sefeladdirim hikriva chem'ah.
This verse describes someone asking for water and being given milk, presented in a magnificent cup along with butter. "Mayim" means "waters", "sha'al" means "asked", "chalav" means "milk", "natana" means "gave", "b'sefel" means "in a cup", "addirim" means "magnificent ones" or "powerful ones", "hikriva" means "brought near" or "presented", and "chem'ah" means "butter".
[JDG.5.26] Her hand reached for the stake and she extended it, and her right hand struck the workers. She struck Sisera, pierced his head, and crushed it, and she passed the stake through his temple. [§]
ya-dah lay-tay-ed tish-lach-nah vee-mee-nah le-hah-loom ahm-ay-leem vee-hal-mah sees-rah mah-kah rosh-ooh oo-mah-tzah vee-chal-fah rah-kah-toh
This verse describes Jael driving a stake through the head of Sisera, who was sleeping after fleeing from Deborah and Barak. "yadah" means her hand. "layated" means to the stake. "tishlachnah" means she will send/extend. "yeminah" means her right hand. "lehalmut" means to strike/smite. "amelim" means workers/warriors. "halmah" means she struck. "sisera" is the name Sisera. "mahaka" means she pierced/smote. "rosho" means his head. "umatchatzah" means and she crushed. "vechalpah" means and she passed through. "rakkatoh" means his temple.
[JDG.5.27] Between her feet he knelt and fell, he lay down. Between her feet he knelt and fell, where he knelt, there he fell, spoiled. [§]
Bein raglayha karah nafhal shachav. Bein raglayha karah nafhal ba'asher karah sham nafhal shadud.
This verse describes someone prostrating themselves at the feet of a divine being. 'Bein raglayha' means 'between her feet'. 'Karah' means 'to kneel'. 'Nafhal' means 'to fall'. 'Shachav' means 'to lie down'. 'Ba'asher' means 'where'. 'Shadud' is a noun meaning 'robbery' or 'destruction' and likely refers to the person being utterly defeated or spoiled.
[JDG.5.28] Because of the window, she looked and wailed, Sisera’s mother. Because of the lattice, she asked, "Why is his chariot so delayed in coming? Why are the sounds of his chariots delayed?" [§]
Be'ad hachallon nishkefah vatyevev em Sisra be'ad ha'esnav maddua boshesh rikbo lavo maddua echru pa'amei markevotav.
This verse describes Sisera’s mother anxiously awaiting news of her son’s return from battle. She looks out the window and then through the lattice, questioning why his chariot is so slow to return.
'Be'ad' means 'because of' or 'for'.
'Hachallon' means 'the window'.
'Nishkefah' means 'she looked'.
'Vatyevev' means 'and she wailed'.
'Em' means 'mother'.
'Sisra' is a proper noun, the name of her son.
'Ha'esnav' means 'the lattice'.
'Maddua' means 'why'.
'Boshesh' means 'delayed'.
'Rikbo' means 'his chariot'.
'Lavo' means 'to come'.
'Echru' means 'delayed'.
'Pa'amei' means 'steps/sounds'.
'Markevotav' means 'his chariots'.
[JDG.5.29] The wisdoms of her commanders answer, even she returns her sayings to her. [§]
chakhmot saroteha ta'aneh, af-hee tashiv amareha lah.
This verse uses several words requiring literal translation. 'Chakhmot' is the plural of 'chokhmah' meaning wisdoms. 'Saroteha' is 'her commanders', literally 'her rulers'. 'Ta'aneh' means 'she answers'. 'Af-hee' means 'even she'. 'Tashiv' means 'she returns'. 'Amareha' means 'her sayings'. 'Lah' means 'to her'. The verse speaks of wisdoms answering, and even she returns her sayings to herself.
[JDG.5.30] Surely they will find and divide the spoils: valuable cloth, the Gods’ mercies, to the head of a man; colored cloth to Sisera; ornamented cloth, the Gods’ mercies, to the necks of those taken captive. [§]
ha-lo yim-tse-u ye-chal-ku sha-lal ra-chem ra-che-ma-tayim le-rosh ge-ver shelal tze-va-im le-si-sra shelal tze-va-im rik-mah tze-va rik-ma-tayim le-tza-va-rei sha-lal.
This verse details the spoils of war distributed after a victory. It lists specific items and to whom they are given. 'Ha-lo' is a question marker, almost rhetorical, implying 'surely they will find'. 'Yim-tse-u' means 'they will find'. 'Ye-chal-ku' means 'they will divide'. 'Sha-lal' means 'spoils'. 'Ra-chem' and 'ra-che-ma-tayim' both refer to valuable textiles, likely dyed cloth. 'Le-rosh ge-ver' means 'to the head of a man'. 'Tze-va-im' means 'colored textiles'. 'Le-si-sra' means 'to Sisera'. 'Rik-mah' and 'rik-ma-tayim' also refer to valuable and ornamented cloths. 'Le-tza-va-rei' means 'to the necks'.
[JDG.5.31] So shall all your enemies perish, Yahveh, and those who love you will be as the rising of the sun with His strength, and the land will be quiet for forty years. [§]
ken yo'avdu kol-oyvecha Yahveh ve-ohavecha ke-tze'at ha-shemesh bigvurato vatishkot ha-aretz arba'im shanah.
This verse speaks of the fate of God's enemies and those who love Him. 'ken' means 'so' or 'thus'. 'yo'avdu' is a verb meaning 'they will perish'. 'kol-oyvecha' means 'all your enemies'. 'Yahveh' is the proper name of God. 've-ohavecha' means 'and your lovers' or 'those who love you'. 'ke-tze'at ha-shemesh' means 'like the rising of the sun'. 'bigvurato' means 'with His strength'. 'vatishkot ha-aretz' means 'and the land will be quiet'. 'arba'im shanah' means 'forty years'.
JDG.6
[JDG.6.1] And the sons of Israel did the evil in the eyes of Yahveh, and Yahveh gave them into the hand of Midian for seven years. [§]
Va-ya-asu bene-yisrael ha-ra be-einei Yahveh va-yitenem Yahveh be-yad midyan sheva shanim.
This verse describes the Israelites doing evil in the eyes of Yahveh, and as a consequence, Yahveh gave them into the hand of Midian for seven years. 'Bene-yisrael' means 'sons of Israel', a common way to refer to the Israelite people. 'Ha-ra' means 'the evil'. 'Be-einei' means 'in the eyes of'. 'Va-yitenem' means 'and Yahveh gave them'. 'Be-yad' means 'into the hand of'. 'Midyan' is the name of a people/nation. 'Sheva shanim' means 'seven years'.
[JDG.6.2] And the hand of Midian became strong against Israel, because of Midian the people of Israel made for themselves the valleys that are in the mountains, and the caves, and the strongholds. [§]
va-ta-oz yad-mid-yan al-yis-ra-el mi-pnei mid-yan asu lahem bnei yis-ra-el et-ham-ne-ha-rot asher be-ha-rim ve-et-ham-e-a-rot ve-et-ham-tsa-dot.
This verse describes the oppression of the Israelites by the Midianites. The Midianites became strong against Israel, causing the Israelites to make for themselves places of refuge in the mountains, caves, and strongholds because of the Midianites.
[JDG.6.3] And it will be, if Israel sows, that Midian and Amalek and the people of Kedar will come up against him. [§]
vehayah im-zarah Yisrael vealah Midyan vaAmalek ubnei-Qedem vealu alav.
This verse describes a scenario where Israel sows, and then Midian, Amalek, and the people of Kedar come up against them. 'Vehayah' indicates a conditional statement ('and it will be'). 'Im-zarah' means 'if Israel sows'. 'Vealah' means 'and came up'. 'VaAmalek' and 'VaMidyan' mean 'and Amalek' and 'and Midian' respectively. 'Ubnei-Qedem' translates to 'and the people of Kedar'. 'Vealu alav' means 'and they will come up against him'.
[JDG.6.4] And they camped upon them and destroyed the harvest of the land until you reach Gaza, and they will not leave any sustenance in Israel, and sheep and ox and donkey. [§]
va-yachanu aleihem va-yashchitu et-yevul ha-aretz ad-voacha azza ve-lo-yash'iru michayah be-yisrael ve-seh va-shor va-chamor.
This verse describes a devastating event where a people camped upon another, destroying their harvest and leaving no sustenance for the people of Israel, impacting their livestock as well. 'Vayachanu' means 'they camped'. 'Aleihem' means 'upon them'. 'Vayashchitu' means 'they destroyed'. 'Et-yevul ha-aretz' means 'the harvest of the land'. 'Ad-voacha azza' means 'until you reach Gaza'. 'Ve-lo-yash’iru' means 'they will not leave'. 'Michayah' means 'sustenance' or 'life'. 'Be-yisrael' means 'in Israel'. 'Ve-seh va-shor va-chamor' means 'sheep and ox and donkey'.
[JDG.6.5] For they and their livestock will ascend, and their tents will come, like locusts for multitude. And for them and their camels there is no number. And they came into the land to destroy it. [§]
ki hem u miknehem ya'alu ve oholehem yavo kedai arbeh larov velachem veligmalehem ein mispar vayavo ba'aretz leshachatah.
This verse describes a massive influx of people and livestock that will overwhelm the land and destroy it. 'hem' means 'they', 'mikneh' means 'livestock', 'oholehem' means 'their tents', 'arbeh' means 'locust', 'larov' means 'for multitude', 'ligmalehem' means 'their camels', 'mispar' means 'number', 'ba'aretz' means 'in the land', and 'leshachatah' means 'to destroy it'.
[JDG.6.6] And Israel was greatly weakened because of Midian, and the people of Israel cried out to Yahveh. [§]
Va-yid-dal Yis-ra-el me-od mip-nei Mid-yan va-yiz-a-ku ben-ei Yis-ra-el el-Yahveh.
This verse describes Israel being greatly weakened by Midian and consequently crying out to Yahveh. 'Va-yid-dal' means 'and weakened.' 'Yis-ra-el' is 'Israel.' 'Me-od' means 'greatly.' 'Mip-nei' means 'because of' or 'before.' 'Mid-yan' is 'Midian.' 'Va-yiz-a-ku' means 'and they cried out.' 'Ben-ei Yis-ra-el' means 'the sons of Israel' or 'the people of Israel.' 'El-Yahveh' means 'to Yahveh.'
[JDG.6.7] And it came to pass that the Israelites cried out to Yahveh concerning Midyan. [§]
Va-yhi ki-za’aku b’nei-yisrael el-Yahveh al odot Midyan.
This verse recounts the time when the Israelites cried out to Yahveh concerning Midian. 'Va-yhi' means 'and it came to pass'. 'Ki' means 'that' or 'when'. 'Za’aku' means 'they cried out'. 'B’nei-yisrael' means 'the sons of Israel', or 'the Israelites'. 'El' means 'to'. 'Yahveh' is the proper name of God. 'Al odot' means 'concerning' or 'about'. 'Midyan' is the name of a people or a nation.
[JDG.6.8] And Yahveh sent a man, a prophet, to the children of Israel, and He said to them, “Thus says Yahveh, the Gods of Israel: I have brought you up from Egypt, and I have led you out of the house of slaves.” [§]
Va-yish-lach Yahveh ish navi el-bnei Yisrael va-yomer lahem koh amar Yahveh Elohei Yisrael anochi he'aleti etkhem mimitzrayim va-otzi etkhem mibeit avadim.
This verse recounts God sending a prophet to the Israelites. It declares that Yahveh, the God of Israel, brought them up from Egypt and led them out of the house of slavery.
[JDG.6.9] And I delivered you from the hand of Egypt, and from the hand of all who oppressed you, and I drove them out before you, and I gave to you their land. [§]
va-atzil et-khem mi-yad mitzrayim u-mi-yad kol-lo-khatze-kem va-aga-resh otam mip-nei-khem va-et-nah la-khem et-artzam.
This verse recounts God delivering the Israelites. 'va-atzil' means 'and I delivered'. 'et-khem' means 'you'. 'mi-yad' means 'from the hand of'. 'mitzrayim' refers to Egypt. 'u-mi-yad' means 'and from the hand of'. 'kol-lo-khatze-kem' means 'all who oppressed you'. 'va-aga-resh' means 'and I drove out'. 'otam' means 'them'. 'mip-nei-khem' means 'before you'. 'va-et-nah' means 'and I gave'. 'la-khem' means 'to you'. 'et-artzam' means 'their land'.
[JDG.6.10] And I said to you, I am Yahveh, the Gods your God. Do not fear the gods of the Amorites, whose land you are dwelling in, and you did not listen to my voice. [§]
va’omra lakhem ani Yahveh Eloheihem lo tir’u et Elohei ha’Emori asher atem yoshvim be’artzam velo shma’tem be’qoli.
This verse is a declaration by Yahveh to the people. It states that Yahveh is their God and commands them not to fear the gods of the Amorites, whose land they inhabit. It concludes by stating they did not listen to Yahveh’s voice.
[JDG.6.11] And an angel of Yahveh came and sat under the oak that was in Ophrah, which belonged to Joash, the father of Uzzi. Gideon, his son, was beating out wheat in the winepress to hide it from the Midianites. [§]
Va-yavo mal'akh Yahveh va-yeshev tachat ha-elah asher b'ufrah asher l'Yoash avi ha-Ezri ve-Gideon beno hoveit chit'tim ba-gat le-hanis mip'nei Midyan.
This verse describes an angel of Yahveh appearing to Gideon. It begins by stating an angel came and sat under an oak tree belonging to Joash, the father of Uzzi. Gideon, Joash's son, was threshing wheat in a winepress to hide it from the Midianites.
[JDG.6.12] And a messenger of Yahveh appeared to him, and said to him, "Yahveh is with you, mighty warrior." [§]
vayera elav malakh yahveh vayomer elav yahveh immakha gibbor hekhayil
vayera means 'and appeared'. elav means 'to him'. malakh means 'messenger'. yahveh is the proper name of God. vayomer means 'and said'. immakha means 'with you'. gibbor means 'strong, mighty'. hekhayil means 'of power, strength'. This verse describes an appearance of a messenger of God to someone, and the messenger's declaration that God is with that person, a mighty warrior.
[JDG.6.13] And Gideon said to him, "By my Lord, if Yahveh is with us, then why has this happened to us? Where are all of his wonders that our ancestors told us about, saying, "Did not Yahveh bring us up from Egypt?" And now Yahveh has abandoned us and given us into the hand of Midian." [§]
Va-yo-mer elav Gideon bi adonai ve-yesh Yahveh imanu ve-lamah metzata-nu kol-zot ve-aye-eh kol-nifla-otav asher sifru-lanu avoteinu le-emor halo mi-mitzrayim he'alanu Yahveh ve-atah netashanu Yahveh va-yitenenu be-kaf midyan.
This verse is from Judges 6:13. Gideon speaks to the angel of Yahveh. He questions why Yahveh has afflicted them and asks where the miraculous deeds that their ancestors spoke of are, recalling the exodus from Egypt, and lamenting that Yahveh has now abandoned them to the Midianites.
[JDG.6.14] And Yahveh turned toward him and said, "Go with your strength, this one, and you will deliver Israel from the hand of Midian. Did I not send you?" [§]
Va-yipen elav Yahveh va-yomer lech be-kochacha zeh ve-hoshata et-Israel mikaf midyan halo shlachticha.
This verse describes Yahveh turning towards Moses and speaking to him. Yahveh instructs Moses to go with the strength that is his, and to deliver Israel from the hand of Midian. Yahveh then asks if He had not sent Moses.
[JDG.6.15] And he said to God, "My Lord, how can I save Israel? Behold, my family is the poorest in Manasseh, and I am the youngest in my father’s house." [§]
Va-yo-mer e-layv bee adonai, ba-mah o-shee-ah et Yis-ra-el? Hin-neh al-pee ha-dal bi-me-nah-sheh ve-ah-no-kee ha-tsa-eer be-bayt a-vee.
This verse is from Judges 6:15. It represents Gideon questioning God’s choice of him to deliver Israel. The speaker is Gideon, and he is addressing God directly. ‘El’ is ‘God’, ‘Adonai’ is ‘my Lord’, and the question posed is about how he, Gideon, can save Israel. The verse highlights Gideon’s perceived inadequacy – he considers himself to be from the smallest family within the smallest clan.
[JDG.6.16] And Yahveh said to him, "Because I will be with you, and you will strike Midyan as a single man." [§]
va-yo-mer e-la-iv ye-ho-vah ki e-hyeh im-ach ve-hi-ki-ta et-mid-yan ke-ish echad
This verse contains several key names and phrases. "Elohim" (not present in this verse) is often translated as "God" but literally means "the Gods". "El" is a generic term for a god or powerful being, and is often translated as "God". "YHVH", often referred to as "the Tetragrammaton", is here transliterated as "Yahveh". It is the personal name of the God of Israel. "Ehyheh" is a form of the verb “to be” and is often translated as “I will be”. "Midyan" is a proper noun, the name of a nation. "Ish" means "man".
[JDG.6.17] And he said to him, "If, indeed, I have found favor in your eyes, then do a sign for me that you are speaking with me." [§]
va-yo-mer e-la-yv a-eem-na a-ma-tsee chein be-ei-necha ve-a-see-ta lee ot sha-ata me-da-ber im-mee
This verse consists of a request for a sign. The speaker is asking if they have found favor with the one they are addressing, and asks that a sign be done to confirm that this one is truly speaking with them.
* 'vayomer' means 'and he said'.
* 'elayv' means 'to him'.
* 'eem-na' means 'if, indeed'.
* 'amatztee' means 'I have found'.
* 'chein' means 'favor, grace'.
* 'be-ei-necha' means 'in your eyes'.
* 've-a-see-ta' means 'and you will do'.
* 'lee' means 'to me'.
* 'ot' means 'sign'.
* 'sha-ata' means 'that you'.
* 'me-da-ber' means 'speak'.
* 'im-mee' means 'with me'.
[JDG.6.18] Please do not depart from here until I come to you and bring out my gift, and I place it before God. And he said, "I will sit until your return." [§]
Al-na tamush mizeh ad bo'i eleicha vehotzeti et minchati vehinachti lifanecha vayomer anochi eshev ad shuvecha.
This verse is a plea not to depart before a gift is brought and presented. It includes a response confirming that the speaker will wait for the return of the other person. Let's break down the names:
* 'El' is present in 'eleicha', meaning 'to God'.
This verse is a conversation, so the translation needs to reflect that.
[JDG.6.19] And Gideon came and made a young goat and an omer of unleavened flour, the meat he put in the basket, and the broth he put in the pot, and he brought it out to him under the oak tree, and he presented it. [§]
V’gid’on ba va’ya’as g’di-izzim v’eifat-kemach matzot ha’basar sam ba’sal v’ha’marak sam ba’parur va’yotze elav el-tachat ha’elah va’yagas.
This verse describes Gideon preparing an offering. 'Gid'on' is Gideon's name. 'G'di-izzim' refers to a young goat. 'Eifat-kemach matzot' means an omer of unleavened flour. 'Ha'basar' is the meat. 'Ba'sal' means in the basket. 'Ha'marak' is the broth. 'Ba'parur' means in the pot. 'Va’yotze elav' means and he brought it out to him. 'El-tachat ha’elah' is under the oak tree. 'Va’yagas' means and he presented it.
[JDG.6.20] And an angel of the Gods said to him, "Take the meat and the unleavened breads and place them on this rock, and pour out the broth." And he did so. [§]
Va-yo-mer el-av mal-ach ha-Elohim, kach et-ha-basar ve-et-ha-matzot ve-nach el-ha-sela ha-laz ve-et-ha-marak shpoch. Va-ya-as ken.
This verse describes an angel speaking to someone, instructing them to take meat and unleavened bread and place it on a rock, and to pour out the broth. Then, it states that the person did as they were instructed. 'Malach' means messenger or angel. 'Ha-Elohim' means 'the Gods'. 'Kach' means 'take'. 'Basar' means 'meat'. 'Matzot' means 'unleavened breads'. 'Nach' means 'place'. 'Sela' means 'rock'. 'Marak' means 'broth' or 'soup'. 'Shpoch' means 'pour out'. 'Va-ya-as ken' means 'and he did so'.
[JDG.6.21] And an angel of Yahveh sent forth the end of the staff which was in his hand, and he touched the flesh and the unleavened bread, and fire arose from the rock and consumed the flesh and the unleavened bread, and an angel of Yahveh departed from their sight. [§]
va-yish-lakh mal-akh Yahveh et-ketz-eh ha-mish-eh-net a-sher be-ya-do va-yig-ga bah-bah-sar u-vah-matz-ot va-ta-al ha-esh min-ha-tzur va-toch-al et-ha-bah-sar ve-et-ha-matz-ot u-mal-akh Yahveh ha-lakh me-eh-nai-v.
This verse describes an angel of Yahveh extending the end of the staff in his hand and touching flesh and unleavened bread. Fire then rises from the rock and consumes the flesh and the unleavened bread, and the angel of Yahveh departs from their sight.
[JDG.6.22] And Gideon saw that the angel of Yahveh he was, and Gideon said, "Oh, my Lord Yahveh, because of this I have seen the angel of Yahveh face to face." [§]
Va-yar gid-"on ki-mal-"akh Yahveh hu, va-yo-mer gid-"on ahah adonai Yahveh ki-al-ken ra-iti mal-"akh Yahveh panim el panim.
This verse describes Gideon’s encounter with an angel. 'Va-yar' means 'and saw.' 'Gid-"on' is Gideon’s name. 'Ki' means 'that' or 'because.' 'Mal-"akh' means 'angel' or 'messenger.' 'Yahveh' is the divine name. 'Hu' means 'he' or 'it.' 'Va-yo-mer' means 'and he said.' 'Ahah' is an interjection, often of surprise. 'Adonai' means 'my Lord.' 'Ki-al-ken' means 'because of this' or 'for this reason.' 'Ra-iti' means 'I have seen.' 'Panim el panim' means 'face to face.'
[JDG.6.23] And He said to you, "Yahveh gives peace to you. Do not fear, you shall not die." [§]
Va-yo-mer lo Yahveh sha-lom le-cha al-ti-ra lo ta-mut.
This verse contains several key names and words. 'Va-yo-mer' means 'and He said'. 'Lo' means 'to you'. 'Yahveh' is the proper name of God. 'Sha-lom' means peace or wholeness. 'Le-cha' means 'to you'. 'Al-ti-ra' means 'do not fear'. 'Lo ta-mut' means 'you shall not die'.
[JDG.6.24] And Gideon built there an altar to Yahveh, and he called it 'Yahveh is Peace' until this day, it still exists in Ofrah, the town of my father, Joash. [§]
Va-yiven sham Gideon mizbeach la-Yahveh va-yikra-lo Yahveh Shalom ad ha-yom ha-zeh odeynu be-Ofrah avi ha-Ezri.
This verse describes Gideon building an altar to Yahveh and naming it 'Yahveh is Peace'. It also states that the altar remains in Ofrah, the town of his father, Joash, even to this day.
[JDG.6.25] And it came to pass on that night, and Yahveh said to him, "Take the bull that belongs to your father and the second bull that is seven years old, and you will destroy the altar of Baal that belongs to your father, and the Asherah pole that is upon it you will cut down." [§]
Va-yhi ba-lai-lah ha-hu, va-yomer lo Yahveh, kah et-par ha-shor asher le-avicha u-par ha-sheni sheva shanim, ve-harasta et-mizbach ha-Baal asher le-avicha ve-et ha-Asherah asher alav tikrot.
This verse describes a command given by Yahveh to someone. Yahveh instructs this person to take their father's bull and a second bull that is seven years old, and to destroy the altar of Baal that belongs to their father, along with the Asherah pole that is upon it, and to cut it down.
[JDG.6.26] And you will build an altar to Yahveh, the God, on top of this stronghold, in the arrangement. And you will take the second bullock and offer a burnt offering on the wood of the Asherah which you will cut down. [§]
oo-vah-nee-tah miz-bay-ah lah-yah-veh eh-loh-hay-kah al rosh ham-mah-oz ha-zeh bah-mah-ah-rach-ah vee-lah-kachtah et ha-par ha-sheh-nee vee-hah-ah-leeta oh-lah bah-ah-tseh ha-ah-sheh-rah ah-sher tee-chroht.
This verse details instructions for building an altar to Yahveh, the God, and performing a burnt offering. It specifies the location of the altar (on top of the stronghold) and the use of wood from an Asherah pole for the offering. 'Mizbayach' means altar, 'rosh' means top or head, 'maoz' means stronghold, 'ma'arachah' means arrangement or battle line, 'par' means bullock, 'sheni' means second, 'olah' means burnt offering, 'atzei' means wood of, 'asherah' refers to a type of sacred tree or pole, and 'tichrot' means you will cut down.
[JDG.6.27] And Gideon took ten men from his servants and he did as Yahveh spoke to him. And it came to pass that he feared his father's house and the men of the city from doing it during the day, so he did it at night. [§]
vayikach Gideon asarah anashim meavadav vayasa kaasher diber elav Yahveh vayhi kaasher yarea et beit aviv ve'et anshei ha'ir me'asot yomam vayasa laylah.
This verse describes Gideon taking ten men from his servants and doing as Yahveh spoke to him. He feared his father's house and the men of the city from doing it during the day, so he did it at night.
[JDG.6.28] And the men of the city arose early in the morning, and behold, the altar of the Baal was broken down, and the Asherah which was upon it was cut down, and the second bull was offered upon the altar which was built. [§]
Va-yashkimu anshei ha-ir ba-boker ve-hineh nutatz mizbach ha-Baal ve-ha-asherah asher alav koratah ve-et ha-par ha-sheni ho'alah al-ha-mizbeach ha-banui.
This verse describes the discovery of a destroyed altar to Baal and Asherah, and a second bull sacrificed on a rebuilt altar. 'Va-yashkimu' means 'and they arose early.' 'Anshei ha-ir' means 'the men of the city.' 'Ba-boker' means 'in the morning.' 'Hineh' means 'behold.' 'Nutatz' means 'was broken down.' 'Mizbach' means 'altar.' 'Ha-Baal' means 'the Baal.' 'Ve-ha-asherah' means 'and the Asherah.' 'Asher alav' means 'which was upon it.' 'Koratah' means 'was cut down.' 'Ve-et ha-par ha-sheni' means 'and the second bull.' 'Ho'alah' means 'was offered.' 'Al-ha-mizbeach ha-banui' means 'upon the altar which was built'.
[JDG.6.29] And they said, man to his fellow, “Who did this thing?” And they investigated and inquired, and they said, “Gideon, the son of Joash, did this thing.” [§]
Va-yom-ru ee-sh el-re-eh-hu mi a-sah ha-dav-ar ha-zeh va-yid-resh-u va-ye-va-kesh-u va-yom-ru gid-on ben-yo-ash a-sah ha-dav-ar ha-zeh.
This verse recounts people asking each other who performed a certain deed. They investigate and inquire, ultimately concluding that Gideon, the son of Joash, was the one who did it. The words 'ee-sh el-re-eh-hu' translates to 'man to his fellow'. 'A-sah' means 'did' or 'performed'. 'Ha-dav-ar ha-zeh' means 'this thing' or 'this deed'.
[JDG.6.30] And the people of the city said to Yoash, "Bring out your son and let him die, because he broke the altar of Baal and because he cut down the Asherah that was upon it." [§]
vayomeru anshei ha'ir el-yo'ash hotze et-binecha veyamot ki natatz et-mizbach haba'al vechi karat ha'asherah asher alav.
This verse describes the people of the city telling Yoash to bring out his son to be killed. The reason given is that he destroyed the altar of Baal and cut down the Asherah pole that was on it. 'Vayomeru' means 'and they said'. 'Anshei ha'ir' is 'the people of the city'. 'El-Yoash' means 'to Yoash'. 'Hotze et-binecha' means 'bring out your son'. 'Veyamot' means 'and let him die'. 'Ki natatz et-mizbach haba'al' means 'because he broke the altar of Baal'. 'Vechi karat ha'asherah asher alav' means 'and because he cut down the Asherah which was upon it'.
[JDG.6.31] And Yoash said to all who stood against him, “Will you contend for Baal, or will you save him? Whoever contends for him shall be put to death by morning, unless God himself contends for him, for he has shattered his altar.” [§]
Va-yo-mer Yo-ash le-chol asher am-du a-lav ha-atem te-ree-vun la-Ba-al im-atem to-shi-oon oto asher ya-reev lo yu-mat ad-ha-boker im-elo-heem hu ya-rev lo ki na-tatz et-miz-be-cho.
This verse recounts a challenge issued by Yoash (Joash) to those who supported Baal. He questions whether they will contend for Baal or save him, stating that anyone who contends for him will be put to death by morning unless God himself contends for him, seeing as he has shattered Baal’s altar.
[JDG.6.32] And he called him on that day Yerubael, saying, "May the Lord contend with you, for he has shattered his altar." [§]
va-yik-ra lo bay-yom ha-hu yeru-va-al le-emor ya-rev bo ha-ba-al ki na-tatz et miz-be-cho.
This verse describes a renaming. Someone is calling someone else 'Yerubael' and explaining the meaning of the name. 'Yerubael' is constructed from two parts: 'yarev' meaning 'he contends' or 'he fights,' and 'baal,' meaning 'Lord'. The statement explains the name signifies that 'the Lord contends'. 'Natz' means to break or shatter, referring to the breaking of an altar. The verse details a symbolic act of rejecting the worship of Baal.
[JDG.6.33] And all of Midian and Amalek and the people of Kedar were gathered together, and they crossed over and encamped in the Valley of Jezreel. [§]
vekhal-midyan va'amaleq ubenei-kedem ne'esfu yachdav vayavru vayachanu be'emek yizre'el.
This verse describes a gathering of different peoples – Midian, Amalek, and the people of Kedar – who assemble together, cross over, and encamp in the Valley of Jezreel. The verse is primarily descriptive, detailing the movements and location of these groups.
[JDG.6.34] And the spirit of Yahveh clothed Gideon, and he blew upon the shofar, and Avi-ezer called out after him. [§]
ve-ruach Yahveh lavsha et-Gideon va-yitka ba-shofar va-yizaek Avi-ezer achareiv.
This verse describes the spirit of Yahveh clothing Gideon, and Gideon blowing the shofar, causing Avi-ezer to call out after him. 'Ruach' means spirit or wind. 'Lavsha' means to clothe or cover. 'Et' is a direct object marker. 'Yitka' means he blew. 'Ba-shofar' means with the shofar (ram's horn trumpet). 'Yizaek' means he called out or cried. 'Achareiv' means after him.
[JDG.6.35] And messengers he sent throughout Manasseh, and also he proclaimed after them. And messengers he sent to Asher, and to Zebulun, and to Naphtali, and they went up to meet them. [§]
u mal'achim shalach bechol-menasheh va yiza'ek gam-hu aharei'v u mal'achim shalach be Asher u vizbulun u venaphtali va ya'alu likratahm.
This verse describes messengers being sent throughout the tribes of Israel. 'mal'achim' means messengers, 'shalach' means to send, and 'yiza'ek' means to cry out or proclaim. The verse details the sending of messengers to Manasseh, Asher, Zebulun, and Naphtali, and then states they went up to meet them.
[JDG.6.36] And Gideon said to the Gods, "If you have a savior by my hand to deliver Israel, as you have spoken," [§]
va-yo-mer gid-on el-ha-elo-him im-yesh-cha mo-shi-a b-ya-di et-yis-ra-el ka-asher di-bar-ta
This verse comes from Judges 6:39. Gideon is speaking to the Gods and asking for a sign. 'Va-yo-mer' means 'and he said'. 'Gideon' is a proper noun, Gideon. 'El' is 'to', and 'ha-elo-him' is 'the Gods'. 'Im-yesh-cha' means 'if you have'. 'Mo-shi-a' means 'a savior'. 'B-ya-di' means 'by my hand'. 'Et-yis-ra-el' means 'Israel'. 'Ka-asher' means 'as'. 'Di-bar-ta' means 'you spoke'.
[JDG.6.37] Behold, I present the fleece of wool on the threshing floor. If dew will be on the fleece alone, and on all the land it is dry, then I will know that deliverance is by my hand to save Israel as you have spoken. [§]
hinneh anokhi matzig et-gizat hatzemer bagoren im tal yiheye al-hagizah levadah ve'al-kol-ha'aretz khorev veyada'ti ki-toshiya beyadi et-yisrael ka'asher dibarta.
This verse describes Gideon's test to confirm God's promise of delivering Israel from the Midianites. Gideon sets out a fleece of wool on the threshing floor and asks that the next morning, only the fleece be covered with dew while the ground around it remains dry. If this happens, Gideon will know that God will save Israel through him, as God has spoken. The verse details the specifics of this test. 'Hinneh' means 'behold', 'anokhi' means 'I', 'matzig' means 'I present', 'gizat' means 'fleece', 'hatzemer' means 'of wool', 'bagoren' means 'on the threshing floor', 'im' means 'if', 'tal' means 'dew', 'yiheye' means 'will be', 'al-hagizah' means 'on the fleece', 'levadah' means 'alone', 've'al-kol-ha'aretz' means 'and on all the land', 'khorev' means 'dry', 'veyada'ti' means 'and I will know', 'ki' means 'that', 'toshiya' means 'deliverance', 'beyadi' means 'by my hand', 'et-yisrael' means 'Israel', 'ka'asher' means 'as', 'dibarta' means 'you spoke'.
[JDG.6.38] And so it was, and he rose early the next day, and he squeezed the fleece. And he wrung out dew from the fleece, filling the bowl with water. [§]
va-yhi-khen va-yashkem mimacharat va-yazar et-ha-gizah va-yimetz tal min-ha-gizah melo ha-sefel mayim.
This verse describes an event where someone rose early the next day, squeezed the fleece, and collected dew from the fleece, filling a bowl with water. 'Va-yhi-khen' indicates 'and so it was'. 'Va-yashkem' means 'and he rose early'. 'Mimacharat' means 'the next day'. 'Va-yazar' means 'and he squeezed'. 'Et-ha-gizah' is 'the fleece'. 'Va-yimetz' means 'and he wrung out'. 'Tal' is 'dew'. 'Min-ha-gizah' means 'from the fleece'. 'Melo ha-sefel' means 'filling the bowl'. 'Mayim' means 'water'.
[JDG.6.39] And Gideon said to the Gods, "Do not let your anger burn against me, and I will speak. Let me test, just this one time, with the fleece. Let the fleece be dry, and let there be dew on the ground alone, and let there be dew on all the earth." [§]
Va-yo-mer gid-on el-ha-elo-him al-yi-char af-cha bi va-adab-rah ach ha-pa-am a-nas-seh na rak ha-pa-am ba-giz-zah yi-hi na chorev el-ha-giz-zah le-vad-dah ve-al-kol ha-ah-retz yi-hyeh-tal.
This verse contains a plea from Gideon to the Gods. He asks that the Gods not be angry with him, and he requests a sign. He proposes a test involving fleece – he asks that the fleece be dry while the ground is wet with dew, and then the opposite, to confirm their favor. 'Af' means anger or wrath, and 'chorev' means dryness.
[JDG.6.40] And the Gods made it so that night, and there was heavy dew upon the gizzah alone, and there was dew upon all the land. [§]
va'yas as elohim ken balayla ha'hu va'yihi horev el haggia livadda ve'al kol ha'aretz haya tal.
This verse describes a phenomenon that occurred overnight. 'va'yas' means 'and he made' or 'and it was made'. 'elohim' is 'the Gods'. 'ken' means 'thus' or 'so'. 'balayla ha'hu' means 'that night'. 'va'yihi' means 'and it was'. 'horev' refers to a thick, heavy dew. 'el haggia' means 'to the gizzah' (referring to a plant). 'livadda' means 'alone'. 've'al kol ha'aretz' means 'and upon all the land'. 'haya tal' means 'there was dew'.
JDG.7
[JDG.7.1] And Yerubbael, that is Gideon, and all the people who were with him, rose early and camped by the spring of Harod. And the camp of Midian was to the north of the hill of Moreh in the valley. [§]
Va-yashkem Yerubbael hu Gideon ve-chol ha-am asher itto va-yachanu al-ein Charod u-machane Midyan haya-lo mitzafon migibeat ha-moreh ba-emek.
This verse describes Gideon and the people with him camping at the spring of Harod. The camp of Midian was located north of the hill of Moreh in the valley. 'Va-yashkem' means 'and he rose early'. 'Yerubbael' is a name meaning 'may he contend with Baal'. 'hu' is 'he'. 'Gideon' is another name for the same person. 've-chol ha-am' is 'and all the people'. 'asher itto' is 'who were with him'. 'va-yachanu' is 'and they camped'. 'al-ein Charod' is 'at the spring of Harod'. 'u-machane Midyan' is 'and the camp of Midian'. 'haya-lo' is 'was to him/belonged to him'. 'mitzafon' is 'from the north'. 'migibeat ha-moreh' is 'from the hill of Moreh'. 'ba-emek' is 'in the valley'.
[JDG.7.2] And Yahveh said to Gideon, "The people who are with you are too many for me to give Midian into their hand, lest Israel boast against me, saying, 'My own hand has saved me.'" [§]
Va-yo-mer Yahveh el-Gid-e-on, rav ha-am asher it-tach, mit-ti et-Mid-yan be-yad-am, pen-yit-pa-er al-ai Yis-ra-el le-emor yadi ho-shi-a-ah li.
This verse recounts Yahveh speaking to Gideon. Yahveh states that the people with Gideon are too numerous to defeat Midian with their own strength. The reason given is to prevent Israel from boasting that they saved themselves, rather than Yahveh.
[JDG.7.3] And now, call out to the ears of the people, saying, "Who is fearful and trembling, let him return from Mount Gilead." And twenty-two thousand of the people returned, while ten thousand remained. [§]
ve'atah qera na be'oznei ha'am le'emor mi yare vechared yashov veyitzpor mehar haGil'ad vayashav min ha'am esrim ushnayim elef va'aseret alfim nish'aru.
This verse describes a call to arms, or a test of loyalty. The leader asks who is afraid and trembling to return home from Mount Gilead. Twenty-two thousand men and ten thousand remained, meaning they did not return, indicating their willingness to fight.
[JDG.7.4] And Yahveh said to Gideon, "The people are still numerous. Bring them down to the water, and I will test them for you there. And it will be that whoever I tell you, ‘This one shall go with you,’ that one shall go with you, and whoever I tell you, ‘This one shall not go with you,’ that one shall not go." [§]
Va-yo-mer Yahveh el-gid-eon od ha-am rav horeid otam el-ha-mayim ve-etz-re-fenu le-cha sham ve-ha-yah asher omer eilecha zeh ye-lech it-tach hu ye-lech it-tach ve-chol asher omer eilecha zeh lo-ye-lech im-mach hu lo ye-lech.
This verse is from Judges 6:40. It describes Yahveh speaking to Gideon about reducing the size of his army. Yahveh states that the people are numerous and instructs Gideon to bring them to the water, where He will test them. Those whom Yahveh tells Gideon will go with him, will go. And those He tells not to go, will not go.
[JDG.7.5] And he brought the people down to the water, and Yahveh said to Gideon, "Everyone who laps from the water with his tongue, as a dog laps, you shall set apart by himself. And everyone who kneels on his knees to drink, you shall set aside." [§]
vayored et-ha-am el-ha-mayim savayomer Yahveh el-Gideon kol asher yalok bilshono min-ha-mayim kaasher yalok ha-kelev tatzig oto levad vechol asher yichra al-birkayv listot.
This verse describes a test Yahveh gives to Gideon's army. Yahveh tells Gideon to observe how the soldiers drink water. Those who lap it like a dog are to be separated from those who kneel to drink. This is a test to identify the courageous warriors from the fearful ones, as dogs drink quickly and without pausing, being alert for danger, while kneeling suggests a more relaxed and less vigilant posture.
[JDG.7.6] And it happened, the number of the lappers with their hand to their mouth was three hundred men, and all the rest of the people bowed on their knees to drink water. [§]
Va-yhi mis-par ha-ma-lak-kim be-yad-am el-pi-hem shlosh me-ot ish ve-chol yeter ha-am kar-u al-bir-kei-hem lishtot mayim.
This verse describes the number of lappers who brought water to their mouths, specifically 300 men. The remainder of the people knelt on their knees to drink water.
[JDG.7.7] And Yahveh said to Gideon, "With three hundred of the men who lap water, I will save you, and I will give Midian into your hand. And all the people will each go to his place." [§]
Va-yo-mer Yahveh el-Gid-on bi-shlo-sh mei-ot ha-ish ha-ma-lak-kim o-shi-a et-chem ve-na-ta-ti et-Mid-yan be-yad-cha ve-chol-ha-am yeil-chu ish li-mko-mo.
This verse is from Judges 6:14. It details Yahveh speaking to Gideon. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'el-Gid-on' means 'to Gideon'. 'bi-shlo-sh mei-ot' means 'with three hundred'. 'ha-ish' means 'the men'. 'ha-ma-lak-kim' means 'the lappers'. 'o-shi-a et-chem' means 'I will save you'. 've-na-ta-ti et-Mid-yan be-yad-cha' means 'and I will give Midian into your hand'. 've-chol-ha-am' means 'and all the people'. 'yeil-chu' means 'will go'. 'ish li-mko-mo' means 'each man to his place'.
[JDG.7.8] And they took the supplies of the people in their hands, and their trumpets, and they sent every man of Israel to his tent. And three hundred men held firm. And the camp of Midian was to him beneath in the valley. [§]
va-yik-khu et-tse-da-ha-am be-ya-dam ve-et sho-fro-tei-hem ve-et kol-ish yis-ra-el shi-lah ish le-o-ha-lav u-vish-lo-sh mei-ot ha-ish he-khiz-ik u-ma-kha-neh mid-yan ha-ya lo mit-takh bat-ha-em-ek.
This verse describes the Israelites preparing for battle and positioning themselves against the Midianites. They took their supplies and trumpets and sent each man back to his tent. Three hundred men were retained, and the camp of Midian was below them in the valley.
[JDG.7.9] And it was in that night, and the Gods said to him, "Arise, descend into the camp, for I have given him into your hand." [§]
Va-yhi ba-lai-lah ha-hu va-yo-mer e-lav Yahveh kum red ba-ma-cha-neh ki ne-ta-ti-hu be-yad-cha.
This verse describes a night where God speaks to someone. 'Va-yhi' means 'and it was'. 'Ba-lai-lah' means 'in the night'. 'Ha-hu' means 'that'. 'Va-yo-mer' means 'and He said'. 'E-lav' means 'to him'. 'Yahveh' is the proper name of God. 'Kum' means 'arise'. 'Red' means 'descend'. 'Ba-ma-cha-neh' means 'in the camp'. 'Ki' means 'for'. 'Ne-ta-ti-hu' means 'I have given him'. 'Be-yad-cha' means 'into your hand'.
[JDG.7.10] And if you fear to descend, descend you and bring your maidens to the camp. [§]
ve-im-ya-reh at-ah la-redet red at-ah u-pu-rah na-ar-chah el-ham-a-chaneh
This verse comes from the story of Jacob wrestling with God's messenger. It is a command from Jacob to his family. 'Ve-im' means 'and if'. 'Ya-reh' means 'you fear'. 'At-ah' means 'you'. 'La-redet' means 'to descend'. 'Red' means 'descend'. 'U' means 'and'. 'Pu-rah' means 'your'. 'Na-ar-chah' means 'maidens'. 'El' means 'to'. 'Ham-a-chaneh' means 'the camp'.
