Now translates the initial Hebrew waw conjunction. It is not a time marker here, but rather introduces a new episode in the book. Translators should look for a good introductory expression. In some languages this might be a time expression such as “One day.” However, some versions choose to omit this conjunction (see Good News Translation).

The angel of the LORD is literally “the messenger of Yahweh,” whom he sends to speak with his people. This messenger appears first in Gen 16.7, where he comes to speak to and comfort Hagar, the mother of Ishmael. It is also the angel of the LORD who calls out to Abraham, preventing him from sacrificing his son Isaac on the mountain (Gen 22.11). In the book of Judges the angel of the LORD also appears at crucial times, both to reprimand the Israelites (verse 2.1-5; verse 5.23) and to appoint certain leaders (verse 6.11; verse 13.3). The angel of the LORD is not just a messenger, but a unique representative of Yahweh. Throughout the Old Testament, the angel of the LORD is used interchangeably with “the LORD.” When this angel speaks, he speaks for God in the first person.

Angel renders a Hebrew word designating a “messenger,” someone who represents another person and speaks on his or her behalf. For example, Jacob sent “messengers” to his brother Esau to ensure he would be well received (Gen 32.3). Many languages already have a word related to angel, itself derived from the Greek word angelos. This is the word the Septuagint uses to translate the Hebrew word found here, as well as appearing throughout the Greek of the New Testament. Some languages will rather translate angel as “God’s messenger,” “God’s representative,” or “God’s spokesperson.” However, in rendering this key term, translators must be careful not to confuse this word with other key terms, such as “prophet” and “apostle,” which are somewhat similar in meaning. In the Old Testament this angel is also called “the angel of God” (verse 6.20; verse 13.6, 9). Within this book as elsewhere, the angel of the LORD is presented as a known character, and the rendering of the phrase should be consistent throughout this book and the rest of Scriptures. See also the discussion of this phrase in A Handbook on Genesis at Gen 16.7.

Went up from Gilgal to Bochim: The key verb rendered went up is used in verse 1.1 and in many other places in this book with a military meaning of “attack” or “go into battle.” But in other contexts it refers to movement (upward), as in verse 1.16. This seems to be the meaning here. The multiple uses of this word make up part of the storyteller’s style and are a particular feature of this book.

The place names Gilgal and Bochim refer to locations that are unknown today. In verse 4.19 Gilgal is described as being on the east border of Jericho. It obviously was an important center because Joshua had set up a memorial there to mark the Israelites’ crossing of the Jordan River. Twelve stones representing the twelve tribes marked the spot (verse 4.19-24). Also, the Israelites were circumcised at Gilgal (verse 5.8-9) and it remained an important place for religious ceremonies at least until the time of Amos (Amos 4.4; verse 5.5). Bochim is another place name, despite the fact that in Hebrew it is preceded by a definite article. In this passage Revised Standard Version gives the name in its transliterated form, Bochim, while at the end of the section (verse 2.4-5), its meaning “the weeping ones” is made clear. This is a good solution in most translations. It is good to use the transliterated name Bochim here, since the point of the passage is to explain this proper name.

For this first sentence of the verse we can say:

• One day the messenger of the LORD went from Gilgal to Bochim.

Since the angel of the LORD has not been introduced previously, in some languages it will be clearer to say:

• One day Yahweh sent his messenger from Gilgal to Bochim.

And he said: Since said translates a very general Hebrew verb, we might prefer “declared” or “announced” as the angel delivers this solemn message. Curiously, the writer does not specify whom the angel is addressing, but it is clearly the people of Israel. See verse 2.4 where the addressee is named as “all the people of Israel.” Translators can make the addressee clear if need be. For example, Contemporary English Version says “and gave the Israelites this message from the LORD.”

I brought you up from Egypt: This clause is surprising because it shows that when the angel speaks, he uses the first person I, representing God. Thus this messenger is completely identified with the one who sent him. He gives the LORD’s exact words. It is as though the LORD himself is speaking. God first reminds the people that he set them free from Egyptian slavery. Although this theme occurs frequently in the Old Testament, this is its first appearance in the book of Judges. If possible, translators should render this key clause in the same way throughout Scripture.

Brought … up renders a form of the key Hebrew verb meaning “go up.” In this context, however, it does not have a military meaning (verse 1.1). Here it is a causative form meaning “caused to go up” and refers to the Exodus, when the Israelites left Egypt and traveled to the Promised Land, Canaan. While it may maintain some of its directional meaning here (up), the verb here also seems to convey the idea of “brought out” or even “deliver.” Translators should try to find a suitable verb. Good News Translation, for example, says “I took you out of Egypt.” Though the pronoun you seems to refer to the Israelites who are at Bochim, it is clear that this pronoun refers to the generation that was brought out of Egypt, and by extension their descendants. So the pronoun you includes both past and present generations, reflecting Israel’s understanding that all generations of a people are linked as one.

