The Judges of Israel
c. 1375–1050/1210–1050 B.C.
The judges came from various tribes and regions of Israel, and they likely held varying degrees of influence over their neighboring regions and tribes.
JUDGES—NOTE ON 1:1–3:6 The Roots of Israel’s Unfaithfulness. This introduction identifies the root causes and effects of Israel’s wickedness. The pattern established here repeats throughout the book (3:7–16:31).
JUDGES—NOTE ON 1:1–2:5 Canaan was not completely conquered during Joshua’s day, so military action continued (1:1–26). Several tribes had conquered only parts of their land (1:27–36).
JUDGES—NOTE ON 1:1 After the death of Joshua a new era begins, but no new leader is appointed. This will lead to disorder and wickedness.
JUDGES—NOTE ON 1:2–3 Judah shall go up. Judah had been destined for leadership in Israel since receiving Jacob’s blessing (Gen. 49:8–12). Judah and Simeon were closely linked because both had the same mother (Gen. 29:33, 35). Simeon had inherited land in Judah’s territory (see notes on Gen. 49:5–7; Josh. 19:1–9).
JUDGES—NOTE ON 1:5–7 Each city and town in Canaan had its own “king,” such as Adoni-bezek, whose name means “Lord of Bezek.” cut off his thumbs and his big toes. This would prevent him from ever engaging in battle again.
JUDGES—NOTE ON 1:8 Jerusalem lay between Judah and Benjamin. Neither tribe drove out its inhabitants completely (Josh. 15:63; Judg. 1:21).
Toes and Thumbs. Victors in ancient battles would often cut off the thumbs and toes of their foes (1:6–7). This would allow their enemies to live but would prevent them from ever participating in another battle.
JUDGES—NOTE ON 1:10–15 This passage (almost identical to Josh. 15:13–19) is probably a “flashback” to the earlier capture of Hebron and Debir.
JUDGES—NOTE ON 1:16 The Kenite, Moses’ father-in-law was Jethro (Ex. 3:1). The Israelites and Kenites had been friendly during Israel’s wilderness wanderings (Num. 10:29–32). city of palms. Another name for Jericho (2 Chron. 28:15).
JUDGES—NOTE ON 1:18 Gaza . . . Ashkelon . . . Ekron. Judah captured three of the major Philistine cities (Josh. 13:2–3). Later the cities returned to Philistine control (Judg. 14:19; 16:1; 1 Sam. 5:10).
JUDGES—NOTE ON 1:19 he could not drive out. The Israelites failed to drive out the Canaanites completely, as God had instructed (Josh. 6:17; 11:14). This was a main cause of Israel’s unfaithfulness (Judg. 2:11–3:6).
JUDGES—NOTE ON 1:22–36 After an initial success at Bethel (vv. 22–26), six tribes failed to drive out the Canaanites from their territories (vv. 27–36). This area included almost the entire northern two-thirds of the Promised Land. The Israelites were apparently satisfied with a comfortable home in a productive land. They were not eager to achieve God’s full purpose there.
JUDGES—NOTE ON 1:22 The house of Joseph. There was no tribe of Joseph. His inheritance had been split between his two sons, Ephraim and Manasseh (Gen. 48:5–6). Bethel means “the house of God.”
JUDGES—NOTE ON 1:34 Amorites were Canaanite peoples (see Josh. 3:10) living in the central hill country. They eventually forced the tribe of Dan to move northward (Josh. 19:47; Judg. 18:1).
JUDGES—NOTE ON 2:1 The angel of the LORD was God’s representative, speaking authoritatively to the people about their unfaithfulness (see note on Gen. 16:7). This angel may be the same one promised to Moses in Ex. 23:20–23, or it may have been an appearance of the Lord himself. I will never break my covenant. See Lev. 26:44; Ps. 89:34.
| Judge | Reference | Tribe | Oppressor | Period of Oppression | Period of Rest | Total Length of Time* |
|---|---|---|---|---|---|---|
| Othniel | 3:7–11 | Judah | Mesopotamians | 8 years (3:8) | 40 years (3:11) | 48 years |
| Ehud | 3:12–30 | Benjamin | Moabites | 18 years (3:14) | 80 years (3:30) | 98 years |
| Shamgar | 3:31 | Philistines | ||||
| Deborah | chs. 4–5 | Ephraim | Canaanites | 20 years (4:3) | 40 years (5:31) | 60 years |
| Gideon | chs. 6–8 | Manasseh | Midianites | 7 years (6:1) | 40 years (8:28) | 47 years |
| Tola | 10:1–2 | Issachar | 23 years (10:2) | 23 years | ||
| Jair | 10:3–5 | Gilead-Manasseh | 22 years (10:3) | 22 years | ||
| Jephthah | 10:6–12:7 | Gilead-Manasseh | Ammonites | 24 years (10:8; 12:7) | 24 years | |
| Ibzan | 12:8–10 | Judah or Zebulun? | 7 years (12:9) | 7 years | ||
| Elon | 12:11–12 | Zebulun | 10 years (12:11) | 10 years | ||
| Abdon | 12:13–15 | Ephraim | 8 years (12:14) | 8 years | ||
| Samson | chs. 13–16 | Dan | Philistines | 40 years (13:1) | 20 years (15:20; 16:31) | 60 years |
*Added together, the dates in this column total about 410 years. However, many of the episodes in Judges overlap each other, unfolding in different parts of the land.