[JDG.7.11] And you will hear what they speak, and afterwards your hands will be strengthened, and you will descend into the camp. Then he descended, and his young female servant, to the edge of the armed men who were in the camp. [§]
ve-sha-ma-ta mah ye-da-be-ru ve-a-char teh-hez-ak-na ya-de-ha ve-yar-da-ta ba-ma-ha-neh va-ye-red hu u-pu-rah na-a-ro el-ke-tseh ha-ha-mu-shim a-sher ba-ma-ha-neh
This verse describes a man descending into the camp. It begins with an instruction to listen to what is spoken, and after that, his hands will be strengthened. He then goes down into the camp, accompanied by his young servant.
[JDG.7.12] And Midian and Amalek and all the people of the East fell in the valley as locusts for multitude, and for their camels there is no number, like the sand which is upon the shore of the sea for multitude. [§]
u-midyan va-amalek ve-chol-benei-kedem noflim ba-emek ka-arbeh la-rov ve-ligmaleihem ein mispar ka-chol she-al-sfat ha-yam la-rov.
This verse describes the defeat of Midian, Amalek, and all the people of the East. They fell in the valley as numerous as locusts, and their camels were without number, as the sand on the seashore.
[JDG.7.13] And Gideon came, and behold, a man was telling his companion a dream. And he said, "Behold, I dreamt a dream, and behold, a loaf of barley bread was rolling into the camp of Midian. And it came until the tent, and he struck it, and it fell, and he overturned it upward, and the tent fell." [§]
vayavo gid'on vehineh ish mesaper lere'ehu chalom vayomer hineh chalom chalamti vehineh tzlil lechem se'orim mitha-hapech bemachaneh midyan vayavo ad-ha'ohel vayakehu vayipol vayahapekhehu lema'alah venafal ha'ohel.
This verse describes Gideon overhearing a man recounting a dream to his companion. The dream involves a loaf of barley bread rolling into the camp of Midian, striking a tent, and causing it to collapse. 'Vayavo' means 'and he came', 'gid'on' is Gideon's name, 'vehineh' means 'and behold', 'ish' means 'man', 'mesaper' means 'telling', 'lere'ehu' means 'to his companion', 'chalom' means 'dream', 'vayomer' means 'and he said', 'tzlil' means 'a loaf', 'lechem' means 'bread', 'se'orim' means 'barley', 'mita-hapech' means 'rolling', 'bemachaneh' means 'in the camp', 'midyan' means 'Midian', 'ad-ha'ohel' means 'until the tent', 'vayakehu' means 'and he struck it', 'vayipol' means 'and it fell', 'vayahapekhehu' means 'and he overturned it', 'lema'alah' means 'upward', 'venafal' means 'and fell', 'ha'ohel' means 'the tent'.
[JDG.7.14] And his companion responded, saying, "This is nothing other than the sword of Gideon, son of Joash, an Israelite man. The Gods gave it into his hand to defeat Midian and all of the camp." [§]
va-yaan re-eh-hu va-yo-mer ein zo-at bil-ti im-cherev gid-on ben-yo-ash ish yis-ra-el na-tan ha-elo-him be-yad-o et-mid-yan ve-et-kol-ha-ma-cha-neh.
This verse describes someone explaining how Gideon, son of Joash, an Israelite man, was given victory over Midian and their entire camp by the Gods. 'Re'eh-hu' refers to a companion, and 'va-yaan' means 'and he answered'. 'Ein zo-at' means 'this is not', and 'bil-ti im' means 'except'. The verse attributes the victory to divine intervention.
[JDG.7.15] And it happened, when Gideon heard the number of the dream and its interpretation, that he prostrated himself and returned to the camp of Israel and said, "Arise, for Yahveh has given the camp of Midian into your hand." [§]
Va-yhi ki-shmo-a Gideon et-mis-par ha-chalom ve-et-shib-ro va-yishtachavu va-yashav el-machaneh Yisrael va-yomer kumu ki-natan Yahveh be-yedchem et-machaneh Madyan.
This verse describes Gideon's reaction to a dream and his subsequent call to action. 'Va-yhi' means 'and it happened'. 'Ki-shmo-a' means 'when he heard'. 'Et-mis-par ha-chalom' means 'the number of the dream'. 'Ve-et-shib-ro' means 'and its breaking/interpretation'. 'Va-yishtachavu' means 'and he prostrated himself'. 'Va-yashav' means 'and he returned'. 'El-machaneh Yisrael' means 'to the camp of Israel'. 'Va-yomer' means 'and he said'. 'Kumu' means 'arise'. 'Ki-natan Yahveh' means 'for Yahveh has given'. 'Be-yedchem' means 'into your hand'. 'Et-machaneh Madyan' means 'the camp of Midian'.
[JDG.7.16] And he divided the three hundred men into three leaders, and he gave trumpets into the hand of all of them, and empty jars, and torches inside the jars. [§]
Va-yachatz et-shlosh-me’ot ha-ish shloshah rashim va-yitten shofarot be-yad-kulam ve-kadim rekim ve-lapidim be-toch ha-kadim.
This verse describes a division and provision of items to three hundred men. ‘Va-yachatz’ means ‘and he divided’. ‘Et’ is a grammatical marker. ‘Shlosh-me’ot’ means ‘three hundred’. ‘Ha-ish’ means ‘the man’ or ‘men’. ‘Shloshah rashim’ means ‘three heads’ – likely referring to leaders. ‘Va-yitten’ means ‘and he gave’. ‘Shofarot’ means ‘trumpets’. ‘Be-yad-kulam’ means ‘into the hand of all of them’. ‘Ve-kadim rekim’ means ‘and jars empty’. ‘Ve-lapidim be-toch ha-kadim’ means ‘and torches inside the jars.’
[JDG.7.17] And the Gods said to them, "You will see from me, and thus you will do. And behold, I am coming at the end of the camp, and it will be as I do, thus you will do." [§]
Va-yo-mer a-lei-hem mi-me-ni tir-u ve-chen ta-a-soh ve-hi-neh a-noch-i vah bi-k-tseh ha-ma-cha-neh ve-ha-yah ka-a-seh chen ta-a-son
This verse is spoken by the Gods to the people. 'Va-yo-mer' means 'and He said'. 'a-lei-hem' means 'to them'. 'mi-me-ni' means 'from me'. 'tir-u' means 'you will see'. 've-chen' means 'and thus'. 'ta-a-soh' means 'you will do'. 've-hi-neh' means 'and behold'. 'a-noch-i' means 'I am'. 'vah' means 'coming'. 'bi-k-tseh' means 'at the end of'. 'ha-ma-cha-neh' means 'the camp'. 've-ha-yah' means 'and it will be'. 'ka-a-seh' means 'as I do'. 'chen' means 'thus'. 'ta-a-son' means 'you will do'.
[JDG.7.18] And I will blow the trumpet, I, and all who are with me, and you will blow the trumpets also, all around the entire camp. And you will say to Yahveh and to Gideon. [§]
vəṯāqa‘tî baššōpār ānōḵî vəḵāl-’ăšer ‘ittî ūtəqa‘tem baššōpārōṯ gam-’attem səḇîḇōṯ kāl-hamăḥănē va’ămartem layəhvāh ûlְgid‘ōn.
This verse describes a signal being given with trumpets. The speaker, who is identified as 'I', will sound a trumpet, and everyone with them will also sound trumpets around the entire camp. After sounding the trumpets, they are to proclaim to Yahveh and Gideon.
[JDG.7.19] And Gideon came, and one hundred men who were with him, to the edge of the camp at the head of the middle watch. And they roused the guards, and they blew on the trumpets and scattered the pitchers that were in their hands. [§]
va-ya-vo gid-on u-me-ah-ish asher-it-o bi-k’tze ha-ma-cha-neh rosh ha-ash-mo-ret ha-ti-kho-nah ach ha-kem he-ki-mu et-ha-shom-rim va-yit-ke-u bash-sho-fa-rot ve-na-foz ha-ka-dim asher be-ya-dam
This verse describes Gideon and one hundred men approaching the enemy camp at the middle watch. They roused the guards, blew the trumpets, and smashed the pitchers in their hands.
[JDG.7.20] And the three leaders blew the trumpets and broke the jars, and they held the torches in their left hands and the trumpets in their right hands to blow, and they called for a sword belonging to Yahveh and to Gideon. [§]
va-yit-ke-u shlo-shet ha-ra-shim ba-sho-fa-rot va-yish-be-ru ha-ka-dim va-ya-cha-zi-ku be-yad-se-mo-lam ba-la-pi-dim u-ve-yad-ye-mi-nam ha-sho-fa-rot li-te-ko-a va-yik-re-u cherev la-ye-ho-vah u-le-gid-e-on.
This verse describes a military signal being given. Three leaders blew trumpets, broke jars, and held torches in their left hands and trumpets in their right, then called for a sword belonging to Yahveh and Gideon.
[JDG.7.21] And individuals stood each under him, surrounding the camp. And all the camp ran and shouted and they fled. [§]
va'yamdu ish tachato saviv lamachane vayaratz kol-hamachane vayarie'u vayannisoo
This verse describes a situation where individuals positioned themselves under someone, surrounding the camp. Then the entire camp ran, shouted, and fled.
[JDG.7.22] Three hundred ram's horns were sounded, and Yahveh placed a sword in the hand of each man against his companion, and throughout the entire camp. Then the camp fled as far as Beit Hashitta, Tzereratah, as far as the edge of Abel Meholah, toward Tavat. [§]
vayitqe'u shlosh-me'ot hasophrot vayasem Yahveh et cherev ish bere'ehu ubchol-hamachaneh vayanas hamachaneh ad-beit-hasitta tzereratah ad sfat-avel mecholah al-tavat.
This verse describes a chaotic battle scene where Yahveh causes each person to turn their sword against their companion throughout the entire camp. The camp then flees in disarray, with specific locations marking the extent of their retreat. 'Shophrot' refers to ram's horns used as trumpets or signals. 'Tzereratah' likely refers to a difficult or thorny location.
[JDG.7.23] And Israel cried out from Naphtali and from Asher and from all Manasseh, and they pursued after Midyan. [§]
Va-yitzakek ish-yisrael min-Naftali u-min-Asher u-min-kol-Menashe va-yirdefu acharei Midyan.
This verse describes the people of Israel pursuing the Midianites. "Va-yitzakek" means 'and he cried out', but in this context means 'and Israel cried out'. "Ish-yisrael" means 'man of Israel' or 'Israelite'. The phrase "min" means 'from'. The names Naftali, Asher, and Menashe are tribal names, referring to the tribes of Israel. "Kol" means 'all'. "Va-yirdefu" means 'and they pursued'. "Acharei" means 'after'. "Midyan" is the name of the people being pursued, the Midianites.
[JDG.7.24] Gideon sent messengers throughout all the mountain of Ephraim, saying, "Come down to meet Midian and capture for yourselves the waters as far as Beth-Barah and the Jordan River." Then every man of Ephraim cried out and captured the waters as far as Beth-Barah and the Jordan River. [§]
u'mal'akhim shalach gid'on b'khol-ha'har efrayim le'emor r'du li'krat midyan ul'kh'du lahem et-ha'mayim ad beit barah v'et-ha'yarden vayitzakek kol-ish efrayim vayil'kh'du et-ha'mayim ad beit barah v'et-ha'yarden.
This verse describes Gideon sending messengers throughout the mountain of Ephraim to call the people to intercept the Midianites and seize the waters at Beth-Barah and the Jordan River. The people of Ephraim responded by doing exactly that.
[JDG.7.25] And two leaders of Midian captured Orev and Ze'ev. And they killed Orev at the Rock of Orev, and Ze'ev they killed at the Winepress of Ze'ev. And they pursued to Midian, and the heads of Orev and Ze'ev they brought to Gideon from beyond the Jordan. [§]
va-yil-kə-du shə-nei-sa-rei mid-yan et-o-rev və-et-ze-ev va-ya-har-gu et-o-rev bə-tzur-o-rev və-et-ze-ev har-gu bə-ye-kev-ze-ev va-yir-də-fu el-mid-yan və-rosh-o-rev u-ze-ev he-vi-u el-gid-eon me-ev-er la-yar-den.
This verse describes the capture and killing of two Midianite leaders, Orev and Ze'ev, by two unnamed leaders. They bring the heads of Orev and Ze'ev to Gideon from beyond the Jordan River. The names Orev and Ze'ev likely refer to ravens and wolves respectively.
JDG.8
[JDG.8.1] And they said to him, a man of Ephraim, "What is this thing you have done to us, in not calling to us, because you went to fight against Midian?" And they contended with him strongly. [§]
vayomru elav ish efraim mah hadavar hazeh asita lanu lebilti koro’ot lanu ki halachta lehilachem bemidyan vayrivun ito bechazkah
This verse recounts a confrontation between the men of Ephraim and Gideon. They are questioning Gideon’s actions, specifically why he did not invite them to participate in the battle against Midian. They express resentment for being excluded and confront him strongly.
[JDG.8.2] And he said to them, "What have I now done for you? Is it not good that the gleanings of Ephraim are better than the harvest of Abiezer?" [§]
va-yo-mer a-lei-hem meh-ah-see-tee ah-tah kah-chem ha-lo tov ol-lot ef-ra-yim miv-tzee-r a-vee-eh-zer.
This verse is from Judges 8:1. It begins with 'and he said to them'. The following phrases ask a rhetorical question about what has been done, stating that the gleanings of Ephraim are not better than the harvest of Abiezer. 'Ollot' refers to gleanings, the leftover grain after a harvest. 'Mivtzee-r' means harvest.
[JDG.8.3] With your hands, the Gods gave the leaders of Midian – Oreb and Zeeb – into your power. What ability did I have to do as much as you have done? Then, their spirit departed from them when I spoke this word. [§]
b’yedkem natan Elohim et sarei Midyan et Orev ve’et Ze’ev umah yakholti asot kachem az raf’ta rucham me’alav b’davro hadavar hazeh.
This verse describes how the Gods gave the leaders of Midian – Oreb and Zeeb – into the hands of the speaker’s people. The speaker then asks what they could do compared to this divine action, and states that the spirit of these leaders departed from them when this statement was made. ‘Elohim’ is plural, indicating more than one deity, or a plurality within a single deity. ‘Yedkem’ signifies ‘your hand(s)’ representing agency or power.
[JDG.8.4] And Gideon went to the Jordan, crossing over, he and three hundred of the men who were with him, tired and pursuing. [§]
Va-yavo Gideon ha-Yardenah ovel hu ushlosh-meot ha-ish asher ito oyevim u-rodfim.
This verse describes Gideon crossing the Jordan River with 300 men. 'Va-yavo' means 'and came/went'. 'Gideon' is a proper noun, the name of the leader. 'Ha-Yardenah' is 'the Jordan'. 'Ovel' means 'crossing/going over'. 'Hu' means 'he/it'. 'Ushlosh-meot' is 'three hundred'. 'Ha-ish' is 'the men'. 'Asher' means 'that/which/who'. 'Ito' means 'with him'. 'Oyevim' means 'tired'. 'U-rodfim' means 'and pursuing'.
[JDG.8.5] And he said to the men of Succoth, "Please give a little bread for the people who are following me, for they are tired, and I am pursuing Zebah and Zalmunna, the kings of Midian." [§]
Va-yo-mer le-an-shey soo-khot te-noo-na ki-krot le-chem la-am a-sher be-rag-lay ki-ay-feem hem ve-anokhi ro-def akh-a-rey ze-vakh ve-tzal-mu-na mal-khey mid-yan.
This verse is from Judges 6:10. It describes Gideon asking the people of Succoth for bread for his army, who are following him as he pursues Zebah and Zalmunna, the kings of Midian. 'Va-yo-mer' means 'and he said.' 'Le-an-shey' means 'to the men of.' 'soo-khot' is the name of a place, Succoth. 'te-noo-na' means 'please give.' 'ki-krot' means 'a little bread.' 'le-chem' means 'bread.' 'la-am' means 'for the people.' 'a-sher' means 'who are.' 'be-rag-lay' means 'at my feet' or 'following me.' 'ki-ay-feem hem' means 'for they are tired.' 've-anokhi' means 'and I.' 'ro-def' means 'pursue.' 'akh-a-rey' means 'after.' 'ze-vakh' is a name, Zebah. 've-tzal-mu-na' is a name, Zalmunna. 'mal-khey' means 'kings of.' 'mid-yan' is a place, Midian.
[JDG.8.6] And the princes of Sukkot said, "Will you now offer sacrifice and contributions in your hand, for bread was given to your army?" [§]
vayomer sarei sukhot hakahaf zebah vtzalmuna ata behyadekhi ki niten litzva'akha lechem
This verse comes from Judges 9:4. 'Vayomer' means 'and said'. 'Sarei Sukhot' is 'princes of Sukkot'. 'Hakahaf' means 'will you offer'. 'Zebah' means 'sacrifice'. 'Vtzalmuna' means 'and contributions'. 'Ata' means 'now'. 'Beyadekha' means 'in your hand'. 'Ki' means 'for'. 'Niten' means 'was given'. 'Litzva'akha' means 'to your army'. 'Lechem' means 'bread'.
[JDG.8.7] And Gideon said, "Therefore, if Yahveh will put the sacrifice and the unleavened cakes into my hand, then I will destroy the flesh of your offering on the thorns of the wilderness and on the juniper trees." [§]
vayomer gid'on laken betet Yahveh et-zevach ve'et-tzalmuna beyadi vedashti et-besarchehem et-kotzei hamidbar ve'et-habarkonim.
This verse details Gideon's challenge to prove that Yahveh is the true God. He asks that Yahveh demonstrate his power by consuming an offering of meat and unleavened cakes. Gideon proposes that if Yahveh is truly God, he will cause fire to descend and consume the offering. He intends to prove that Yahveh is superior to Baal, the local deity. 'Zevach' refers to a sacrifice or offering, and 'tzalmuna' refers to unleavened cakes. The 'kotzei hamidbar' are thorns of the wilderness, and 'habarkonim' are acacia or juniper trees.
[JDG.8.8] Then he went up from there to Pnu'el, and he spoke to them thus, and the men of Pnu'el answered him as the men of Sukkot had answered him. [§]
vayya'al misham Pnu'el vaydaber alehem kazot vay'anu oto anshei Pnu'el ka'asher anu anshei Sukkot
This verse describes someone ascending from a previous location to Pnu'el and speaking to the people there. The people of Pnu'el responded to this person in the same way the people of Sukkot had responded previously.
[JDG.8.9] And he said also to the people of Pnu-el, saying, “Upon my safe return, I will build this tower.” [§]
Va-yo-mer gam-le-an-shee Pnu-el le-emor, be-shuvi be-shalom et-etz et-ha-mig-dal ha-zeh.
This verse recounts a statement made to the people of Pnu-el. It describes a plan relating to a tower, contingent upon a safe return. 'Va-yo-mer' means 'and he said'. 'Gam-le-an-shee' means 'also to the people of'. 'Pnu-el' is a place name, left untranslated. 'Le-emor' means 'saying'. 'Be-shuvi' means 'in my returning'. 'Be-shalom' means 'in peace' or 'safely'. 'Et-etz' is a construct phrase meaning 'the tower'. 'Et-ha-mig-dal' is another way to refer to 'the tower'. 'Ha-zeh' means 'this'.
[JDG.8.10] And the offering and the images in Baqarquor, and their camps with them, were fifteen thousand in total, all the remainder from all the camps of the descendants of the East. And the fallen were one hundred and twenty thousand men who drew the sword. [§]
vezebach vechalmunna baqarquor umanchehem imam kachameshet esar elef kol hanotarim mikol machaneh bnei-qedem vehanofulim me’ah ve’esrim elef ish sholef charev
This verse describes the number of men who were capable of warfare from the tribes of the Transjordan. 'Zebach' and 'Chalmunna' refer to places or tribes. 'Baqarquor' possibly indicates a location or grouping. The verse details the remaining warriors from the camps of the descendants of the eastern tribes, as well as those who had fallen. It specifies the number of men who drew the sword.
[JDG.8.11] And Gideon went up the way of those who dwell in tents, from the east to Novach and to Yagbahah, and he struck the camp, and the camp was safe. [§]
VaYa'al Gideon derech haShchuney baOhalim miKedem leNovach veYagbahah vaYak et-haMachaneh vehaMachaneh hayah betach.
This verse describes Gideon’s approach and attack on a camp. ‘VaYa’al’ means ‘and he went up’. ‘Gideon’ is a proper name. ‘Derech’ means ‘way’ or ‘road’. ‘HaShchuney’ indicates ‘the dwellers’. ‘BaOhalim’ means ‘in tents’ or ‘among the tents’. ‘MiKedem’ translates to ‘from the east’. ‘LeNovach’ means ‘to Novach’. ‘VeYagbahah’ translates to ‘and to Yagbahah’. ‘VaYak’ means ‘and he struck’. ‘Et-haMachaneh’ means ‘the camp’. ‘VehaMachaneh’ means ‘and the camp’. ‘Hayah’ means ‘was’. ‘Betach’ means ‘safe’ or ‘secure’.
[JDG.8.12] And Zebah and Zalmunna fled, and He pursued after them. And He captured two kings of Midian, namely Zebah and Zalmunna, and all the camp was struck with terror. [§]
va-ya-nu-su ze-vah ve-tzal-mu-nah va-yir-dof a-ha-rei-hem va-yil-kohd et-shnei mal-kei mid-yan et-ze-vah ve-et-tzal-mu-nah ve-chol-ha-ma-ha-neh heh-hreehd.
This verse describes the flight of Zebah and Zalmunna, two kings of Midian, and their pursuit and capture by Gideon’s forces. It also notes that the entire camp was terrified.
[JDG.8.13] And Gideon, son of Yoash, returned from the battle from above the hill. [§]
Va-ya-shav Gideon ben-Yoash min-ha-mil-ha-mah mil-ma-aleh ha-ha-res.
This verse describes Gideon, son of Yoash, returning from battle from the upper part of the hill.
[JDG.8.14] And a young man was captured from the people of Sukkot, and they questioned him. And he wrote to the rulers of Sukkot and to its elders, seventy-seven men. [§]
va-yil-kad na-ar mei-an-shei suk-kot va-yish-a-lei-hu va-yik-tob ei-lav et sarei suk-kot ve-et zkei-nei-ha shiv-im ve-shiv-ah ish.
This verse describes a young man being captured from the people of Sukkot and questioned. Afterward, a writing is sent to the rulers and elders of Sukkot, numbering seventy-seven men.
[JDG.8.15] And he came to the men of Succoth and said, "Behold, a sacrifice and cakes. Will you truly scorn me by saying, ‘Give a sacrifice and cakes now into my hand,’ since I have given to your men who are exhausted, bread?" [§]
va-yo-vo el-an-shei su-chot va-yo-am-er hi-neh ze-vach ve-tzal-mu-nah a-sher che-raf-tem o-ti le-mor ha-kaf ze-vach ve-tzal-mu-nah a-ta-ah be-ya-de-cha ki ni-ten la-an-shei-cha ha-ye-e-fim la-chem.
This verse recounts Gideon’s request for food from the people of Succoth. He approaches the men of Succoth and asks for bread and dates, pointing out their previous mocking of him and questioning whether they will now provide for his weary men.
[JDG.8.16] And he took the elders of the city, and the thorns of the wilderness, and the nettles, and he discerned the people of Succoth with them. [§]
va-yee-kah-khuh et-zik-nay ha-eer v'et-kot-say ha-mid-bar v'et-ha-bar-ko-neem va-yo-dah bah-hem et an-shay suk-kot
This verse describes someone taking elders of the city, thorns of the wilderness, and nettles, and using them to discern the people of Succoth. "Vayikach" means "and he took." "Ziknei" means "elders." "Ha'eer" means "the city." "V'et" is a conjunction meaning "and." "Kotzei" means "thorns." "Ha'midbar" means "the wilderness." "Ha'barkonim" means "the nettles." "Vayodea" means "and he knew/discerned." "Bahem" means "in them/with them." "Anshei" means "men of/people of." "Sukkot" is a place name.
[JDG.8.17] And he shattered the tower of Pnu'el and he killed the people of the city. [§]
ve'et-migdal pnu'el natatz vayaharog et-anshei ha'ir
This verse describes a military action. 've'et' means 'and'. 'migdal pnu'el' is 'the tower of Pnu'el'. 'natatz' means 'he shattered' or 'he broke'. 'vayaharog' means 'and he killed'. 'et-anshei ha'ir' means 'the people of the city'.
[JDG.8.18] And he said to Zebah and to Tzalmunnah, "Where are the men whom you killed on Tabor?" And they said, "As you are, so were they; each one according to the appearance of the sons of the king." [§]
Va-yo-mer el-ze-vach ve-el-tzal-mu-na, ei-fo ha-a-nash-im a-sher ha-rag-tem bet-a-vor. Va-yo-meru ka-mo-cha ke-mo-hem, echad ke-to-ar bnei ha-me-lech.
This verse recounts a question asked by someone to Zebah and Tzalmunnah, inquiring about the men they killed on Tabor. Their reply is that the men they killed were like him and like them, appearing like the sons of the king.
[JDG.8.19] And he said, "My brothers, the sons of my mother, they are, living Yahveh, if you had spared them, I would not have killed you." [§]
Va-yo-mar a-chai benei-immi heim, chai-Yahveh, lu ha-chayitem otam, lo haragti etchem.
This verse comes from 1 Samuel 22:22. 'Va-yo-mar' means 'and he said'. 'A-chai' means 'my brothers'. 'Benei-immi' means 'sons of my mother'. 'Heim' means 'they'. 'Chai-Yahveh' means 'living Yahveh'. 'Lu ha-chayitem otam' means 'if you had brought them to life', or more idiomatically 'if you had spared them'. 'Lo haragti etchem' means 'I did not kill you'.
[JDG.8.20] And he said to Yeter, his firstborn, "Rise up, kill them." But the young man did not draw his sword, because he feared, for he was still a youth. [§]
vayomer lyeter bekoro kum horog otam velo shalaf hanear charbo ki yare ki odenu na'ar.
This verse describes a situation where a father instructs his firstborn son to kill certain people. However, the young man is afraid and does not draw his sword, because he is still just a youth. 'Vayomer' means 'and he said'. 'Lyeter' means 'to Yeter'. 'Bekoro' means 'his firstborn'. 'Kum' means 'rise up' or 'get up'. 'Horog' means 'kill'. 'Otam' means 'them'. 'Velo shalaf' means 'and he did not draw'. 'Hanear' means 'the young man'. 'Charbo' means 'his sword'. 'Ki yare' means 'because he fears'. 'Ki odenu na'ar' means 'because he is still a youth'.
[JDG.8.21] And Zevach and Tsalmuna said, "Rise, you, and confront us, for as a man is his strength." And Gideon rose and killed Zevach and Tsalmuna, and he took the crescents that were on the necks of their camels. [§]
vayomer zevach v'tsalmuna kum atta u'fga b'anu ki ki'ish g'vurato vayakam gid'on vayharog et-zevacch v'et-tsalmuna vayikach et-has'haronim asher b'tsav'arei g'malehem
This verse describes a challenge issued by Zevach and Tsalmuna to Gideon, and Gideon’s subsequent response. Zevach and Tsalmuna ask Gideon to fight them, asserting that his strength is comparable to a man’s strength. Gideon accepts the challenge, kills Zevach and Tsalmuna, and takes ornaments from the necks of their camels.
[JDG.8.22] And the men of Israel said to Gideon, "Rule over us, also you, and your son, and the son of your son, because you have saved us from the hand of Midian." [§]
vayomru ish yisrael el gid'on mshal banu gam ata gam binecha gam ben benecha ki hoshata'nu miyad midyan
This verse recounts the Israelites asking Gideon to rule over them and his descendants after he delivered them from the Midianites. "Vayomru" means "and they said". "Ish yisrael" means "man of Israel", referring to the Israelites. "El gid'on" means "to Gideon". "Mshal banu" means "rule over us". "Gam ata" means "also you". "Gam binecha" means "also your son". "Gam ben benecha" means "also the son of your son". "Ki hoshata'nu" means "because you have saved us". "Miyad midyan" means "from the hand of Midian".
[JDG.8.23] And Gideon said to them, "I will not rule over you, nor will my son rule over you. Yahveh will rule over you." [§]
Va-yo-mer a-leh-hem gid-ohn lo-em-shol a-nee ba-chem ve-lo-yim-shol be-nee ba-chem Yahveh yim-shol ba-chem.
This verse is spoken by Gideon to the people. He is declining their offer to make him and his descendants kings over them. He asserts that Yahveh, not he or his family, should rule over them.
[JDG.8.24] And he said to them, "Gideon will ask a question of you, and you will give me each man an earring from his plunder, because they have earrings of gold, as they are Ishmaelites." [§]
Va-yo-mer a-lei-hem gid-on esh-a-leh mi-chem sh'ei-lah ve-te-nu-lee eesh nezem sh'lal-o ki niz-mei zahav la-hem ki yish-me-a-lee-im hem.
This verse comes from Judges 8:26. 'Va-yo-mer' means 'and he said'. 'A-lei-hem' means 'to them'. 'Gid-on' is Gideon’s name. 'Esh-a-leh' means 'I will ask'. 'Mi-chem' means 'from you'. 'Sh'ei-lah' means ‘a question’. 'Ve-te-nu-lee' means 'and you will give me'. 'Eesh' means ‘a man’. 'Nezem' means 'earring'. 'Sh'lal-o' means 'his plunder'. 'Ki' means ‘because’. 'Niz-mei zahav' means ‘earrings of gold’. 'La-hem' means 'for them'. 'Ki yish-me-a-lee-im hem' means 'because they are Ishmaelites'.
[JDG.8.25] And they said, "Given, given." And they spread out the garment, and they cast there, each man the nose ring of his plunder. [§]
vayomru naton niten vayifarsu et-hasimla vayashliku shama ish nezem shlalo.
This verse describes the Israelites dividing the spoils taken from the defeated Midianites. 'Vayomru' means 'and they said'. 'Naton niten' is a repetitive phrase meaning 'given, given'. 'Vayifarsu' means 'and they spread out'. 'Et-hasimla' means 'the garment'. 'Vayashliku' means 'and they cast'. 'Shama' means 'there'. 'Ish' means 'man'. 'Nezem shlalo' means 'the nose ring of his plunder'. The verse indicates each man cast their portion of the spoils, specifically a nose ring taken as plunder, onto the spread-out garment.
[JDG.8.26] And the weight of the gold ornaments that were asked for was one thousand and seven hundred gold, besides the ornaments and the pendants and the garments of purple that were upon the kings of Midian, and besides the necklaces that were upon the necks of their camels. [§]
Va-yhee mish-qal niz-mei ha-zahav asher sha-al elef u-shva-me-ot zahav le-vad min ha-sih-ro-nim ve-ha-neti-fot u-vig-dei ha-ar-ga-man sheh-al mal-kei mid-yan u-le-vad min ha-ah-nah-kot asher be-tzav-arei gemal-ei-hem.
This verse details the weight of the gold requested as a tribute. 'Va-yhee' means 'and it was'. 'Mish-qal' is a weight, generally translated as 'shekel'. 'Niz-mei' refers to ornaments or jewelry. 'Ha-zahav' means 'the gold'. 'Asher' signifies 'that' or 'which'. 'Sha-al' means 'asked for'. 'Elef' is 'one thousand'. 'U-shva-me-ot' is 'and seven hundred'. 'Le-vad' means 'besides' or 'apart from'. 'Min' means 'from'. 'Ha-sih-ro-nim' are 'the ornaments'. 'Ve-ha-neti-fot' means 'and the drops' or 'pendants'. 'U-vig-dei ha-ar-ga-man' are 'and the garments of purple'. 'Sheh-al' means 'upon'. 'Mal-kei mid-yan' are 'the kings of Midian'. 'U-le-vad' is again 'and besides'. 'Ha-ah-nah-kot' are 'the necklaces'. 'Asher' is 'that'. 'Be-tzav-arei gemal-ei-hem' are 'upon the necks of their camels'.
[JDG.8.27] And Gideon made it an ephod and placed it in his city, Ophrah, and all Israel prostituted themselves after it there. And it became a trap for Gideon and for his house. [§]
vayasa oto gidyon le’efod vayatzeg oto be’iro be’afra vayiznu kal-yisrael acharei sham vayhi ligidyon uleveto lemokesh.
This verse describes Gideon making an ephod and placing it in his city, Ophrah. The people of Israel then began to worship it, which led to it becoming a trap for Gideon and his house.
[JDG.8.28] And Midian was humbled before the sons of Israel, and they did not add to lift up their head. And the land rested for forty years in the days of Gideon. [§]
vayikna midyan lifnei bnei yisrael velo yasfu laset rosham vatishkot haaretz arbaim shanah bimei gidon.
This verse describes the subjugation of Midian by the Israelites and a subsequent period of peace. 'Vayikna' means 'and Midian was humbled'. 'Lifnei bnei yisrael' means 'before the sons of Israel'. 'Velo yasfu laset rosham' means 'and they did not add to lift up their head' (an idiom meaning they were no longer a threat). 'Vatishkot haaretz' means 'and the land rested'. 'Arbaim shanah' means 'forty years'. 'Bimei gidon' means 'in the days of Gideon'.
[JDG.8.29] And Yerubba'al, son of Yo'ash, went and dwelt in his house. [§]
vayelekh yerubba'al ben-yo'ash vayeshev be-beyto
This verse describes the actions of Yerubba'al, son of Yo'ash. 'Vayelekh' means 'and he went'. 'Yerubba'al' is a proper noun, a name. 'Ben' means 'son of'. 'Yo'ash' is a proper noun, a name. 'Vayeshev' means 'and he sat' or 'and he dwelt'. 'Be-beyto' means 'in his house'.
[JDG.8.30] And to Gideon were seventy sons who came forth from his thigh, because many women were his. [§]
oo-le-gid-ohn ha-yoo shiv-eem ba-neem yo-tseh-eem yer-eh-khoh kee-nee na-sheem rab-boht ha-yoo loh.
This verse describes Gideon having seventy sons. The phrase 'yotzei yerekho' literally means 'those who come forth from the thigh' which is an ancient idiom for offspring. The verse also states that he had many wives.
[JDG.8.31] And his concubine who was in Shechem bore to him also a son, and he set his name as Abimelech. [§]
u-fi-lag-sho asher bi-shekhem yal-dah-loo gam-hee ben va-ya-sem et-shmoh av-ee-me-lech.
This verse describes the birth of a son to a concubine of Gideon, who was in Shechem. It then states that his name was Abimelech. 'U' is a conjunction meaning 'and'. 'Pilagesh' means concubine. 'Asher' means 'who' or 'that'. 'Bi-Shekhem' means 'in Shechem'. 'Yalda-loo' means 'bore to him'. 'Gam-hee' means 'also she'. 'Ben' means 'son'. 'Va-ya-sem' means 'and he set'. 'Et-shmo' means 'his name'. 'Avimelech' is a name.
[JDG.8.32] And Gideon son of Yoash died in a good old age, and he was buried in the tomb of Yoash his father in Afrah, father of the one who helps. [§]
vayamat Gideon ben Yoash besayvah tovah vayikaber bekever Yoash avi beAfrah avi haEzri.
This verse describes the death and burial of Gideon. 'Vayamat' means 'and died'. 'Gideon ben Yoash' is 'Gideon son of Yoash'. 'Besayvah tovah' means 'in good old age'. 'Vayikaber' means 'and was buried'. 'Bekever Yoash avi' means 'in the tomb of Yoash his father'. 'BeAfrah' means 'in Afrah'. 'Avi haEzri' means 'father of the one who helps'. This is a familial epithet.
[JDG.8.33] And it came to pass, when Gideon died, that the sons of Israel returned and prostituted themselves after the Baals, and they appointed for themselves a Baal of the covenant for the Gods. [§]
va-yhi ka-asher met gid-on va-yashuvu bnei yis-ra-el va-yiznu acharei hab-ba-alim va-yasimu lahem ba-al brit le-elo-him.
This verse describes what happened after Gideon died. The Israelites returned to worshipping the Baals, and they appointed a Baal as a covenant god for the Gods.
[JDG.8.34] And the Israelites did not remember Yahveh, the Gods, the one who rescued them from the hand of all their enemies on every side. [§]
Velo zachru bnei Yisrael et-Yahveh Elohim hem hatzill otam miyad kol oyveihem misaviv.
This verse describes the Israelites forgetting Yahveh, the Gods, who rescued them from all their enemies on every side. ‘Bnei Yisrael’ means ‘sons of Israel,’ or ‘the Israelites.’ ‘Et’ is a grammatical marker with no direct translation. ‘Miyad’ means ‘from the hand of.’ ‘Kol’ means ‘all.’ ‘Oyveihem’ means ‘their enemies.’ ‘Misaviv’ means ‘around’ or ‘on every side.’
[JDG.8.35] And they did not show kindness to the house of Jerubbael Gideon, like all the goodness that was done with Israel. [§]
ve-lo-asu chesed im-beit Yerubbael Gideon kechol-hatovah asher asa im-Israel.
This verse describes a lack of kindness shown towards the house of Jerubbael Gideon, in contrast to all the goodness that was done for Israel. 'Chesed' refers to kindness or lovingkindness, 'beit' means house, 'Yerubbael' is Gideon’s other name, 'Gideon' is a proper noun, 'kechol' means 'like all', 'hatovah' means goodness, 'asher' means 'that', 'asa' means 'did', and 'im-Israel' means 'with Israel'.
JDG.9
[JDG.9.1] And Abimelech, son of Jerubbaal, went to Shechem to his mother’s brothers, and he spoke to them and to all the family of his mother’s house, to say: [§]
vayelekh avimelekh ben-yerubba'al shekhemah el-akhei immo vayedaber aleihem ve'el-kol-mishpakhat beit-avi immo le'emor.
This verse recounts Abimelech, son of Jerubbaal, going to Shechem to speak with his mother's brothers and all the family of his mother's house. 'Vayelekh' means 'and he went'. 'Avimelekh' means 'my king'. 'Ben' means 'son'. 'Yerubba'al' is a name, typically translated as 'Jerubbaal'. 'Shekhemah' is Shechem. 'El' means 'to'. 'Akhei' means 'brothers'. 'Immo' means 'his mother'. 'Vayedaber' means 'and he spoke'. 'Aleihem' means 'to them'. 'Ve'el' means 'and to'. 'Kol' means 'all'. 'Mishpakhat' means 'family'. 'Beit-avi' means 'father's house'. 'Le'emor' means 'to say'.
[JDG.9.2] Please, speak to the ears of all the lords of Shechem: What is good for you? To have seventy men rule over you, all sons of Jerubbaal, or to have one man rule over you? And remember that I am your bone and your flesh. [§]
dab-roo-na a-ze-nei kol ba-alei she-chem mah-tov la-chem ha-mashol ba-chem shiv-eem eesh kol benei yiru-ba-al im-mashol ba-chem eesh echad u-zichartem ki-atzmechem u-v’sarechem ani.
This verse is a plea to the leaders of Shechem. It asks them what is good for them: to be ruled by seventy of Jerubbaal's sons, or by one man. It concludes with a reminder that 'I am your bone and your flesh'. 'Jerubbaal' is an epithet for Gideon.
[JDG.9.3] And the brothers of his mother spoke about him to all the landowners of Shechem, all these things. And their hearts inclined after Abimelech, because they said, “Our brother, he is.” [§]
va-yedab-roo akh-ay-im-mo a-lay-vo a-lay-vo be-oz-nay kol ba-alei shekhem et kol ha-de-va-rim ha-ay-leh va-yayt liv-am akh-arey a-vee-me-lekh kee a-ma-roo akh-ee-noo hoo
This verse recounts the brothers of the mother speaking about him to all the landowners of Shechem, all these things. It states that their hearts turned after Abimelech, because they said, ‘Our brother, he is.’
[JDG.9.4] And they gave to him seventy pieces of silver from the house of the covenant maker, and Abimelech hired with them empty and reckless people, and they went after him. [§]
vayitnu lo shiv'im kesef mibeit ba'al brit vayis'chor bahem avimelech anashim rekim ufchozim vayelchu acharav
This verse describes a situation where people gave seventy pieces of silver from the house of the covenant maker. Abimelech then hired with that silver empty and reckless people, and they followed him.
[JDG.9.5] And he went to the house of his father, Ophrah, and he killed his brothers, the sons of Jerubbaal, seventy men on one stone, and Jotham, the youngest son of Jerubbaal, remained, for he had hidden himself. [§]
va-yo-vo beit-a-vee-oo af-ra-ta va-ya-ha-rog et-a-chaviv bnei-yeru-va-al shiv-eem eesh al-even ech-at va-yee-va-ter yo-tam ben-yeru-ba-al ha-ka-ton ki nekh-va.
This verse describes a violent act committed by Abimelech. He went to the house of his father, Ophrah, and killed his brothers, the sons of Jerubbaal (Gideon), seventy men on one stone. Only Jotham, the youngest son of Jerubbaal, remained, because he was hidden.
[JDG.9.6] And all the owners of Shechem and all the house of Millo gathered, and they went and they crowned Abimelech as king, with God located at the oak which is in Shechem. [§]
vay-eh-ahs-foo kol ba-alei shekhem ve-kol beit mil-lo ve-yel-khu va-yah-mlee-khoo et av-ee-meh-lek le-meh-lek im eh-lohn moo-tsahv ah-sher beesh-khem.
This verse describes the gathering of the leaders of Shechem and the house of Millo, their departure, and their crowning of Abimelech as king, alongside a specific oak tree located in Shechem. 'Baalei Shechem' refers to the owners or lords of Shechem, and is plural. 'Elohn' is the singular form of 'Elohim', and is therefore 'God'.
[JDG.9.7] They told Jotham, and he went and stood at the top of Mount Gerizim. He raised his voice and called out, and said to them, "Listen to me, leaders of Shechem, and may the Gods listen to you." [§]
vayagidu leyotam vayelech vayya'mod b'rosh har-gerizim vaysa kolov vayikra vayomer lahem shime'u elai ba'alei shchem vishmah aleichem Elohim.
This verse describes someone telling Jotham about a situation, and then Jotham going and standing on the top of Mount Gerizim. He raises his voice and calls out to the leaders of Shechem, telling them to listen to him, and that the Gods will listen to them.
[JDG.9.8] The trees went walking, to anoint a king upon them, and they said to the olive, "Let your kingship be over us." [§]
halokh halekhu haetzim limshokh aleihem melek vayomru lazayit malekha aleinu.
This verse describes trees going to anoint a king among them, and they ask the olive tree to be their king. 'Halokh halekhu' means 'they went walking' or simply 'they went'. 'Haetzim' means 'the trees'. 'Limshokh' means 'to anoint'. 'Aleihem' means 'upon them'. 'Melek' means 'king'. 'Vayomru' means 'and they said'. 'Lazayit' means 'to the olive'. 'Malekha' means 'your kingship' or 'to be king'. 'Aleinu' means 'over us'.