Egypt refers to the country on the African continent, corresponding roughly to modern-day Egypt. When the Israelites heard these words, a whole series of events would have come to mind. For most, the word Egypt was synonymous with “slavery,” since this was where the people of Israel were held in bondage (Exo 1.11), made to work as slaves (Exo 1.13-14), and suffered great violence (Exo 1.16). These words reminded them of how Moses led them out of Egypt, how the LORD delivered them at the Sea of Reeds (Exo 14.21-31), and how they came to the place they are now. Thus it is possible for translators to make explicit here “I freed you from slavery in Egypt” or “I brought you out of Egypt where you had been slaves.”

And brought you into the land which I swore to give to your fathers: The goal of the journey from Egypt was to enter Canaan, the land that God promised to the patriarchs. Translators can render the land as “this land” or “the land of Canaan.” See verse 1.2 for more comments on the land.

Which I swore to give to your fathers refers to the LORD’s promise to give the land of Canaan to Abraham (Gen 12.1-7). That promise was renewed with each generation. The Hebrew verb rendered swore means “made a [solemn] promise” or “took an oath.” When a person swears to do something, it means that whatever happens, the person will do what he or she says. In most languages there are idiomatic expressions to express this idea, for example, “give mouth.” If such an expression does not exist, translators might say “I said strongly that I will [without fail]” or “I promised.”

In Hebrew there is no verb for give here, and the text simply says “which I swore to your fathers.” Some languages will need to add a verb here, as Revised Standard Version has done, and translate this clause as “that I promised to give to your fathers” or “that I promised your fathers would inherit/acquire.” Your fathers refers here to the ancestors of Israel, going all the way back to Abraham, who first received this promise. Many languages use the word fathers in a similar way to Hebrew. But others will say “ancestors” (New Revised Standard Version, Good News Translation), “forefathers” (Revised English Bible), or “grandfathers.”

I said, ‘I will never break my covenant with you: This sentence begins with the waw conjunction in Hebrew, so “and” can be added if necessary. I said renders the general Hebrew verb for “say.” But here the LORD is quoting himself, that is, the past promise he gave them. Translators must decide if they want to retain the quote within a quote, as in Hebrew and Revised Standard Version, or if it is better to use indirect speech here, for example, “I told you that I would never….” Whatever the choice, translators should use standard punctuation.

I will never break my covenant with you is literally “I will not break my covenant with you forever.” Never is a good English rendering of the Hebrew expression loʾ … le-ʿolam (“not … to eternity”). This type of language has its roots in the covenant traditions of Abraham and David, which use the same word ʿolam to describe the covenant (Gen 17.13; verse 2 Sam 23.5). Some languages may have ideophones to express the notion of “not forever,” somewhat like the English expression “never, ever.” Though it is better to retain the strong negative statement here, in some languages it may be necessary to transform this negative statement into a positive one. In this case we might say “I will always keep my promise to you” or “For all time, I will honor our alliance.” However, if possible, the negative expression should be maintained. This first negative statement will be balanced out by a second negative clause, an imperative, in what follows.

Break my covenant refers to breaking a promise, that is, stopping an agreement or an alliance between two parties (see, for example, Gen 17.14). In many languages one “spoils” an alliance rather than “breaks” it. Translators may use an idiomatic expression here. The Hebrew word for covenant (berith) is one of the most profound theological ideas found in the Bible, so translators should take great care in finding the right term. It designates an official relationship between two parties, sometimes with stipulations as to how that agreement can be maintained or broken. In a non-religious sense, it is the word used when alliances or treaties were made between nations, for example, to help each other in times of war. In a religious sense, this word conveys a special relationship between God and humans, and here it points specifically to the promise God made to Abraham in Gen 12.1-7. This word was translated “testament” in English to refer to the Old and New Testaments, since “testament” once had the same meaning as covenant. Translators need to look to their own culture to find the best word to describe this agreement between two parties or between ethnic groups. If a term already exists and is used in an older translation of the Bible, translators should reevaluate the term and propose a change if necessary. If a term does not exist, possibilities might be “alliance,” “pact,” “promise,” “agreement,” “special relationship,” “commitment,” and “contract.”

The LORD first made the promise to the fathers, so the pronoun you refers to all the Israelites, from the ancestors all the way down to the present generation hearing these words.

Translation models for this clause might be:

• I will never break the solemn promise I have made to you.

• I will forever keep the covenant I made with you.

Quoted with permission from Zogbo, Lynell and Ogden, Graham S. A Handbook on Judges. (UBS Helps for Translators). Miami: UBS, 2019. For this and other handbooks for translators see here .