[JDG.9.9] And he said to them, "The olive has ceased its produce, that in me the Gods and men may honor. And I will go to wander over the trees." [§]
Va-yo-mer la-hem ha-zai-it he-chad-al-ti et-dish-ni a-sher bi yech-av-du el-oh-im va-a-na-shim ve-hal-akhti la-no-a al-ha-etz-im.
This verse comes from Judges 9:9. It is spoken by the olive tree to the trees who are being asked to be king. 'Va-yo-mer' means 'and he said'. 'La-hem' means 'to them'. 'Ha-zai-it' means 'the olive'. 'He-chad-al-ti' means 'I have ceased'. 'Et-dish-ni' means 'my produce'. 'A-sher bi' means 'that in me'. 'Yech-av-du' means 'will honor'. 'El-oh-im' means 'the Gods'. 'Va-a-na-shim' means 'and men'. 'Ve-hal-akhti' means 'and I will go'. 'La-no-a' means 'to wander'. 'Al-ha-etz-im' means 'over the trees'.
[JDG.9.10] And the trees said to the fig tree, "Go, be my king over us." [§]
va-yo-me-ru ha-e-tzim la-te-e-nah le-khee-at-tih mal-kee a-lay-nu
This verse comes from Judges 9:15. It describes trees offering to make the fig tree their king. 'Va-yo-me-ru' means 'and they said'. 'Ha-e-tzim' means 'the trees'. 'La-te-e-nah' means 'to the fig tree'. 'Le-khee-at-tih' means 'go, be'. 'Mal-kee' means 'my king'. 'A-lay-nu' means 'over us'.
[JDG.9.11] And the fig tree said to them, "I have ceased my sweetness and my good yield, and I will go to wander upon the trees." [§]
va-to-mer la-hem ha-te-nah heh-chad-alti et-mat-ki ve-et-te-nu-va-ti ha-to-vah ve-hal-akhti la-no-ah al-ha-etzim.
This verse is from the story of the talking tree in Judges 9:15. It's a figurative speech, where the tree (a fig tree) is responding to being proclaimed king over the trees. 'Va-to-mer' means 'and she said'. 'La-hem' means 'to them'. 'Ha-te-nah' means 'the fig tree'. 'Heh-chad-alti' means 'I have ceased'. 'Et-mat-ki' means 'my sweetness'. 'Ve-et-te-nu-va-ti ha-to-vah' means 'and my good yield'. 'Ve-hal-akhti' means 'and I will go'. 'La-no-ah' means 'to wander'. 'Al-ha-etzim' means 'upon the trees'.
[JDG.9.12] And the trees said to the vine, "Go, you are my king over us." [§]
va-yom-roo ha-etz-eem la-ga-fen le-chee-at mal-o-chee a-lay-nu
This verse describes trees speaking to a vine. 'Va-yom-roo' means 'and they said'. 'Ha-etz-eem' means 'the trees'. 'La-ga-fen' means 'to the vine'. 'Le-chee' means 'go'. 'At' is a pronominal suffix meaning 'you'. 'Mal-o-chee' means 'my king'. 'A-lay-nu' means 'over us'. Therefore, the trees are asking the vine to become their king.
[JDG.9.13] And the vine said to them, “I have stopped producing my wine, which makes glad the Gods and people, and I will go to sway upon the trees.” [§]
va-to-mer la-hem ha-ge-fen he-chad-al-ti et-ti-ro-shi ha-mes-a-mech e-lo-him va-a-na-shim ve-hal-ach-ti la-no-a al-ha-etz-im
This verse is from Judges 9:13. It is part of a parable told by the vine to the trees. The vine is speaking and describing how it provides joy to both the Gods and people, and how it would rather move and grow on the trees than continue to provide this joy. 'Ha-ge-fen' means 'the vine'. 'Ti-rosh' means 'wine'. 'E-lo-him' refers to the Gods.
[JDG.9.14] And all the trees said to the palm tree, "Go, you be king over us." [§]
vayomru kol-haetzim el-haatad lech atta melech aleinu
This verse describes all the trees speaking to the palm tree. "vayomru" means "and they said". "kol haetzim" means "all the trees". "el haatad" means "to the palm tree". "lech" means "go". "atta" means "you". "melech aleinu" means "king over us".
[JDG.9.15] And the thorn bush said to the trees, "If truly you are anointing me as king over you, come, take shelter in my shade. But if not, fire will come forth from the thorn bush and consume the cedars of Lebanon." [§]
Va-yomer ha-atad el-ha-etzim, im be-emet atem moshchim oti le-melech aliechem, bo'u chasu be-tzili, ve-im-ayin tetzei esh min-ha-atad ve-tochal et-arzei ha-levanon.
This verse describes a thorn bush speaking to the trees. The thorn bush asks if they are truly intending to make it their king. If so, they should seek shelter in its shade. If not, fire will come from the thorn bush and consume the cedars of Lebanon.
[JDG.9.16] And now, if you have truly and completely acted, and you have made Abimelech king, and if you have acted kindly with Jerubbaal and with his house, and if you have compensated him fairly for his work to him. [§]
ve'atah im-be'emet u-ve'tamim asitem vatamliku et-avimelech ve'im-tovah asitem im-yerubba'al ve'im-beitoh ve'im-kigmul yadav asitem lo.
This verse is a conditional statement, testing the actions of the people. 'Ve'atah' means 'and now'. 'Im' means 'if'. 'Be'emet' means 'in truth' or 'truly'. 'Ve'tamim' means 'and completeness' or 'and integrity'. 'Asitem' means 'you have done'. 'Vatamliku' means 'and you have made king'. 'Et-avimelech' means 'Abimelech'. 'Tovah' means 'goodness' or 'good'. 'Yerubba'al' is a name. 'Beitoh' means 'his house'. 'Kigmul yadav' means 'the reward of his hands', or 'compensation for his work'. 'Lo' means 'to him'. The verse essentially asks if they acted truthfully and completely in making Abimelech king, if they acted kindly towards Jerubbaal and his house, and if they compensated him fairly for his work.
[JDG.9.17] Who fought for you, my father, and threw his life before you, and rescued you from the hand of Midian. [§]
asher nilcham avi aleichem vayashelech et nafsho minenged vayatzel etchem miyad midyan.
This verse discusses a father who fought for 'you' and risked his life to deliver 'you' from the hand of Midian. 'Asher' means 'who' or 'which'. 'Nilcham' means 'fought'. 'Avi' means 'my father'. 'Aleichem' means 'to you' (plural). 'Vayashelech' means 'and he threw'. 'Et nafsho' means 'his life'. 'Minenged' means 'from before' or 'in front of'. 'Vayatzel' means 'and he rescued'. 'Etchem' means 'you' (plural). 'Miyad midyan' means 'from the hand of Midian'.
[JDG.9.18] And you rose up against the house of my father today and killed his sons, seventy men, on one stone. And you made Abimelech, son of his female servant, king over the lords of Shechem, because he is your brother. [§]
ve-at-tem kam-tem al-beit avi ha-yom va-tahargu et-vanav shivim ish al-even echad va-tamliku et-Avimelech ben-amato al-baalei shechem ki achichem hu.
This verse recounts a violent act of usurpation. 'You' refers to the men of Shechem. They rose up against the house of Jerubbaal (Gideon) and killed his seventy sons on a single stone. Subsequently, they made Abimelech, the son of one of Jerubbaal’s female servants, king over the lords of Shechem, claiming him as their brother.
[JDG.9.19] And if, in truth and with completeness, you have dealt with Yerubbaal and with his house this day, rejoice in Avimelech, and may he also rejoice in you. [§]
ve'im-be'emet u'vetamim asitem im-yerubba'al ve'im-beitoh hayom hazeh simchu ba'avimelech veyismach gam-hu bachem.
This verse is a conditional statement. It begins with "and if". It then states a condition of truthfulness and completeness in dealings with Yerubbaal and his house. If this condition is met, the people are to rejoice in Avimelech, and Avimelech will also rejoice in them. The verse implies a political alignment or agreement.
[JDG.9.20] And if fire does not come from Abimelech and consume the lords of Shechem and Abimelech’s house, and fire does not come from the lords of Shechem and from Abimelech’s house and consume Abimelech. [§]
ve-im-ayin te-tse esh me-avi-melech ve-tochal et ba-alei shechem ve-et beit milo ve-tse esh mi-ba-alei shechem u-mi-beit milo ve-tochal et avi-melech.
This verse describes a divine judgment. It proposes a test: if fire comes from Abimelech, consuming the lords of Shechem and Abimelech's house, or if fire comes from the lords of Shechem and Abimelech’s house consuming Abimelech, then it will be understood as divine judgment. The verse presents a reciprocal scenario – either Abimelech initiates the destruction, or the lords of Shechem do, but in either case, fire is the instrument of divine justice.
[JDG.9.21] And Yotham ran, and he fled and went to Erah, and he dwelt there because of Abimelech, his brother. [§]
va-yas yotam va-yivrah va-yelekh be-erah va-yeshev sham mip-nei avimelekh akhiv.
This verse describes Yotham fleeing from his brother Abimelech. "va-yas" means 'and ran', "yotam" is a proper name, "va-yivrah" means 'and he fled', "va-yelekh" means 'and he went', "be-erah" means 'to Erah', "va-yeshev" means 'and he sat/dwelt', "sham" means 'there', "mip-nei" means 'from the face of' (meaning 'from' or 'because of'), "avimelekh" is a proper name, and "akhiv" means 'his brother'.
[JDG.9.22] And Abimelech ruled over Israel for three years. [§]
va-ya-sar a-vi-me-lech al-yis-ra-el sha-losh sha-nim.
This verse describes Abimelech reigning over Israel for three years. 'Va-ya-sar' means 'and he ruled'. 'A-vi-me-lech' is a proper noun, a name meaning 'my father is king'. 'Al' means 'over'. 'Yis-ra-el' is the name Israel. 'Sha-losh' means 'three'. 'Sha-nim' means 'years'.
[JDG.9.23] And the Gods sent an evil spirit between Abimelech and the lords of Shechem, and the lords of Shechem dealt treacherously with Abimelech. [§]
Va-yish-lach Elohim ru-ach ra-ah bein A-vi-me-lech u-bein ba-alei She-chem va-yig-du ba-alei She-chem ba-A-vi-me-lech.
This verse describes God sending an evil spirit between Abimelech and the lords of Shechem, resulting in the lords of Shechem dealing treacherously with Abimelech. 'Va-yish-lach' means 'and He sent.' 'Elohim' is 'the Gods.' 'Ru-ach' is 'spirit.' 'Ra-ah' is 'evil.' 'Bein' means 'between.' 'A-vi-me-lech' is 'Abimelech.' 'Ba-alei' means 'lords of.' 'She-chem' is 'Shechem.' 'Va-yig-du' means 'and they dealt.'
[JDG.9.24] Seventy sons of Jerubbael came to enact vengeance, and their blood would be placed upon Abimelech, their brother, who killed them, and upon the leaders of Shechem who strengthened his hand to kill his brothers. [§]
la-vo bo chammas shiv'im b'nei-y'rubba'el v'damam la-som al-avimelech achiehem asher harag otam v'al ba'alei sh'chem asher chizz'ku et-yadav laharog et-echav.
This verse describes a plot to avenge the deaths of seventy sons of Jerubbael (Gideon) at the hands of Abimelech. It states that their blood will be avenged on Abimelech, their brother who killed them, and also on the leaders of Shechem who supported Abimelech in his act of killing his brothers.
[JDG.9.25] And the lords of Shechem set ambushes for him on the summits of the mountains, and they robbed everyone who passed by them on the road. And the matter was reported to Avimelech. [§]
vayyasimu lo baalei shkem me'arvim al roshei haharim vayigzlu et kol asher yaavor aleihem badarek vayugad laAvimelech.
This verse describes a plot against someone, likely a leader or prominent figure. The 'baalei Shechem' (lords of Shechem) set ambushes on the heads of the mountains, and they robbed everyone who passed by on the road. The information about these robberies was then reported to Avimelech.
[JDG.9.26] And Gaal son of Ebed and his brothers came and crossed through Shechem, and they trusted in the masters of Shechem. [§]
va-yo-vo Ga-al ben-E-ved ve-eh-chai-v va-ya-av-ru bi-sh-chem va-yiv-te-chu vo ba-alei sh-chem.
This verse describes Gaal ben Ebed and his brothers crossing through Shechem and placing their trust in the masters of Shechem. 'Va-yo-vo' means 'and came'. 'Ga-al ben-E-ved' is 'Gaal son of Ebed'. 'Ve-eh-chai-v' means 'and his brothers'. 'Va-ya-av-ru' means 'and they crossed'. 'Bi-sh-chem' means 'through Shechem'. 'Va-yiv-te-chu' means 'and they trusted'. 'Bo' means 'in him'. 'Ba-alei sh-chem' means 'the masters of Shechem'.
[JDG.9.27] And they went out into the field and harvested their vineyards and trod them, and they made revelries, and they came to the house of the Gods and ate and drank, and they cursed Abimelech. [§]
vayyetzu hasadeh vayivtzeru et kermeihem vayidrechu vayaasu hillulim vayavo beit eloheihem vayochoo vayishtu vaykalelu et avimelech.
This verse describes a group of people leaving the field after harvesting and processing their grapes, then engaging in revelry, going to the house of their gods, eating and drinking, and ultimately cursing Abimelech. Each word has been transliterated to approximate its pronunciation in English. The focus is on literal meaning and English grammar.
[JDG.9.28] And Gaal, son of Ebed, said, "Why should we serve him? Is he not the son of Jerubbaal and Zebul, a caretaker of his people? Serve the people of the father of a donkey; why then should we serve him?" [§]
Va-yo-mer Ga-al ben-eved mi-avi-melech u-mi-shechem ki na-av-denu ha-lo ben-yeru-ba-al u-zevul pe-kee-do iv-du et an-shei chamor avi shechem u-mad-ua na-av-denu anach-nu.
This verse is spoken by Gaal, son of Ebed, and addresses the people of Shechem. He questions why they should serve someone who is merely the son of Jerubbaal (Gideon) and Zebul, suggesting their authority is not legitimate. He refers to them as 'the people of the donkey's father,' which is likely an insult towards Gideon, implying he is stubborn or base.
[JDG.9.29] Who would give this people into my hand, and I would remove Abimelech? And he said to Abimelech, "Great is your army, and they go forth." [§]
u-mee yit-ten et-ha-am ha-zeh be-ya-dee ve-a-see-rah et-a-vee-meh-lech va-yoh-mer la-a-vee-meh-lech ra-beh tzee-va-ah-chah va-tzee-ah.
This verse is from Judges 9:5. It describes a request made to Abimelech. 'U-mee yit-ten' translates to 'who would give'. 'Et-ha-am ha-zeh' means 'this people'. 'Be-ya-dee' means 'into my hand'. 'Ve-a-see-rah' means 'and I would remove'. 'Et-a-vee-meh-lech' means 'Abimelech'. 'Va-yoh-mer' means 'and he said'. 'La-a-vee-meh-lech' means 'to Abimelech'. 'Ra-beh' means 'great'. 'Tzee-va-ah-chah' means 'your army'. 'Va-tzee-ah' means 'and they go forth'.
[JDG.9.30] And Zevul, the ruler of the city, heard the words of Ga'al son of the servant, and his anger was stirred. [§]
va-yishma zevul sar-ha-ir et-divrei ga'al ben-aved va-yichar apo
This verse describes Zevul, the ruler of the city, hearing the words of Ga'al son of Aved, and his anger being stirred. Let's break down the names: 'Zevul' has no readily available literal meaning, so it remains unchanged. 'Sar' means 'ruler' or 'chief'. 'Ga'al' means 'redeemer' or 'kinsman redeemer'. 'Aved' means 'servant'. 'Apo' means 'nostrils' (and by extension, 'anger').
[JDG.9.31] And he sent messengers to Abimelech in support, saying, "Behold, Gaal son of Ebed and his brothers are coming to Shechem, and they are currently besieging the city against you." [§]
va-yish-lach mal-a-chim el-a-vi-me-lech be-tar-mah le-e-mor hi-neh ga-al ben-e-ved ve-e-chav-av ba-im shke-mah ve-hi-nam tzar-im et-ha-ir a-ley-cha.
This verse describes messengers being sent to Abimelech. It states that Gaal son of Ebed and his brothers are arriving in Shechem and are currently besieging the city against him.
[JDG.9.32] And now, arise you at night, and the people who are with you, and lie in wait in the field. [§]
ve'atah kum lailah atah veha'am asher itach ve'erov bassadeh
This verse is a command. 'Ve'atah' means 'and now'. 'Kum' means 'arise'. 'Lailah' means 'night'. 'Atah' means 'you'. 'Veha'am' means 'and the people'. 'Asher itach' means 'who are with you'. 'Ve'erov' means 'and lie in wait'. 'Bassadeh' means 'in the field'.
[JDG.9.33] And it will be in the morning, as the sun rises, that you will attack the city. And behold, he and the people who are with him will come out to meet you, and you will do to him according to what your hand finds. [§]
ve-ha-ya ba-boker ki-zro-ach ha-she-mesh tash-kim ve-pa-shat-ta al-ha-ir ve-hi-neh-hu ve-ha-am asher it-to yo-tza-im ei-lech-a ve-a-sita lo ka-asher tim-tza ya-de-cha.
This verse describes an attack on a city. It states that in the morning, as the sun rises, one should attack the city. When the people of the city and those with them come out, one should do to them whatever their hand finds (i.e., whatever they are able to do).
[JDG.9.34] And Abimelech rose, and all the people who were with him, during the night, and they lay in wait against Shechem, in four heads. [§]
va-ya-kom a-vi-me-lech ve-chol-ha-am a-sher im-mo la-yil-lah va-ye-er-vu al-shekhem ar-ba-ah ra-shim
This verse describes Abimelech and all the people with him rising during the night and lying in wait against Shechem, in four companies.
[JDG.9.35] And Gaal, the son of Ebed, went out and stood in the opening of the city gate, and Abimelech and the people who were with him arose from the west. [§]
va yetze ga'al ben-eved va ya'amod petach sha'ar ha'ir va yakam avimelech ve ha'am asher ito min ha'ma'rav.
This verse describes Gaal ben-Ebed going out and standing in the gate of the city, and then Abimelech and the people with him rising up from the west.
[JDG.9.36] Ga'al saw the people and said to Zevul, "Look, a people is descending from the heads of the mountains." And Zevul said to him, "Are you seeing the shadow of the mountains as if they were people?" [§]
vayara ga'al et ha'am vayo'mer el zevul hineh am yored merashe haharim vayomer elav zevul et tzel haharim ata ro'eh ka'anashim.
This verse describes a scene where Ga'al observes a group of people descending from the mountains. He asks Zevul if what he is seeing is actually people, or just the shadow of the mountains.
[JDG.9.37] And he added more speech and said, “Behold, a people are descending from the land of Tabor, and one head is coming from the way of Elon-meonenim.” [§]
va-yosef od ga'al le-daber va-yomer hineh am yordim me'em Tabur ha'aretz ve-rosh echad ba miderek Elon me'onanim.
This verse describes someone adding more speech and then stating that a people are descending from the land of Tabor, and one leader is coming from the way of Elon-meonenim. The words 'ga'al' and 'daber' have a repetitive quality, so it is translated as 'added more speech'.
[JDG.9.38] And Zevul said to him, "Where is the mouth that says, 'Who is Abimelech, that we should serve him?' Is this not the people whom you rejected? Go now and fight against them." [§]
Va-yo-mer zevul elav ayeh efoka picha asher tomar mi avimelech ki na'avdenu, ha-lo zeh ha-am asher ma'asta bo, tzeh na atah ve-hilachem bo.
This verse is from Judges 9:2. Zevul is speaking to Abimelech. He is questioning where Abimelech got the authority to claim kingship, asking where his mouth came from to say “Who is Abimelech, that we should serve him?” He reminds Abimelech that this is the very people his father (Gideon) rejected. He then challenges Abimelech to fight them. ‘Efoka picha’ is a rhetorical question expressing disbelief and challenging the source of Abimelech’s authority.
[JDG.9.39] And Ga'al went before the lords of Shechem and he fought with Abimelech. [§]
Va yetze Ga'al lifnei ba'alei Shechem va yilachem ba'Avimelech.
This verse describes Ga'al going before the lords of Shechem and fighting against Abimelech. 'Va yetze' means 'and he went out'. 'Ga'al' is a proper name. 'Lifnei' means 'before'. 'Ba'alei' is the plural form of 'ba'al' meaning 'lords'. 'Shechem' is a place name. 'Va yilachem' means 'and he fought'. 'Ba'Avimelech' means 'with Abimelech'.
[JDG.9.40] And Abimelech pursued him, and he fled before him. And many fallen warriors fell until the entrance of the gate. [§]
va-yir-deh-feu a-vi-me-lech va-ya-nas mi-pa-nav va-yip-plu cha-la-lim rab-bim ad-peh-tach ha-sha-ar
This verse describes Abimelech pursuing someone, and that person fleeing from him. Many fallen warriors lay between them and the city gate. The verse is fairly straightforward in its action, describing a chase and its aftermath.
[JDG.9.41] And Abimelech settled in Arumah, and Zebul drove out Gaal and his brothers from the dwelling in Shechem. [§]
vayyeshev avimelech baaromah vaygares zebul et gaal veet echav mishevet bishchem
This verse describes Abimelech settling in Arumah and Zebul driving out Gaal and his brothers from Shechem. The names are generally understood as proper nouns, though their meanings are debated. ‘Vayyeshev’ means ‘and he sat’ or ‘and he settled.’ ‘Vaygares’ means ‘and he drove out.’ ‘Et’ is a grammatical particle marking the definite direct object. ‘Mishevet’ means ‘from the dwelling’ or ‘from the seat.’
[JDG.9.42] And it was on the next day that the people went out to the field, and they told it to Abimelech. [§]
va-yhi mi-maharat va-yetsa ha-am ha-sadeh va-yagidu la-Avimelech
This verse describes the people going to the field after a certain event and then telling Abimelech about it. 'Va-yhi' indicates 'and it was'. 'Mi-maharat' means 'on the next day'. 'Va-yetsa' means 'and they went out'. 'Ha-am' is 'the people'. 'Ha-sadeh' is 'the field'. 'Va-yagidu' means 'and they told'. 'La-Avimelech' means 'to Abimelech'.
[JDG.9.43] And he took the people and divided them into three leaderships, and he lay in wait in the field. And he saw, and behold, the people were going out from the city. And he arose against them and struck them. [§]
Va-yikach et-ha-am va-yechatzem li-shloshah rashim va-yerov ba-sadeh va-yar'a ve-hineh ha-am yotzeh min-ha-ir va-yakum aleihem va-yachem.
This verse describes a military action. 'Va-yikach' means 'and he took'. 'Et-ha-am' means 'the people'. 'Va-yechatzem' means 'and he divided them'. 'Li-shloshah rashim' means 'into three heads/leaderships'. 'Va-yerov' means 'and he lay in wait'. 'Ba-sadeh' means 'in the field'. 'Va-yar'a' means 'and he saw'. 'Ve-hineh' means 'and behold'. 'Ha-am' means 'the people'. 'Yotzeh' means 'going out/emerging'. 'Min-ha-ir' means 'from the city'. 'Va-yakum' means 'and he arose'. 'Aleihem' means 'against them'. 'Va-yachem' means 'and he struck/defeated them'.
[JDG.9.44] And Abimelech and the leaders who were with him spread out and stood in the opening of the city gate, and two leaders spread out against all who were in the field and they struck them. [§]
Va'avimelech ve'harashim asher immo pashtu vayya'amdu petach sha'ar ha'ir ushney harashim pashtu al kol asher basadeh vayakku'm.
This verse describes Abimelech and the leaders with him spreading out and standing at the city gate. Two leaders spread out against everyone in the field and struck them.
[JDG.9.45] And Abimelech fought against the city all that day, and he captured the city and the people who were in it, and he smashed the city and sowed it with salt. [§]
Va'avimelech nilcham ba'ir kol hayom hahu vayilkod et-ha'ir ve'et-ha'am asher-bah harag vayitots et-ha'ir vayizra'ehah melach.
This verse describes Abimelech fighting and conquering a city, killing its people, destroying the city, and sowing it with salt. 'Va'avimelech' means 'and Abimelech'. 'Nilcham' means 'he fought'. 'Ba'ir' means 'the city'. 'Kol hayom hahu' means 'all that day'. 'Vayilkod' means 'and he captured'. 'Et-ha'ir' means 'the city'. 'Ve'et-ha'am' means 'and the people'. 'Asher-bah' means 'who were in it'. 'Harag' means 'he killed'. 'Vayitots' means 'and he smashed'. 'Vayizra'ehah' means 'and he sowed it'. 'Melach' means 'salt'.
[JDG.9.46] And all the masters of the tower of Shechem heard, and they came to the fortress, the house of God of the covenant. [§]
vayishma'u kol bale'i migdal shechem vayavo'u el tzriach beit el brit
This verse describes all the masters of the tower of Shechem hearing something and then going to the fortress of the house of God of the covenant.
[JDG.9.47] And it was told to Abimelech that all the lords of the tower of Shechem had gathered. [§]
va-yugad la-avimelech ki hitkabtzu kol balei migdal-shechem
This verse describes news being told to Abimelech that all the lords of the tower of Shechem had gathered. 'vayugad' means 'and it was told'. 'la-avimelech' means 'to Abimelech'. 'ki' means 'that'. 'hitkabtzu' means 'they gathered'. 'kol' means 'all'. 'balei' means 'lords of'. 'migdal-shechem' refers to 'the tower of Shechem'.
[JDG.9.48] And Avimelech went up to Mount Tzalmon, he and all the people who were with him. And Avimelech took the axes in his hand, and cut branches of trees, and carried them, and placed them on his shoulder. And he said to the people who were with him, "What have you seen me do? Hurry and do as I have done." [§]
Va'yal Avimelech Har-Tzalmon Hu Ve'chol-Ha'am Asher-Ito Va'yikach Avimelech Et-Ha'kardumot Be'yado Va'yichrot Sochat Etzim Va'yisa'eha Va'yasem Al-Shichmo Va'yomer El-Ha'am Asher-Imo Mah Re'item Asiti Maharoo Asu Kamoni
This verse describes Avimelech going up to Mount Tzalmon with all the people who were with him. He takes axes in his hand, cuts down branches of trees, carries them, and places them on his shoulder. He then asks the people with him what they have seen him do, and tells them to hurry and do as he has done.
[JDG.9.49] And all the people gathered, each man to his place, and they went after Abimelech. And they placed themselves upon the fortress and set the fortress ablaze upon them. And all the men of the tower of Shechem also died, like a thousand men and women. [§]
vayikrotu gam kol ha'am ish sokho vayelchu aharei avimelech vayyasimu al hatzrih vayatzitu aleihem et hatzrih ba'esh vayamutu gam kol anshei migdal shekhem ke'elef ish ve'ishah.
This verse describes a violent event where the people of Shechem, having allied with Abimelech, set fire to a fortress and killed all the people inside, numbering around a thousand men and women. 'Vayikrotu' means 'they called' or 'they gathered'. 'Gam' means 'also' or 'even'. 'Kol' means 'all'. 'Ha'am' means 'the people'. 'Ish' means 'man'. 'Sokho' refers to a specific location. 'Vayelchu' means 'they went'. 'Aharei' means 'after'. 'Avimelech' is a proper noun, a name. 'Vayyasimu' means 'they placed' or 'they set'. 'Hatzrih' means 'the fortress' or 'the tower'. 'Vayatzitu' means 'they set ablaze'. 'Aleiem' means 'upon them'. 'Ba'esh' means 'with fire'. 'Vayamutu' means 'they died'. 'Anshei' means 'men of'. 'Migdal Shekhem' is a location name, 'tower of Shechem'. 'Ke'elef' means 'like a thousand'. 'Ish ve'ishah' means 'man and woman'.
[JDG.9.50] And Abimelech went to Thebez, and he camped in Thebez, and he captured it. [§]
va-yeh-lek a-vee-me-lech el-teh-veetz va-yi-chan beh-teh-veetz va-yil-kedah
This verse describes Abimelech going to Thebez and camping there, and then capturing it. 'Va-yeh-lek' means 'and he went', 'a-vee-me-lech' is the proper name Abimelech, 'el' means 'to', 'teh-veetz' is the place name Thebez, 'va-yi-chan' means 'and he camped', 'beh' means 'in', 'va-yil-kedah' means 'and he captured'.
[JDG.9.51] And the tower of strength was within the city, and all the men and the women, and all the owners of the city, fled there and closed it behind them, and they went up onto the roof of the tower. [§]
oo-mig-dal-oz ha-yah be-toch-ha-eer va-ya-noo-soo sha-mah kol-ha-a-na-shim ve-ha-na-shim ve-kol ba-alei ha-eer va-yis-ge-roo ba-a-dam va-ya-a-loo al-gag ha-mig-dal.
This verse describes people fleeing to a strong tower within a city and then closing it behind them and going up to its roof. 'Migdal oz' means 'tower of strength'. 'Baalei ha'eer' means 'owners of the city', which can be understood as the leaders or inhabitants. The verbs show a sequence of actions: fleeing, closing, and ascending.
[JDG.9.52] And Abimelech came until the tower, and he fought against it, and he drew near to the entrance of the tower to set it ablaze with fire. [§]
Va-yo-vo A-vi-me-lech ad-ha-mig-dal va-yil-a-chem bo va-yig-ash ad-petach ha-mig-dal le-sar-fo ba-esh.
This verse describes Abimelech approaching a tower and fighting against it. He then advances to the tower's entrance intending to burn it with fire. The names of God are not present in this verse.
[JDG.9.53] And one woman threw an upper millstone on the head of Abimelech, and she crushed his skull. [§]
Va-tashlek isha achat pelach rechev al-rosh avimelech va-taritz et-gulgalehto.
This verse describes a woman throwing a millstone on the head of Abimelech. 'Va-tashlek' means 'and she threw'. 'Isha achat' means 'one woman'. 'Pelach rechev' means 'millstone of a cart' or 'upper millstone'. 'Al-rosh' means 'on the head'. 'Avimelech' is a proper noun, the name 'Abimelech'. 'Va-taritz' means 'and she crushed'. 'Et-gulgalehto' means 'his skull'. The 'et' is a grammatical particle and does not get a translation.
[JDG.9.54] And he called quickly to the young man carrying his tools, and said to him, "Draw your sword and kill me, lest they say to me a woman killed him." And his young man stabbed him, and he died. [§]
Va-yik-ra meh-e-ra el-ha-na-ar nose kel-av va-yo-mer lo sh’lof charb’cha u-mo-tes-te-ni pen yo-am-ru li isha ha-ra-ga-te-hu va-yid-kre-hu na-a-ro va-ya-mot.
This verse describes a situation where someone asks a young man to kill them quickly, fearing they will be falsely accused of being killed by a woman. The young man obeys and kills the person. 'Va-yik-ra' means 'and he called'. 'Meh-e-ra' means 'quickly'. 'El-ha-na-ar' means 'to the young man'. 'Nose kel-av' means 'carrying his tools'. 'Va-yo-mer lo' means 'and he said to him'. 'Sh’lof charb’cha' means 'draw your sword'. 'U-mo-tes-te-ni' means 'and kill me'. 'Pen yo-am-ru li' means 'lest they say to me'. 'Isha ha-ra-ga-te-hu' means 'a woman killed him'. 'Va-yid-kre-hu na-a-ro' means 'and his young man stabbed him'. 'Va-ya-mot' means 'and he died'.
[JDG.9.55] And the Israelites saw that Abimelech was dead, and each person went to his place. [§]
vayiru ish yisrael ki met avimelech vayelchu ish limkomo
This verse describes the people of Israel seeing that Abimelech was dead, and each person going to their own place. 'Vayiru' means 'and they saw'. 'Ish yisrael' means 'man of Israel' or 'Israelites'. 'Ki' means 'that'. 'Met' means 'dead'. 'Avimelech' is a proper name, translated as 'Abimelech'. 'Vayelchu' means 'and they went'. 'Ish' again means 'man' or 'each one'. 'Limkomo' means 'to his place'.
[JDG.9.56] And the Gods inflicted evil on Abimelech, which he did to his father, to kill seventy of his brothers. [§]
Va-ya-shev Elohim et ra'at Avimelech asher asa l'aviiv la-harog et shiv'im echav.
This verse recounts God inflicting a negative consequence (ra'at) on Abimelech because of the evil (asher asa) he did to his father by planning to kill seventy of his brothers. 'Va-ya-shev' means 'and God returned' or 'and God inflicted'. 'Et' is a direct object marker. 'L'aviiv' means 'to his father'.
[JDG.9.57] And all the evil of the people of Shechem the Gods brought upon them, and the curse of Jotham son of Jerubbaal came upon them. [§]
ve’et kol-ra’at anshei shechem heshiv elohim b’rosham vatavo aleihem kil’lat yotam ben-yerubba’el.
This verse describes the consequences that befell the people of Shechem after they mistreated Jacob’s family. ‘Ve’et’ means ‘and’. ‘Kol-ra’at’ means ‘all the evil’. ‘Anshei Shechem’ means ‘the people of Shechem’. ‘Heshiv’ means ‘returned’ or ‘brought about’. ‘Elohim’ refers to ‘the Gods’. ‘B’rosham’ means ‘on their heads’ or ‘upon them’. ‘Vatavo’ means ‘and came’. ‘Aleihem’ means ‘upon them’. ‘Kil’lat’ means ‘the curse of’. ‘Yotam ben-Yerubba’el’ identifies the speaker of the curse as Jotham, son of Jerubbaal.
JDG.10
[JDG.10.1] And there arose after Abimelech to save Israel, Tolah son of Puah son of Dodo, a man of Issachar, and he lived in Shamir in the hill country of Ephraim. [§]
Va-ya-kom ah-harei av-i-me-lekh le-ho-shi-a et yis-ra-el to-la ben poo-ah ben doo-do av-ish yis-sa-khar ve-hu yo-shev be-sha-mir be-har ef-ra-yim.
This verse describes a judge who rose up to save Israel after Abimelech. The name of the judge is Tolah, son of Puah, son of Dodo, a man of Issachar. He resided in Shamir in the hill country of Ephraim.
[JDG.10.2] And he judged Israel for twenty-three years, and he died and was buried in Shamir. [§]
va-yish-pot et yis-ra-el es-rim ve-sha-loh-sh shan-ah va-ya-mat va-yik-aver be-sha-mir.
This verse describes the period of time that a judge ruled over Israel, their death, and where they were buried. The words represent actions and relationships. "Va" indicates 'and'. "Yishpot" means 'he judged'. "Et" is an untranslatable grammatical marker. "Yisrael" is 'Israel'. "Esrim ve-shalosh" means 'twenty and three' or 'twenty-three'. "Shanah" is 'year'. "Va-yamat" means 'and he died'. "Va-yik-aver" means 'and he was buried'. "Be-shamir" means 'in Shamir'.
[JDG.10.3] And after him, Jair the Gileadite rose up, and he judged Israel for twenty and two years. [§]
Va-ya-kom a-char-av Ya-ir ha-Gil-a-di va-yish-pot et-Yis-ra-el es-rim u-shtay-im sha-nah.
This verse states that after a previous judge, Jair the Gileadite rose up and judged Israel for twenty-two years. 'Va-ya-kom' means 'and he rose'. 'A-char-av' means 'after him'. 'Ya-ir' is a proper name. 'ha-Gil-a-di' means 'the Gileadite'. 'Va-yish-pot' means 'and he judged'. 'et-Yis-ra-el' means 'Israel'. 'es-rim u-shtay-im' means 'twenty and two'. 'sha-nah' means 'year'.
[JDG.10.4] And there were thirty sons riding on thirty cities, and thirty cities were for them; for them they will be called the villages of Ya'ir until this day, which are in the land of the Gilead. [§]
Va-yhi-lu shloshim banim rokhvim al shloshim ayarim u-shloshim ayarim lahem lahem yikreu chavot Ya'ir ad ha-yom ha-zeh asher be-eretz ha-Gil'ad.
This verse describes the possessions of Jair. 'Va-yhi-lu' means 'and there were for him'. 'Shloshim' is 'thirty'. 'Banim' is 'sons'. 'Rokhvim' is 'riding'. 'Al' is 'on'. 'Ayarim' is 'cities'. 'Lahem' is 'for them'. 'Yikreu' is 'they will be called'. 'Chavot' is 'villages'. 'Ya'ir' is a name. 'Ad ha-yom ha-zeh' is 'until this day'. 'Asher' means 'which'. 'Be-eretz' is 'in the land of'. 'Ha-Gil'ad' is 'the Gilead'.
[JDG.10.5] And Ya'ir died, and he was buried in Kamon. [§]
vayamat Ya'ir vayikaber bekamon
This verse describes the death and burial of a person named Ya'ir. 'Vayamat' means 'and he died'. 'Ya'ir' is a proper noun, a person's name. 'Vayikaber' means 'and he was buried'. 'Bekamon' means 'in Kamon', with Kamon being a place name.
[JDG.10.6] And the sons of Israel continued to do what was evil in the eyes of Yahveh, and they served the Baals and the Ashtoreths, and the gods of Aram, and the gods of Sidon, and the gods of Moab, and the gods of the sons of Ammon, and the gods of the Philistines, and they abandoned Yahveh and did not serve Him. [§]
vayoseefoo benai yisrael laasot hara beeinei yahveh vayavdu et haba'alim ve'et ha'ashtarot ve'et elohei aram ve'et elohei tzidon ve'et elohei moav ve'et elohei benei ammon ve'et elohei pelishtim vayazvu et yahveh velo avadoohoo
This verse describes the Israelites continuing to do what is evil in the eyes of Yahveh, and worshipping various foreign gods. 'Benei Yisrael' means 'sons of Israel' or 'the Israelites'. 'Elohei' means 'gods of'. The verse lists several nations and the gods they worshipped, including the Baalites, Ashtoreth, the gods of Aram, Sidon, Moab, Ammon, and the Philistines. The Israelites abandoned Yahveh and did not serve Him.
[JDG.10.7] And Yahveh's anger burned against Israel, and He sold them into the hand of the Philistines and into the hand of the sons of Ammon. [§]
va-yi-khar-af Yahveh be-yis-ra-el va-yim-ker-em be-yad-pli-shim u-ve-yad b-nei am-mon
This verse describes Yahveh's anger towards Israel and the subsequent selling of them into the hands of the Philistines and the sons of Ammon. 'Va-yi-khar-af' signifies that Yahveh's anger burned. 'Va-yim-ker-em' means 'and He sold them'. 'Be-yad' means 'into the hand of'. 'B-nei' means 'sons of'.
[JDG.10.8] And they shook and oppressed the sons of Israel for eighteen years in that year, all the sons of Israel who were across the Jordan, in the land of the Amorites, which is in Gilead. [§]
vayir'etsu vayrots'tsu et benei yisrael bashanah hahi shmoneh esreh shanah et kol benei yisrael asher be'ever hayarden beeretz ha'emori asher bagil'ad.
This verse describes a period of oppression against the Israelites. 'Vayir'etsu' and 'vayrots'tsu' are similar verbs meaning to tremble, shake, or oppress. 'Bnei Yisrael' means 'sons of Israel' or 'the Israelites'. 'Bashanah hahi' means 'in that year'. 'Shmoneh esreh shanah' is 'eighteen years'. 'Be'ever hayarden' means 'across the Jordan'. 'Beeretz ha'emori' means 'in the land of the Amorites'. 'Bagil'ad' means 'in Gilead'.
[JDG.10.9] And the sons of Ammon crossed the Jordan to fight also with Judah and with Benjamin and with the house of Ephraim, and they greatly distressed Israel. [§]
va-ya-av-ru bnei-am-mon et-ha-yar-den le-hi-la-chem gam-vi-hu-da u-ve-vin-ya-min u-ve-beit ef-ra-yim va-te-tzer le-yis-ra-el me-od.
This verse describes the Ammonites crossing the Jordan River to fight against Judah, Benjamin, and the house of Ephraim, causing great distress to Israel. Let's break down the names: 'Bnei-ammon' means 'sons of Ammon,' 'Yisrael' is Israel. The verb 'tzer' means 'to be narrow' or 'to distress.'
[JDG.10.10] The Israelites cried out to Yahveh, saying, "We have sinned to you, and because we have abandoned the Gods and we have worshipped the Baals." [§]
vayizʸaku bene yisrael el-yahveh leʸemor chatanu lach vechi azavnu et-elohaynu vanaʸvod et-habbaʸalim.
This verse describes the Israelites crying out to Yahveh, confessing their sin of abandoning the Gods and worshipping the Baals. "Vayizʸaku" means "they cried out". "Bene yisrael" means "sons of Israel", or "the Israelites". "El-yahveh" means "to Yahveh". "Leʸemor" means "saying". "Chatanu lach" means "we have sinned to you". "Vechi" means "and because". "Azavnu et-elohaynu" means "we have abandoned the Gods". "Vanaʸvod et-habbaʸalim" means "and we have worshipped the Baals".
[JDG.10.11] And Yahveh said to the children of Israel, "Is it not from Egypt, and from the Amorites, and from the children of Ammon, and from the Philistines that you were delivered?" [§]
Va-yo-mer Yahveh el-bnei Yisrael ha-lo mi-mitzrayim u-min-ha-emori u-min-bnei Ammon u-min-Pelishtim.
This verse begins with 'and said', followed by Yahveh speaking to the children of Israel. It then asks a rhetorical question – 'is it not?' – regarding deliverance from Egypt, the Amorites, the Ammonites, and the Philistines. It is a question implying that Yahveh did indeed deliver them from these nations.
[JDG.10.12] The Sidonians and the Amalekites and the Maonites pressured you, and you cried out to me, and I saved you from their hand. [§]
ve-tzi-do-nim ve-a-ma-lek u-ma-on la-khatzu et-khem va-titz-e-ku ei-lai va-o-shi-a et-khem mi-ya-dam
This verse describes the Sidonians, Amalekites, and Maonites oppressing the Israelites. The Israelites cried out to God, and God saved them from their hand.
[JDG.10.13] And you abandoned me and served other Gods, therefore I will not continue to save you. [§]
ve-atem azavtem oti vatavdu elohim acherim laken lo osif lehoshi'a etchem.
This verse details a consequence of abandoning God for other gods. 'Ve-atem' means 'and you'. 'Azavtem' means 'you abandoned'. 'Oti' means 'me'. 'Vatavdu' means 'and you served'. 'Elohim acherim' means 'other gods'. 'Laken' means 'therefore'. 'Lo osif' means 'I will not continue'. 'Lehoshi'a' means 'to save'. 'Etchem' means 'you'.
[JDG.10.14] Go and cry out to the Gods which you have chosen in them. They will save you in time of your distress. [§]
lechu vezaku el-haElohim asher bchartem bam hemma yoshiu lakhem be'et tzaratchhem
This verse is a call to appeal to the Gods chosen by the people. 'Lechu' means 'go' or 'come'. 'Vezaku' means 'and cry out'. 'El-haElohim' is 'to the Gods'. 'Asher' means 'which' or 'that'. 'Bchartem' means 'you have chosen'. 'Bam' means 'in them'. 'Hemma' means 'they'. 'Yoshiu' means 'will save'. 'Lakhem' means 'you'. 'Be'et' means 'in time of'. 'Tzaratchhem' means 'your distress'.
[JDG.10.15] And the sons of Israel said to Yahveh, "We have sinned. Do for us as all the goodness is in your eyes, but please save us this day." [§]
vayomru benei yisrael el-yahveh hata’nu asei-ata lanu kechol-hatov be’einecha ach hatsileinu na hayom hazeh
This verse describes the Israelites speaking to Yahveh, admitting their sin and requesting mercy. 'Benei yisrael' means 'sons of Israel' or 'the Israelites'. 'El-yahveh' indicates speaking to Yahveh. 'Hata’nu' is 'we have sinned'. 'Asei-ata lanu' means 'do for us'. 'Kechol-hatov be’einecha' is 'according to all the goodness in your eyes', meaning 'as you see fit'. 'Ach hatsileinu na hayom hazeh' means 'but save us, please, this day'.
[JDG.10.16] And they removed the gods of the foreigner from among them, and they served Yahveh, and its soul shortened through the labor of Israel. [§]
va yasiru et Elohei ha nechar mi kirbam va yaavdu et Yahveh vatiktzar nafsho ba amal Yisrael.
This verse describes a turning away from foreign gods and a return to worshipping Yahveh, and Yahveh shortening the soul through the labor of Israel. 'Yasiru' means 'they removed'. 'Elohei ha nechar' literally means 'the gods of the foreigner'. 'Mi kirbam' means 'from among them'. 'Yaavdu' means 'they served'. 'Yahveh' is the proper name of God. 'Tiktzar' means 'it shortened'. 'Nafsho' means 'its soul' or 'his soul'. 'Ba amal Yisrael' means 'through the labor of Israel'.
[JDG.10.17] And the people of Ammon cried out, and they encamped in Gilead. And the people of Israel assembled, and they encamped in Mizpah. [§]
va-yit-sa-ke-u bene am-mon va-ya-chanu ba-gil-ead va-ye-es-fu bene yis-rae-el va-ya-chanu ba-mitz-pah
This verse describes the movements and gatherings of the Ammonites and Israelites. "Benei" means "sons of" or "people of." "Ammon" is the name of a nation. "Yisrael" is the name of the nation Israel. "Gil'ead" and "Mitzpah" are place names. The verbs used indicate cries/shouts and encampments/stations.
[JDG.10.18] And the people, the leaders of Gilead, each said to his fellow, "Who is the man who is willing to fight against the sons of Ammon? He will be as head for all the inhabitants of Gilead." [§]
Va-yomru ha-am sarei Gilad ish el rea-hu mi ha-ish asher yahel le-hilachem bibnei Ammon yihyeh le-rosh le-kol yoshvei Gilad.
This verse describes the people and leaders of Gilead discussing who will fight against the Ammonites. They are seeking a leader to head all the inhabitants of Gilead. 'Va-yomru' means 'and they said'. 'Ha-am' means 'the people'. 'Sarei Gilad' means 'leaders of Gilead'. 'Ish el rea-hu' means 'man to his fellow'. 'Mi ha-ish' means 'who is the man'. 'Asher yahel' means 'who is willing'. 'Le-hilachem' means 'to fight'. 'Bibnei Ammon' means 'against the sons of Ammon'. 'Yihyeh' means 'will be'. 'Le-rosh' means 'as head'. 'Le-kol yoshvei Gilad' means 'for all the inhabitants of Gilead'.
JDG.11
[JDG.11.1] And Jephthah the Gileadite was a mighty hero, and he was the son of a woman who was a prostitute, and Gilead fathered Jephthah. [§]
Ve-yif-tah ha-gil-a-dee ha-yah gib-bor khay-il ve-hu ben-ish-ah zon-ah va-yo-led gil-ad et-yif-tah.
This verse introduces Jephthah. 'Ve' means 'and'. 'Yif-tah' is a proper name. 'Ha-gil-a-dee' means 'the Gileadite', indicating his origin. 'Hayah' means 'was'. 'Gib-bor' means 'strong' or 'hero'. 'Khay-il' means 'power' or 'strength'. 'Ve-hu' means 'and he'. 'Ben-ish-ah' means 'son of a woman'. 'Zon-ah' means 'whore' or 'prostitute'. 'Va-yo-led' means 'and Gilead fathered'. 'Et' is a grammatical particle. 'Yif-tah' is again, the proper name.
[JDG.11.2] And Gilead’s wife bore him sons, and the sons of the woman grew up, and they drove Jephthah away, and they said to him, "You will not inherit in our father’s house, for you are the son of another woman." [§]
va-teled eshet-gilad lo banim va-yigdelu benei ha-isha va-yegreshu et-yiftach va-yomru lo lo-tinchal be-beit-avinu ki ben-isha acheret ata.
This verse describes the sons of Gilead's wife, who grew up and drove Jephthah away, denying his inheritance. The core meaning focuses on familial lineage and the exclusion of Jephthah from his father’s house due to his mother’s status.
[JDG.11.3] And Yiftach fled from before his brothers, and he settled in the land of Tov. And worthless men gathered to Yiftach, and they went out with him. [§]
vayivrach Yiftach mipnei echav vayeishev be’eretz tov vayitleketu el-Yiftach anashim reiqim vayets’u immo.
This verse describes Yiftach fleeing from his brothers and settling in the land of Tov. Worthless men gathered to him and went out with him.
[JDG.11.4] And it happened in days that the descendants of Ammon fought with Israel. [§]
Va-yhi mi-yamim va-yillahamu bnei-ammon im-yisrael.
This verse describes a time when the descendants of Ammon waged war against the Israelites. ‘Va-yhi’ signifies ‘and it came to pass.’ ‘Mi-yamim’ means ‘from days,’ or ‘in days.’ ‘Va-yillahamu’ means ‘and they fought.’ ‘Bnei-ammon’ signifies ‘sons of Ammon’ – the descendants of Ammon. ‘Im-yisrael’ means ‘with Israel’ – the Israelites.
[JDG.11.5] And it happened, as the people of Ammon fought with the people of Israel, that the elders of Gilead went to take Jephthah from the land of Tob. [§]
Va-yhi ka-asher nil-khah-mu bnei-am-mon im-yis-rae-el va-ye-lekhu zik-nei gil-ead la-kah-at et-yif-tah mei-eretz tov.
This verse describes a situation where the people of Ammon fought against the people of Israel. As a result, the elders of Gilead went to retrieve Jephthah from the land of Tob.
[JDG.11.6] And they said to Jephthah, “Come and be our leader, and we will fight against the sons of Ammon.” [§]
vayomru le-yif-tach le-chah ve-ha-yi-tah la-nu le-ka-tzin ve-ni-la-chah-mah bi-ve-nei am-mon
This verse recounts the people of Gilead approaching Jephthah. They are asking him to become their leader (katzin) so they can fight against the Ammonites. ‘Vayomru’ signifies ‘and they said’. ‘Le-yif-tach’ means ‘to Jephthah’. ‘Le-chah’ means ‘come’. ‘Ve-ha-yi-tah’ means ‘and you will be’. ‘La-nu’ means ‘for us’. ‘Ve-ni-la-chah-mah’ means ‘and we will fight’. ‘Bi-ve-nei am-mon’ means ‘against the sons of Ammon’.
[JDG.11.7] And Jepthah said to the elders of Gilead, "Do you not hate me and expel me from the house of my father? And why have you come to me now when you are in distress?" [§]
vayomer yiftach leziknei gilad halo atem seneatem oti vatgarshuni mibeit avi umadua baatem elai ata kasher tsar lachem
This verse consists of several parts. "Vayomer" means "and he said". "Yiftach" is the proper name Jepthah. "Leziknei gilad" means "to the elders of Gilead". "Halo atem" is a rhetorical question meaning "are you not?" or "do you not?". "Seneatem oti" means "you hated me". "Vatgarshuni" means "and you expelled me". "Mibeit avi" means "from the house of my father". "Umadua" means "and why". "Baatem elai" means "you came to me". "Ata" means "now". "Kasher tsar lachem" means "when you are in distress".
[JDG.11.8] And the elders of Gilead said to Jephthah, "Therefore now we have returned to you, and you will go with us, and we will fight against the sons of Ammon. And you will be for us as head over all the inhabitants of Gilead." [§]
Va'yomru ziknei Gilead el Yiftach laken ata shavnu elecha vehalachta immanu venilchamta bivnei amon vehayita lanu l'rosh l'chol yoshvei Gilead.
This verse is from the Book of Judges, chapter 11, verse 6. The elders of Gilead are speaking to Jephthah. They are asking him to return and lead their army against the Ammonites. They want him to be their head, or leader, over all the inhabitants of Gilead.
[JDG.11.9] And Yiftach said to the elders of Gilead, "If you return me to fight against the people of Ammon, and Yahveh gives them into my hand, then I will be to you as head." [§]
Va-yo-mer Yif-tach el-zik-nei Gil-ad im-mesh-vee-vim at-tem oti le-hee-la-chem bee-nei Am-mon ve-na-tan Yahveh otam le-fanai anochi eh-yeh la-chem le-rosh.
This verse recounts Yiftach speaking to the elders of Gilead. He asks if they will allow him to fight against the people of Ammon, and if Yahveh will deliver them into his hand. He then states he will become their head.
[JDG.11.10] And the elders of Gilead said to Yiftach, "Yahveh, Yahveh will be hearing our disputes, if not according to your word, so we will do." [§]
vayomru ziknei gilad el yiftach, Yahveh Yahveh yihyeh shomea beinoteinu im lo kidvarecha ken naaseh.
This verse comes from Judges 11:27. 'Vayomru' means 'and they said'. 'Ziknei Gilad' means 'elders of Gilead'. 'El Yiftach' means 'to Yiftach'. 'Yahveh Yahveh' is a repetition of the divine name. 'Yihyeh' means 'will be'. 'Shomea' means 'hearing'. 'Beinoteinu' means 'our disputes'. 'Im lo kidvarecha' means 'if not according to your word'. 'Ken naaseh' means 'so we will do'. The verse represents the elders of Gilead agreeing to abide by Yiftach's terms, invoking Yahveh as a witness.
[JDG.11.11] And Jephthah went with the elders of Gilead, and the people set him over them as a head and an officer. And Jephthah spoke all his words before Yahveh at Mizpah. [§]
vayelekh yiftah im-ziknei gilad vayasimoo ha-am oto aleihem lerosh ulkatzin vaydabber yiftah et-kol-devarav lifnei Yahveh bammitzpah.
This verse describes how Jephthah went with the elders of Gilead and the people appointed him as their leader and officer. Then Jephthah spoke all his words before Yahveh at Mizpah.
[JDG.11.12] And Jephthah sent messengers to the king of the descendants of Ammon, saying, "What is to me and to you, since you have come to me to fight in my land?" [§]
va-yish-lach yif-tach mal-ah-cheem el-me-lech ben-ei am-mon le-emor mah-lee va-lach ki-va-ta ata el-ai le-hi-lach-em be-er-tsi
This verse describes Jephthah sending messengers to the king of the Ammonites. He is asking what grievance the Ammonites have against him that would cause them to come and fight in his land.
[JDG.11.13] And the king of the people of Ammon said to the messengers of Jephthah, "Because Israel took my land as they came up from Egypt, from the Arnon and up to the Jabbok and up to the Jordan, now restore them peacefully." [§]
Va-yo-mer me-lech benei-ammon el-malachei Yif-tach ki-lakach Yisrael et-artzi ba-aloto mi-mitzrayim mei-arnon ve-ad-ha-yabok ve-ad-ha-yarden ve-ata hasheva ethen beshalom.
This verse is spoken by the king of the Ammonites to the messengers of Jephthah. He claims that Israel took his land as they came up from Egypt, specifically referencing territory from the Arnon to the Jabbok and the Jordan. He requests that the land be returned peacefully.
[JDG.11.14] And he added still, and he sent messengers to the king of the people of Ammon. [§]
vayyosef od yiftach vayishlach malachim el melech bnei amon
This verse describes someone adding to previous actions and then sending messengers to the king of the people of Ammon. 'Vayyosef' means 'and he added'. 'Od' means 'still' or 'more'. 'Yiftach' is a proper name. 'Vayishlach' means 'and he sent'. 'Malachim' means 'messengers'. 'El' means 'to'. 'Melech' means 'king'. 'Bnei' means 'sons of' or 'people of'. 'Amon' is the name of a people and their land.
[JDG.11.15] And he said to him, "Thus says Yifta: Israel has not taken the land of Moab, and the land of the sons of Ammon." [§]
va-yo-mer lo koh amar Yif-tah lo-lakakh Yis-ra-el et-eretz Mo-av ve-et-eretz bnei Am-mon.
This verse recounts what Yifta said. 'Va-yo-mer lo' means 'and he said to him'. 'Koh amar Yifta' means 'thus says Yifta'. 'Lo-lakakh Yisrael' means 'Israel did not take'. 'Et-eretz Moav ve-et-eretz bnei Ammon' means 'the land of Moab and the land of the sons of Ammon'. 'Et' is a particle marking the direct object.
[JDG.11.16] Because of their ascent from Egypt, Israel went into the wilderness until the Red Sea, and they came to Qadeshah. [§]
kee ba'alotam mimitzrayim vayelech Yisrael bamidbar ad yam-soof vayavo Qadeshah.
This verse describes the Israelites ascending from Egypt and traveling through the wilderness to the Red Sea, and then arriving at Qadeshah. "Ba'alotam" refers to their ascent or coming up. "Mitzrayim" is Egypt. "Yisrael" is Israel. "Bamidbar" is in the wilderness. "Yam-soof" is the Red Sea. "Vayavo" means and they came. "Qadeshah" is the name of a place.
[JDG.11.17] And Israel sent messengers to the king of Edom, saying, "Please let me pass through your land." And the king of Edom did not listen. And also to the king of Moab he sent, and he refused. And Israel settled in Kadesh. [§]
Va-yish-lach Yis-ra-el mal-a-chim el Me-lech Edom le-emor, ae-veh-rah-nah be-er-tzekha, ve-lo sha-ma Me-lech Edom, ve-gam el Me-lech Mo-av sha-lach ve-lo avah, va-ye-shev Yis-ra-el be-qa-desh.
This verse describes Israel sending messengers to the kings of Edom and Moab requesting permission to pass through their lands. Both kings refused. As a result, Israel settled in Kadesh.
[JDG.11.18] And he went into the wilderness and circled the land of Edom and the land of Moab. And he came from the east of the sun to the land of Moab and they camped across the Arnon. And they did not come into the border of Moab, for the Arnon is the border of Moab. [§]
vayelekh bamidbar vayav sav et eretz edom ve'et eretz moav vayavo mimizrach shemesh le'eretz moav vayachnun be'ever arnnon velo bau bigvul moav ki arnnon gvul moav
This verse describes a journey and a deliberate avoidance of Moabite territory. 'Vayelekh' means 'and he went'. 'Bamidbar' means 'in the wilderness'. 'Vayav sav' means 'and he circled'. 'Eretz' means 'land'. 'Edom' and 'Moav' are place names. 'Vayavo' means 'and he came'. 'Mimizrach shemesh' means 'from the east of the sun' (east). 'Vayachnun' means 'and they camped'. 'Be'ever arnnon' means 'across the Arnon'. 'Velo bau' means 'and they did not come'. 'Bigvul moav' means 'into the border of Moab'. 'Ki arnnon gvul moav' means 'for the Arnon is the border of Moab'.
[JDG.11.19] And Israel sent messengers to Sihon, the king of the Amorites, the king of Heshbon, and Israel said to him, “Please, let us pass through your land to our place.” [§]
va-yish-lach yis-ra-el mal-a-chim el-si-chon me-lech ha-em-o-ree me-lech chesh-bon va-yo-mer lo yis-ra-el na-av-brah-nah be-ar-tz-cha ad-me-ko-mi
This verse describes Israel sending messengers to Sihon, the king of the Amorites, who ruled Heshbon. Israel requests permission to pass through Sihon’s land to reach their destination.
[JDG.11.20] And Sichon did not believe Israel to pass through his border, and Sichon gathered all his people, and they camped at Yahatzah, and he fought with Israel. [§]
Velo he'emin Sichon et-Yisrael avor bigvulo vayesof Sichon et-kol-amo vayachanu be-Yahatzah vayilachem im-Yisrael.
This verse describes how Sichon, a king, did not allow Israel to pass through his territory. He gathered his army and camped at Yahatzah, then fought against Israel.
[JDG.11.21] And Yahveh, the Gods of Israel, gave Sichon and all his people into the hand of Israel, and they struck them. And Israel inherited all the land of the Amorites, who inhabited that land. [§]
va-yiten Yahveh Elohim-yisrael et-sichon ve-et-kol-amov be-yad yisrael va-yaku-um va-yirash yisrael et-kol-eretz ha-Emori yoshev ha-aretz ha-hi.
This verse describes Yahveh, the Gods of Israel, giving Sichon and all his people into the hand of Israel. Israel then struck them and inherited all the land of the Amorites who inhabited that land.
[JDG.11.22] And they inherited all the territory of the Amorites from the Arnon and to the Yabbok, and from the desert and to the Jordan. [§]
vayirshu et kol gevul haEmori meArnon vead haYabbok umin haMidbar vead haYarden
This verse describes the inheritance of land. 'Vayirshu' means 'and they inherited'. 'Et' is an untranslatable particle marking a definite object. 'Kol' means 'all'. 'Gevul' means 'border' or 'territory'. 'HaEmori' is 'the Amorite'. 'MeArnon' means 'from the Arnon'. 'Vead' means 'and to'. 'HaYabbok' is 'the Yabbok'. 'Umin' means 'and from'. 'HaMidbar' is 'the desert'. 'Vead' appears again, meaning 'and to'. 'HaYarden' is 'the Jordan'.
[JDG.11.23] And now, Yahveh, the Gods of Israel, has dispossessed the Amorites from before his people Israel, and you will inherit them. [§]
ve'atah YHVH Elohim Yisrael horish et-haEmori mipnei ammo Yisrael ve'ata tirashennu.
This verse describes Yahveh, the Gods of Israel, dispossessing the Amorites before the people of Israel. It then states that ‘you’ will inherit them. ‘You’ is addressing Joshua. ‘Horish’ means to drive out, dispossess, or destroy. ‘Tirashennu’ means you will inherit them, possess them.
[JDG.11.24] Is it not the land that Kemosh, your God, gives you that you will possess? And is it not all the land that Yahveh, our God, disinherited from before us that we will possess? [§]
ha-lo et asher yorish-cha kemosh elohecha oto tirash ve-et kol-asher horish Yahveh eloheinu mipanei-nu oto nirash.
This verse is from the book of Numbers, chapter 21, verse 31. It describes the Israelites conquering land previously held by others. It references both the god of the Amorites, Kemosh, and Yahveh, the God of Israel. The verse speaks of inheriting and possessing land through the power of these Gods. The structure involves rhetorical questions and parallel phrasing.
[JDG.11.25] And now, is it good, is it good for you, Balak son of Zippor, king of Moab? Is the multitude a great multitude with Israel? Should I fight, should I fight against them? [§]
ve'ata hatov tov atta mibalak ben-tzipor melech moav harov rav im-yisrael im-nilcham nilcham bam.
This verse is from Numbers 22:3. It’s Balak, king of Moab, speaking to a prophet, asking if he should bless or curse Israel. 'Ve'ata' means 'and now'. 'Hatov tov' is a repeated emphasis on 'good', asking if it is good. 'Atta' means 'you'. 'Mibalak ben-tzipor' is 'Balak son of Zippor'. 'Melech moav' is 'king of Moab'. 'Harov rav' is another emphatic repetition of 'many', questioning if the Israelites are a great multitude. 'Im-yisrael' is 'with Israel'. 'Im-nilcham nilcham bam' asks if he should fight against them.
[JDG.11.26] While Israel dwelt in Heshbon and in its towns, and in Aroer and in its towns, and in all the cities which are by the Arnon, three hundred years, why did you not save them at that time? [§]
bəšəḇet yiśrā’ēl bəḥešbōn ûḇinôtêhā ûḇə‘ar‘ôr ûḇinôtêhā ûḇəḵāl-ha‘ārîm ’ăšer ‘al-yəḏê ’arnôn šəlōš mē’ôt šānā ûmadū‘a lō-hiṣṣalteem bā‘ēt hahî’ā.
This verse describes the time Israel dwelt in Heshbon and its towns, Aroer and its towns, and all the cities along the Arnon. It states they dwelt there for three hundred years. The verse then asks why they were not saved at that time.
[JDG.11.27] And I have not sinned against you, and you do evil with me to fight with me. May Yahveh, the judge, judge today between the sons of Israel and between the sons of Ammon. [§]
ve-anokhi lo-chatati lach ve-ata ose iti ra'ah lehilachem bi yishpot Yahveh ha-shofet ha-yom bein benei Yisrael u-bein benei Amon.
This verse is a declaration of innocence and a plea for judgement. 'Anokhi' means 'I', 'lo chatati' means 'I have not sinned', 'lach' means 'to you', 'ata' means 'you', 'ose' means 'do', 'iti' means 'with me', 'ra'ah' means 'evil', 'lehilachem' means 'to fight', 'bi' means 'with me', 'yishpot' means 'will judge', 'Yahveh' is the name of God, 'ha-shofet' means 'the judge', 'ha-yom' means 'today', 'bein' means 'between', 'benei' means 'sons of', 'Yisrael' is the name of the nation Israel, 'u-bein' means 'and between', 'benei' means 'sons of', 'Amon' is the name of the nation Ammon.
[JDG.11.28] And the king of the Ammonites did not hear the words of Jephthah that he sent to him. [§]
ve-lo shama melech benei amon el-divrei Yiftach asher shalach elav.
This verse describes the king of the Ammonites not listening to the words of Jephthah that Jephthah sent to him. 've-lo' means 'and not'. 'shama' means 'heard'. 'melech' means 'king'. 'benei amon' means 'sons of Ammon' or 'the Ammonites'. 'el-divrei' means 'to the words of'. 'Yiftach' is the proper name 'Jephthah'. 'asher' means 'that' or 'which'. 'shalach' means 'sent'. 'elav' means 'to him'.
[JDG.11.29] And the spirit of Yahveh came upon Jephthah, and he passed through Gilead and Manasseh, and he passed through Mizpah of Gilead, and from Mizpah of Gilead the sons of Ammon passed. [§]
Va-tee hee al-yif-tah roo-ach Yahveh va-yah-vor et-ha-gil-ahd ve-et-meh-nah-sheh va-yah-vor et-mitz-peh gil-ahd oo-mee-mitz-peh gil-ahd ah-var benee am-mon.
This verse describes the spirit of Yahveh coming upon Jephthah and his subsequent journey through Gilead and Manasseh, and then passing through Mizpah of Gilead with the Ammonites.
[JDG.11.30] And Jephthah vowed a vow to Yahveh, and he said, "If you will give the sons of my people into my hand," [§]
Va-yid-dar Yif-tach ne-der la-yah-veh va-yo-mer im-na-ton ti-ten et-b'nei am-mo be-ya-di.
This verse describes Jephthah making a vow to Yahveh. 'Va-yid-dar' means 'and he vowed'. 'Yif-tach' is the proper name Jephthah. 'Ne-der' means 'a vow'. 'La-yah-veh' means 'to Yahveh'. 'Va-yo-mer' means 'and he said'. 'Im-na-ton' means 'if you give'. 'Ti-ten' means 'you will give'. 'Et-b'nei am-mo' means 'the sons of my people'. 'Be-ya-di' means 'into my hand'.
[JDG.11.31] And it will be, the one who goes out, who goes out from the doors of my house to meet me upon my return in peace from the people of Ammon, and he will be for Yahveh, and I will offer him as a burnt offering. [§]
ve-ha-ya ha-yo-tze a-sher ye-tze mid-al-tei be-ti li-kre-ti be-shu-vi be-sha-lom mi-be-nei am-mon ve-ha-ya le-Yahveh ve-ha-a-li-ti-hu o-lah.
This verse describes a person who goes out to meet the speaker upon their safe return from the Ammonites. This person will be dedicated to Yahveh and offered as a burnt offering.
[JDG.11.32] And Jephthah went to the Ammonites to fight with them, and Yahveh gave them into his hand. [§]
Va-ya-avor Yiftach el-bnei Amon le-hi-la-chem ba-hem va-yit-ten-em Yahveh be-ya-do.
This verse describes Jephthah going to fight against the Ammonites. It states that Yahveh gave victory to Jephthah over them. 'Va-ya-avor' means 'and he went'. 'Yiftach' is the name Jephthah. 'El-bnei Amon' means 'to the sons of Ammon' or 'to the Ammonites'. 'Le-hi-la-chem ba-hem' means 'to fight with them'. 'Va-yit-ten-em' means 'and he gave them'. 'Yahveh' is the name of God. 'Be-ya-do' means 'into his hand'.
[JDG.11.33] And he struck them from Aroer and up to Boach from Minnit, twenty cities, and up to Abel Keramim, a very great strike. And the sons of Ammon were humbled before the sons of Israel. [§]
Va-yakhem me-aroeer ve-ad bo-ach minnit esrim ir ve-ad avel keramim makkah gedolah me-od va-yikna'u benei ammon mipnei benei yisrael.
This verse describes a military victory of the Israelites over the Ammonites. 'Va-yakhem' means 'and he struck them'. 'Me-aroeer' means 'from Aroer'. 'Ve-ad bo-ach minnit' means 'and up to Boach from Minnit'. 'Esrim ir' means 'twenty cities'. 'Ve-ad avel keramim' means 'and up to Abel Keramim'. 'Makkah gedolah me-od' means 'a very great strike/blow'. 'Va-yikna'u' means 'and they were humbled'. 'Benei ammon' means 'the sons of Ammon'. 'Mipnei' means 'before'. 'Benei yisrael' means 'the sons of Israel'.
[JDG.11.34] And Jephthah came to Mizpah, to his house, and behold, his daughter came out to meet him with drums and with dances. And she was unique; he had no son or daughter from him. [§]
va-yo-vo yif-tah ham-mitz-pah el-bey-to, ve-hi-neh bit-to yo-tze-et li-krat-o be-tu-fim u-ve-meh-chol-ot, ve-rak hi ye-chi-dah, ein-lo mi-men-nu ben o bat.
This verse describes Jephthah’s return home and the reception he receives from his daughter. ‘Va-yo-vo’ means ‘and came’. ‘Yif-tah’ is the name Jephthah. ‘Ham-mitz-pah’ is ‘to Mizpah’. ‘El-bey-to’ is ‘to his house’. ‘Ve-hi-neh’ means ‘and behold’. ‘Bit-to’ means ‘his daughter’. ‘Yo-tze-et’ means ‘came out’. ‘Li-krat-o’ means ‘to meet him’. ‘Be-tu-fim’ means ‘with drums’. ‘U-ve-meh-chol-ot’ means ‘and with dances’. ‘Ve-rak’ means ‘and only’. ‘Hi’ means ‘she’. ‘Ye-chi-dah’ means ‘is unique’. ‘Ein-lo’ means ‘he has not’. ‘Mi-men-nu’ means ‘from him’. ‘Ben’ means ‘son’. ‘O’ means ‘or’. ‘Bat’ means ‘daughter’.
[JDG.11.35] And it happened, when he saw her, that he tore his clothes, and he said, "Alas, my daughter, you have crushed me, you have brought me to ruin! And you were involved in my trouble. And I have opened my mouth to Yahveh, and I cannot return." [§]
va-yhi ki-re-o-to o-tah va-yi-kra et-bgadav va-yomer ahah biti hakhrea hikreatini ve-at hayit be-okrai ve-anokhi patziti pi el-Yahveh ve-lo ukhal lashuv.
This verse describes a man reacting to a tragic event involving his daughter. He tears his garments and cries out in lamentation, blaming both his daughter and himself, and acknowledging his appeal to Yahveh. The verse utilizes various verb tenses to convey the sequence of events and the emotional state of the speaker.
[JDG.11.36] And she said to him, "God, your father opened your mouth to Yahveh. Do for me as that which came from your mouth after that Yahveh has wreaked vengeance for you from your enemies, from the people of Ammon." [§]
va-to-mer e-la-v a-vee pa-tzee-ta et-pee-kha el-ye-ho-vah a-seh lee ka-asher ya-tza mee-pee-kha a-khare-ee a-sher a-sah le-kha ye-ho-vah ne-ka-mot mee-oy-vay-kha mee-b-nei am-mon.
This verse is spoken by a woman to her husband. She is reminding him of a vow he made to 'Yahveh' (YHWH) – translated literally. She is urging him to fulfill the promise he made to 'Yahveh' now that 'Yahveh' has delivered him from his enemies, the people of Ammon. 'El' is used as a direct address (to him). The verb 'patzeetah' implies a verbal offering - a vow or promise opened with one’s mouth.
[JDG.11.37] And she said to her father, "Let this thing be done for me: relax from me for two months, and I will go and descend to the mountains and I will weep over my virginity, I and my companions." [§]
Va-to-mer el-av-i-ha ye-eh-seh lee ha-da-var ha-zeh har-peh mee-men-nee shna-yim kho-da-shim ve-ehl-khah ve-yar-deh-tee al-heh-har-eem ve-ev-keh al-bet-oo-lai ano-khee ve-reh-o-tai.
This verse is from Genesis 34:5. It describes Dinah, a daughter of Jacob, speaking to her father after she has been violated. She requests a period of time to grieve and regain her honor. 'Va-to-mer' means 'and she said'. 'El-av-i-ha' means 'to her father'. 'Ye-eh-seh lee' means 'let it be done for me'. 'Ha-da-var ha-zeh' means 'this thing'. 'Har-peh mee-men-nee' means 'relax from me'. 'Shna-yim kho-da-shim' means 'two months'. 'Ve-ehl-khah' means 'and I will go'. 'Ve-yar-deh-tee' means 'and I will descend'. 'Al-heh-har-eem' means 'to the mountains'. 'Ve-ev-keh' means 'and I will weep'. 'Al-bet-oo-lai' means 'over my virginity'. 'Ano-khee' means 'I'. 'Ve-reh-o-tai' means 'and my companions'.
[JDG.11.38] And he said to the woman, and he sent her away for two months. And she went, she and her companions, and she lamented her virginity on the mountains. [§]
vayomer lekhi vayishlach otah shnei chodashim vattelech hi vere'oteha vatevek al betuliyha al heharim
This verse describes a woman being sent away for two months, and then lamenting her virginity on the mountains with her companions. 'Lekhi' refers to a woman, likely a wife. 'Shnei chodashim' means 'two months'. 'Vere’oteha' means 'her companions'. 'Betuliyha' means 'her virginity'. 'Heharim' means 'the mountains'.
[JDG.11.39] And it happened, after two months, that she returned to her father, and he did for her the vow which he had vowed. And she did not know a man, and this became a law in Israel. [§]
vayhi mikeitz shnayim chodashim vatashav el-avihah vayasa lah et-nidro asher nadar vhi lo-yada’a ish vatehi chok beyisrael
This verse describes a situation after two months have passed. A woman returns to her father, and he fulfills a vow he made concerning her. She remained unaware of a man, and this became a statute in Israel.
[JDG.11.40] From days to days, the daughters of Israel would go to lament for the daughter of Jephthah the Gileadite, four days in the year. [§]
mee-yah-meem yah-meem-ah teh-lakh-neh ben-note yis-rah-el le-tan-note le-bat-yeef-tah ha-gil-ah-dee ar-bah-at yah-meem bah-shah-nah.
This verse describes the daughters of Israel going to mourn for the daughter of Jephthah the Gileadite for four days each year. 'Miyyamim yamima' literally means 'from days, days', signifying a period of time. 'Telakhnah' means 'they would go'. 'Le-tanot' means 'to lament'. 'Bat-Yiftah' is 'daughter of Jephthah', and 'ha-Gileadi' means 'the Gileadite'. 'Arbahat yamim' means 'four days', and 'bah-shanah' means 'in the year'.
JDG.12
[JDG.12.1] And a man of Ephraim cried out and passed northward, and they said to Jephthah, "Why did you cross over to fight with the sons of Ammon, and did not call upon us to go with you? Your house we will burn upon you with fire." [§]
Va-yitzakek ish efraim va-ya'avor tzfonah va-yomru lif'tach mah avarta lehilachem bib'nei amon vela-nu lo kara-ta lalechet imcha beit'cha nisrof aleycha ba'esh.
This verse describes a man of Ephraim crossing northward and confronting Jephthah, questioning why Jephthah went to war with the Ammonites without calling upon them to join, and threatening to burn Jephthah’s house with fire.
[JDG.12.2] And Jephthah said to them, “I and my people were at strife, and the people of Ammon greatly opposed us. And I called upon you, and you did not deliver me from their hand.” [§]
va-yo-mer yif-tah a-lei-hem, ee-sh reev ha-yee-tee a-nee ve-am-mee oo-ve-nei am-mon me-od va-ez-ahk et-khem ve-lo-ho-sha-tem o-tee mee-ya-dam.
This verse comes from Judges 11:27. It recounts Jephthah speaking to the Ammonites, explaining why he is warring against them. He states he and his people were at strife, and the Ammonites greatly opposed them. He called upon them for aid, but they did not deliver him from their hand.
[JDG.12.3] And I saw that you are not a savior, and I placed my life in my hand, and I crossed over to the sons of Ammon, and Yahveh gave them into my hand. And why have you come up to me today to fight with me? [§]
va'ereh ki-eincha moshia va'asimah nafshi b'kapi va'evrah el-b'nei amon vayitenem Yahveh b'yadi ulama alitem elai hayom hazeh lehilachem bi.
This verse recounts a military victory and questions why the enemy is now seeking conflict. "va'ereh" means "and I saw". "ki-eincha moshia" translates to "that you are not a savior". "va'asimah nafshi b'kapi" means "and I placed my life in my hand". "va'evrah el-b'nei amon" means "and I crossed over to the sons of Ammon". "vayitenem Yahveh b'yadi" means "and Yahveh gave them into my hand". "ulama alitem elai hayom hazeh lehilachem bi" means "and why have you come up to me today to fight with me?"
[JDG.12.4] And Jephthah gathered all the men of Gilead and fought against Ephraim, and the men of Gilead struck Ephraim because the fleeing men of Ephraim said, "You are Gilead, inside Ephraim, inside Manasseh." [§]
Va-yikbots Yifta'ch et kol anshei Gil'ad va-yilachem et Efrayim va-yaku anshei Gil'ad et Efrayim ki amru pelitei Efrayim atem Gil'ad betoch Efrayim betoch Menashe.
This verse describes how Jephthah gathered the men of Gilead and fought against Ephraim. The men of Gilead defeated Ephraim because the fleeing men of Ephraim said, "You are Gilead within Ephraim, within Manasseh."
[JDG.12.5] And Gilead captured the fords of the Jordan River leading to Ephraim, and it happened that when the fugitives of Ephraim would say, “Let me cross,” the men of Gilead would say to him, “Are you an Ephraimite?” And he said, “No.” [§]
Va-yil-koch Gil-ad et-ma-av-rot ha-yar-den le-ef-ray-im ve-ha-ya ki yo-mer-u plei-tei ef-ray-im a-ev-ora va-yo-mer-u lo an-shei Gil-ad ha-ef-ra-ti a-ta va-yo-mer lo.
This verse describes a conflict between Gilead and Ephraim. Gilead controls the fords of the Jordan River leading to Ephraim. When Ephraimites attempt to cross, the men of Gilead question them to determine if they are Ephraimites. The verse ends with a negative response – they are not allowed to cross.
[JDG.12.6] And they said to him, "Say now, 'shibolet'." And he said, "sibolet." And he was not able to pronounce it correctly. And they seized him, and they slaughtered him at the fords of the Jordan. And 42,000 fell at that time from Ephraim. [§]
vayomru lo emar-na shibolet vayomer sibolet velo yakin ledaber ken vayochazu oto vayschatu-hu el-ma'avrot ha-yarden vayipol ba'et ha-hi me-efrayim arba'im ush'nayim alef.
This verse describes an encounter with Gilead and the Ephraimites during a civil war. Gilead set up ambushes at the fords of the Jordan. When Ephraimites attempted to cross, they were asked to say 'shibolet' (an ear of grain). Their inability to pronounce it correctly – they said 'sibolet' – revealed their identity as Ephraimites, and they were killed. The verse details that 42,000 Ephraimites fell at that time.
[JDG.12.7] And Jephthah judged Israel for six years, and Jephthah the Gileadite died, and he was buried in the cities of Gilead. [§]
Va-yish-pot Yif-tach et-Yis-ra-el shesh sha-nim va-ya-mat Yif-tach ha-Gil-a-di va-yi-ka-ver be-a-rei Gil-ead.
This verse describes the judging of Israel by Jephthah, his death, and burial. 'Va-yish-pot' means 'and he judged'. 'Yif-tach' is the name Jephthah. 'Et-Yis-ra-el' means 'Israel'. 'Shesh sha-nim' means 'six years'. 'Va-ya-mat' means 'and he died'. 'Ha-Gil-a-di' means 'the Gileadite'. 'Va-yi-ka-ver' means 'and he was buried'. 'Be-a-rei Gil-ead' means 'in the cities of Gilead'.
[JDG.12.8] And Ehud judged after him Israel, a left-handed man from the house of bread. [§]
va-yish-pot akh-a-rav et-yis-ra-el iv-tsan mi-beit-la-chem
This verse describes a judge ruling over Israel. 'Va-yishpot' means 'and he judged'. 'Akh-a-rav' is a proper name, often anglicized as Ehud. 'Et' is a grammatical marker indicating the direct object. 'Yis-ra-el' is the name Israel. 'Iv-tsan' is a proper name, anglicized as Ehud. 'Mi-beit-la-chem' means 'from the house of bread', or Bethlehem.
[JDG.12.9] And it was to him thirty sons and thirty daughters. He sent the daughters outward, and he brought thirty daughters to his sons from outward. And he judged Israel for seven years. [§]
Va-yhi-lo shloshim banim u-shloshim banot shillach ha-chutza u-shloshim banot hevi le-vanav min ha-chutza va-yishpot et-yisrael sheva shanim.
This verse describes the children of Gideon. 'Va-yhi-lo' means 'and it was to him'. 'Shloshim' means thirty. 'Banim' means sons. 'Bannot' means daughters. 'Shillach' means he sent. 'Ha-chutza' means outward or abroad. 'Hevi' means he brought. 'Le-vanav' means to his sons. 'Min ha-chutza' means from outward. 'Va-yishpot' means and he judged. 'Et-yisrael' means Israel. 'Sheva shanim' means seven years.
[JDG.12.10] And Ivtsan died, and he was buried in the house of bread. [§]
vayamat ivtsan vayikaber bet lachem
This verse describes the death and burial of Ivtsan. 'Vayamat' means 'and he died'. 'Ivtsan' is a proper noun, a person's name. 'Vayikaber' means 'and he was buried'. 'Bet lachem' means 'house of bread', which is a place name.
[JDG.12.11] And he judged after him Israel, Elon the Zebulonite, and he judged Israel ten years. [§]
vayishpot acharayv et yisrael eyilon hazebuloni vayishpot et yisrael eser shanim
This verse describes Elon the Zebulonite judging Israel after a previous judge. 'Vayishpot' means 'and he judged'. 'Achareyv' means 'after him'. 'Et' is a direct object marker. 'Yisrael' is Israel. 'Eyilon' is Elon. 'Hazebuloni' means 'the Zebulonite'. 'Eser' means 'ten'. 'Shanim' means 'years'.
[JDG.12.12] And Elon the Zebulunite died, and he was buried in Aijalon in the land of Zebulun. [§]
Va-ya-mat Ay-lon ha-zə-vu-lo-ni va-yi-ka-ver be-Ay-a-lon be-eretz Zə-vu-lun.
This verse recounts the death and burial of Elon the Zebulunite. 'Va-ya-mat' means 'and he died'. 'Ay-lon ha-zə-vu-lo-ni' means 'Elon the Zebulunite'. 'Va-yi-ka-ver' means 'and he was buried'. 'Be-Ay-a-lon' means 'in Aijalon'. 'Be-eretz Zə-vu-lun' means 'in the land of Zebulun'.
[JDG.12.13] And he judged after him, Israel, Avdon son of Hillel the Pir'atonite. [§]
vayishpot acharayv et yisrael avdon ben hillel haPir'atoni
This verse describes a judge ruling over Israel after a previous judge. 'Vayishpot' means 'and he judged'. 'Acharayv' means 'after him'. 'Et yisrael' is 'Israel' as the direct object of the verb. 'Avdon' is a proper name. 'Ben' means 'son of'. 'Hillel' is another proper name. 'HaPir'atoni' is a designation of origin or clan, meaning 'the Pir'atonite'.
[JDG.12.14] And there were to him forty sons and thirty grandsons, riding on seventy cities, and he judged Israel for eight years. [§]
Va-yhi-lo arba'im banim u-shloshim bnei banim rokhvim al shiv'im ayarim va-yishpot et Yisrael shmoneh shanim.
This verse describes the number of sons and grandsons Gideon had, and the number of cities they ruled over. It then states the length of time Gideon judged Israel. 'Va-yhi-lo' means 'and there were to him'. 'Arba'im' means 'forty'. 'Banim' means 'sons'. 'U' means 'and'. 'Shloshim' means 'thirty'. 'Bnei banim' means 'sons of sons' or 'grandsons'. 'Rokhvim' means 'riding'. 'Al' means 'on'. 'Shiv'im' means 'seventy'. 'Ayarim' means 'cities'. 'Va-yishpot' means 'and he judged'. 'Et' is an untranslated grammatical particle. 'Yisrael' is the name 'Israel'. 'Shmoneh' means 'eight'. 'Shanim' means 'years'.
[JDG.12.15] And Avdon, son of Hillell the Pirathonite, died and was buried in Pirathon, in the land of Ephraim, on Mount Amalek. [§]
Va-ya-mat Av-don ben-hi-lel ha-pir-a-to-ni va-yi-ka-ver be-pir-a-ton be-eretz ef-ra-yim be-har ha-a-ma-le-ki.
This verse describes the death and burial of Avdon, son of Hillell, the Pirathonite. It states he was buried in Pirathon, in the land of Ephraim, on Mount Amalek.
JDG.13
[JDG.13.1] And the Israelites continued to do evil in the eyes of Yahveh, and Yahveh gave them into the hand of the Philistines for forty years. [§]
vayossifu bnei yisrael laasot hara beeinei yahveh vayittenem yahveh beyad plishtim arbaim shanah.
This verse describes the Israelites continuing to do evil in the eyes of Yahveh, resulting in Yahveh giving them into the hand of the Philistines for forty years. 'Vayossifu' means 'and they continued'. 'Bnei yisrael' means 'sons of Israel', or 'the Israelites'. 'Laasot hara' means 'to do evil'. 'Beeinei yahveh' means 'in the eyes of Yahveh'. 'Vayittenem' means 'and he gave them'. 'Beyad plishtim' means 'into the hand of the Philistines'. 'Arbaim shanah' means 'forty years'.
[JDG.13.2] And there was a man, one from Zorah, from the family of the Danite, and his name was Manoah, and his wife was barren, and she had not borne a child. [§]
Va-yhi ish echad mi-tzara'ah mimishpachat ha-Dani ushmo Manoach ve'ishto akarah velo yaladah.
This verse introduces Manoah's story. 'Va-yhi' means 'and it happened'. 'Ish' means 'man'. 'Echad' means 'one'. 'Mi-tzara'ah' means 'from Zorah'. 'Mimishpachat' means 'from the family of'. 'Ha-Dani' means 'the Danite'. 'Ushmo' means 'and his name'. 'Manoach' is the proper name, Manoah. 'Ve'ishto' means 'and his wife'. 'Akarah' means 'barren'. 'Velo yaladah' means 'and she had not borne [a child]'.
[JDG.13.3] And an angel of Yahveh appeared to the woman and said to her, "Behold, you are barren and have not given birth, yet you will become pregnant and give birth to a son." [§]
vayyera mal'akh-yevaveh el-ha'ishah vayomer eleha hineh-na at-akarah velo yaladt veharit veyaladt ben.
This verse describes an appearance of an angel of Yahveh to a woman. The angel declares to her that despite being barren and having never given birth, she will become pregnant and give birth to a son. 'Vayyera' means 'and appeared.' 'Mal'akh' means 'angel' or 'messenger.' 'Yevaveh' is the proper name of God. 'Ha'ishah' means 'the woman.' 'Vayomer' means 'and said.' 'Eleha' means 'to her.' 'Hineh-na' is an emphatic 'behold.' 'At-akarah' means 'you are barren.' 'Velo yaladt' means 'and you have not given birth.' 'Veharit' means 'and you will become pregnant.' 'Veyaladt' means 'and you will give birth.' 'Ben' means 'son.'
[JDG.13.4] And now, guard yourself, please, and do not drink wine and strong drink, and do not eat any unclean thing. [§]
ve’atah hishamrei na ve’al tishti yayin veshekar ve’al to’chli kol tame
This verse is a command given to a woman, likely regarding ritual purity. 've’atah' means 'and now'. 'hishamrei' is a command meaning 'guard yourself'. 'na' is a plea or intensification. 've’al tishti' means 'and do not drink'. 'yayin' means 'wine'. 'veshekar' means 'and strong drink'. 've’al to’chli' means 'and do not eat'. 'kol tame' means 'all unclean things'.
[JDG.13.5] For you are pregnant and will bear a son, and no razor shall come up upon his head, for the boy will be a Nazirite to the Gods from the womb, and he will begin to save Israel from the hand of the Philistines. [§]
kee hinach harah veyoladeth ben umoorah lo yaaleh al rosho kee nezir elohim yihyeh hanah'ar min habaten vehu yakhel lehoshi'a et yisra'el miyad pelishtim.
This verse describes the birth of Samson and his dedication as a Nazirite. 'Hinach' means 'you are'. 'Harah' means 'pregnant'. 'Yoladeth' means 'you will bear'. 'Ben' means 'son'. 'Moorah' refers to a razor or shearing instrument. 'Yaaleh' means 'will ascend' or 'will come up'. 'Rosh' means 'head'. 'Nezir' means 'Nazirite', someone dedicated to God. 'Elohim' means 'the Gods'. 'Yihyeh' means 'will be'. 'Hanah'ar' means 'the boy'. 'Min habaten' means 'from the womb'. 'Yakhel' means 'will begin' or 'will be able'. 'Lehoshi'a' means 'to save'. 'Et yisra'el' means 'Israel'. 'Miyad pelishtim' means 'from the hand of the Philistines'.
[JDG.13.6] And the woman came and said to her husband, saying, "A man of the Gods came to me, and his appearance was like the appearance of a messenger of the Gods, very frightening. And I did not ask him where this was, and he did not tell me his name." [§]
Va-tavo ha-isha va-tomer le-isha-ha le-emor, ish ha-Elohim ba elai u-mar’ehu ke-mar’eh mal’akh ha-Elohim nora me-od ve-lo sh’alti-hu ei-mizeh hu ve-et-shmo lo higgid li.
This verse describes a woman telling her husband about an encounter with a messenger of the Gods. 'Va-tavo' means 'and came'. 'Ha-isha' means 'the woman'. 'Va-tomer' means 'and she said'. 'Le-isha-ha' means 'to her husband'. 'Le-emor' means 'saying'. 'Ish' means 'man'. 'Ha-Elohim' means 'the Gods'. 'Ba elai' means 'came to me'. 'U-mar’ehu' means 'and his appearance'. 'Ke-mar’eh' means 'like the appearance of'. 'Mal’akh' means 'messenger'. 'Nora me-od' means 'very frightening'. 'Ve-lo sh’alti-hu' means 'and I did not ask him'. 'Ei-mizeh hu' means 'where this is'. 'Ve-et-shmo lo higgid li' means 'and he did not tell me his name'.
[JDG.13.7] And He said to me, "You are pregnant and you will give birth to a son. And now, do not drink wine or strong drink, and do not eat anything unclean, for the boy will be a Nazirite to the Gods from the womb until the day of his death." [§]
Va-yo-mer lee hee-nach ha-rah ve-yo-led-t ben ve-atah al-tishti yaiyin ve-shechar ve-al-tochli kol tumah ki-nezir Elohim yihyeh ha-na-ar min-ha-beten ad-yom moto.
This verse is a prophetic announcement. 'Va-yo-mer' means 'and He said'. 'Lee' means 'to me'. 'Hee-nach' means 'you are'. 'Ha-rah' means 'pregnant'. 'Ve-yo-led-t' means 'and you will give birth'. 'Ben' means 'a son'. 'Ve-atah' means 'and now'. 'Al-tishti' means 'do not drink'. 'Yaiyin' means 'wine'. 'Ve-shechar' means 'strong drink'. 'Ve-al-tochli' means 'and do not eat'. 'Kol tumah' means 'anything unclean'. 'Ki' means 'for'. 'Nezir' means 'a Nazirite', someone consecrated to God. 'Elohim' means 'the Gods'. 'Yihyeh' means 'will be'. 'Ha-na-ar' means 'the boy'. 'Min-ha-beten' means 'from the womb'. 'Ad-yom moto' means 'until the day of his death'.
[JDG.13.8] And Manoah pleaded to Yahveh, and said, "My Lord, the man of the Gods whom you sent, may he come again to us and teach us what we should do with the boy who is born." [§]
Va-yet-tar Ma-noch el-Yahveh va-yo-mar: Bee A-do-nai, eesh ha-Elo-heem asher sha-lakh-ta ya-vo-na od ei-leinu ve-yo-reinu mah na-aseh la-na-ar ha-yoo-lad.
This verse recounts Manoah's plea to Yahveh after an angel has appeared to his wife. He addresses Yahveh, asking that the 'man of the Gods'—the angel—return to them and teach them what to do with the newborn son who has been promised.
[JDG.13.9] And the Gods heard the voice of Manoah’s wife, and an angel of the Gods came again to the woman, while she was sitting in the field, and Manoah, her husband, was not with her. [§]
Va-yish-ma Ha-Elohim be-kol Ma-noch va-ya-vo mal-ach Ha-Elohim od el-ha-isha ve-hi yoshevet ba-sadeh u-Ma-noch ish-ah ein im-ah.
This verse describes God hearing the plea of Manoah's wife, and then an angel of the Gods coming to her again while she was sitting in the field, and Manoah, her husband, was not with her.
[JDG.13.10] And the woman quickly ran and told her husband, and she said to him, "Behold, the man has appeared to me, the one who came to me in the day." [§]
va-tma-her ha-ish-ah va-ta-rotz va-ta-ged le-ish-ah vato-mer elav hineh nir-eh elai ha-ish asher-ba bayom elai.
This verse describes a woman who quickly ran and told her husband that a man had appeared to her during the day. Each word is a direct transliteration of the source text, representing the phonetic sounds of the original language. 'Va' represents 'and', 'ha' means 'the', 'ish' means 'man' or 'husband', 'ah' means 'woman', 'elav' means 'to him', 'hineh' means 'behold', 'nir-eh' means 'appeared', 'elai' means 'to me', 'asher' means 'which', 'ba' means 'came', and 'bayom' means 'in the day'.
[JDG.13.11] And Manoah rose and went after his wife, and he came to the man, and he said to him, "Are you the man who spoke to the woman?" And he said, "I am." [§]
Va-ya-kom va-ye-lekh Ma-noch a-char-ei ish-to va-ya-vo el ha-ish va-yo-mer lo ha-ata ha-ish asher di-bar-ta el ha-isha va-yo-mer ani.
This verse describes Manoah going after his wife to speak with the man, an angel of Yahveh, who had previously spoken to his wife. The structure is typical of narrative Hebrew, using 'va' to connect clauses. 'Achar-ei' indicates following someone. 'El' indicates direction towards. 'Asher' is a relative pronoun meaning 'who' or 'which'.
[JDG.13.12] And Manoach said, "Now let your words come to pass. What will be the manner of life of the boy and his actions?" [§]
Va-yo-mer Ma-noch A-tah Yavoh De-va-rei-cha Ma-yeh-yeh Mish-pat-ha-na-ar u-ma-a-seh-hu.
This verse is from Judges 13:6. Manoach, the father of Samson, speaks to the messenger of Yahveh (the Angel). He is asking what will be the manner of life and actions of the boy (Samson) whose birth has been announced. 'Va-yo-mer' means 'and he said'. 'Ma-noch' is a proper noun, the name of the father. 'A-tah' means 'now'. 'Yavoh' means 'will come'. 'De-va-rei-cha' means 'your words'. 'Ma-yeh-yeh' is a question form meaning 'what will be'. 'Mish-pat' means 'manner of life' or 'judgment'. 'Ha-na-ar' means 'the boy'. 'U-ma-a-seh-hu' means 'and his doing' or 'and his actions'.
[JDG.13.13] And the angel of Yahveh said to Manoah, "From everything that I said to the woman, it shall be observed." [§]
va-yo-mer mal-akh Yahveh el-manokh mikhol asher amarti el-ha-isha tishamer
This verse describes an angel of Yahveh speaking to Manoah. The angel is reiterating something previously said to Manoah’s wife. The core message involves a need for careful observance of a directive.
[JDG.13.14] From all that proceeds from the vine of wine, you shall not eat, and wine and strong drink you shall not drink, and all impurity you shall not eat. All that I have commanded you, you shall keep. [§]
mikol asher yetze migefen hayayin lo tochal veyayin veshekar al tesht vechol tumah al tochal kol asher tzivitiha tishmor.
This verse outlines dietary and purity restrictions. "Mikol asher yetze" means "from all that goes out" or "from all that proceeds". "Migefen hayayin" refers to "from the vine of wine" implying grapes. "Lo tochal" means "you shall not eat". "Veyayin veshekar" means "and wine and strong drink". "Al tesht" means "you shall not drink". "Vechol tumah" means "and all impurity". "Al tochal" again means "you shall not eat". "Kol asher tzivitiha" means "all that I have commanded you". "Tishmor" means "you shall keep".
[JDG.13.15] And Manoah said to the messenger of Yahveh, "Please restrain yourself, and let us make a young goat before you." [§]
Va-yo-mer Ma-noch el-mal-ach Yahveh na-etz-rah-nah o-tach ve-na-aseh le-fan-echah ged-ee iz-zeem.
This verse describes Manoah speaking to the messenger of Yahveh. Manoah asks that the messenger stay so that they may prepare a young goat as an offering before him.
[JDG.13.16] And the angel of Yahveh said to Manoah, "If you restrain me, I will not eat of your bread, and if you make an ascent to Yahveh, it shall ascend. For Manoah did not know that this angel was an angel of Yahveh." [§]
Va-yo-mer mal-akh Yahveh el-Ma-noch im-ta-etz-re-ni lo-o-chal be-lach-mech-cha ve-im-ta-aseh o-lah la-Yahveh ta-a-leh-nah ki lo-ya-da Ma-noch ki mal-akh Yahveh hu
This verse describes an encounter between Manoah and an angel of Yahveh. The angel refuses to eat Manoah’s food but will accept a burnt offering to Yahveh. Manoah does not realize this being is an angel of Yahveh. 'Malakh' means 'angel' or 'messenger'. 'Olah' refers to a burnt offering or ascent. 'Lo' means 'not'. 'Ki' means 'for' or 'because'.
[JDG.13.17] And Manoah said to the messenger of Yahveh, “What is your name, because your word will come to pass and we will honor you?” [§]
Va-yo-mer ma-noch el-mal-ach Yahveh mee shem-cha ki-yavo d’varecha ve-chib-ad-nu-cha.
This verse recounts Manoah speaking to the messenger of Yahveh. He asks the messenger his name because Yahveh’s word will come to pass and they will honor him. The components are as follows: ‘Va-yo-mer’ means ‘and he said’. ‘Ma-noch’ is Manoah’s name. ‘El-mal-ach’ means ‘to the messenger’. ‘Yahveh’ is the name of God. ‘Mee shem-cha’ means ‘what is your name?’. ‘Ki-yavo d’varecha’ means ‘because your word will come’. ‘Ve-chib-ad-nu-cha’ means ‘and we will honor you’.
[JDG.13.18] And he said to him, "Angel of Yahveh, why do you ask for my name, and it is wonderful?" [§]
Va-yo-mer lo mal-akh Yahveh, la-mah zeh tish-al li-shmi ve-hu pe-lei.
This verse describes an angel speaking to someone. 'Va-yo-mer' means 'and he said'. 'Lo' means 'to him'. 'Mal-akh' means 'angel'. 'Yahveh' is the proper name of God. 'La-mah' means 'why'. 'Zeh' means 'this'. 'Tish-al' means 'you ask'. 'Li-shmi' means 'for my name'. 'Ve-hu' means 'and it is'. 'Pe-lei' means 'wonderful/amazing'.
[JDG.13.19] And Manoach took the kid of the goats and the offering, and he went up to the rock to Yahveh, and it is wondrous to do, and Manoach and his wife are watching. [§]
Va-yikach Manoach et-gdi ha-izzim ve-et-ha-mincha va-ya'al al-ha-tzur la-Yahveh, u-mefli la'asot, u-Manoach ve-ishto ro'im.
This verse describes Manoach taking a young goat and an offering and ascending to a rock to present them to Yahveh. A wondrous thing is about to happen, and Manoach and his wife are watching.
[JDG.13.20] And it happened upon the rising of the flame from upon the altar to the heavens, and the messenger of Yahveh ascended in the flame of the altar, and Manoah and his wife were seeing, and they fell upon their faces to the ground. [§]
Va-yhi ba'alot ha-lahav me'al ha-mizbeach ha-shamaymah va-ya'al mal'ach-Yahveh be-lahav ha-mizbeach u-manoach ve-ishto ro'im va-yipplu al-penehem artzah.
This verse describes the ascent of the angel of Yahveh within the flames from the altar. Manoah and his wife are witnessing this event and fall to their faces on the ground. 'Ba'alot' means 'upon the rising'. 'Ha-lahav' means 'the flame'. 'Ha-mizbeach' means 'the altar'. 'Ha-shamaymah' means 'to the heavens'. 'Mal'ach-Yahveh' means 'the messenger of Yahveh'. 'U-manoach' means 'and Manoah'. 'Ve-ishto' means 'and his wife'. 'Ro'im' means 'are seeing'. 'Va-yipplu' means 'and they fell'. 'Al-penehem' means 'upon their faces'. 'Artzah' means 'to the ground'.
[JDG.13.21] And no longer did an angel of Yahveh appear to Manoah and to his wife. Then Manoah knew that the angel of Yahveh it was. [§]
v’lo’ yasef od mal’akh Yahveh l’hera’ot el-manokh v’el-ishto. Oz yada manokh ki-mal’akh Yahveh hu.
This verse describes a situation where an angel of Yahveh no longer appears to Manoah and his wife. Manoah then understands that it was an angel of Yahveh. 'v’lo' means 'and not', 'yasef' means 'add', 'od' means 'still', 'mal’akh' means 'angel', 'Yahveh' is the proper name of God, 'l’hera’ot' means 'to appear', 'el' means 'to', 'manokh' is Manoah’s name, 'v’el-ishto' means 'and to his wife', 'oz' means 'then', 'yada' means 'he knew', 'ki' means 'that', and 'hu' means 'he/it'.
[JDG.13.22] And Manoah said to his wife, "Surely we die, because the Gods have seen us." [§]
Va-yo-mer Ma-noch el ishto mo-t na-mut ki Elohim ra-ee-nu.
This verse comes from Judges 13:22. 'Va-yo-mer' means 'and he said'. 'Ma-noch' is a proper noun, a man's name. 'El ishto' means 'to his wife'. 'Mot namut' means 'surely we die'. 'Ki' means 'for' or 'because'. 'Elohim' refers to 'the Gods'. 'Ra-ee-nu' means 'has seen us'.
[JDG.13.23] Then his wife said to him, "Does Yahveh desire to kill us? If so, He would not have accepted a burnt offering and a grain offering from our hand, nor would He have shown us all of these things. And now, He has not made such a thing known to us." [§]
Va-to-mer lo ishto lu cha-fetz Yahveh la-ha-mit-einu lo-la-kach mi-ya-deinu olah u-minchah ve-lo her-anu et-kol-eleh ve-ka-et lo hishmia-nu kazot.
This verse comes from Numbers 23:14. It describes the wife of Balaam speaking to him. She questions whether Yahveh, the God of Israel, intended to kill them, reasoning that if He did, He would have required a burnt offering and a grain offering. Since He hasn't done so, and hasn't even shown them such a requirement, she believes He wouldn't be communicating threats to them now.
[JDG.13.24] And the woman bore a son, and she called his name Samson. And the boy grew, and Yahveh blessed him. [§]
Va-teled ha-isha ben, va-tikra et-shmo Shimshon. Va-yigdal ha-na'ar, va-yivrakheu Yahveh.
This verse describes the birth of Samson and a blessing upon him. 'Va-teled' means 'and she bore'. 'Ha-isha' means 'the woman'. 'Ben' means 'son'. 'Va-tikra' means 'and she called'. 'Et-shmo' means 'his name'. 'Shimshon' is the name Samson. 'Va-yigdal' means 'and he grew'. 'Ha-na'ar' means 'the boy'. 'Va-yivrakheu' means 'and blessed'. 'Yahveh' is the name of God.
[JDG.13.25] And the breath of Yahveh began to act within the camp of Dan, between Tzare'ah and Eshta'ol. [§]
Va-tachel ruach Yahveh lifa'amo be-machaneh-Dan bein Tzare'ah u-bein Eshta'ol.
This verse describes the beginning of a spiritual event involving the breath or spirit of Yahveh within the camp of Dan, specifically between the locations of Tzare'ah and Eshta'ol. The verb 'tachel' means 'to begin'. 'Ruach' means 'breath' or 'spirit'. 'Lifa'amo' means 'according to his actions' or 'to act'. 'Machaneh' means 'camp'. 'Bein' means 'between'.
JDG.14
[JDG.14.1] And Samson went down to Timnah, and he saw a woman in Timnah from among the daughters of the Philistines. [§]
Va-yered Shimshon Timnata va-yara isha be-Timnata mi-bnot pelishtim.
This verse describes Samson going down to Timnah and seeing a woman there who is among the daughters of the Philistines. 'Va-yered' means 'and he went down'. 'Shimshon' is Samson's name. 'Timnata' is the name of the city Timnah. 'Va-yara' means 'and he saw'. 'Isha' means 'woman'. 'Be-Timnata' means 'in Timnah'. 'Mi-bnot' means 'from daughters' or 'among daughters'. 'Pelishtim' is the name of the Philistines.
[JDG.14.2] He went up and told his father and his mother, and said, "I saw a woman in Timnah, from among the daughters of the Philistines. And now, take her for me as a wife." [§]
vayya'al vayyaged le'aviv ule'imo vayomer isha ra'iti betimnatah mibnot pelishtim ve'atah kchu otah li le'ishah.
This verse describes a man telling his father and mother that he saw a woman in Timnah, from among the daughters of the Philistines, and asking them to take her for him as a wife. The verbs 'vayya'al' and 'vayyaged' indicate he went up and told. 'Ve'atah' means 'and now'. 'Kchu otah' means 'take her'.
[JDG.14.3] And his father and his mother said to him, "Is there not a woman among the daughters of your brothers and among all my people, a woman to take? Why then would you go to take a woman from the uncircumcised Philistines?" And Samson said to his father, "Get her for me, for she is right in my eyes." [§]
Va-yo-mer loo a-vee-voo ve-im-moo ha-een bi-bnote ah-che-cha ve-ve-chol ami ee-shah kee-atah holech li-kachat ee-shah mi-plistim ha-arel-im va-yo-mer shim-shon el-a-vee-vo o-tah ka-ch-lee kee-hee ya-shar-ah be-ee-nai.
This verse is a conversation between Samson and his parents. His parents ask him if there is not a woman among his brothers’ daughters or among all of their people that he could take as a wife, questioning why he would go and take a wife from the uncircumcised Philistines. Samson responds by telling his father to get her for him because she is right in his eyes.
[JDG.14.4] And his father and his mother did not know that it was from Yahveh. They thought he was seeking figs from the Philistines. And at that time, the Philistines were ruling over Israel. [§]
ve-aviv ve-imo lo yad'u ki me-Yahveh hi ki-to'anah hu-mevakesh mi-pelishtim u-va'et hahi pelishtim moshlilim be-yisrael.
This verse describes a situation where a father and mother are unaware that a certain event is from Yahveh. They believe their son is seeking figs from the Philistines. At that time, the Philistines were ruling over Israel.
[JDG.14.5] And Samson went down, and his father and his mother to Timnah. And they came until the vineyards of Timnah, and behold, a young lion of the lions was roaring toward him. [§]
Va-yered Shimshon ve-aviv ve-imo Timnatah va-yavo ad-kermei Timnatah ve-hineh kefir aryot shoeg likrato.
This verse describes Samson, his father, and his mother descending to Timnah. They arrive at the vineyards of Timnah, and there, a young lion roars toward him.
[JDG.14.6] And the spirit of Yahveh came upon him, and he tore the lion apart as one tears a young goat. And there was nothing in his hand. And he did not tell his father or his mother about what he had done. [§]
va-tits-lach a-lav roo-ach Yahveh va-yishas-seh-hoo keshassah hag-dee u-me-oo-mah ein be-ya-dav ve-lo hig-eed le-ah-veev u-le-eem-mo eh-t ah-sher ah-sah.
This verse describes the spirit of Yahveh coming upon Samson and him tearing a lion apart with his bare hands. He does not tell his father or mother about this event. 'Titslach' refers to the spirit 'coming upon' someone. 'Yahveh' is the proper name of God. 'Keshassah' means 'as he tears'. 'Hagdee' means 'the kid (young goat or lion)'. 'Me-oomah' means 'something' or 'anything'. 'Ein be-yado' means 'is not in his hand'. 'Higeed' means 'to tell'. 'Eh-t' is an accusative marker. 'Ah-sher ah-sah' means 'that he did'.
[JDG.14.7] And he descended and spoke to the woman, and she was pleasing in the eyes of Samson. [§]
Va-yered va-yedaber la-isha va-tishar be-einei Shimshon.
This verse describes a situation where someone descended and spoke to a woman, and she was pleasing in the eyes of Shimshon. 'Va-yered' means 'and he descended'. 'Va-yedaber' means 'and he spoke'. 'La-isha' means 'to the woman'. 'Va-tishar' means 'and she was straight/pleasing'. 'Be-einei' means 'in the eyes of'. 'Shimshon' is the name Samson.
[JDG.14.8] And he returned after days to take it, and he went to see the carcass of the lion. And behold, a gathering of bees was in the body of the lion and honey. [§]
Va-ya-shav mee-ya-meem leek-ha-tah, va-ya-sar leera-ot et map-pe-let ha-ar-yeh, ve-hee-neh ad-at de-vo-reem beeg-vee-yat ha-ar-yeh udevash.
This verse describes someone returning after some days to take something, and going to see the carcass of the lion. Upon arriving, he sees a swarm of bees within the lion’s body, and honey.
[JDG.14.9] He lowered it to his hands, and he went walking and eating, and he went to his father and to his mother, and he gave it to them and they ate. And he did not tell them that the honey came from the carcass of the lion. [§]
vayirdehuhu el-kafav vayelech holoch ve'achol vayelech el-aviv ve'el-imo vayiten lahem vayochelu velo higgid lahem ki migviyat ha'aryeh radah hadvash
This verse describes a boy bringing honey to his parents, but the honey comes from the carcass of a lion. 'Vayirdehuhu el-kafav' means 'He lowered it to his hands', suggesting he retrieved the honey. 'Vayelech holoch ve'achol' means 'He went walking and eating' – he tasted the honey on his journey. 'Vayelech el-aviv ve'el-imo' is 'He went to his father and to his mother.' 'Vayiten lahem vayochelu' means 'He gave it to them and they ate.' 'Velo higgid lahem ki migviyat ha'aryeh radah hadvash' is 'And he did not tell them that from the carcass of the lion came the honey.'
[JDG.14.10] And Avihu went down to the woman, and Samson made a feast there, for thus did the young men do. [§]
vayered avihu el-haisha vayasa sham shimshon mishte ki ken yaasu habachurim
This verse describes Avihu going down to the woman and Samson holding a feast. The final clause explains this was customary for young men.
[JDG.14.11] And it was, when they saw him, that they took thirty young men and they were with him. [§]
va-yhi ki-re-o-tam ot-o va-yiq-chu shloshim me-re-im va-yi-hyu it-to
This verse describes people seeing someone and taking thirty young men to be with them. 'Va-yhi' means 'and it was'. 'Ki-re-o-tam' means 'when they saw'. 'Ot-o' means 'him'. 'Va-yiq-chu' means 'and they took'. 'Shloshim' means 'thirty'. 'Me-re-im' means 'young men'. 'Va-yi-hyu' means 'and they were'. 'It-to' means 'with him'.
[JDG.14.12] And Samson said to them, “Please, let me propose a riddle to you. If you can tell it to me within seven days of the feast, and you find it, then I will give you thirty tunics and thirty changes of clothing.” [§]
vayomer lahem shimshon achudah-na lachem chidah im-hageed tagidu otah li shiv’at yemei hamishteh um’tzatem v’natati lachem shloshim sedinim ushloshim chalifot begadim.
This verse describes Samson proposing a riddle to a group of people during a wedding feast. He offers a reward of thirty tunics and thirty changes of clothing if they can solve the riddle within seven days. The verse uses fairly straightforward vocabulary and grammar, focusing on the proposition and the terms of the challenge.
[JDG.14.13] And if you are unable to tell me, then you yourselves shall give to me thirty linens and thirty sets of clothing. And Judah said to him, "Your riddle, we will hear it." [§]
ve-im-lo tokhlu li u-netatem atem li shloshim sedinim u-shloshim khalifot begadim vayomru lo khudah khidatekha venishma'ena
This verse comes from Genesis 44:8. It details a situation where Joseph accuses his brothers of theft. He proposes a test: if they cannot explain how his silver cup ended up in their baggage, they must remain as slaves and provide compensation in the form of linens and clothing. Judah then responds, offering to hear the riddle/accusation.
[JDG.14.14] And he said to them, "From eating came food, and from the strong came sweetness, and they were unable to tell the riddle for three days." [§]
va-yo-mer la-hem me-ha-o-chel ya-tsa ma-chal u-me-az ya-tsa ma-tok ve-lo ya-khlu le-ha-gid ha-chidah shlo-sheh ya-mim.
This verse describes a situation where food came from eating, and sweetness came from a strong one. The people were unable to solve a riddle for three days. 'Az' can refer to strength, or a goat. 'Ochel' means food or eating. 'Machal' means food. 'Matok' means sweet or sweetness. 'Chidah' means riddle.
[JDG.14.15] And it came to pass on the seventh day, and they said to Samson’s wife, "Entice your husband and tell us the riddle, lest we burn you and your father’s house with fire. Have we not called you? Isn't it so?" [§]
Va-yhi bo-yom ha-shevi-i va-yomru le-eshet Shimshon pati et ishech ve-yaged lanu et ha-chidah pen nisrof otach ve-et beit avich ba-esh ha-lyarshanu kratem lanu halo.
This verse describes the Philistines pressuring Samson's wife to discover the meaning of his riddle. 'Va-yhi' means 'and it came to pass'. 'Bo-yom ha-shevi-i' means 'on the seventh day'. 'Va-yomru' means 'and they said'. 'Le-eshet Shimshon' means 'to Samson’s wife'. 'Pati et ishech' means 'entice your husband'. 'Ve-yaged lanu' means ‘and tell us’. 'Et ha-chidah' means 'the riddle'. 'Pen nisrof otach' means 'lest we burn you'. 'Ve-et beit avich ba-esh' means ‘and your father’s house with fire’. 'Ha-lyarshanu' means ‘have we not’. 'Kratem lanu' means ‘did you call us’. 'Halo' means 'indeed?' or 'isn't it so?'
[JDG.14.16] And the wife of Samson wept over him, and she said, "You only hate me, and you have not loved me. You posed the riddle to the sons of my people, and you did not tell it to me." And he said to her, "Behold, I did not tell it to my father and to my mother, and to you I will tell it." [§]
va-tevek eshet shimshon alav va-tomar rak-sne'atani ve-lo ahavtani ha-chida chadatta livnei ammi ve-li lo higadta vayomer lah hine le-avi u-le-imi lo higadti ve-lach agid
This verse describes the wife of Samson lamenting to him about a riddle he posed to her people. She accuses him of hating her and not loving her, and of telling the riddle to others but not to her. Samson responds that he did not even tell his father and mother, and that he will now tell her.
[JDG.14.17] And she wept for him for seven days, which was the time of the feast for them. And it happened on the seventh day that he told her that he afflicted her, and she revealed the riddle to the people of her nation. [§]
Va-teb-kech a-lav shiv-at ha-ya-mim asher-ha-yah la-hem ha-mishteh va-ye-hi ba-yom ha-shev-i-i va-yag-ed la-ha ki he-tzik-at-hu va-ta-ged ha-chid-ah liv-nei am-ah.
This verse describes a period of mourning following a feast, and the revelation of a riddle. 'Va-teb-kech' means 'and she wept.' 'Shiv-at ha-ya-mim' means 'seven days.' 'Ha-mishteh' means 'the feast.' 'Va-ye-hi' means 'and it was.' 'Ba-yom ha-shev-i-i' means 'on the seventh day.' 'Va-yag-ed la-ha' means 'and he told her.' 'Ki he-tzik-at-hu' means 'that he afflicted her.' 'Va-ta-ged ha-chid-ah' means 'and she revealed the riddle.' 'Liv-nei am-ah' means 'to the people of her nation.'
[JDG.14.18] And the people of the city said to him on the seventh day, before the pottery was broken, "What is sweeter than honey, and what is stronger than a lion?" And he said to them, "If you had not plowed with my young bull, you would not have found my riddle." [§]
vayomru lo anshei ha'ir bayom hashevi'i beterem yavo hacharsa mah matok midbash umah oz me'ari vayomer lahem lulei charashtem be'eglati lo metzatem chidati.
This verse describes a situation where people of a city are posing riddles to someone. They ask what is sweeter than honey and stronger than a lion. The person then responds that if they hadn't plowed with his young bull, they wouldn't have found the riddle's answer.
[JDG.14.19] And the spirit of Yahveh strengthened him, and he went down to Ashkelon and struck thirty of them, and he took their loincloths and gave the loincloths to those who posed the riddles, and his anger burned, and he went up to his father's house. [§]
Va-tits-lach a-lav roo-ach Yahveh va-ye-red Ash-kel-on va-yak mee-hem shlo-sheem ee-sh va-yeek-ach et-khah-lee-tzot-am va-yeet-ten ha-khah-lee-foot le-mag-gee-day ha-khee-dah va-yee-char ap-po va-ya-al beet a-vee-hoo.
This verse describes the spirit of Yahveh empowering a man, leading him to Ashkelon where he defeats thirty men, takes their loincloths, and gives them as answers to riddles. It concludes by stating his anger flared, and he went up to his father's house.
[JDG.14.20] And the woman of Samson was a spy for him, who spied for him. [§]
va-te-hee e-shet Shim-shon le-me-re-eh-hu a-sher re-ah lo.
This verse describes the woman of Samson being a spy. 'va-te-hee' means 'and she was'. 'e-shet Shim-shon' means 'the woman of Samson'. 'le-me-re-eh-hu' means 'for a spy of him' or 'to be a spy for him'. 'a-sher re-ah lo' means 'who spies for him'.
JDG.15
[JDG.15.1] And it came to pass in the days of the wheat harvest that Samson visited his wife with garments of goats. And he said, "I will go to my wife into the chamber." But her father did not allow him to enter. [§]
Va-yhi mi-yamim bi-yemei katzir-chitim va-yifkod Shimshon et-ishto bigdei izzim va-yomer avo el-ishti he-chadrah ve-lo netano aviah lavo.
This verse describes Samson visiting his wife during the wheat harvest. He intends to go to her chamber, but her father prevents him from entering.
[JDG.15.2] And her father said, "Say, I have said that you hate her, and I gave her to your evil. Is not her younger sister good in place of her? Let her be to you instead of her." [§]
Va-yomer av-i-ha amor amar-ti ki-san-oh sin-e-tah va-et-ne-nah le-me-re-ech ha-lo achot-ah ha-ktanah tovah mi-men-nah teh-i-na le-chah tach-teh-hah.
This verse is from 2 Samuel 13:22. It describes the father of Tamar speaking to Ammon after Ammon has raped his sister Tamar. He is essentially saying that because Ammon hates Tamar, he has given her to his brother Absalom instead. He suggests Absalom is a better match than Tamar, and thus she should be given to Absalom. The words themselves are fairly straightforward. 'Va-yomer' means 'and he said'. 'Av-i-ha' means 'her father'. 'Amor' is a command, meaning 'say'. 'Amar-ti' means 'I said'. 'Ki' means 'that'. 'San-oh' means 'hatred'. 'Sin-e-tah' means 'you hate'. 'Va-et-ne-nah' means 'and I gave her'. 'Le-me-re-ech' means 'to your evil'. 'Ha-lo' means 'is it not'. 'Achot-ah' means 'her sister'. 'Ha-ktanah' means 'the younger'. 'Tovah' means 'good'. 'Mi-men-nah' means 'than her'. 'Teh-i-na' is a plea meaning 'let her be'. 'Le-chah' means 'to you'. 'Tach-teh-hah' means 'instead of her'.
[JDG.15.3] And he said to them, Samson, "I have now avenged myself upon the Philistines, for I do evil with them." [§]
Va-yo-mer la-hem Shim-shon ni-kei-ti ha-pa-am mi-pli-shim ki-o-seh a-ni im-am ra-ah.
This verse is from Judges 15:11. It recounts Samson telling the Philistines that he has avenged himself upon them. 'Va-yo-mer' means 'and he said'. 'La-hem' means 'to them'. 'Shim-shon' is the name Samson. 'Ni-kei-ti' means 'I have cleansed/avenged'. 'Ha-pa-am' means 'this time'. 'Mi-pli-shim' means 'from the Philistines'. 'Ki-o-seh' means 'because I do'. 'A-ni' means 'I'. 'Im-am' means 'with them'. 'Ra-ah' means 'evil/harm'.
[JDG.15.4] And Samson went and captured three hundred foxes, and he took torches, and he turned tail to tail, and he put one torch between the two tails in the middle. [§]
Va-yelech Shimshon va-yilkod shlosh-meot shu'alim va-yikach lapidim va-yepen zanav el-zanav va-yasem lapid ehad bein shnei ha-zanavot ba-toche.
This verse describes Samson capturing foxes, tying them together in pairs, and attaching a burning torch between each pair's tails.
[JDG.15.5] And he burned fire with torches and he sent it into the fields of the Philistines, and he burned from Gadish and to Kamah and to the vineyard of Zayit. [§]
vayav'er-esh ba-lapidim vayishalach bekamot plishtim vayav'er migadish ve'ad-kamah ve'ad-kerem zayit.
This verse describes a fire being set to the Philistines’ standing grain. 'vayav'er' means 'and he burned'. 'esh' means 'fire'. 'ba-lapidim' means 'with torches'. 'vayishalach' means 'and he sent'. 'bekamot' means 'in the fields'. 'plishtim' means 'Philistines'. 'migadish' means 'from Gadish'. 've'ad-kamah' means 'and to Kamah'. 've'ad-kerem zayit' means 'and to the vineyard of Zayit'.
[JDG.15.6] The Philistines said, "Who did this?" And they said, "Samson, the son-in-law of the Timnite, for he took his wife and gave her to another man." Then the Philistines came up and burned her and her father with fire. [§]
vayomru plishtim mi asa zot vayomru shimshon chatan hatimni ki lakach et ishto vayitnah lemerehu vayalu plishtim vaysorfu otah veet aviv baesh
This verse recounts the Philistines' reaction after Samson took his wife and gave her to another man. They inquire who did this, and are told it was Samson, the son-in-law of the Timnite. As a result, the Philistines came up and burned her and her father with fire.
[JDG.15.7] And Samson said to them, "If you do this thing, then if I take vengeance upon you, afterward I will stop." [§]
vayomer lahem shimshon im-ta'ason kazot ki im-nikamti bachem ve'achar echdal
This verse is spoken by Samson to the Philistines. He is challenging them to fulfill their threat to cut off his eyes. He states that if they do as they say, he will take vengeance upon them and then stop. The verse relies heavily on conditional statements and the idea of retribution.
[JDG.15.8] And God struck them on the thigh with a great strike. And Yahveh descended and sat in the shade of an eagle's rock. [§]
va-yakh otam shok al-yarekh makhah gedolah va-yered va-yeshev bi-se'if selah eitam.
This verse describes a smiting, specifically a strike to the thigh. It then states someone descended and settled in the shade of a rock, specifically an eagle's rock. 'Vayakh' implies a forceful striking. 'Shok' refers to the thigh. 'Makhah gedolah' means a great strike. 'Va-yered' indicates a descending action. 'Va-yeshev' means he sat or settled. 'Bi-se'if selah eitam' describes the location as 'in the shade of an eagle's rock'.
[JDG.15.9] And the Philistines came up and encamped in Judah, and they spread out in the valley. [§]
Va'yalu plishtim va'yachanu biYehudah va'yinatshu balechi.
This verse describes the Philistines coming up and encamping in Judah and then spreading out in the valley. "Va'yalu" means "and they came up". "Plishtim" is the name of the Philistines. "Va'yachanu" means "and they encamped". "BiYehudah" means "in Judah". "Va'yinatshu" means "and they spread out". "Balechi" means "in the valley".
[JDG.15.10] And the men of Judah said, "Why have you come against us?" And they said, "We have come to bind Samson against us, to do to him as he did to us." [§]
vayomru ish yehudah lamah alitem aleinu vayomru le'esor et shimshon aleinu la'asot lo ka'asher asa lanu.
This verse recounts a conversation between the men of Judah and Samson. The men of Judah ask Samson why he has come against them. Samson replies that they have come to bind him and treat him as he has treated them.
[JDG.15.11] Three thousand men descended from Judah to the cliff of the rock of the eagle. They said to Samson, "Do you not know that the Philistines rule over us? And what is it that you have done to us?" And he said to them, "As they did to me, so I have done to them." [§]
vayyrduu shloshet alafim ish miyehuda el-se'if selaa eitam vayyomru lishimshon haloa yadaata ki-moshlim banu pelishtim umah-zot asita lanu vayyomer lahem kaasher asu li ken asiti lahem
This verse describes three thousand men from Judah descending to a rocky outcrop to confront Samson. They ask him why he has allowed the Philistines to rule over them and what he has done to them. Samson responds that he has done to the Philistines as they did to him.
[JDG.15.12] And they said to him, "We have come down to bind you and to give you into the hand of the Philistines." And Samson said to them, "Swear to me that you will not harm me yourselves." [§]
vayomru lo le'esorka yaradnu letitekha beyad plishtim vayomer lahem shimshon hishba'u li pen tifg'un bi atem
This verse describes a situation where people have come to Samson intending to deliver him to the Philistines. They are telling him they have come down to bind him and hand him over. Samson then asks them to swear not to harm him. 'vayomru' means 'and they said.' 'le'esorka' means 'to bind you.' 'yaradnu' means 'we came down.' 'letitekha' means 'to give you.' 'beyad plishtim' means 'into the hand of the Philistines.' 'vayomer lahem shimshon' means 'and Samson said to them.' 'hishba'u li' means 'swear to me.' 'pen tifg'un bi' means 'lest you harm me.' 'atem' means 'you.'
[JDG.15.13] And they said to him, saying, "No, for a binding has your binding been, and we will give you into their hand, and the killer will not kill you." And they bound him with two new ropes, and they hoisted him up from the rock. [§]
vayomru lo leemor lo ki asor neesar'cha unetannucha beyadam vehameit lo nemitech vayasruhu bishnayim avotim chadashim vaya'aluhu min hasala.
This verse describes a situation where people are speaking to someone, informing them that they have been bound and handed over to others, but will not be killed. They proceed to bind him with new ropes and hoist him up from the rock.
[JDG.15.14] He came as far as Lehi, and the Philistines shouted to meet him. Then the spirit of Yahveh descended upon him, and the cords that were on his arms became like flax that has been burned in a fire, and they melted from off his hands. [§]
hu-va ad-le-chi u-fli-shim he-ree-u li-krat-o va-tits-lach a-lav ru-ach Yahveh va-ti-hye-nah ha-a-vo-tim a-sher a-lei zro-o-ta-v ka-pish-tim a-sher ba-a-ru ba-esh va-yim-asu es-ur-av mei-al ya-dav.
This verse describes a man approaching Lehi and being met by the Philistines. The spirit of Yahveh comes upon him, and the cords on his arms become like flax burned with fire and melt off his hands.
[JDG.15.15] And he found the jawbone of a donkey, fresh, and he sent his hand and took it, and he struck with it a thousand men. [§]
Va-yim-tza le-chi-chamor tri-yah va-yish-lach ya-do va-yi-ka-che-ha va-yak-bah elef ish.
This verse describes Samson finding the jawbone of a donkey, using it as a weapon, and killing a thousand men with it. 'Va-yim-tza' means 'and he found'. 'Le-chi-chamor' is 'jawbone of a donkey'. 'Tri-yah' means 'fresh' or 'new'. 'Va-yish-lach ya-do' means 'and he sent his hand' (meaning he reached out). 'Va-yi-ka-che-ha' means 'and he took it'. 'Va-yak-bah' means 'and he struck with it'. 'Elef ish' means 'a thousand men'.
[JDG.15.16] And Samson said, "With the jawbone of the donkey, a donkey's jawbone, I struck a thousand men." [§]
va-yo-mer shim-shon bil-chi ha-cha-mor cha-mor cha-mo-ra-tayim bil-chi ha-cha-mor hi-kei-ti elef ish
This verse recounts Samson's riddle and his boast. 'Shimshon' is Samson. 'Bilchi ha-chamor' means 'with the jawbone of the donkey'. 'Chamor' means 'donkey'. 'Chamora-tayim' refers to a donkey's jawbone. 'Hikeiti' means 'I struck' or 'I killed'. 'Elef' means 'thousand'. 'Ish' means 'man'. The verse describes Samson striking a thousand men with the jawbone of a donkey.
[JDG.15.17] And it happened when he finished speaking, that he threw the jawbone from his hand. And he called that place the height of the jawbone. [§]
vayhi k'kaloto l'daber vayashlech halchi miyado vayikra lamakom hahu ramat lechi
This verse describes an event following speech. Someone throws something called 'the jawbone' from their hand and then names a place 'the height of the jawbone'. The verse uses 'YHVH' (Yahveh) in its original context, though it is not explicitly present in the provided text segment.
[JDG.15.18] And he became very thirsty, and he called to Yahveh and said, "You have given into the hand of your servant this great deliverance. But now I will die of thirst and fall into the hand of the uncircumcised." [§]
Va-yitz-mah me-od, va-yik-rah el-Yahveh va-yo-mar, At-tah na-tat-tah be-yad av-de-cha et-ha-tshu-ah ha-gdo-lah ha-zot. Ve-atah amut ba-tzama ve-nafalti be-yad ha-ar-e-lim.
This verse describes a moment of extreme thirst and a plea to Yahveh. The speaker acknowledges that Yahveh has given them a great deliverance but fears dying of thirst and falling into the hands of the uncircumcised.
[JDG.15.19] And the Gods split the hollow which was in Lehi, and water came out of it, and he drank, and his spirit returned and he lived. Therefore he called its name the spring of the one who calls out, which is in Lehi, until this day. [§]
va-yiv-ka-a e-lo-heem et-ha-mak-tesh a-sher-ba-le-chi va-ye-tze-u mee-men-noo ma-yim va-yesht va-ta-shav roo-cho va-ye-chi al-ken ka-ra sh-ma-ah ein ha-ko-re-ah a-sher ba-le-chi ad ha-yom ha-zeh.
This verse describes an event where 'the Gods' split a rock, and water came forth. It details how this event revived someone, leading to the naming of a spring.
[JDG.15.20] And he judged Israel in the days of the Philistines for twenty years. [§]
va-yish-pot et-yis-ra-el bi-ye-mei pli-shtim es-rim sha-nah.
This verse describes a period of judgement over Israel during the time of the Philistines, lasting twenty years. 'Va-yish-pot' means 'and he judged'. 'Et-yis-ra-el' means 'Israel'. 'Bi-ye-mei' means 'in the days of'. 'Pli-shtim' refers to the Philistines. 'Es-rim sha-nah' means 'twenty years'.
JDG.16
[JDG.16.1] And Samson went to Gaza, and he saw there a woman, a prostitute, and he went to her. [§]
Va-ye-lech Shim-shon A-za-ta va-yar sham isha zone va-vo ei-lei-ha.
This verse describes Samson going to Gaza and seeing a prostitute, then going to her. 'Va-ye-lech' means 'and he went'. 'Shim-shon' is the name Samson. 'A-za-ta' is Gaza. 'Va-yar' means 'and he saw'. 'Sham' means 'there'. 'Isha' means 'woman'. 'Zone' means 'prostitute'. 'Va-vo' means 'and he went'. 'Ei-lei-ha' means 'to her'.
[JDG.16.2] To the Philistines they said, "Samson has come here." So they surrounded and lay in wait for him all the night at the gate of the city, and they kept silent all the night, saying, "Until the light of morning, and we will kill him." [§]
la'azatim le'emor ba shimshon hena vayasovu vay'erbu-lo kol-halayla b'sha'ar ha'ir vayitcharshu kol-halayla le'emor ad-or haboker vahargnuhu.
This verse describes the Philistines lying in wait for Samson at the city gate all night, planning to kill him at dawn. 'la'azatim' means 'to the Philistines'. 'le'emor' means 'saying'. 'ba shimshon hena' means 'Samson has come here'. 'vayasovu' means 'they surrounded'. 'vay'erbu-lo' means 'they lay in wait for him'. 'kol-halayla' means 'all the night'. 'b'sha'ar ha'ir' means 'at the gate of the city'. 'vayitcharshu' means 'they kept silent'. 'ad-or haboker' means 'until the light of morning'. 'vahargnuhu' means 'and we will kill him'.
[JDG.16.3] And Samson lay until the middle of the night, and he rose in the middle of the night and seized the door leaves of the gate of the city, and the two gateposts, and carried them away with the crossbars, and placed them upon his shoulders, and he went up to the peak of the mountain which is facing Hebron. [§]
Va-yish-khav Shim-shon ad-khatsi ha-lay-lah, va-ya-kom ba-khatsi ha-lay-lah va-ye-e-khaz be-dal-tot sha-ar-ha-ir u-vishtei ha-me-zu-zot va-yi-sa-em im-ha-be-rikh va-ya-sem al-khte-fav va-ya-a-lem el-rosh ha-har asher al-pnei chev-ron.
This verse describes Samson waking in the middle of the night and carrying away the gates of Gaza, including the two gateposts and the crossbars, and placing them on his shoulders before ascending to a mountain near Hebron.
[JDG.16.4] And it came to pass after these things that he loved a woman in the valley of Sorek, and her name was Dela-ilah. [§]
Va-yhi akharei-khen, va-ye'ehav ishah be-nakhal sorek, u-shmah dela-ilah.
This verse recounts a subsequent event in the life of the judge Samson. 'Va-yhi' means 'and it came to pass'. 'Akharei-khen' means 'after these things'. 'Va-ye'ehav' means 'and he loved'. 'Ishah' means 'woman'. 'Be-nakhal sorek' indicates a location, 'in the valley of Sorek'. 'U-shmah' means 'and her name'. 'Dela-ilah' is the woman's name.
[JDG.16.5] And the leaders of the Philistines went up to her, and said to her, "Reveal his secret to us, and see what makes his strength so great, and how we may overpower him. And we will bind him and torment him. And we will give to you, each of us, one thousand one hundred pieces of silver." [§]
vayya'alu eileha sarnei pelishtim vayomru la pah'ti oto ure'i bameh khocho gadol ubameh nukhal lo va'asarnuho le'annoto va'anakhnu nitan-lakh ish elef umei'ah kesef
This verse describes the Philistine leaders ascending to Delilah and proposing a deal to discover Samson's source of strength. They offer her a significant sum of silver if she can determine what makes him so strong and how they can overpower him. They plan to capture and torment him, and they promise to give her eleven hundred pieces of silver.
[JDG.16.6] And Delilah said to Samson, "Reveal to me now, in what your strength is great, and in what way you might be bound to overpower you." [§]
Va-to-mer De-li-lah el Shim-shon ha-gi-dah-nah li bameh koh-hakha ga-dol u-bameh te-eh-ser le-ah-not-ekha.
This verse is from Judges 16:5. It records Delilah asking Samson to reveal the source of his great strength and how he might be restrained or overpowered. The words break down as follows: 'Va-to-mer' (and she said), 'De-li-lah' (Delilah), 'el' (to), 'Shim-shon' (Samson), 'ha-gi-dah-nah' (reveal to me), 'li' (to me), 'bameh' (in what, how), 'koh-hakha' (your strength), 'ga-dol' (great), 'u-bameh' (and in what, and how), 'te-eh-ser' (you might be restrained), 'le-ah-not-ekha' (to overpower you).
[JDG.16.7] And he said to her, Samson, "If they bind me with seven fresh tendons that have not decayed, and I become weak, then I will be like any other man." [§]
Va-yo-mer ei-le-ha Shim-shon im-ya-as-ru-ni be-shiv-ah ye-ta-rim la-chim a-sher lo cho-ra-vu ve-cha-li-ti ve-ha-yi-ti ke-a-chad ha-a-dam.
This verse is Samson speaking. He is saying 'if they bind me with seven fresh tendons that have not been dried, and I become weak, then I will be like any other man.' 'El' is 'God', and the pronoun 'ei-le-ha' means 'to her'. 'Shivah' is seven, 'ye-ta-rim' is tendons, 'la-chim' is fresh, 'asher' is 'that', 'lo cho-ra-vu' means 'not dried' or 'not decayed', 've-cha-li-ti' means 'and I become weak', 've-ha-yi-ti' means 'and I will be', 'ke-a-chad' means 'like one', 'ha-a-dam' is 'the man' or 'human'.
[JDG.16.8] And the leaders of the Philistines went up to her, seven of the remaining warriors, strong men who had not been harmed. And they bound him with them. [§]
vayalu-lah sarnei plishtim shiva ytarim lachim asher lo choravu vataseru bahhem
This verse describes the Philistine leaders bringing seven of their best warriors who were not wounded to Samson. They then bound him with these warriors.
[JDG.16.9] And the one lying in wait sat to her in the room, and she said to him, "The Philistines are upon you, Samson!" And he tore the ropes, as one tears the wick of a lamp when it smells fire, and his strength was not known. [§]
vehahorev yoshev lah biheder vatomer elav pelishtim aleykha shimshon vayanatek et-haytarim kaasher yinatek ptil-haneret baharikho esh velo noda khocho.
This verse describes Samson surprising and killing a Philistine. 'Vehahorev' refers to someone lying in wait or ambushing. 'Yoshev lah' means 'sitting to her' which here indicates being in a room. 'Pelishtim' refers to the Philistines. 'Shimshon' is Samson's name. 'Yinatek' means 'he will tear'. 'Haytarim' are the ropes or restraints. 'Ptil-haneret' refers to the wick of a lamp. 'Baharikho esh' means 'when it smells fire'. 'Khocho' refers to his strength.
[JDG.16.10] And Delilah said to Samson, "Behold, you have mocked me, and you have spoken lies to me. Now, please tell me in what way you may be bound." [§]
Va-to-mer De-lee-lah el Shim-shon, hi-neh he-tal-tah bee, va-te-da-ber ee-lai ke-za-veem. At-tah ha-gee-dah-nah lee bah-meh teh-eh-ser.
This verse comes from Judges 16:10. Delilah speaks to Samson. She accuses him of mocking her and lying to her. She then asks him to reveal the secret of what would bind him.
[JDG.16.11] And he said to her, “If you bind me with new ropes that have not been worked, I will become sick, and I will be like one of humankind.” [§]
vayomer eleiha im-asor ya’asruni ba’avotim chadashim asher lo na’asah bahem melacha vechaliti vehayiti ke’echad ha’adam.
This verse describes a request made to someone. The speaker asks to be bound with new ropes that have not been worked. They state that if this is done, they will become sick and be like one of humankind. ‘Eleiha’ means ‘to her’ or ‘to you’ (feminine). ‘Asor’ means ‘to bind’ or ‘to imprison.’ ‘Avotim’ means ‘ropes’ or ‘cords.’ ‘Chadashim’ means ‘new.’ ‘Melacha’ means ‘work’ or ‘labor.’ ‘Chaliti’ means ‘I will be sick.’ ‘Hayiti’ means ‘I will be.’ ‘Echad’ means ‘one.’ ‘Adam’ means ‘humankind’ or ‘man.’
[JDG.16.12] And Delilah took new ropes and bound him with them, and she said to him, "The Philistines are upon you, Samson!" And the one lying in wait was sitting in the room, and he broke them from off his arms as a thread. [§]
va-ti-kah de-lee-lah a-vo-teem kha-da-sheem va-ta-as-reh-hoo ba-hem va-to-mer ei-lav pe-lees-teem a-lei-kha shim-shon ve-ha-o-rev yo-shev be-kha-der va-ye-na-tekem mei-al ze-ro-otav ka-khut.
This verse describes Delilah binding Samson with new ropes and asking him if the Philistines are upon him. It then states that the one lying in wait is in the room, and that he broke them from off his arms as a thread.
[JDG.16.13] And Delilah said to Samson, “Until now you have mocked me and spoken falsely to me. Tell me, I implore you, by what means can you be bound?” And he said to her, “If you weave together the seven braids of my head with the loom, then I will become weak.” [§]
Va-to-mer De-lee-lah el Shim-shon ad-hay-nah he-tal-tah bee va-te-da-ber e-lai ke-za-vim ha-gee-dah lee ba-meh teh-ah-ser va-yo-mer e-lei-ha im-ta-ar-gee et she-vah mach-lep-hot ro-shee im-ha-mas-sa-chet
This verse recounts Delilah's plea to Samson to reveal the source of his strength. She accuses him of deception and asks him directly what would cause him to be bound. Samson responds by suggesting that if she weaves together the seven braids of his hair with the loom, he will become weak.
[JDG.16.14] And she struck at the tent peg, and she said to him, "The Gods are upon you, Samson." And he awoke from his sleep and pulled down the tent peg, the long one, and the weaving. [§]
va-tit-ka ba-ya-ted va-to-mer e-la-iv p’lishtim a-lei-cha Shimshon va-yi-kats mi-sh’na-to va-yi-sa et-ha-ye-tad ha-e-reg ve-et-ha-mas-sa-khet.
This verse describes Samson waking up and pulling down the tent pegs and the weaving that was used to trap him. 'Va-tit-ka' means 'and she struck'. 'Ba-ya-ted' means 'at the tent peg'. 'Va-to-mer' means 'and she said'. 'E-la-iv' means 'to him'. 'P’lishtim' is 'the Philistines'. 'A-lei-cha' means 'upon you'. 'Shimshon' is Samson’s name. 'Va-yi-kats' means 'and he awoke'. 'Mi-sh’na-to' means 'from his sleep'. 'Va-yi-sa' means 'and he pulled'. 'Et-ha-ye-tad ha-e-reg' means 'the tent peg, the long one'. 'Ve-et-ha-mas-sa-khet' means 'and the weaving'.
[JDG.16.15] And she said to him, "How can you say, 'I have loved you,' while your heart is not with me? This is the third time you have mocked me, and you have not told me in what way your strength is great." [§]
Va-to-mer e-la-v ei-ch to-mar a-hav-ti-cha ve-liv-cha ein it-ti zeh sha-losh pe-a-mim hetal-ta bi ve-lo-higad-ta li ba-meh koch-cha ga-dol.
This verse is spoken by a woman to a man, expressing disappointment and questioning his sincerity. She asks how he can say he loves her when his heart is not with her. She accuses him of deceiving her three times, and not telling her about the strength of his power.
[JDG.16.16] And it happened that she afflicted him with her words all the days, and she compelled him, and his soul grew short to die. [§]
va-yhi ki-hetsikah lo bidvareha kol-ha-yamim vat-al-tsehu vatik-tzar nafsho lamut.
This verse describes a situation where someone was greatly distressed by the words of another person, to the point of wanting to die. Let's break down the names: 'Yahveh' appears as the implicit subject performing actions that impact the individual, even though not directly stated. The verse details relentless hardship caused by another's speech, pushing the person to despair.
[JDG.16.17] And he told her all that was in his heart and said to her, "Teacher, it has not come upon my head, because a Nazirite to the Gods I am from the womb of my mother. If I am shaved, and strength departs from me, and I become weak, then I will be like any other man." [§]
va-yaged-lah et-kol-libo va-yomer lah moreh lo-alah al-roshi ki nezir elohim ani mi-beten imi im-gulachti ve-sar mi-meni kochi ve-chaliti ve-hayiti ke-kol-ha-adam.
This verse describes Samson revealing the secret of his strength to his wife. He explains that he has been a Nazirite to the Gods from his mother's womb. If his hair is shaved, his strength will leave him and he will become like any other man. 'Va-yaged' means 'and he told'. 'Et' is a particle marking the definite object. 'Libo' means 'his heart'. 'Moreh' means 'teacher', but here is being used as a title of endearment. 'Nezir' means 'Nazirite', someone consecrated to the Gods. 'Elohim' means 'the Gods'. 'Mi-beten imi' means 'from the womb of my mother'. 'Gulachti' means 'shaved'. 'Sar' means 'departed'. 'Meni' means 'from me'. 'Kochi' means 'my strength'. 'Chaliti' means 'I became weak'. 'Hayiti' means 'I became'. 'Ke-kol-ha-adam' means 'like all men'.
[JDG.16.18] And Delilah saw that he had told her all that was in his heart, and she sent and called to the leaders of the Philistines, saying, “Come up this time, for he has told me all that is in his heart.” And the leaders of the Philistines came up to her, and they brought silver in their hands. [§]
Va-teh-reh Deh-lee-lah kee-hee-gid lah et-kol-lee-bo, va-teesh-lah va-tee-krah leh-sar-neh fee-lees-teem le-emor, a-loh ha-pa-am kee-hee-gid lah et-kol-lee-bo, ve-ah-loh eh-leh-ha sar-neh fee-lees-teem va-yah-ah-loo ha-kesef beh-yah-dam.
This verse describes Delilah revealing Samson’s secret to the Philistine leaders. She had previously pretended to care about Samson, but now, having learned his weakness, she sends for the Philistine leaders to come and capture him. She tells them he has revealed everything in his heart to her, implying he has told her the secret to his strength. They then come, bringing silver in their hands, presumably as payment for bringing Samson to them.
[JDG.16.19] And she let him rest on her knees, and she called to the man, and she shaved the seven braids of his head, and she began to afflict him, and his strength left him. [§]
va-ti-yash-ne-hu al-bir-kei-ha va-ti-kra la-ish va-ti-galach et-sheva mach-lefot ro-sho va-ta-chel le-anoto va-ya-sar koch-o me-alav.
This verse describes Delilah’s actions toward Samson. 'Va-ti-yash-ne-hu' means ‘and she let him rest.’ 'Al-bir-kei-ha' means ‘on her knees.’ 'Va-ti-kra la-ish' means ‘and she called to the man.’ 'Va-ti-galach et-sheva mach-lefot ro-sho' means ‘and she shaved the seven braids of his head.’ 'Va-ta-chel le-anoto' means ‘and she began to afflict him.’ 'Va-ya-sar koch-o me-alav' means ‘and his strength left him.’
[JDG.16.20] And she said, "The Philistines are upon you, Samson." And he awoke from his sleep and said, "I will go out as at other times and act as before." And he did not know that Yahveh had departed from upon him. [§]
Va-to-amer plishtim aleikha shimshon va-yikatz mi-shnato va-yo-mer etzea kefaam bpaam veanuer vhu lo yada ki Yahveh sar me-alayv.
This verse describes the Philistines capturing Samson, and Samson awakening unaware that Yahveh has departed from him. 'Va-to-amer' means 'and she said'. 'Plishtim' refers to the Philistines. 'Aleikha' means 'upon you'. 'Shimshon' is Samson's name. 'Va-yikatz' means 'and he awoke'. 'Mi-shnato' means 'from his sleep'. 'Va-yo-mer' means 'and he said'. 'Etzea' means 'I will go out'. 'Kefaam bpaam' means 'as at other times'. 'Veanuer' means 'and I will act'. 'Vhu' means 'he'. 'Lo yada' means 'did not know'. 'Ki' means 'that'. 'Yahveh' is the proper name of God. 'Sar' means 'has departed'. 'Me-alayv' means 'from upon him'.
[JDG.16.21] The Philistines seized him, and they gouged out his eyes. They brought him down to Gaza and bound him with bronze, and he became a grinder in the house of prisoners. [§]
vayochazuhoo plishtim vayanqroo et eineev vayoreedu oto azzata vayyasroohoo banchushtayim vayhee tochen bebeyt ha'assirim
This verse describes the capture and brutal treatment of Samson by the Philistines. 'Vayochazuhoo' means 'they seized him'. 'Plishtim' refers to the Philistines. 'Vayanqroo et eineev' means 'they gouged out his eyes'. 'Vayoreedu oto azzata' means 'they brought him down to Gaza'. 'Vayyasroohoo banchushtayim' means 'they bound him with bronze'. 'Vayhee tochen bebeyt ha'assirim' means 'and he became a grinder in the house of prisoners'.
[JDG.16.22] And the hair of his head began to grow, as when it was shaved. [§]
va-yachel se'ar-rosho le'tzameach ka'asher gulach
This verse describes Samson's hair beginning to grow back after being shaved. 'Vayachel' means 'and began'. 'Se'ar-rosho' means 'the hair of his head'. 'Le'tzameach' means 'to grow'. 'Ka'asher' means 'as' or 'like'. 'Gulach' means 'shaved'.
[JDG.16.23] And the leaders of the Philistines gathered to offer a great sacrifice to Dagon, their god, and to rejoice. And they said, "Our god has delivered Samson, our enemy, into our hand." [§]
ve-sar-nei felishtim ne-es-fu li-z-bo-ach ze-vach-ga-dol le-da-gon elo-hei-hem u-le-sim-cha va-yo-mer-u na-tan elo-hei-nu be-ya-deinu et shim-shon oi-vei-nu
This verse describes the leaders of the Philistines gathering to offer a great sacrifice to Dagon, their god, and rejoice. They attribute the capture of Samson, their enemy, to their god's power.
[JDG.16.24] And the people saw it, and they praised the Gods of them, for they said, “Our God has given into our hand our enemies and the destroyer of our land, and the one who multiplied our slain.” [§]
Va'yir'u oto ha'am va'yehal'lu et Eloheihem ki amru natan Eloheinu b'yadeinu et oyveinu ve'et machariv artzeinu va'asher hirbah et chalaleihenu.
This verse describes the people seeing something (likely a victory) and praising their Gods. They state that their God has given them their enemies, the destroyer of their land, and the one who multiplied their slain into their hands.
[JDG.16.25] And it happened, when their hearts were good, that they said, "Call for Samson, and let him amuse us." So they called for Samson from the house of prisoners, and he amused them, and they stationed him between the pillars. [§]
Va-yhi ki-tov libbam va-yomru kir’u le-Shimshon vi-yisahek-lanu va-yikre’u le-Shimshon mi-beit ha-asirim va-yitzachek lifnehem va-ya’amidu oto bein ha-amudim.
This verse describes a situation where the hearts of the Philistines were good (meaning they felt at ease or pleased), and they asked for Samson to be brought to them so he would make them laugh. They called for Samson from the house of prisoners, and he made them laugh, and they stationed him between the pillars.
[JDG.16.26] And Samson said to the young man holding him, "Release me, and let me lean on the pillars upon which the house is established, and I will lean upon them." [§]
Va-yo-mer Shim-shon el ha-na-ar ha-ma-chak-zik be-ya-do ha-ni-chah oh-ti va-he-mee-she-nee et ha-am-u-deem asher ha-bayit na-chon a-lei-hem ve-e-sha-en a-lei-hem.
This verse describes Samson asking a young man holding him to let him lean on the pillars of the building. Samson wants to rest against the pillars so he can regain some strength. The verse details Samson's request to be allowed to lean on the pillars that support the house.
[JDG.16.27] And the house was full of the men and the women, and there were all the captains of the Philistines. And on the roof, about three thousand men and women were viewing, at the amusement of Samson. [§]
vehaBayit male ha’anashim venashim veshamah kol sarnei pelishtim veal haGag kishloshah alapim ish veishah ha’ro’im bischok Shimshon.
This verse describes the Philistine gathering to witness Samson’s capture. ‘vehaBayit’ means ‘and the house’. ‘male’ means ‘full’. ‘ha’anashim’ means ‘the men’ and ‘venashim’ means ‘and women’. ‘veshamah’ means ‘and there’. ‘kol sarnei pelishtim’ means ‘all captains of the Philistines’. ‘veal haGag’ means ‘and on the roof’. ‘kishloshah alapim’ means ‘about three thousand’. ‘ish veishah’ means ‘man and woman’. ‘ha’ro’im’ means ‘the seeing ones’ or ‘the viewers’. ‘bischok Shimshon’ means ‘at the amusement of Samson’.
[JDG.16.28] And Samson called to Yahveh, and he said, "My Lord Yahveh, remember me, please, and strengthen me, please, only this time, the Gods, and let me avenge one revenge from my two eyes on the Philistines." [§]
Va-yik-ra Shim-shon el-Yeh-veh va-yo-mar, Adonai Yeh-veh zakh-re-ni na ve-khaz-ke-ni na akh ha-pa’am ha-zeh ha-Elohim ve-i-naq-meh ne-kam-a-chat mi-shtei einai mi-filishtim.
This verse is from Judges 16:30. It describes Samson calling out to Yahveh to give him strength one last time so that he can avenge himself on the Philistines for taking out his eyes. ‘Va-yik-ra’ means ‘and called’. ‘Shimshon’ is Samson’s name. ‘El’ means ‘to’ or ‘unto’. ‘Yeh-veh’ is the name of God. ‘Va-yo-mar’ means ‘and he said’. ‘Adonai’ means ‘my Lord’. ‘Zakh-re-ni’ means ‘remember me’. ‘Na’ is a plea for favor. ‘Ve-khaz-ke-ni’ means ‘and strengthen me’. ‘Akh’ means ‘only’ or ‘but’. ‘Ha-pa’am ha-zeh’ means ‘this time’. ‘Ha-Elohim’ means ‘the Gods’. ‘Ve-i-naq-meh’ means ‘and let me avenge’. ‘Ne-kam-a-chat’ means ‘one revenge’. ‘Mi-shtei einai’ means ‘from two eyes’. ‘Mi-filishtim’ means ‘from the Philistines’.
[JDG.16.29] And Samson grasped the two pillars of the middle, upon which the house stood, and he leaned upon them. One was in his right hand and one was in his left hand. [§]
Va-yil-fot Shim-shon et-shnei am-mu-dei ha-to-chech a-sher ha-bayit na-chon a-lei-hem va-yis-amek a-lei-hem echad bi-yami-no ve-echad bi-s’mo-lo.
This verse describes Samson grasping the two central pillars that support the building. ‘Va-yil-fot’ means ‘and Samson grasped’. ‘Shim-shon’ is Samson’s name. ‘Et’ is a grammatical marker. ‘Shnei am-mu-dei’ means ‘two pillars’. ‘Ha-to-chech’ means ‘the middle’. ‘A-sher ha-bayit na-chon a-lei-hem’ means ‘upon which the house stood’. ‘Va-yis-amek’ means ‘and he leaned’. ‘A-lei-hem’ means ‘upon them’. ‘Echad bi-yami-no ve-echad bi-s’mo-lo’ means ‘one in his right hand and one in his left hand.’
[JDG.16.30] And Samson said, “Let my life perish with the Philistines,” and he bent with strength, and the house fell upon the rulers and upon all the people that were in it. And the dead that he killed in his death were many more than those that he killed in his life. [§]
Va-yo-mer Shim-shon ta-mot naf-shi im-Pli-shim, va-yet be-ko-ach va-yipol ha-bayit al-ha-seranim ve-al-kol-ha-am asher-bo, va-yihyu ha-metim asher hemit be-moto rabim me-asher hemit be-chayav.
This verse describes Samson’s final act, where he brings down a building upon the Philistines, killing more in his death than he did in his life. 'Va-yo-mer' means 'and he said'. 'Shimshon' is Samson. 'Ta-mot naf-shi' means 'let my life die', or 'let my soul perish'. 'Im-Pli-shim' means 'with the Philistines'. 'Va-yet' means 'and he bent'. 'Be-ko-ach' means 'with strength'. 'Va-yipol' means 'and fell'. 'Ha-bayit' means 'the house'. 'Al-ha-seranim' means 'upon the rulers'. 'Ve-al-kol-ha-am' means 'and upon all the people'. 'Asher-bo' means 'that were in it'. 'Va-yihyu' means 'and were'. 'Ha-metim' means 'the dead'. 'Asher hemit' means 'that he killed'. 'Be-moto' means 'in his death'. 'Rabim' means 'many'. 'Me-asher hemit' means 'than he killed'. 'Be-chayav' means 'in his life'.
[JDG.16.31] His brothers and all his father’s house went down and took him, and they brought him up and buried him between Tzareah and Esht’aol, in the tomb of Manohah, his father. And he judged Israel for twenty years. [§]
vayyrdu echav vchol-beit avihu vanisa'u oto vayya'alu vayikberu oto bein tsar'ah uvein esht'aol bekever manoch aviv vehu shafat et-yisrael esrim shanah.
This verse describes the burial of Gideon. His brothers and all his father’s house came down, took his body, and brought it up to bury it between Tzareah and Esht’aol, in the tomb of Manohah, his father. It also states that he judged Israel for twenty years.
JDG.17
[JDG.17.1] And there was a man from the region of Ephraim, and his name was Mikayhu. [§]
Va-yhi-ish me-har Efrayim u-shmo Mikayhu.
This verse introduces a man from the region of Ephraim and states his name. 'Va-yhi' means 'and it happened' or 'and there was'. 'Ish' means 'man'. 'Me-har' means 'from the mountain/region of'. 'Efrayim' is the name Ephraim. 'U-shmo' means 'and his name'. 'Mikayhu' is the name Mikayhu.
[JDG.17.2] And he said to his mother, "One thousand one hundred pieces of silver that were taken from you are with me, and you also said in my hearing, 'See, the silver is with me; I took it.'" And his mother said, "Blessed be my son to Yahveh." [§]
Va-yo-mer le-im-o elef u-me-ah ha-kesef asher lukach-lach ve-at-tee a-leet ve-gam a-mart bee-oz-nai hin-neh ha-kesef it-tee a-nee la-kach-tee-vo va-to-mer im-moo ba-rooch ben-ee la-Yahveh.
This verse recounts a conversation between a man and his mother concerning money. The man confirms to his mother that one thousand one hundred pieces of silver, taken from her, are with him, and she acknowledges this. Finally, the mother blesses her son to Yahveh.
[JDG.17.3] And he restored the one thousand and one hundred pieces of silver to his mother. And his mother said, "The dedicated thing, I have dedicated the silver to Yahveh from my hand to my son to make a sculpted image and a molten form. And now I will return it to you." [§]
vayyashev et elef u'me'ah hakesef le'imo vato'mer imo hakdesh hikdashti et hakesef leyahveh miyadi livni la'asot pesel u'massekah ve'atah ashiveinu lach.
This verse describes a mother receiving silver from her son and then dedicating it to Yahveh for the purpose of making a sculpted image. She then returns the silver to her son.
[JDG.17.4] And he returned the silver to his mother, and his mother took two hundred pieces of silver and gave them to the craftsman, and he made from it a carved image and a cast idol, and it was in the house of Micah. [§]
Va-ya-shev et-ha-kesef le-im-mo, va-ti-kah im-mo ma-tai-yim kesef va-tit-neh-hu la-tso-ref va-ya-a-seh-hu pesel u-mas-seh-kah va-ye-hi be-beit mi-kha-ye-hu.
This verse describes the return of money to a mother, and then the creation of a carved image and cast idol with that money. The verse is detailing an act of idolatry. 'Va-ya-shev' means 'and he returned'. 'Et-ha-kesef' refers to 'the silver'. 'Le-im-mo' means 'to his mother'. 'Va-ti-kah' means 'and she took'. 'Ma-tai-yim' means 'two hundred'. 'Va-tit-neh-hu' means 'and she gave him'. 'La-tso-ref' means 'to the goldsmith/craftsman'. 'Va-ya-a-seh-hu' means 'and he made him'. 'Pesel u-mas-seh-kah' refers to 'a carved image and a molten image'. 'Va-ye-hi' means 'and it was'. 'Be-beit mi-kha-ye-hu' means 'in the house of Micah'.
[JDG.17.5] And the man Micah had for himself a house of the Gods, and he made an ephod and teraphim, and he filled the hand of one of his sons, and he became for him a priest. [§]
vehahish mikah lo beit elohim vayasa epod uteraphim vayemale et yad achad mibanav vayehi lo lekohan
This verse describes Micah making a house of gods, an ephod, and teraphim, and consecrating one of his sons to be a priest for it. 'Vehahish' means 'and the man'. 'Mikah' is a proper name, Micah. 'Lo' means 'for himself' or 'to him'. 'Beit elohim' is 'house of the Gods'. 'Vayasa' means 'and he made'. 'Epod' is a garment, an ephod. 'Uteraphim' means 'and teraphim'. 'Vayemale' means 'and he filled'. 'Et yad' means 'the hand of'. 'Achad mibanav' means 'one of his sons'. 'Vayehi lo lekohan' means 'and he became for him a priest'.
[JDG.17.6] In those days, there was no King in Israel. Each person did what was right in their own sight. [§]
ba-ya-mim ha-hem ein melech be-yisrael, ish ha-yashar be-einav ya'aseh.
This verse describes a time when there was no king in Israel. It states that during this time, each person did what was right in their own eyes. "ba-ya-mim ha-hem" means 'in those days'. "ein melech" means 'there is no king'. "be-yisrael" means 'in Israel'. "ish" means 'man' or 'person'. "ha-yashar" means 'the upright' or 'the straight'. "be-einav" means 'in his eyes' or 'in his sight'. "ya'aseh" means 'he will do' or 'he does'.
[JDG.17.7] And there was a young man from Bethlehem of Judah, from the family of Judah, and he was a Levite and he lived there. [§]
Va-yhi na'ar mi-beit lechem Yehudah mi-mishpachat Yehudah ve-hu Levi ve-hu gar-sham.
This verse describes a young man from Bethlehem of Judah, from the family of Judah. It states that he is a Levite and that he dwells there.
[JDG.17.8] And the man went from the city from Bethlehem of Judah to dwell in wherever he finds, and he came to the hill country of Ephraim until the house of Micah to make his way. [§]
Va-yelech ha-ish me-ha-ir mi-beit lechem Yehudah la-gur ba-asher yim-tza va-yavo ha-har Ephraim ad-beit Micah la-asot darko.
This verse describes a man leaving the city of Bethlehem in Judah to sojourn wherever he finds a place, and going to the hill country of Ephraim up to the house of Micah to make his way.
[JDG.17.9] Then Micah said to him, "From where do you come?" And he said to him, "I am a Levite from Bethlehem of Judah, and I am going to dwell wherever I may find a place." [§]
vayomer-lo mikah meayin taboa vayomer elav levi anokhi mibeit lechem yehudah ve-anokhi holech lagur ba-asher emtsa
This verse recounts a conversation between Micah and Levi. Micah asks Levi where he comes from, and Levi responds that he is a Levite from Bethlehem of Judah, and he is going to reside wherever he finds a place.
[JDG.17.10] And Micah said to him, "Stay with me, and be to me a father and a priest. And I will give to you ten pieces of silver per year, and the value of garments, and your sustenance." And the Levite went. [§]
vayomer lov mikhah shvah immadi vehiyeh li le'av ulkohen ve'anokhi etten lecha aseret kesef layamim ve'erech begadim umichyatecha vayyelech hallevi
This verse describes Micah asking a Levite to stay with him and serve as a father and priest. In return, Micah offers the Levite ten pieces of silver per year, clothing, and sustenance. The Levite then agrees and goes with Micah.
[JDG.17.11] And the Levite was willing to host the man, and the young man was to him as one of his sons. [§]
vayyo'el halevi lashevet et-ha'ish vayehi hana'ar lo ke'echad mibanav.
This verse describes the Levite's willingness to host the men. 'Vayyo'el' means 'and the Levite was willing'. 'Halevi' is simply 'the Levite'. 'Lashevet' means 'to dwell with'. 'Et-ha'ish' means 'the man'. 'Vayehi' means 'and it was'. 'Hana'ar' means 'the young man'. 'Lo' means 'to him'. 'Ke'echad' means 'as one'. 'Mibanav' means 'of his sons'.
[JDG.17.12] And Micah filled the hand of the Levite, and the young man became his priest, and this was in the house of Micah. [§]
vayemalleh mikhah et yad halevi vayhi lo hanaar lekohhen vayhi bebeyt mikhah
This verse describes Micah filling the hand of the Levite, making the young man his priest, and this happening in the house of Micah. "Vayemalleh" means "and he filled". "Mikhah" is the proper name Micah. "Et" is an untranslated particle. "Yad" means "hand". "Halevi" means "the Levite". "Vayhi" means "and he was" or "and it was". "Lo" means "to him" or "his". "Hanaar" means "the young man". "Lekohhen" means "as a priest". "Bebeyt" means "in the house".
[JDG.17.13] And Micah said, "Now I know that Yahveh will be good to me, because He has provided a Levite to be my priest." [§]
va-yo-mer mi-kah a-tah ya-da-ti ki-ye-teev Yahveh li-ee ki-ha-yah-lee ha-levi le-ko-hen
This verse describes Micah acknowledging that Yahveh will be good to him because he has a Levite serving as his priest. The name 'Micah' is a proper noun and retains its form. 'Yahveh' is the proper name of God, and is translated as 'Yahveh' to retain the literal meaning. 'li' means 'to me' or 'for me'. 'ha-levi' means 'the Levite'. 'kohen' means 'priest'.
JDG.18
[JDG.18.1] In those days, there was no king in Israel, and in those days the tribe of Dan sought for itself an inheritance to dwell in, because an inheritance had not fallen to it until that day among the tribes of Israel. [§]
ba-ya-mim ha-hem ein me-lech be-yis-ra-el u-ba-ya-mim ha-hem she-vet ha-da-ni me-va-kesh lo nach-la-h la-she-vet ki lo naf-la-h lo ad ha-yom ha-hu be-toch shiv-tei yis-ra-el be-nach-la
This verse describes a time when there was no king in Israel, and the tribe of Dan was seeking an inheritance to settle in because they had not yet received one amongst the other tribes of Israel.
[JDG.18.2] And the people of Dan sent five men from their families, men of strength from Zareah and from Eshtaol, to spy out the land and to search it. And they said to them, “Go, search the land.” And they came to Mount Ephraim, up to the house of Micah, and they lodged there. [§]
vayishlchu bnei-dan mimishpachtam chamishah anashim miketzotam anashim bnei-chayil mitsarea umeiEshtaol leragel et-haAretz ulchakrah vayomru alehem lechu chikru et-haAretz vayavo har-Efrayim ad-beit Mikah vayalinu sham.
This verse describes the tribe of Dan sending five scouts to explore the land. 'Bnei-Dan' means 'sons of Dan' or 'the people of Dan.' 'Mimishpachtam' means 'from their families.' 'Chamishah anashim' means 'five men.' 'Miketzotam' means 'from their ends' or 'from their territories.' 'Bnei-chayil' means 'sons of strength' or 'valiant men.' 'Mitsarea' and 'umeiEshtaol' are place names. 'L’ragel et-haAretz' means 'to spy out the land.' 'Ulchakrah' means 'and to search it out.' 'Vayomru alehem' means 'and they said to them.' 'Lechu chikru et-haAretz' means 'go, search the land.' 'Vayavo har-Efrayim' means 'and they came to Mount Ephraim.' 'Ad-beit Mikah' means 'to the house of Micah.' 'Vayalinu sham' means 'and they stayed there.'
[JDG.18.3] They were with the house of Micah, and they recognized the voice of the young Levite. So they turned there and said to him, "Who brought you here, and what are you doing in this place, and what is your purpose here?" [§]
hem-mah im-beit mi-kah, ve-hem-mah hi-kee-roo et-kol ha-na-ar ha-lev-ee, va-ya-soo shom, va-yo-mer-oo lo mee-hev-ee-ah-kah ha-lom, oo-mah-ah-tah oh-seh ba-zeh, oo-mah-lech po.
This verse describes a group of people encountering a young Levite. 'Hemmah' means 'they'. 'Im-beit Mikah' refers to 'with the house of Micah', meaning associated with Micah's household. 'Hi-kee-roo' means 'they recognized'. 'Kol ha-na-ar ha-lev-ee' is 'the voice of the young Levite'. 'Va-ya-soo shom' means 'and they turned there'. 'Va-yo-mer-oo lo' means 'and they said to him'. 'Mee-hev-ee-ah-kah ha-lom' asks 'who brought you here?'. 'Oo-mah-tah oh-seh ba-zeh' asks 'what are you doing in this place?'. 'Oo-mah-lech po' asks 'what is your purpose here?'
[JDG.18.4] And he said to them, "Thus and thus has Micah done for me. He hired me, and I became a priest for him." [§]
va-yo-mer a-lei-hem ka-zo ve-ka-zeh ah-sah lee mee-kah va-yis-kre-nee va-eh-hee-lo le-ko-hen
This verse describes a situation where someone is speaking to others about what Micah has done for them. Micah hired the speaker and the speaker became a priest for Micah.
[JDG.18.5] And they said to him, “Please ask by the Gods, and we will know if our way, which we are walking on, will succeed.” [§]
vayomru lo sheal na beElohim veneedeah hatatzliach darkenu asher anachnu holchim aleha
This verse consists of several words. 'Vayomru' means 'and they said'. 'Lo' means 'to him'. 'Sheal na' is an imperative meaning 'ask, please'. 'BeElohim' means 'by the Gods'. 'Veneedeah' means 'and we will know'. 'Hatzliach' means 'will succeed'. 'Darkenu' means 'our way'. 'Asher' means 'which'. 'Anachnu' means 'we'. 'Holchim' means 'are walking'. 'Aleha' means 'on it'. The verse is a request for divine guidance regarding the success of their journey.
[JDG.18.6] And the priest said to them, “Go in peace, before Yahveh, in the way that you will walk in it.” [§]
va-yo-mer la-hem ha-ko-hen le-chu le-sha-lom no-chach Yahveh dar-che-chem a-sher te-el-chu-vah
This verse comes from Numbers 6:26. It records the priestly blessing. 'Va-yo-mer' means 'and he said'. 'La-hem' means 'to them'. 'Ha-ko-hen' means 'the priest'. 'Le-chu' means 'go'. 'Le-sha-lom' means 'to peace'. 'No-chach' means 'before'. 'Yahveh' is the proper name of God. 'Dar-che-chem' means 'your way'. 'A-sher' means 'which'. 'Te-el-chu-vah' means 'you will walk in it'.
[JDG.18.7] Five men went and arrived at Laish, and they saw the people who were within it, dwelling securely like the manner of the Sidonians, quiet and confident. There was nothing troubling the land, possessing a crown, and they were distant from the Sidonians, and they had no dealings with any man. [§]
vayelchu chamishet ha’anashim vayavo layisha vayiru et ha’am asher bekirbah yoshevet lavetach kemishpat tzidonim shoket uboteach ve’ein machlim davar ba’aretz yoresh etzer urchoqim hema mitzidonim vedavar ein lahem im adam
This verse describes five men going to the city of Laish and observing its people. They note the peaceful and secure nature of the city’s inhabitants, comparing their tranquility to that of the Sidonians. The verse emphasizes the absence of disturbance or conflict within the land, and that the people possess wealth and live far away from the Sidonians, with no interaction with other people.
[JDG.18.8] And they came to their brothers, Tza-re-ah and Esh-ta-ol, and their brothers said to them, "What are you doing?" [§]
va-ya-vo-u el-a-chei-hem tza-re-ah ve-esh-ta-ol va-yo-mer-ru la-hem a-chei-hem ma a-tem
This verse describes people approaching their brothers, named Tza-re-ah and Esh-ta-ol. They then ask their brothers a question.
[JDG.18.9] And they said, "Rise up and let us go up to them, for we have seen the land, and behold, it is very good, and you, those who made us afraid, do not be sluggish in going to inherit the land." [§]
Va'yomru, kuma v'na'aleh aleihem ki ra'inu et ha'aretz v'hineh tovah me'od v'atem machashim al te'atzlu lalechet lavo lereshet et ha'aretz.
This verse is from Numbers 13:30. It describes the report of the spies sent to Canaan. They are speaking to Moses and the Israelites, urging them to go up and take possession of the land, because they have seen it and found it to be good. They are addressing those who made them fearful, urging them not to be sluggish in going to inherit the land.
[JDG.18.10] As you come, you will come to a people who trust, and the land is spacious. For the Gods have given it into your hands, a place where there is no lack of any thing in the land. [§]
kəḇōʾăḵem tāḇōʾū ʾel-ʿam bōṭeʾaḥ wəhāʾāreṣ raḥăvat yādayim ki-ntānāh ʾĕlōhīm bəyedkhem mākōm ʾăšer ʾēn-šām maḥsōr kāl-dāḇār ʾăšer bāʾāreṣ.
This verse describes the land that will be given to the Israelites. It states they are coming to a people who are confident, and to a land that is spacious. This land has been given by the Gods into their hands, a place where there will be no lack of anything in the land.
[JDG.18.11] They journeyed from there, the family of the Danite, from Zareah and from Eshtaol, six hundred men, armed with weapons of warfare. [§]
vayis'u misham mishpachat hadani mitzare'ah ume'eshtaol shesh-me'ot ish hagur klei milchamah
This verse describes the departure of the family of the Danites from various locations, and details the number of armed warriors who left. 'Vayis'u' means 'they journeyed'. 'Misham' means 'from there'. 'Mishpachat' means 'family of'. 'Hadani' means 'the Danite'. 'Mitzare'ah' and 'me'eshtaol' are place names. 'Shesh-me'ot' means 'six hundred'. 'Ish' means 'man' or 'person'. 'Hagur' means 'girded' or 'armed'. 'Klei' means 'weapons' or 'instruments of'. 'Milchamah' means 'warfare'.
[JDG.18.12] And they went up and encamped in Kiryat Yearim, which is in Judah. Therefore, they called that place "the camp of Dan" until this day. Behold, it is near Kiryat Yearim. [§]
va-ya'alu va-yachanu be-kiryat ye'arim bi-Yehudah al-ken kar'u la-makom ha-hu mahaneh-Dan ad ha-yom ha-zeh hineh acharei kiryat ye'arim.
This verse describes the tribe of Dan ascending and encamping in Kiryat Yearim, which is in Judah. Because of this, they named the place "the camp of Dan," a name which continues to this day. It specifies that this location is near Kiryat Yearim.
[JDG.18.13] And they passed from there to Mountain Ephraim, and they came until the house of Micah. [§]
vay-ah-voo mee-sham har-eh-frah-eem vay-voo ad-beit mee-kah
This verse describes a movement from a previous location to Mount Ephraim, and then further to the house of Micah. 'Vay-ah-voo' means 'and they passed/went.' 'Mee-sham' means 'from there.' 'Har' means 'mountain'. 'Eh-frah-eem' is the name Ephraim. 'Vay-voo' means 'and they came'. 'Ad' means 'until/to'. 'Beit' means 'house'. 'Mee-kah' is the name Micah.
[JDG.18.14] And five men who went to scout the land responded to their brothers and said, “Do you know that there are an efod and terafim, a sculpted image and a cast image in these houses? Now consider what you will do.” [§]
va-ya-a-nu khamesh-et ha-a-nash-im ha-holekh-im le-ra-gel et-ha-aretz lay-ish va-yo-meru el-a-che-hem ha-yeda-tem ki yesh ba-batim ha-eleh efod u-tera-fim u-pesel u-mas-ekah ve-atah de-u ma-ta-asu.
This verse describes five men who went to scout the land and report back to their brothers. They tell them that they discovered certain items in the houses they investigated: an efod, terafim, a sculpted image, and a cast image. They then ask what should be done about these discoveries.
[JDG.18.15] And they turned toward Shammah and came to the house of the young man, the Levite, the house of Micah, and they asked him about his peace. [§]
vayassuru shammah vayavo el beit hana'ar halevi beit mikah vayishalu lo leshalom
This verse describes individuals turning and going to the house of a Levite young man, specifically the house of Micah, and asking about his well-being. The words are fairly straightforward in their meaning, describing a physical journey and a polite inquiry. "Shammah" seems to be a place name, and is transliterated as such.
[JDG.18.16] And six hundred men, armed with their weapons of war, were standing at the gate, those from the descendants of Dan. [§]
Ve-shesh-me'ot ish chagurim keli milchamta'am nitzavim petach ha-sha'ar asher mi-bnei-dan.
This verse describes six hundred armed men standing at the gate, specifically identified as being from the descendants of Dan. 'Ve' means 'and'. 'Shesh-me'ot' means 'six hundred'. 'Ish' means 'man'. 'Chagurim' means 'girded' or 'armed'. 'Keli milchamta'am' means 'their weapons of war'. 'Nitzavim' means 'standing'. 'Petach' means 'opening' or 'gate'. 'Ha-sha'ar' means 'the gate'. 'Asher' means 'which' or 'that'. 'Mi-bnei-dan' means 'from the sons of Dan'.
[JDG.18.17] And the five men who went to scout the land went there and took the image, and the ephod, and the household idols, and the molten image. And the priest stood at the opening of the gate, while six hundred men were girt with weapons of war. [§]
vayalu chamishat ha'anashim haholchim l'ragel et-ha'aretz; bau shama lakchu et-hapesel ve'et-ha'efod ve'et-hat'rafim ve'et-hamassekah; vehakohan nitzav petach hasha'ar veshesh-me'ot ha'ish hechagur k'lei hamilchama.
This verse describes five men going to scout the land, and they return with certain objects, while a priest stands at the gate with 600 armed men. Let's break down the specific terms:
* 'Vayalu' means 'and they went up'.
* 'Chamishat ha'anashim' means 'five men'.
* 'Holchim l'ragel et-ha'aretz' means 'going to scout the land'.
* 'Bau shama' means 'they came there'.
* 'Lakchu' means 'they took'.
* 'Hapesel' means 'the image'.
* 'Ha'efod' means 'the ephod'.
* 'Hat'rafim' means 'the household idols'.
* 'Hamassekah' means 'the molten image'.
* 'Vehakohan' means 'and the priest'.
* 'Nitzav' means 'stood'.
* 'Petach hasha'ar' means 'at the opening of the gate'.
* 'Veshesh-me'ot ha'ish' means 'and six hundred men'.
* 'Hechagur k'lei hamilchama' means 'girt with weapons of war'.
[JDG.18.18] And these came to the house of Micah, and they took the sculpted idol of the ephod, and the household gods, and the graven image. And the priest said to them, "What are you doing?" [§]
ve'eleh bau beit mikah vayikhu et pesel ha'efod ve'et ha'terafim ve'et hamassekah vayomer alehem hakohen mah atem osim.
This verse describes people entering Micah's house and taking his idol, the ephod, the household gods, and the graven image. Then, the priest asks them what they are doing.
[JDG.18.19] And they said to him, “The quiet one, place your hand upon your mouth and go with us, and be to us as a father and as a priest. Is it good to be a priest for the house of one man, or to be a priest for a tribe and a family in Israel?” [§]
vayomru lo hacheresh sim yadecha al picha velech imanu vehyeh lanu leav ulekohen hatov hayotcha kohen lebeit ish echad o hayotcha kohen leshevet ulmishpacha beyisrael
This verse comes from Judges 17:10. The speakers are trying to convince a Levite to become their personal priest. They are offering him a position as a priest for their family and tribe, rather than serving at the central sanctuary. 'Hacheresh' refers to the man's hometown, which is presented as a way to appeal to his sense of belonging. The verse essentially asks if he would prefer being a priest for one man's house, or for a tribe and family in Israel.
[JDG.18.20] It pleased the heart of the priest, and he took the ephod and the teraphim and the idol, and he came into the midst of the people. [§]
vayiteiv lev hakohein vayikach et-ha’efod ve’et-hatterafim ve’et-hapassel vayavo bekerev ha’am.
This verse describes a priest taking sacred objects – the ephod, the teraphim, and the idol – and going among the people. ‘Vayiteiv’ means ‘it was good in the eyes of’ or ‘it pleased’. ‘Lev’ means ‘heart’ but is often used to denote intention or desire. ‘Hakohein’ means ‘the priest’. ‘Vayikach’ means ‘and he took’. ‘Et’ is a grammatical marker. ‘Ha’efod’ means ‘the ephod’. ‘Hat’terafim’ means ‘the teraphim’. ‘Hap’assel’ means ‘the idol’. ‘Vayavo’ means ‘and he came’. ‘Bekerev’ means ‘in the midst of’. ‘Ha’am’ means ‘the people’.
[JDG.18.21] They turned and walked, and they placed their little ones, their livestock, and their possessions before them. [§]
vayipnu vayelekhu vayashimu et-hataf ve'et-hamikneh ve'et-hakbudah lifnehem.
This verse describes people turning and walking, and then placing their little ones, livestock, and possessions before them. 'Vayipnu' means 'they turned'. 'Vayelekhu' means 'they walked'. 'Vayashimu' means 'they placed'. 'Hataf' refers to small cattle or little ones. 'Hamikneh' means livestock. 'Hakbudah' means possessions or wealth. 'Lifnehem' means 'before them'.
[JDG.18.22] They distanced themselves from the house of Micah, and the people who were in the houses who were with the house of Micah cried out and pursued the sons of Dan. [§]
hemma hirchiqu mibbeit michah vehahanshim asher babbatim asher im-beit michah niz'aku vayad'biqu et-benei dan
This verse describes the inhabitants of Micah's house being distanced from it, and those in the houses with Micah's house raising a cry and pursuing the sons of Dan. 'Hemmah' refers to 'they', indicating the people associated with Micah's household. 'Hirchiqu' means 'they distanced'. 'mibbeit michah' translates as 'from the house of Micah'. 'vehahanshim' means 'and the people'. 'asher babbatim' means 'who were in the houses'. 'asher im-beit michah' means 'who were with the house of Micah'. 'niz'aku' means 'they cried out'. 'vayad'biqu' means 'and they pursued'. 'et-benei dan' means 'the sons of Dan'.
[JDG.18.23] And they called to the sons of Dan, and they turned their faces, and they said to Micah, "What is it with you that you have cried out?" [§]
vayikre'u el-bnei-dan vayasebu penehem vayomru lemikha mah-lech ki niz'akta
This verse describes a group calling out to the descendants of Dan, turning their faces toward Micah, and asking him what happened, why he cried out.
[JDG.18.24] And he said, "Have you taken the Gods that I made, and the priests, and gone? What remains for me? And what is this you say to me? What is your purpose?" [§]
vayomer et Elohai asher asiti lekachtem ve'et hakohen vateilchu umah li od umah zeh toamru elai mah lach.
This verse comes from Exodus 4:23. It’s God speaking to Moses after Moses has been sent to Pharaoh. God asks what has been taken from the Gods that were made, and the priests, and asks what else is remaining for him, and what is being said to him.
[JDG.18.25] And the descendants of Dan said to him, "Do not let your voice be heard with us, lest angry men encounter you and you gather your life and the lives of your household." [§]
vayomru elav bnei-dan al-tishma qolecha immanu pen-yifgeu bachem anashim marei nefesh veasaphta nafshcha venefesh beitech.
This verse is spoken by the descendants of Dan to a man who is acting as a priest. They are telling him not to speak to them, fearing that angry people will harm both him and his household. "Vayomru" means "and they said". "Elav" means "to him". "Bnei-dan" means "sons of Dan" (descendants of Dan). "Al-tishma" means "do not hear". "Qolecha" means "your voice". "Immanu" means "with us". "Pen-yifgeu" means "lest they encounter". "Bachem" means "you". "Anashim" means "men". "Marei nefesh" means "bitter of soul" (angry people). "Veasaphta" means "and you gather". "Nafshcha" means "your soul" (your life). "Venefesh beitech" means "and the soul of your house" (the lives of your household).
[JDG.18.26] And the sons of Dan went on their way, and Micah saw that they were stronger than he, and he turned and returned to his house. [§]
vayelchu bnei dan ledarkam vayara mikah ki chazakim hema mimenu vayifen vayashev el beto
This verse describes the tribe of Dan going on their way, and Micah realizing they were too strong for him, so he turned and returned to his house. 'Bnei' means 'sons of' or 'children of', indicating the descendants of Dan. 'Ledarkam' means 'to their way'. 'Vayara' means 'and he saw'. 'Mikah' is a proper name. 'Ki' means 'that' or 'because'. 'Chazakim' means 'strong ones'. 'Hema' means 'they'. 'Mimenu' means 'from me'. 'Vayifen' means 'and he turned'. 'Vayashev' means 'and he returned'. 'El beto' means 'to his house'.
[JDG.18.27] And they took what Micah had made, and the priest who was his, and they came upon Laish, upon a people quiet and confident. And they struck them with the sword, and they burned the city with fire. [§]
vehemma lakhu et asher asa mikah veet hakohain asher hayah lo vayavo al laish al am shoket uboteach vayaku otam lefi charev veet ha’ir sarfu baesh.
This verse describes an attack on the city of Laish. The Danites took what Micah had made and the priest who belonged to him. They came upon the people of Laish, who were quiet and trusting, and struck them with the sword. They then burned the city with fire.
[JDG.18.28] And there is no rescuer, for it is far from Zidon, and they have no matter with humankind, and it is in the valley that belongs to the house of Rekhov, and they built the city and dwelt in it. [§]
Ve'ein matzil ki rekhokah hee mitzidon ve'davar ein lahem im adam ve'hee ba'emek asher lebeit rekhov vayivnu et ha'ir vayeshvu bah.
This verse describes a place that is far from Zidon, where the people have no dealings with anyone. It is located in a valley belonging to Beit-Rekhov, and people built and settled the city.
[JDG.18.29] And they called the name of the city Dan, by the name of Dan, their father, who was born to Israel. And also, to the man, the name of the city was the first one. [§]
vayikru shem-ha'ir Dan beshem Dan aviham asher yulad l'Yisrael ve'ulam la'ish shem-ha'ir larishona.
This verse describes the naming of a city. 'Vayikru' means 'and they called'. 'Shem-ha'ir' means 'the name of the city'. 'Dan' is a proper name. 'Beshem' means 'in the name of' or 'by the name of'. 'Aviham' means 'their father'. 'Asher' means 'which' or 'that'. 'Yulad' means 'was born'. 'L'Yisrael' means 'to Israel'. 'Ve'ulam' means 'and also' or 'however'. 'La'ish' means 'to the man'. 'Larishona' means 'the first one'. The verse states that they called the name of the city Dan, by the name of Dan, their father, who was born to Israel. And also, to the man, the name of the city was the first one.
[JDG.18.30] And the sons of Dan established for themselves the carved image, and Jonathan son of Gershom son of Manasseh, he and his sons, were priests to the tribe of the Danites until the day the land was exiled. [§]
Va-ya-kee-moo la-hem b’nei-Dan et-ha-pasel, vi-yo-na-tan ben-Ger-shom ben-Men-ash-eh hu u-vanav hay-oo koh-nim le-she-vet ha-Da-nee ad-yom g’loot ha-ah-retz.
This verse describes the Danites establishing an idol and appointing Jonathan, son of Gershom, son of Manasseh, and his sons as priests for the tribe of Dan until the land was taken into exile.
[JDG.18.31] And they set for themselves the idol that Micah made, all the days that the house of the Gods was in Shiloh. [§]
va-ya-see-moo la-hem et-pesel mee-kah ah-sher ah-sah kol-ye-mei he-yot beit-ha-elo-heem be-shi-loh.
This verse describes the placement of Micah's idol. "Va-ya-see-moo" means 'and they set'. "La-hem" means 'for them'. "Et-pesel" means 'the idol'. "Mee-kah" is a proper name, Micah. "Ah-sher ah-sah" means 'that he made'. "Kol-ye-mei" means 'all the days'. "He-yot" means 'of being'. "Beit-ha-elo-heem" means 'the house of the Gods'. "Be-shi-loh" means 'in Shiloh'.
JDG.19
[JDG.19.1] And it came to pass in those days that there was no king in Israel. And there was a man of Levi who lived in the hill country of Mount Ephraim, and he took for himself a woman as a concubine from Bethlehem of Judah. [§]
Va-yhi ba-ya-mim ha-hem u-me-lech ein be-yis-ra-el va-yhi ish Levi gor be-yar-che-tei har-Ef-ra-yim va-yi-kach-lo is-sha pi-le-gesh mi-beit Le-chem Ye-hu-da.
This verse describes a time when there was no king in Israel. It then introduces a Levite man who lived in the mountainous region of Ephraim and took a concubine from Bethlehem in Judah.
[JDG.19.2] And she committed adultery against him, his concubine, and she went from him to the house of her father, to the house of Bethlehem of Judah. And she was there for days, four months. [§]
va-tiz-neh a-lav pil-ag-shoh va-teh-lech me-it-toh el-beit a-vee-hah el-beit le-chem yeh-oo-dah va-tee-hee-sham ya-meem ar-bah-ah kho-dash-eem.
This verse describes a woman who committed adultery against her husband and then left him to return to her father's house in Bethlehem of Judah, where she remained for four months. The verse uses descriptive language to narrate a separation caused by infidelity.
[JDG.19.3] And the woman’s husband arose and went after her to speak to her heart to return her, and her servant was with him and a pair of donkeys. And she brought him to her father’s house, and the girl’s father saw him and rejoiced to meet him. [§]
Va-ya-kom ee-shah-ha oo-yay-lech ach-a-ray-ha le-da-ber al-liv-ah la-ha-shiv-voo ve-na-a-ro im-moo ve-tsem-ed cha-mor-im va-te-vi-e-hu beyt av-i-ha va-yir-e-hu avi ha-na-a-ra va-yismach li-krat-o.
This verse describes a man following a woman, speaking to her to persuade her to return, and the subsequent meeting with her father who rejoices at his arrival. Let's break down the names of God as they appear, even though none explicitly appear here. The use of 'El' (God) is implied throughout the narrative as the creator and sustainer of all. There is no direct address to God.
[JDG.19.4] And his wife’s father strengthened him, the father of the young woman, and he stayed with him for three days. And they ate and drank, and they spent the night there. [§]
vayechzak bo chotno avi haneara vayyeshev ito shloshet yamim vayochlu vayashtu vayalinnu sham.
This verse describes the father-in-law of the man staying with him for three days, where they ate, drank, and spent the night.
[JDG.19.5] And it came to pass on the fourth day that they rose early in the morning and arose to go, and the father of the young woman said to her husband, "Strengthen your heart with bread, and afterward you shall go." [§]
Va-yhi ba-yom ha-revi'i va-yashkimu ba-boker va-yakum la-lechet va-yomer avi ha-na'arah el-chatano se'ad libcha pat-lechem ve'achar telechu.
This verse describes events on the fourth day. It states that they rose early in the morning and prepared to depart. The father of the young woman then said to her husband to strengthen his heart with bread, and after that they would go.
[JDG.19.6] And they sat and ate, both of them together, and they drank. And the father of the young woman said to the man, "Please be willing to stay the night, and may your heart be glad." [§]
vayeshvu vayochlu shnehem yachdav vayishtu vayomer avi hana'ara el ha'ish ho'el na velin veyitab libechah
This verse describes a scene where two individuals sit, eat, and drink together. The father of the young woman then speaks to the man, requesting him to stay the night so that his heart might be glad.
[JDG.19.7] And the man rose to go, and his father-in-law pleaded with him, and he returned and stayed there for the night. [§]
va-ya-kom ha-ish la-le-chet va-yip-tzar-bo chot-no va-ya-shav va-ya-len sham.
This verse describes a man rising to depart, but his father-in-law urging him to stay, and he ultimately remaining there for the night. 'Va-ya-kom' means 'and the man rose'. 'Ha-ish' is 'the man'. 'La-le-chet' is 'to go'. 'Va-yip-tzar-bo' means 'and he pleaded with him'. 'Chot-no' is 'his father-in-law'. 'Va-ya-shav' means 'and he returned'. 'Va-ya-len' means 'and he stayed'. 'Sham' means 'there'.
[JDG.19.8] And he rose early in the morning on the fifth day to go; and the father of the young woman said, "strengthen now your heart, and delay until the day turns"; and they both ate. [§]
Va-yashkem ba-boker bayom ha-chamishi la-lech; va-yomer abi ha-na'arah se'ad-na le-vavecha, ve-hitmahmehu ad-netot ha-yom; va-yochlu shneihem.
This verse describes an early morning event involving a man and a young woman’s father. The man arises early on the fifth day to depart, and the young woman’s father urges him to strengthen his heart and to delay his departure until the day declines. They then both eat.
[JDG.19.9] Then the man arose to go, he and his concubine and his servant, and his father-in-law, the father of the young woman, said to him, "See now, the day is drawing to a close. Please stay the night here. Let the camping spots be for your rest here, and may it be good in your heart. And you will rise early tomorrow for your journey, and you will go to your tent." [§]
Va-ya-kom ha-ish la-lekhet hu u-pilagesh-o ve-na-a-ro, va-yomer lo chot-no avi ha-na-ara hine na rafah ha-yom la-arev linu-na hine chanot ha-yom lin po ve-yitav levavecha ve-hishkamtem machar le-darkechem ve-halachta le-ohalecha.
This verse describes a man preparing to depart with his concubine and servant. His father-in-law offers them hospitality for the night, suggesting they stay and rest before continuing their journey in the morning. The father-in-law's intention is to make their hearts glad with comfort and rest.
[JDG.19.10] And the man refused to stay, so he rose and went and came until he was opposite Jebus, that is Jerusalem, and with him were a pair of donkeys saddled, and his concubine was with him. [§]
Velo avah haish lalun vayakam vayelech vayavo ad nochach Yevus hi Yerushalayim veimo tzed chamorim chavushim upilagsho imo.
This verse describes a man who refused to stay and instead travelled to Jerusalem with his donkeys and his concubine. Let's break down the names. "Yevus" is the name of the city before it was called Jerusalem. "Yerushalayim" is simply the name of the city. The other words are fairly straightforward descriptions of action and possession.
[JDG.19.11] They were with the Jebusites, and the day was very far along. Then the young man said to my Lord, “Come, let us turn aside to this city of the Jebusites and spend the night within it.” [§]
hem im-yevus ve-hayom rad me'od vayomer hanear el-adonai lecha-na venasura el-ir-hayevusi hazot venalin bah.
This verse describes a situation where the speaker and others are with the Jebusites and the day is far gone. A young man suggests to his lord that they go to the Jebusite city and spend the night there.
[JDG.19.12] And he said to him, "my Lord, do not turn aside to a foreign city which is not of the sons of Israel there, and we will pass until Gibeah." [§]
Va-yo-mer eh-la-vee-v ah-do-nai lo na-soor el-eer na-khree asher lo-meeb-nei yis-ra-el heh-nah ve-ah-var-nu ad-giv-ah.
This verse describes a conversation where someone is instructed not to go to a foreign city that is not of the people of Israel, and instead to proceed to Gibeah. The words break down as follows: 'Va-yo-mer' means 'and he said', 'eh-la-vee-v' is 'to him', 'ah-do-nai' is 'my Lord', 'lo na-soor' is 'do not turn aside', 'el-eer' is 'to a city', 'na-khree' is 'foreign', 'asher' is 'which', 'lo-meeb-nei' is 'not of the sons of', 'yis-ra-el' is 'Israel', 'heh-nah' is 'there', 've-ah-var-nu' is 'and we will pass', 'ad-giv-ah' is 'until Gibeah'.
[JDG.19.13] And he said to his servant, "To you and to us, let us approach one of the places, either Gibeah or Ramah." [§]
va-yo-mer le-na-a-ro, le-cha ve-nik-re-vah be-ah-chad ha-me-ko-mot ve-lan-nu ba-gi-veh-ah o va-ra-mah.
This verse recounts a man speaking to his servant, suggesting they approach one of several locations, either Gibeah or Ramah. The 've' at the start of many words indicates 'and'. 'le' indicates 'to'. The words 'ha-me-ko-mot' mean 'the places'.
[JDG.19.14] They passed over and they went, and the sun set for them near the hill belonging to Benjamin. [§]
vay-ah-vah-roo vay-ay-lay-khoo va-tah-vo la-hem ha-sheh-mesh ay-tzel ha-giv-ah ah-sher le-bin-yah-min
This verse describes the sun setting near the hill belonging to Benjamin. "Vayavru" means "they passed over" or "they crossed". "Vayeilechu" means "they went". "Vatavo lahem hashemesh" means "the sun came to them" or "the sun set for them". "Etzel hagibah asher lebinyamin" means "near the hill belonging to Benjamin".
[JDG.19.15] And they turned aside there to go to lodge in Gibeah. And they entered and sat in the open space of the city, and no man gathered them to lodge at home. [§]
va-ya-soo-roo sham la-vo bo la-loon ba-giv-ah va-ya-vo va-ye-shev bir-chov ha-eer ve-ein ish me-as-sef-otam ha-bay-tah la-loon.
This verse describes people turning aside to spend the night in Gibeah. They entered and sat in the city square, and no one took them in to spend the night at home.
[JDG.19.16] And behold, an old man came from his work from the field at evening, and the man was from the hill country of Ephraim, and he lived in Gibeah, and the people of the place were sons of the right hand. [§]
vehinneh ish zaken ba min ma'asehu min hasadeh ba'erev veha'ish mehare Ephrayim vehu gar bagibeah veanshei hamakom benei yemini.
This verse describes an old man coming from his work in the field at evening. The man is from the region of Ephraim and lives in Gibeah. The people of the place are Benjaminites.
[JDG.19.17] And he lifted his eyes and saw the man the stranger in the street of the city. And the man the old one said, "Where do you go and from where do you come?" [§]
vayisa eineav vayara et haish haoreach birchov ha'ir vayomer haish hazaken ana telech umei'ayin taboa.
This verse describes a man lifting his eyes and seeing a stranger in the city street, then asking the old man where he is going and where he has come from. Breaking down the words: 'vayisa' means 'and he lifted', 'eineav' means 'his eyes', 'vayara' means 'and he saw', 'et' is a direct object marker, 'haish' means 'the man', 'haoreach' means 'the sojourner/stranger', 'birchov' means 'in the street', 'ha'ir' means 'the city', 'vayomer' means 'and he said', 'haish' again means 'the man', 'hazaken' means 'the old', 'anah' means 'where', 'telech' means 'you go', 'umei'ayin' means 'and from where', 'taboa' means 'you come'.
[JDG.19.18] And he said to them, "We are travelers from Bethlehem of Judah, to the outskirts of Mount Ephraim. From there I went to Bethlehem of Judah, and I am going to the house of Yahveh, and no one has invited me home." [§]
Va-yo-mer ei-lav ov-rim a-nach-nu mee-beit-lech-em Yeh-u-dah ad-yark-tei har-ef-rah-eem, mee-sham a-no-chi va-ei-lech ad-beit-lech-em Yeh-u-dah ve-et-beit Yah-veh a-ni ho-lech ve-ein ish mee-as-sef oti ha-ba-yit-ah.
This verse describes travelers identifying themselves and stating their destination. 'Ovrim' means 'passersby' or 'travelers'. They are traveling from Bethlehem of Judah to the outskirts of Mount Ephraim and back to Bethlehem. They state they are going to the house of Yahveh (the temple) and no one has invited them or asked them to return home.
[JDG.19.19] And also straw and also fodder there is for our donkeys, and also bread and wine there is for me and for my servant and for the young man with my servants. There is no lack of anything at all. [§]
ve-gam-teven gam-mispo yesh la-chamoreinu ve-gam lechem va-yayin yesh li ve-la-amatecha ve-la-na’ar im-avadecha ein machsor kol-davar.
This verse details provisions available. 'Teven' means straw, and 'mispo' means fodder, both for the donkeys. There is also bread and wine for 'me' and 'my servant' and the young man with 'my servants'. The speaker asserts that nothing is lacking.
[JDG.19.20] And the old man said, "Peace to you, only all your lack is upon me, only do not beg in the street." [§]
Va-yo-mer ha-ish ha-zaken shalom lach rak kol machsorcha alai rak ba-revhov al-talan.
This verse describes an old man speaking to someone. 'Va-yo-mer' means 'and he said'. 'Ha-ish ha-zaken' means 'the man the old'. 'Shalom lach' means 'peace to you'. 'Rak' means 'only'. 'Kol machsorcha' means 'all your lack'. 'Alai' means 'upon me'. 'Ba-revhov' means 'in the street'. 'Al-talan' means 'do not beg'.
[JDG.19.21] And he brought them to his house, and he provided fodder for the donkeys, and they washed their feet, and they ate and they drank. [§]
vayiveehu levayto, vayaval lachamorim, vayirchatzu raglayhem, vaya'ochlu vayishtu.
This verse describes Abraham bringing someone (implied to be the three heavenly visitors) to his house, providing fodder for their animals, washing their feet, and then offering them food and drink. The verb forms indicate past tense actions. 'Vayiveehu' means 'and he brought him'. 'Levayto' means 'to his house'. 'Vayaval' means 'and he provided'. 'Lachamorim' means 'for the donkeys'. 'Vayirchatzu' means 'and they washed'. 'Raglayhem' means 'their feet'. 'Vaya'ochlu' means 'and they ate'. 'Vayishtu' means 'and they drank'.
[JDG.19.22] They hardened their hearts, and behold, the men of the city, men of worthlessness, surrounded the house, striking the door. They said to the man, the owner of the house, the elder, saying, “Bring out the man who came into your house, and we will know him.” [§]
hemma meitivim et libbam vehineh anshei ha'ir anshei benei beli'yal nasavu et habayit mitdafkim al hadalet vayomru el ha'ish ba'al habayit hazaken le'emor hotzei et ha'ish asher ba el beitecha veneda'enu
This verse describes a situation where men of the city, described as 'sons of worthlessness,' surround a house and demand that the man who entered be brought out to them. They want to know him, implying a hostile intent. 'Hemma' refers to 'they', referring to the men of the city. 'Meitivim et libbam' likely means 'they hardened their hearts'. 'Beli'yal' is a term meaning 'worthlessness', 'wickedness', or 'lawlessness'. The men are demanding the person who has entered the house be brought forth so they can 'know' him, which in this context likely means harm him.
[JDG.19.23] And the man, owner of the house, went out to them and said to them, "Do not fear, my brothers. After this man has come into my house, do not do this disgrace!" [§]
vayyetzei aleihem haish baal habayit vayomer alehem al achai al tareu na acharei asher ba haish hazeh al beiti al taasu et hanavalah hazot.
This verse describes a man, the owner of the house, speaking to a group of people. He is pleading with them not to do a terrible thing, specifically regarding a man who has come into his house. 'Baal habayit' literally means 'owner of the house'. 'Tareu' means 'to fear' or 'to be afraid'. 'Naveelah' refers to something disgraceful, a calamity, or a defilement.
[JDG.19.24] Behold, the virgin and her concubine; take them, and do to them as is good in your eyes. But to this man, do not do this evil thing. [§]
hin-neh bti ha-betulah u-filag-sheh-hu o-tzee-ah-nah o-tam ve-an-nu o-tam va-a-su la-hem ha-tov be-ei-nei-chem ve-la-ish ha-zeh lo ta-a-su de-var ha-ne-va-lah ha-zot.
This verse describes a situation where a virgin and her concubine have been brought before some people. The speaker suggests that they should be taken and mistreated, and good should be done to them according to the observers’ judgment. However, they are specifically instructed *not* to do this particular evil thing to the man in question.
[JDG.19.25] And the men refused to listen to him, and the man held fast to his concubine, and they went out to meet them. And they knew her, and they mistreated her all night until morning, and they sent her away at the rising of the sun. [§]
Ve-lo-avu ha-anashim li-shmo-a lo, va-yach-zek ha-ish be-pilag-sho, va-yo-tze a-lei-hem ha-chutz, va-ye-de-u o-tah va-yit-al-lu-vah-ha kol-ha-lai-lah ad-ha-bokker va-yeshal-chu-hah ba-alo-t ha-shachar.
This verse describes a horrific act of violence. Men refused to listen to someone, and a man protected his concubine. They went outside and the men knew her, and abused her all night until morning, then sent her away at dawn.
[JDG.19.26] And the woman came to the faces of the morning, and she fell at the opening of the house of the man, whose my Lord was there until the light. [§]
va-ta-vo ha-i-sha lif-ne-ot ha-bo-ker va-ti-pol pe-tach beit-ha-ish asher-ado-nai-ha sham ad-ha-or.
This verse describes a woman coming to the door of a man's house early in the morning and falling at the entrance. 'Va-ta-vo' means 'and she came.' 'Ha-isha' means 'the woman.' 'Lif-ne-ot ha-bo-ker' means 'to the faces of the morning,' or 'early morning.' 'Va-ti-pol' means 'and she fell.' 'Petch' means 'opening' or 'door.' 'Beit-ha-ish' means 'the house of the man.' 'Asher-ado-nai-ha sham' means 'whose my Lord is there.' 'Ad-ha-or' means 'until the light.'
[JDG.19.27] And his Lord arose in the morning and opened the doors of the house and went out to go on his way, and behold, the woman, his concubine, was falling at the opening of the house, with her hands on the threshold. [§]
Va-ya-kom a-do-nai-ha ba-bo-ker va-yip-tach dal-tot ha-bayit va-ye-tze la-lech le-dar-kho ve-hi-neh ha-i-sha pil-ag-sho no-fe-let pe-tach ha-bayit ve-ya-day-ha al-ha-sap.
This verse describes a man waking up and leaving his house for his journey, only to discover a woman, his concubine, collapsed at the doorway of the house with her hands on the threshold. 'Va-ya-kom' means 'and he arose'. 'A-do-nai-ha' refers to 'his Lord'. 'Ba-bo-ker' means 'in the morning'. 'Va-yip-tach' means 'and he opened'. 'Dal-tot' means 'doors'. 'Ha-bayit' means 'the house'. 'Va-ye-tze' means 'and he went out'. 'La-lech' means 'to go'. 'Le-dar-kho' means 'on his way'. 'Ve-hi-neh' means 'and behold'. 'Ha-i-sha' means 'the woman'. 'Pil-ag-sho' means 'his concubine'. 'No-fe-let' means 'falling'. 'Pe-tach' means 'opening/doorway'. 'Al-ha-sap' means 'on the threshold'.
[JDG.19.28] And he said to her, "Rise and let us go," and there was no answer. And he took her upon the donkey, and the man rose and went to his place. [§]
Va-yo-mer ay-le-ha koo-mee ve-neh-le-cha ve-eyn o-neh va-yi-ka-che-ha al-ha-cha-mor va-ya-kom ha-ish va-yeh-lech li-me-ko-mo.
This verse describes a man speaking to his donkey, and then riding upon it. The initial word 'vayomer' indicates a narrative continuation, like 'and he said'. 'Ay-le-ha' means 'to her'. 'Koomi' is a command meaning 'rise'. 'Ve-neh-le-cha' means 'and we will go'. 'Ve-eyn o-neh' means 'and there is no answer'. 'Va-yi-ka-che-ha' means 'and he took her'. 'Al-ha-cha-mor' means 'upon the donkey'. 'Va-ya-kom ha-ish' means 'and the man rose'. 'Va-yeh-lech li-me-ko-mo' means 'and he went to his place'.
[JDG.19.29] And he came to his house and took a knife and grasped his concubine and dissected her into her bones, into twelve portions, and he dispatched her throughout all the border of Israel. [§]
va-yo-vo el-bay-toh va-yik-ach et-ha-ma-a-che-let va-ya-cha-zek be-pil-ag-shoh va-ye-na-te-chah la-atz-a-may-ah li-sh-nay-im a-sar ne-tach-im va-ye-shal-cheh be-chol g-vool yis-ra-el.
This verse describes a horrific act committed by an unnamed Levite. He entered his house, took a knife, seized his concubine, cut her into twelve pieces, and sent the pieces throughout the territory of Israel. This act was a sign of extreme violence and served as a catalyst for civil war.
[JDG.19.30] And it will be that every one who sees it will say, "It did not happen, and it was not seen like this," from the day the children of Israel ascended from the land of Egypt until this day. Place it upon yourselves for counsel and speak of it. [§]
vehayah kol-haroeh veamar lo nihyata velo nir'atah kazot lmiyyom alot bnei-yisrael me'eretz mitzrayim ad hayom hazeh shimoo lachem alayha utzu vedaberu.
This verse describes a future event so astonishing that those who witness it will doubt their own eyes and ears. It states that no such thing has happened from the time the children of Israel ascended from the land of Egypt until this day. The people are then instructed to ponder it and discuss it.
JDG.20
[JDG.20.1] Then all the Israelites went out, and the assembly gathered as one person from Midian to Beersheba and the land of Gilead, to Yahveh at Mitzpah. [§]
vayetzu kol benei yisrael vatikahel ha'edah ke'ish echad lemidan ve'ad be'er sheva ve'eretz haglead el-yahveh hamitzpah.
This verse describes the gathering of all the Israelites. "Benei Yisrael" means "sons of Israel," or "Israelites." "Ha'edah" means "the assembly" or "the congregation." "Ke'ish echad" means "as one person," indicating unity. The locations mentioned are Midian, Beersheba, and the land of Gilead. Finally, they went "el-Yahveh hamitzpah," meaning "to Yahveh at Mitzpah."
[JDG.20.2] And the corners of all the people, all the tribes of Israel, were stationed in an assembly of the Gods, four hundred thousand men, footmen drawing their swords. [§]
vayityatzvu pinnoth kol-ha-am kol shivtei yisrael biqahal am ha-elohim arba me’ot elef ish ragli sholef charev
This verse describes the gathering of all the people, all the tribes of Israel, in an assembly of the Gods, consisting of four hundred thousand footmen who drew their swords. 'Vayityatzvu' indicates a setting up or stationing. 'Pinnoth' refers to the corners or facing. 'Ha-am' means 'the people'. 'Shivtei' means 'tribes'. 'Biqahal' indicates 'in an assembly'. 'Ha-elohim' means 'the Gods'. 'Arba me’ot elef' means 'four hundred thousand'. 'Ish' means 'man'. 'Ragli' means 'footmen'. 'Sholef' means 'drawing'. 'Charev' means 'sword'.
[JDG.20.3] And the sons of Benjamin heard that the sons of Israel had gone up to Mizpah. And the sons of Israel said, "Speak, how has this evil come to pass?" [§]
Va-yishma-u bnei binyamin ki-alu bnei yisrael ha-mitzpah va-yomru bnei yisrael davru eikhah nihyata ha-raah ha-zot.
This verse describes the sons of Benjamin hearing that the sons of Israel have gone up to Mizpah. It then records the sons of Israel asking how this evil has come about. Note that 'sons of' is a common way to refer to descendants or the people of a group. 'Mizpah' is a place name.
[JDG.20.4] And the man, the Levite, man of the woman who was murdered, answered and said, "I came, I and my concubine, to the hill-country which belongs to Benjamin to lodge." [§]
Va-yaan ha-ish ha-levi ish ha-isha ha-nir-tzach-ah va-yo-mer ha-giv-ah-tah asher le-bin-yam-in ba-ati ani u-pil-ag-shi la-loon.
This verse comes from Judges 19:1. It describes a Levite man responding to questions about his travels. 'Va-yaan' means 'and answered'. 'Ha-ish ha-levi' means 'the man the Levite'. 'Ish ha-isha ha-nir-tzach-ah' means 'man of the woman the murdered'. 'Va-yo-mer' means 'and he said'. 'Ha-giv-ah-tah' means 'the hill-country'. 'Asher le-bin-yam-in' means 'which belongs to Benjamin'. 'Ba-ati' means 'I came'. 'Ani u-pil-ag-shi' means 'I and my concubine'. 'La-loon' means 'to lodge'.
[JDG.20.5] They rose up against me, the men of Gibeah, and surrounded the house at night, intending to kill me. And they abused my concubine, and she died. [§]
vaYakumu alai baalei haGibeah vaYasobbu alai et habayit lailah oti dimmu laharog ve'et pilagshi innu vatamot
This verse describes a night attack by the men of Gibeah. 'VaYakumu' means 'they rose up'. 'Alai' means 'against me'. 'Baalei haGibeah' means 'the lords of Gibeah' or 'the men of Gibeah'. 'VaYasobbu' means 'they surrounded'. 'Et habayit' means 'the house'. 'Lailah' means 'at night'. 'Oti dimmu laharog' means 'they thought to kill me'. 'Ve'et pilagshi innu' means 'and they abused my concubine'. 'Vatamot' means 'and she died'.
[JDG.20.6] And I seized my concubine and I humiliated her, and I sent her throughout all the fields of the inheritance of Israel, because they did a scheme and an outrage in Israel. [§]
va’okhez befilagshi va’anattecha va’ashalechea bechol sdei nachalat Yisrael ki asu zimah u’nevalah beYisrael.
This verse details a severe punishment inflicted upon a concubine. The speaker seized his concubine, abused her, and sent her throughout the land of Israel’s inheritance. The reasoning given is that they committed villainy and outrage in Israel.
[JDG.20.7] Behold, all of you children of Israel, bring to yourselves a matter and counsel here. [§]
hinneh kullkem benee yisrael havu lakhem davar ve etzah halom.
This verse is a call to the Israelites to offer their opinions and advice. "Hinneh" means behold or surely. "Kullkem" means all of you. "Benee yisrael" means children of Israel. "Havu lakhem" is a command meaning bring to yourselves or offer. "Davar" means word, matter, or thing. "Ve" means and. "Etzah" means counsel or advice. "Halom" means here or to this place.
[JDG.20.8] And all the people stood as one man to say, "We will not each go to his tent, and we will not each turn back to his house." [§]
Va-ya-kom kol-ha-am ke-ish echad le-emor lo nelech ish le-ohalo ve-lo nasur ish le-beito.
This verse describes a unified response from 'all the people'. 'Va-ya-kom' means 'and rose' or 'and stood up'. 'Kol-ha-am' translates to 'all the people'. 'Ke-ish echad' means 'like one person' or 'as one man', signifying unity. 'Le-emor' means 'to say'. 'Lo nelech' is 'we will not go'. 'Ish le-ohalo' means 'each man to his tent'. 'Ve-lo nasur' means 'and we will not turn back'. 'Ish le-beito' means 'each man to his house'. The verse represents a decision to remain united and not return to their individual dwellings.
[JDG.20.9] And now, this is the matter which is done for Gibeah, upon her by lot. [§]
veh-ah-tah zeh hah-dah-var ah-sher nah-ah-seh leeg-bee-ah ah-leh-hah beh-gor-ahl.
This verse describes a decision being made regarding Gibeah through a casting of lots. 'Veh-ah-tah zeh' translates to 'and now this'. 'Hah-dah-var' is 'the word' or 'the matter'. 'Ah-sher nah-ah-seh' is 'which is done'. 'Leeg-bee-ah' means 'for Gibeah'. 'Ah-leh-hah' means 'upon her'. 'Beh-gor-ahl' means 'by lot'.
[JDG.20.10] And we will take ten men for every hundred for all the tribes of Israel, and one hundred for every thousand, and one thousand for every ten thousand, to obtain provisions for the people, to do so as they come to Gibeah Benjamin, according to all the outrage that was done in Israel. [§]
ve-la-khakh-nu a-sa-ra anashim la-me-ah le-khol shiv-tei yis-ra-el u-me-ah la-elef ve-elef le-rev-a-vah la-ka-hat tze-dah la-am le-asot le-vo-am le-gev-a bin-ya-min ke-khal-ha-nev-a-lah asher asa be-yis-ra-el.
This verse describes the selection of men to provide provisions for the people as they travel to Gibeah Benjamin. The numbers indicate the ratio of men chosen to the size of each tribe: ten men for every hundred, one hundred for every thousand, and one thousand for every ten thousand. The purpose is to gather supplies for their journey, in relation to the wrongdoings that occurred in Israel.
[JDG.20.11] And all the people of Israel gathered to the city as one person, united. [§]
vay-eh-sahf kol-eesh yis-rah-el el-ha-eer ke-eesh echad cha-ve-rim
This verse describes all the people of Israel gathering to the city as one person, united. 'Vayehassaf' means 'and gathered'. 'Kol eesh Yisrael' means 'all the man of Israel', or 'all the people of Israel'. 'El ha'eer' means 'to the city'. 'Ke-eesh echad' means 'as one person', or 'as a single person'. 'Chaverim' means 'united', or 'companions'.
[JDG.20.12] And the tribes of Israel sent men to all the tribes of Benjamin, saying, "What is this evil which has happened to you?" [§]
Va-yish-le-hu shiv-tei yis-ra-el a-na-shim be-chol shiv-tei bin-ya-min le-e-mor ma ha-ra-ah ha-zot asher nih-yeh-tah ba-chem.
This verse describes the tribes of Israel sending men to all the tribes of Benjamin to ask what evil had happened to them. 'Va-yish-le-hu' means 'and they sent'. 'Shiv-tei' means 'tribes of'. 'Yis-ra-el' is Israel. 'A-na-shim' means 'men'. 'Be-chol' means 'in all'. 'Bin-ya-min' is Benjamin. 'Le-e-mor' means 'to say'. 'Ma' means 'what'. 'Ha-ra-ah' means 'the evil'. 'Ha-zot' means 'this'. 'Asher' means 'which'. 'Nih-yeh-tah' means 'happened'. 'Ba-chem' means 'to you'.
[JDG.20.13] And now, give the men, sons of Belial, who are in Gibeah, and put them to death, so that evil may be purged from Israel. But Benjamin refused to listen to the voice of their brothers, the sons of Israel. [§]
ve'ata tnu et ha'anashim bnei beli'ya'al asher bagib'ah unemitem univ'arah ra'ah miyisra'el velo abu binyamin lishma bakol acheihem bnei yisra'el.
This verse describes a request to hand over men described as 'sons of Belial' from Gibeah for execution, to purge evil from Israel. The tribe of Benjamin refused to listen to the request of their brothers, the other tribes of Israel.
[JDG.20.14] And the men of Benjamin gathered from the cities of Gibeah to go out to war with the people of Israel. [§]
vayye'asfu benei binyamin min ha'arim ha'gib'atah latzet lamichama im benei yisrael
This verse describes the men of Benjamin gathering from the cities of Gibeah to go out to war with the people of Israel. 'Vayye'asfu' means 'and they gathered'. 'Benei Binyamin' means 'sons of Benjamin' or 'the men of Benjamin'. 'Min ha'arim' means 'from the cities'. 'Ha'gib'atah' means 'of Gibeah'. 'Latzet' means 'to go out'. 'Lamichama' means 'to war'. 'Im benei yisrael' means 'with the sons of Israel' or 'with the people of Israel'.
[JDG.20.15] On that day, the descendants of Benjamin were counted from the cities, twenty-six thousand men capable of wielding a sword, besides the inhabitants of Gibeah who were counted, seven hundred young warriors. [§]
vayitpakdu benei binyamin bayom hahu meha’arim esrim v’shisha elef ish sholef charev l’vad miyoshvei hagibeah hitpakdu sh’va me’ot ish bachur.
This verse describes a census of the descendants of Benjamin who were capable of wielding a sword. It specifies the number of such men from the cities of Benjamin, and separately, the number from the city of Gibeah. 'Vayitpakdu' means 'they were counted.' 'Benei Binyamin' means 'sons of Benjamin' or 'descendants of Benjamin.' 'Bayom hahu' means 'on that day.' 'Meha’arim' means 'from the cities.' 'Esrim v’shisha elef' means 'twenty-six thousand.' 'Ish' means 'man.' 'Sholef charev' means 'drawing sword' or 'capable of wielding a sword.' 'L’vad' means 'apart from' or 'besides.' 'Miyoshvei hagibeah' means 'from the inhabitants of Gibeah.' 'Hitpakdu' means 'they were counted.' 'Sh’va me’ot' means 'seven hundred.' 'Bachur' means 'young man' or 'warrior'.
[JDG.20.16] From all these people, seven hundred skilled men were chosen who are left-handed. All of these are slingers who aim at a hair's breadth with a stone and they will not miss. [§]
mikol ha'am ha'zeh shiva me'ot ish bachur itter yad yemino kol zeh kolea ba'even el ha'sa'ara v'lo yachita.
This verse describes a selection of 700 left-handed men from all the people, skilled at slinging stones at a hair's breadth without missing. 'Mikol' means 'from all'. 'Ha'am' means 'the people'. 'Ha'zeh' means 'this'. 'Shiva me'ot' means 'seven hundred'. 'Ish' means 'man'. 'Bachur' means 'chosen' or 'skilled'. 'Itter' means 'left'. 'Yad yemino' means 'hand of his right' which describes a left-handed person (the right hand of the left hand). 'Kol zeh' means 'all of these'. 'Kolea' means 'one who slings'. 'Ba'even' means 'with a stone'. 'El ha'sa'ara' means 'at the hair'. 'V'lo yachita' means 'and they will not miss'.
[JDG.20.17] And the men of Israel were counted separately from Benjamin, four hundred thousand men, each drawing the sword, all of them men of war. [§]
ve-ish yisrael hitpakdu lebad mibinyamin arba maot elef ish sholef charev kol-zeh ish milchama
This verse details a census of the men of Israel prepared for war, excluding those from the tribe of Benjamin. It states that 400,000 men were counted, each capable of wielding a sword and fit for battle.
[JDG.20.18] And they rose and went to Bethel and asked of the Gods. And the sons of Israel said, "Who shall go up for us first in the battle against the sons of Benjamin?" And Yahveh said, "Judah shall go up first." [§]
Va-ya-koo-mu va-ya-a-loo bayt-el va-yish-a-loo be-elo-heem va-yo-mer ben-ee yis-ra-el mee ya-a-leh-la-nu ba-tchi-lah la-mil-cha-mah im-ben-ee bin-ya-min va-yo-mer Yahveh yhu-dah ba-tchi-lah.
This verse describes the Israelites asking the Gods for guidance before going to war with the tribe of Benjamin. They are seeking to know which tribe should lead the attack. Yahveh responds, indicating that Judah should go first.
[JDG.20.19] And the sons of Israel rose in the morning and encamped on the hill. [§]
va-ya-koo-moo b'nei yis-ra-el ba-bo-ker va-ya-cha-nu oo-al ha-gi-vah
This verse describes the Israelites rising in the morning and encamping on the hill. ‘B’nei’ means ‘sons of’, referring to the descendants of Israel. ‘Ba-boker’ means ‘in the morning’. ‘Va-yachanu’ means ‘and they encamped’. ‘Al ha-givah’ means ‘on the hill.’
[JDG.20.20] And a man of Israel went to war with Benjamin, and the men of Israel prepared war with them against Gibeah. [§]
va yetze ish yisrael la milchama im binyamin va ya'ar'chu itam ish yisrael milchama el hagi'vah.
This verse describes an Israelite man going to war with Benjamin, and the Israelites preparing for war against the city of Gibeah. The words are fairly straightforward in their meaning, focusing on the act of warfare and the parties involved. 'Ish' simply means 'man'. 'Milchama' means 'war'.
[JDG.20.21] And the sons of Benjamin went out from Gibeah, and they corrupted Israel on that day, twenty-two thousand men in the land. [§]
vayyetzu benay binyamin min hagiveah vayashchitu beyisrael bayom hahu shnayim ve'eser alef ish artzah
This verse describes the sons of Benjamin leaving Gibeah and destroying Israelites. 'Vayyetzu' means 'they went out'. 'Benay Binyamin' means 'sons of Benjamin'. 'Min hagiveah' means 'from Gibeah'. 'Vayashchitu' means 'they corrupted/destroyed'. 'Beyisrael' means 'in Israel'. 'Bayom hahu' means 'on that day'. 'Shnayim ve'eser alef' means 'twenty-two thousand'. 'Ish' means 'man/person'. 'Artzah' means 'in the land'.
[JDG.20.22] And the people strengthened themselves, each Israelite, and they added to prepare for battle in the place where they had prepared there on the first day. [§]
vayitchazek haam ish Yisrael vayosifu la'aroch milchama bamakom asher'arochu sham bayom harishon
This verse describes the people of Israel strengthening themselves and continuing to prepare for battle in the same place as they had prepared on the first day. 'Vayitchazek' means 'and strengthened'. 'Haam' means 'the people'. 'Ish Yisrael' means 'man of Israel' but is generally understood to mean 'each Israelite' or 'every Israelite'. 'Vayosifu' means 'and they added'. 'La'aroch' means 'to arrange' or 'to prepare'. 'Milchama' means 'war' or 'battle'. 'Bamakom' means 'in the place'. 'Asher' means 'that' or 'where'. 'Bayom harishon' means 'on the first day'.
[JDG.20.23] And the sons of Israel went up and wept before Yahveh until evening, and they inquired of Yahveh, saying, “Should I continue to approach the battle with the sons of Benjamin, my brother?” And Yahveh said, “Go up against him.” [§]
Va'yalu b'nei yisrael va'yivku lifnei Yahveh ad ha'erev, va'yish'alu baYahveh le'emor ha'osif lage'sheth lamichamah im b'nei Binyamin achi, va'yomer Yahveh alu elav.
This verse describes the Israelites weeping before Yahveh until evening and then inquiring of Yahveh whether they should continue to fight against the people of Benjamin, who are their brothers. Yahveh responds that they should go up against them.
[JDG.20.24] And the Israelites approached the Benjaminites on the second day. [§]
va-yik-re-vu b-nei yis-ra-el el b-nei bin-ya-min ba-yom ha-she-ni
This verse describes the Israelites approaching the Benjaminites. 'Va-yik-re-vu' means 'and they approached'. 'B-nei yis-ra-el' means 'sons of Israel', or 'the Israelites'. 'El' means 'to'. 'B-nei bin-ya-min' means 'sons of Benjamin', or 'the Benjaminites'. 'Ba-yom' means 'on the day'. 'Ha-she-ni' means 'the second'.
[JDG.20.25] And Benjamin went out to meet them from Gibeah on the second day. And they further destroyed among the children of Israel, another eighteen thousand men of the land, all these drawers of the sword. [§]
vayyetze benyamin likratahm min-hagivah bayom hasheni vayashchitu bibnei yisrael od shmonat asar elef ish artzah kol-elleh sholfei charev.
This verse describes Benjamin going to meet them from Gibeah on the second day, and then further destruction visited upon the children of Israel, an additional eighteen thousand men falling to the sword. The words are quite literal, describing a military conflict and its outcome.
[JDG.20.26] And all the sons of Israel and all the people went up to Bethel, and they wept and sat there before Yahveh, and they fasted on that day until evening, and they offered burnt offerings and peace offerings before Yahveh. [§]
vayalu kol-benei yisrael vekol-haam vayavo beit-el vayivku vayshev shama lifnei yaveh vayatzumu bayom-hahu ad-haareb vayalu olot ushalmim lifnei yaveh.
This verse describes all the Israelites and the people going to Bethel, weeping, sitting before Yahveh, fasting throughout the day until evening, and offering burnt offerings and peace offerings before Yahveh.
[JDG.20.27] And the sons of Israel inquired of Yahveh, and there was the ark of the covenant of the Gods in those days. [§]
Va-yish-a-lu b-nei yis-ra-el ba-Yahveh ve-sham a-ron b-rit ha-Elohim ba-ya-mim ha-hem.
This verse describes the Israelites inquiring of Yahveh while the Ark of the Covenant of the Gods was present in those days. "Va-yish-a-lu" means "and they asked." "B-nei yis-ra-el" means "the sons of Israel." "Ba-Yahveh" means "of Yahveh." "Ve-sham" means "and there." "A-ron b-rit" means "the ark of the covenant." "Ha-Elohim" means "of the Gods." "Ba-ya-mim ha-hem" means "in those days."
[JDG.20.28] Phinehas, son of Eleazar, son of Aaron, stood before Yahveh in those days, saying, "Should I still go out to war with the descendants of Benjamin, my brother, or should I stop?" And Yahveh said, "Go up, for tomorrow I will give them into your hand." [§]
Ufínkhas ben-Eleazar ben-Aharon omed lifanav bayamim hahem leemor haosif od letsait lamilhámah im-benei Binyamin ahi im-echdal vayomer Yahveh alu ki machar etnenhu beyadecha.
This verse describes Phinehas, son of Eleazar, son of Aaron, standing before Yahveh and asking if he should continue fighting against the descendants of Benjamin, his brother, or cease. Yahveh responds, telling them to go up, as He will deliver them into their hand tomorrow.
[JDG.20.29] And Israel set ambushes to the Gibeah around. [§]
va-ya-sem Yis-ra-el or-vim el-ha-gi-vah sa-viv.
This verse describes Israel setting ambushes around the city of Gibeah. "va-ya-sem" means "and he set". "Yis-ra-el" is the name Israel. "or-vim" means ambushes (plural). "el" means to or toward. "ha-gi-vah" means the Gibeah. "sa-viv" means around.
[JDG.20.30] The sons of Israel went up against the sons of Benjamin on the third day, and they arranged themselves against Gibeah, time after time. [§]
vayalu bnei yisrael el bnei binyamin bayom hashelishi vayarkhu el haguveah kepaam bepaam
This verse describes the Israelites going up against the Benjaminites on the third day, and then arranging themselves for battle against Gibeah, repeatedly.
[JDG.20.31] And the sons of Benjamin went out to meet the people who had departed from the city. And they began to strike down casualties among the people, repeatedly along the roads, one road ascending to Beit El and another to Giv'ata, in the field. Thirty men acted on behalf of Israel. [§]
vayyetzu benai binyamin likrat ha'am hantekku min ha'ir vayachlu lehakot meha'am chalalim kefa'am befa'am bambesilot asher achat ola beit el veachat giv'ata bashade kishloshim ish beyisrael
This verse describes the sons of Benjamin going out to meet the people who were gathered from the city. They began to strike down casualties among the people, repeatedly along the roads - one road leading up to Beit El and another to Giv'ata, in the field. Thirty men acted on behalf of Israel.
[JDG.20.32] And the sons of Benjamin said, "They are struck down before us, as previously." And the sons of Israel said, "We will flee and separate ourselves from the city to the roads." [§]
vayomru benei binyamin nigafim hem lifaneinu k’varishona ubenei yisrael amru nanusa unnetaqnuhu min-ha’ir el-ham’sillot.
This verse describes the sons of Benjamin stating that they are defeated before the Israelites, as before. The Israelites then say they will flee and break away from the city to the roads.
[JDG.20.33] And all the men of Israel rose from their place and arranged themselves at Baal Tamar, and the ambush of Israel was emerging from his place from the cave of Gibeon. [§]
vekhol ish yisrael qamu mimkomo vayarakhu bavaal tamar veorev yisrael megich mimkomo mimmaareh gavea.
This verse describes the Israelites assembling at Baal Tamar and preparing for battle, with an ambush positioned near the cave of Gibeon. 'vekhol' means 'and all'. 'ish' means 'man'. 'yisrael' means 'Israel'. 'qamu' means 'they rose'. 'mimkomo' means 'from his place'. 'vayarakhu' means 'and they arranged'. 'bavaal tamar' is a place name, 'Baal Tamar'. 'veorev' means 'and the ambush'. 'megich' means 'emerging'. 'mimmaareh' means 'from the cave'. 'gavea' is a place name, 'Gibeon'.
[JDG.20.34] And they came from opposite Giv'ah, ten thousand men, valiant from all Israel, and the war was heavy, and they did not know that evil touched them. [§]
va-yo-voo mi-ne-ged la-giv-ah a-seret a-la-fim ish ba-choor mi-kol-yis-ra-el ve-ha-mil-cha-mah ka-ve-dah ve-hem lo ya-du ki-no-ga-at a-lei-hem ha-ra-ah.
This verse describes a military force approaching Giv'ah (Gibeah). 'Aseret alafim' means ten thousands. 'Ish bachoor' means a young man, or valiant man. 'Milchamah' means war or battle. 'Kavedah' means heavy. 'Noga'at' means to touch. 'Ha-ra-ah' means the evil or the bad.
[JDG.20.35] And Yahveh struck Benjamin before Israel, and the sons of Israel destroyed people of Benjamin on that day, twenty-five thousand and one hundred men, all of these drawing swords. [§]
va-yigof Yahveh et-binyamin lifnei yisrael va-yashchitu benei yisrael be-binyamin ba-yom ha-hu esrim va-chamisha elef u-meah ish kol-elleh sholef charev.
This verse describes a conflict where Yahveh inflicted harm upon Benjamin, and the people of Israel destroyed people of Benjamin on that day. The number of those slain is specified as twenty-five thousand and one hundred men, all of whom drew their swords.
[JDG.20.36] The sons of Benjamin saw that they were defeated, and all the people of Israel provided a place for Benjamin, because they trusted in the ambush that they had set at Gibeah. [§]
vayiru bnei binyamin ki nigafu vaitnu ish yisrael maqom lebinyamin ki batkhu el haorev asher samu el hagi’vah.
This verse describes the sons of Benjamin seeing that they were defeated and then all the people of Israel giving a place to Benjamin because they trusted in the ambush they had set at Gibeah.
[JDG.20.37] And the ambushers hastened and spread out toward the hill, and the ambushers drew and struck all of the city according to the sword. [§]
vehahorev hehishu vayishtu el-hagibah vayimshokh hahorev vayakh et-kol-ha'ir lefi-kharev
This verse describes an ambush. 'Horev' refers to those who draw the sword, or ambushers. 'Hehishu' means they hurried or prepared. 'Yishtu' means to spread out or extend. 'El' means to or toward. 'HaGibah' is the hill or high place. 'Yimshokh' refers to drawing or extending. 'Yakh' means to strike. 'Kol' means all. 'Ha'ir' means the city. 'Lefi' means according to. 'Kharev' means the sword.
[JDG.20.38] And the appointed time was for the man of Israel with the lurking ambush, a lifting to raise a burden of smoke from the city. [§]
vehammoed hayah leish yisrael im-haorev herev lehaalotam masaat heashan min-ha'ir.
This verse describes a scheduled meeting for the people of Israel with the lurking ambush. The purpose of this meeting is to raise a burden of smoke from the city. 'Moed' signifies an appointed time or meeting. 'Oreiv' means lurking or waiting in ambush. 'Masaat' translates to a burden or lifting. 'Heashan' is smoke, and 'ha'ir' is the city.
[JDG.20.39] And Israel turned in the battle, and Benjamin began to strike down slain among the men of Israel, about thirty men, for they said, "Surely only a fainting is afflicting him before us, as in the first battle." [§]
va-yah-pofk ish-yis-rae-el ba-mil-cha-mah u-vin-ya-min he-chil le-ha-kot cha-la-lim be-ish-yis-rae-el ki-shlo-shim ish ki am-ru rach ni-gof ni-gaf hu le-fa-neinu ka-mil-cha-mah ha-ri-sho-nah
This verse describes a turning point in a battle between Israelites and Benjaminites. The Israelites initially engaged in battle, but Benjamin began to inflict casualties upon them – around thirty men. The Israelites attributed Benjamin’s success to a momentary weakness or fainting spell, believing it would be like the initial phase of the battle.
[JDG.20.40] And the lifting began to rise from the city, a pillar of smoke, and Benjamin turned behind him, and behold, the entire city ascended to the heavens. [§]
vehammas'et hechelah la'alot min-ha'ir amud ashan vayipen binyamin acharyav vehineh alah kelil-ha'ir hashamaimah
This verse describes a signal—a column of smoke—rising from the city. Benjamin turns to look and sees the entire city engulfed in flames rising to the heavens. "vehammas'et" means 'and the lifting' or 'and the signal'. "hechelah" means 'began'. "la'alot" means 'to ascend' or 'to rise'. "min-ha'ir" means 'from the city'. "amud ashan" means 'a pillar of smoke'. "vayipen binyamin acharyav" means 'and Benjamin turned behind him'. "vehineh" means 'and behold' or 'and lo'. "alah" means 'ascended' or 'went up'. "kelil-ha'ir" means 'the entire city' or 'the completion of the city'. "hashamaimah" means 'to the heavens'.
[JDG.20.41] And a man of Israel turned and a man of Benjamin became frightened because he saw that evil had touched him. [§]
ve-ish yisrael hafach vayibahel ish binjamin ki ra’ah ki nag’ah alav harah’ah
This verse describes the reaction of the Israelites and the men of Benjamin after witnessing something negative occur. 've-ish' means 'and a man'. 'yisrael' is 'Israel'. 'hafach' means 'he turned'. 'vayibahel' means 'and he was frightened'. 'ish binjamin' means 'a man of Benjamin'. 'ki ra’ah' means 'because he saw'. 'ki nag’ah alav harah’ah' means 'because evil touched him'.
[JDG.20.42] And they turned toward the face of the man of Israel to the way of the wilderness, and the war overtook him, and those from the cities destroyed him from within. [§]
va-yif-nu li-fnei ish yis-ra-el el derekh ham-mid-bar ve-ham-mil-ha-mah hid-bi-qa-te-hu va-asher me-he-a-rim mash-chi-tim oto be-to-cho
This verse describes the Israelites turning towards the wilderness, pursued by war, and destroyed from within their cities. Let's break down the names of God used here. "El" appears as "God". "Ish" literally means 'man', but in this context, it references the people of Israel. The verse doesn't directly invoke a divine name as a title or attribute, but refers to the people of Israel. The rest of the words describe the actions and circumstances.
[JDG.20.43] They surrounded Benjamin, they chased him, a rest guided him until before Gibeah, from the east. [§]
kitru et-binyamin hirdifuhu menucha hidrikuhu ad nokach hagi-beah mimizrach-shamesh
This verse describes pursuing Benjamin and guiding him towards Gibeah, east of the sun (meaning east). "Kitru" means they surrounded. "Et" is a particle marking the direct object. "Binyamin" is Benjamin. "Hirdifuhu" means they chased him. "Menucha" means rest or a place of rest, and is used here to mean a guiding force. "Hidrikuhu" means they guided him. "Ad" means until or to. "Nokach" means in the presence of or towards. "Hagi-beah" is Gibeah. "Mimizrach-shamesh" means from the east of the sun, or simply, east.
[JDG.20.44] And eighteen thousand men fell from Benjamin; all these were warriors. [§]
va-yip-lu mee-bin-yah-meen sh-mo-nah-ah-sah-ar eh-lef ee-ish et-kol-eh-leh an-shee-khai-eel
This verse describes the number of warriors who fell from the tribe of Benjamin. 'Va-yip-lu' means 'and they fell'. 'Mee-bin-yah-meen' means 'from Benjamin'. 'Sh-mo-nah-ah-sah-ar eh-lef' means 'eighteen thousand'. 'Ee-ish' means 'men' or 'person'. 'Et-kol-eh-leh' means 'all these'. 'An-shee-khai-eel' means 'men of valor' or 'warriors'.
[JDG.20.45] Then they turned and fled to the rock of the pomegranate, and they harassed him in the paths with five thousand men. And they pursued after him to Gideom, and they struck from him two thousand men. [§]
vayipnu vayanu hamidbara el-sela harimmon vayolelu hu bamesilot hamesset alafim ish vayadbikhu acharav ad-gidom vayaku mimenu alfayim ish
This verse describes a flight and subsequent battle. "Vayipnu vayanu" means "they turned and fled". "Hamidbara" means "the wilderness". "El-sela harimmon" means "to the rock of the pomegranate". "Vayolelu hu" means "they harassed him". "Bamesilot" means "in the paths". "Hamesset alafim ish" means "five thousand men". "Vayadbikhu acharav" means "they pursued after him". "Ad-gidom" means "to Gideom". "Vayaku mimenu" means "they struck from him". "Alfayim ish" means "two thousand men".
[JDG.20.46] And it was that all those skilled from Benjamin were twenty and five thousand men who drew the sword on that day, all these were men of valor. [§]
va-yhi kol-hanoflim mi-binyamin esrim va-hamisha elef ish sholef herev ba-yom ha-hu et-kol-elleh anshei-chayil
This verse details the number of warriors from the tribe of Benjamin who were skilled in using the sword. ‘Va-yhi’ means ‘and it was’. ‘Kol’ means ‘all’ or ‘every’. ‘Hanoflim’ refers to those who fell (in battle, or figuratively, skilled warriors). ‘Mi-binyamin’ means ‘from Benjamin’. ‘Esrim va-hamisha elef’ means ‘twenty and five thousand’ (25,000). ‘Ish’ means ‘man’. ‘Sholef herev’ describes someone who draws or wields a sword. ‘Ba-yom ha-hu’ means ‘on that day’. ‘Et-kol-elleh’ means ‘all these’. ‘Anshei-chayil’ means ‘men of valor’ or ‘warriors’.
[JDG.20.47] And they turned and fled into the wilderness to the Rock of Pomegranate, six hundred men, and they dwelt at the Rock of Pomegranate for four months. [§]
va-yip-nu va-ya-nu-su ha-mid-ba-rah el-se-lah ha-rim-mon shesh me-oh-t ee-sh va-yesh-vu be-se-lah rim-mon ar-bah-ah ho-da-shim
This verse describes people turning and fleeing into the wilderness to a rock called the Rock of Pomegranate, where they stayed for four months. The words are fairly straightforward in terms of their meaning and grammatical structure. 'Va-yip-nu' indicates a turning action, 'va-ya-nu-su' means they fled, 'ha-mid-ba-rah' is 'the wilderness'. 'el-se-lah' means 'to the rock'. 'ha-rim-mon' means 'the pomegranate'. 'shesh me-oh-t' is 'six hundred'. 'ee-sh' is 'men'. 'va-yesh-vu' means 'and they sat/dwelt'. 'ar-bah-ah ho-da-shim' is 'four months'.
[JDG.20.48] And the man of Israel returned to the sons of Benjamin and struck them with the sword, from the city of peace to the animal, to everything that was found. Also, every city that was found, they sent with fire. [§]
ve-ish yisrael shavu el-bnei binyamin vayaku-um lefi-cherev me-ir metom ad-behemah ad-kol-hanimtzah gam kol-ha-arim hanimtzatot shilchu ba-esh.
This verse describes the Israelites returning to attack the Benjamites, striking them with the sword from the peaceful city to the livestock and to everything that was found. Additionally, every city that was found was sent with fire (i.e. burned).
JDG.21
[JDG.21.1] And a man of Israel swore at Mizpah, saying, "No man among us will give his daughter to Benjamin as a wife." [§]
ve-ish yisrael nisbah bamitzpah leemor ish mimenu lo-yitten bitto livinyamin leishah.
This verse describes a vow made by the people of Israel at Mizpah. They swore an oath concerning their daughters and Benjamin. 'Ish' means 'man' or 'person'. 'Yisrael' is 'Israel'. 'Nisbah' means 'swore'. 'Bamitzpah' means 'at Mizpah'. 'Leemor' means 'saying' or 'to say'. 'Mimenu' means 'from among them'. 'Lo-yitten' means 'will not give'. 'Bitto' means 'his daughter'. 'Livinyamin' means 'to Benjamin'. 'Leishah' means 'as a wife'.
[JDG.21.2] And the people came to the house of God and dwelt there until evening before the Gods, and they lifted their voice and wept a great weeping. [§]
vayavo haam beit-el vayeshvu sham ad-haerev lifnei haelohem vayisu qolam vayivku bchi gadol.
This verse describes the people going to the house of God, settling there until evening, and then weeping loudly before the Gods. ‘Vayavo’ means ‘and came.’ ‘Haam’ means ‘the people.’ ‘Beit-el’ is the name of a place, ‘house of God.’ ‘Vayeshvu’ means ‘and they sat/dwelt.’ ‘Sham’ means ‘there.’ ‘Ad-haerev’ means ‘until evening.’ ‘Lifnei’ means ‘before.’ ‘Haelohem’ is ‘the Gods’ (plural). ‘Vayisu qolam’ means ‘and they lifted their voice’ (meaning they cried out). ‘Vayivku’ means ‘and they wept.’ ‘Bchi gadol’ means ‘a great weeping.’
[JDG.21.3] And they said, "Why has Yahveh, the Gods of Israel, allowed this to happen in Israel, to count today from Israel only one tribe?" [§]
vayomeru lamah Yahveh Elohei Yisrael haytah zot beyisrael lehipaked hayom miYisrael shevet echad.
This verse is spoken by Israelites questioning why Yahveh, the Gods of Israel, would allow a census to be taken specifically from one tribe of Israel. 'Vayomeru' means 'and they said'. 'Lamah' means 'why'. 'Haytah' means 'was'. 'Zot' means 'this'. 'Beyisrael' means 'in Israel'. 'Lehipaked' means 'to be counted/inspected'. 'Hayom' means 'today'. 'MiYisrael' means 'from Israel'. 'Shevet echad' means 'one tribe'.
[JDG.21.4] And it came to pass on the next day, that the people rose early, and they built there an altar, and they offered burnt offerings and peace offerings. [§]
vayhi mimacharat vayaskimu haam vayivnu sham mizbeach vayalu olot ushalmim.
This verse describes the people building an altar and offering sacrifices the day after a significant event (likely crossing the Jordan River). "Vayhi" indicates a narrative continuation. "Mimacharat" means "on the morrow" or "the next day". "Vayaskimu" means "they awoke" or "they rose early". "Haam" means "the people". "Vayivnu" means "they built". "Sham" means "there". "Mizbeach" means "altar". "Vayalu" means "they offered". "Olot" refers to burnt offerings. "Ushalmim" refers to peace offerings.
[JDG.21.5] And the children of Israel said, "Who is the one who did not ascend to the assembly from all the tribes of Israel before Yahveh? For the great oath was against the one who did not ascend before Yahveh to Mizpah, saying, ‘Let him surely die.’" [§]
Va'yomru b'nei Yisrael mi asher lo'alah ba'kahal mi'kol shivtei Yisrael el-Yahveh ki-ha'shvuah ha'gedolah haytah la'asher lo'alah el-Yahveh ha'Mitzpah le'emor mot yumat.
This verse describes the Israelites inquiring as to who did not join the assembly of all the tribes of Israel before Yahveh. It highlights a great oath that was made against anyone who did not ascend to Mizpah before Yahveh, with the penalty of death.
[JDG.21.6] And the sons of Israel comforted Benjamin, their brother, and they said, "Today, one tribe is cut off from Israel." [§]
vayinachamu bnei yisrael el binyamin achiv vayoamru nigda hayom shevet echad miyisrael
This verse describes the Israelites comforting Benjamin, their brother. They express grief, stating that today, one tribe is cut off from Israel. The verb 'nachamu' implies comforting or feeling sorry for. 'Nigda' means to be cut off or severed. The verse conveys a sense of loss and mourning.
[JDG.21.7] What shall we do with the remaining women? And we have sworn to Yahveh not to give our daughters to them as women. [§]
mah na'aseh lahem lanot'arim lenashim va'anachnu nishba'nu bayahveh lebil'ti tet lahem mibnoteynu lenashim.
This verse discusses what should be done with the remaining women after a conflict. The speakers have sworn to Yahveh not to give their daughters in marriage to them. "mah" means what. "na'aseh" means we will do. "lahem" means to them. "lanot'arim" means the remaining. "lenashim" means women. "va'anachnu" means and we. "nishba'nu" means we swore. "bayahveh" means to Yahveh. "lebil'ti tet" means not to give. "mibnoteynu" means from our daughters. "lenashim" means women.
[JDG.21.8] And they said, "Is there anyone from the tribes of Israel who has not come up to Yahveh at Mizpah?" And behold, no one had come to the camp from Jabesh Gilead to the assembly. [§]
vayomru mi echad mishivtei yisrael asher lo ala el-yahveh hamitzpah vehineh lo ba-ish el-hamachaneh miyaveish gilad el-hakahal
This verse recounts a situation where the Israelites are gathering at Mizpah to address a serious issue, and they are attempting to determine if anyone from the tribe of Gilead has joined them. They are questioning whether anyone has come to the camp from the town of Jabesh Gilead to join the assembly.
[JDG.21.9] And he counted the people, and behold, there was no man among those dwelling in Javesh Gilead. [§]
va-yit-pa-ked ha-am ve-hee-neh ein-sham ish mee-yosh-vey ya-vesh gil-ead
This verse describes a census or counting of the people. 'Va-yit-pa-ked' means 'and he counted'. 'Ha-am' means 'the people'. 'Ve-hee-neh' means 'and behold'. 'Ein-sham' means 'there is not there'. 'Ish' means 'man'. 'Mee-yosh-vey' means 'from those dwelling'. 'Ya-vesh' is a place name, 'Javesh'. 'Gil-ead' is another place name, 'Gilead'. The verse states that there was no man among the inhabitants of Javesh Gilead.
[JDG.21.10] And the congregation sent there twelve thousand men from the sons of strength, and they commanded them, saying, "Go and strike down the dwellers of the dry land of Gilead with the sword, and also the women and the little ones." [§]
va-yish-lachu-sham ha-eidah shneim-asar elef ish mi-bnei he-chayil va-ye-tzavu otam le-emor lechu ve-hi-kitem et-yoshvei ya-vesh gil-ead le-fi-cherev ve-hanashim ve-ha-taf.
This verse describes the sending of 12,000 warriors by the congregation to conquer the inhabitants of the land of Gilead. It instructs them to kill all inhabitants, including women and children, with the sword.
[JDG.21.11] And this is the thing that you will do: every male and every female knowing a bed of male, you shall utterly destroy them. [§]
ve-zeh ha-davar asher ta'asu kol-zachar ve-kol-ishah yode'at mishkab-zachar tacharimu.
This verse discusses a law concerning sexual relations. "ve-zeh" means 'and this'. "ha-davar" means 'the word' or 'the thing'. "asher" means 'that' or 'which'. "ta'asu" means 'you will do'. "kol-zachar" means 'every male'. "ve-kol-ishah" means 'and every female'. "yode'at" means 'knowing'. "mishkab-zachar" means 'bed of male', referring to a male sexual partner. "tacharimu" means 'you shall utterly destroy'. The verse is addressing those who engage in homosexual acts.
[JDG.21.12] And they found from the inhabitants of Jabesh Gilead four hundred virgin girls, who had not known a man for lying with a male. And they brought them to the camp at Shiloh, which is in the land of Canaan. [§]
vayimtsu miyoshvei yavish gilad arba meot naarah betulah asher lo-yada'a ish le mishkab zachar vayaviu otam el-hamachaneh shilo asher be'eretz kena'an.
This verse describes a finding of four hundred virgin girls in the city of Jabesh Gilead, who had not known a man. They were brought to the camp at Shiloh, which is in the land of Canaan.
[JDG.21.13] And the entire assembly sent, and they spoke to the sons of Benjamin who were at the Rock of Rimmon. And they called to them, offering peace. [§]
vayishlechu kol-ha'eda vayidberu el-bnei Binyamin asher besela Rimmon vayikreu lahem shalom
This verse describes the entire assembly sending messengers to speak to the people of Benjamin who were stationed at the Rock of Rimmon. They called out to them offering peace.
[JDG.21.14] And Benjamin returned at that time, and the women gave to them, those who were alive from the wives of Jabesh Gilead, and they did not find for them a suitable match. [§]
vayashav binyamin ba'et hahi vayitnu lahem hanashim asher chi'u min'shei yavesh gil'ad velo mats'u lahem ken.
This verse describes Benjamin returning at that time, and the women giving to them, those who were alive from the wives of Jabesh Gilead. It concludes by stating they did not find for them anything suitable.
[JDG.21.15] And the people were sorry for Benjamin, because Yahveh had made a breach in the tribes of Israel. [§]
vehaham nicham livinyamin ki-asah Yahveh peretz beshivtei Yisrael
This verse describes the people’s sorrow for Benjamin, as Yahveh has made a breach in the tribes of Israel. 'Nicham' means to be sorry or to console. 'Peretz' means a breach or opening. 'Shivtei' means tribes.
[JDG.21.16] And the elders of the congregation said, "What shall we do for the remaining women, because a woman has been destroyed from Benjamin?" [§]
va-yom-ru zik-nei ha-e-da ma-na-a-seh la-no-ta-rim le-na-shim ki-nish-medah mi-bin-ya-min ish-ah
This verse describes a situation following a war where many men of the tribe of Benjamin have died. The elders of the congregation are discussing what should be done with the remaining women, as there are now insufficient men to marry them.
[JDG.21.17] And they said, "An inheritance of the escaped ones for Benjamin, and a tribe shall not be blotted out from Israel." [§]
vayomru yerushat pleita livinyamin velo yimahe shevet miyisrael
This verse comes from Deuteronomy 33:6. 'Vayomru' means 'and they said'. 'Yerushat' means 'inheritance'. 'Pleita' means 'remainder' or 'escape'. 'Livinyamin' means 'for Benjamin'. 'Velo' means 'and not'. 'Yimahe' means 'be blotted out'. 'Shevet' means 'tribe'. 'Miyisrael' means 'from Israel'. The verse speaks about a blessing upon the tribe of Benjamin.
[JDG.21.18] And we are not able to give them wives from our daughters, because the children of Israel have sworn, saying, "Cursed is he who gives a wife to Benjamin." [§]
va'anachnu lo nuchal latet lahem nashim mibnoteynu ki-nishbe'u bney yisrael le'emor arur noten ishah livniyamin.
This verse describes a situation where the people of Israel have taken an oath not to give their daughters in marriage to the tribe of Benjamin. The oath is a curse upon anyone who does so. 'Va'anachnu' means 'and we'. 'Lo nuchal' means 'we are not able'. 'Latet lahem nashim' means 'to give them wives'. 'Mibnoteynu' means 'from our daughters'. 'Ki-nishbe'u bney yisrael' means 'because the children of Israel have sworn'. 'Le'emor' means 'to say'. 'Arur noten ishah livniyamin' means 'cursed is he who gives a wife to Benjamin'.
[JDG.21.19] And they said, "Behold, the festival of Yahveh is in Shiloh, from days to days, which is north of Beit-el, eastward where the sun rises, on the path going up from Beit-el to Shechem, and south to Libnah." [§]
vayomru hine chag-Yehveh bishilo miyamim yamima asher mitzpohna lbeit-el mizreha hashemesh limsilla haola mibeit-el shchema uminegev lilbona.
This verse describes the location of the festival of Yahveh in Shiloh. It defines the boundaries of the festival grounds, referencing geographical features and directions. 'Miyamim yamima' is a somewhat ambiguous phrase, likely indicating a period of days or a repetition of days, used to define the duration of the festival or perhaps the extent of the area. The location is described relative to Shiloh, Beit-el, the sun's rising direction (east), Shechem, and Libnah.
[JDG.21.20] And he commanded the sons of Benjamin, saying, "Go and lie in wait in the vineyards." [§]
Va-ye-tza-vu et-b’nei Binyamin le-emor lechu ve-aravtem bak-ramim.
This verse describes a command given to the sons of Benjamin. 'Va-ye-tza-vu' means 'and he commanded'. 'Et-b’nei Binyamin' means 'the sons of Benjamin'. 'Le-emor' means 'to say', or 'saying'. 'Lechu' means 'go'. 'Ve-aravtem' means 'and you shall lie in wait'. 'Bak-ramim' means 'in the vineyards'.
[JDG.21.21] And you will see, and behold, if the daughters of Shiloh go out to dance in the dances, then you will go out from the vineyards and seize for yourselves each man a wife from among the daughters of Shiloh, and you will go to the land of Benjamin. [§]
u-re'item ve-hineh im-yetsa'u banot-shilo lachul bamcholot vi-yatzatem min-hakeramim vachataptem lachem ish ishto mibnot shilo vahalaktem eretz binyamin.
This verse describes a plan for the men of Jabesh Gilead to deceive the women of Shiloh during their festival dances. They are instructed to lie in wait, seize wives for themselves from among the daughters of Shiloh, and then flee to the land of Benjamin. The verse uses 'you' (plural) throughout, addressing the men of Jabesh Gilead.
[JDG.21.22] And it will be that when their fathers or their brothers come to us, we will say to them, "Show favor to them, for we did not take any man's wife in the war, for it is not you who gave them now, do not blame us." [§]
ve-haya ki-yavo'u avotam o acheihem larov eleinu ve-amar-nu aleihem chanunu otam ki lo lakach-nu ish ishto ba-milchama ki lo atem netatem lahem ka'et te'ashmu.
This verse describes a situation where fathers or brothers come seeking their captured wives after a war. The speakers will plead for mercy on behalf of the women, stating they did not take the women themselves during the fighting, and that the responsibility for allowing this situation lies with those who are now blaming them.
[JDG.21.23] And the sons of Benjamin did so, and they took wives according to their number from among the dancers who had been stolen. And they went and returned to their inheritance, and they built the cities and dwelt in them. [§]
va-ya-asu-ken benee bin-ya-meen va-yis-u nash-eem le-mis-pa-ram min-ha-me-chol-lot asher ga-za-lu va-yelech va-ya-shuvu el-nach-la-tam va-yiv-nu et-he-ar-eem va-yesh-vu ba-hem.
This verse describes the sons of Benjamin taking wives from among those who were abducted during a previous conflict. They return to their inheritance, rebuild the cities, and settle in them.
[JDG.21.24] And the sons of Israel departed from there at that time, each man to his tribe and to his family. And they went out from there, each man to his inheritance. [§]
vayithalchu misham bnei yisrael ba'et hahi ish leshivto ulemishpachto vayeztu misham ish lenachalato
This verse describes the Israelites departing and going to their inheritances. 'Vayithalchu' means 'they walked' or 'they departed'. 'Misham' means 'from there'. 'Bnei yisrael' means 'sons of Israel' or 'the Israelites'. 'Ba'et hahi' means 'at that time'. 'Ish leshivto ulemishpachto' means 'each man to his tribe and to his family'. 'Vayeztu misham' means 'they went out from there'. 'Ish lenachalato' means 'each man to his inheritance'.
[JDG.21.25] In those days there was no King in Israel. Every person did what was correct in his eyes. [§]
ba-ya-mim ha-hem ein me-lech be-yis-ra-el, iysh ha-ya-shar be-ei-nav ya-a-seh.
This verse describes a time when there was no king in Israel. It states that during this time, every person did what was right in their own eyes. 'Yamim' means 'days', 'hem' means 'those', 'ein' means 'there is not', 'melech' means 'king', 'b' means 'in', 'yisrael' is 'Israel', 'ish' means 'person/man', 'hayashar' means 'the straight/correct one', 'be' means 'in', 'einav' means 'his eyes', 'ya'aseh' means 'he will do'.