JUDGES—NOTE ON 2:2–3 Israel had disobeyed God’s commands. See Ex. 23:32; 34:12–13; Deut. 12:3. So these nations would be a snare to them (e.g., by pagan rituals; Judg. 8:27), just as God had warned (Ex. 23:33; Num. 33:55; Josh. 23:13).
JUDGES—NOTE ON 2:5 they sacrificed there. The Israelites were apparently upset by God’s threats (v. 4), and they responded by offering a sacrifice. If they were truly repenting of their sin, their repentance did not last long (see vv. 11–15).
JUDGES—NOTE ON 2:6–3:6 The recurring downward cycle of history presented in 2:16–23 is such that “whenever the judge died, they turned back and were more corrupt than their fathers” (2:19).
JUDGES—NOTE ON 2:6–10 Joshua had already died (1:1), but the repetition of information about Joshua introduces the rebellion to follow.
JUDGES—NOTE ON 2:11 the people of Israel did . . . evil. This clear statement about Israel’s wickedness recurs throughout the book (e.g., 3:7; 6:1; 13:1). It is also repeated many times in 1–2 Kings, regarding the kings of Israel and Judah (e.g., 1 Kings 15:26, 34; 2 Kings 21:2). Israel’s tendency throughout its history was to turn away from the Lord. Only God’s grace and the leadership of a few godly individuals kept Israel from complete paganism. served the Baals. See note on Judg. 3:7.
JUDGES—NOTE ON 2:13 Ashtaroth is the plural of Ashtoreth, a goddess of fertility, love, and war closely associated with Baal (10:6; 1 Sam. 12:10). Ashtoreth is also known by her Greek name Astarte and in Mesopotamian texts as Ishtar. She should not be confused with Asherah (plural Asheroth; see notes on Judg. 3:7; 6:25–26).
Ashtoreth was the goddess of fertility, love, and war in Canaanite culture. Canaanite legends portray her as Baal’s wife or sister. She is also known by her Greek name, Astarte, and in Mesopotamian texts as Ishtar.
JUDGES—NOTE ON 2:15 as the LORD had sworn. See Deut. 28:25; Josh. 23:13.
JUDGES—NOTE ON 2:16 the LORD raised up judges. The judges’ primary (though temporary) function was military. They were provided by the grace of God.
c. 1375–1050/1210–1050 B.C.
The judges came from various tribes and regions of Israel, and they likely held varying degrees of influence over their neighboring regions and tribes.
JUDGES—NOTE ON 2:17 whored. Israel is described as committing adultery against God by following other gods (compare Ezekiel 16; 23; Hosea 1–3).
JUDGES—NOTE ON 2:18 moved to pity. Compare 1 Sam. 15:29, “have regret”; Jonah 3:10, “relented.” God graciously changed his course concerning the Israelites because of his compassion for their suffering (see Judg. 10:16).
JUDGES—NOTE ON 2:20 The term this people is normally reserved for pagans (e.g., vv. 21, 23; 3:1). Its use here shows the disgust God feels toward his people, whom he now regards as being just like the other nations.
JUDGES—NOTE ON 3:1 to test Israel. To see if Israel would truly follow the Lord (2:22; 3:4).
JUDGES—NOTE ON 3:3 Philistines belonged to the mercenary sea peoples, mentioned in Egyptian texts as early as the fourteenth century B.C.
JUDGES—NOTE ON 3:7–16:31 The Downward Spiral of Israel’s Unfaithfulness. The main part of the book of Judges shows how Israel fell increasingly into sin. It includes the stories of 12 judges raised up to deliver Israel from successive crises brought on by its unfaithfulness.
JUDGES—NOTE ON 3:7–11 This main section of the book begins by repeating much of 2:11–14.
JUDGES—NOTE ON 3:7 the Baals and the Asheroth. Baal was the most powerful god of the Canaanites. Asherah was a Canaanite goddess, a companion of El, the head of the Canaanite gods (see notes on 2:13; 6:25–26). At some point Baal may have replaced El as the most powerful Canaanite god. The use of the plural forms (Baals and Asheroth) shows that each was worshiped in multiple places.
JUDGES—NOTE ON 3:9–10 Othniel of Judah had captured the city of Kiriath-sepher and had become Caleb’s son-in-law (see 1:13). The Spirit of the LORD was upon him. See note on 14:6.
JUDGES—NOTE ON 3:12–30 The story of Ehud killing Eglon is graphic, highlighting the rough nature of this period and many of its “heroes.”
JUDGES—NOTE ON 3:20 his cool roof chamber. In ancient cities, the coolest place in the house was on the roof.
Cool breezes were rare in the arid climate of ancient Israel. Usually the best place to feel a nice breeze was on the roof of the house. Roofs served many purposes. They provided a place to dry grain and fruit and to store the harvest. They were also a good place to sleep on hot summer nights.
JUDGES—NOTE ON 3:31 Shamgar, mentioned only here and in 5:6, is apparently Hurrian, not Israelite. His designation as “son of Anath” probably refers to the Canaanite warrior goddess Anath.
The story of Ehud begins by saying that he was “a left-handed man” (3:15), and in fact the Lord used Ehud’s left-handedness to defeat Israel’s enemy. Ehud led a delegation to pay tribute to Eglon, king of Moab, who was ruling over Israel. Because he was left-handed, Ehud was able to conceal a sword on his right thigh, where it would not be expected. He then pretended to have a secret message for the king. While he was alone with King Eglon, Ehud killed him, then managed to escape before the king’s servants realized what had happened. The graphic details in this account show the rough nature of this time in Israel’s history and the earthy character of many of its “heroes.” (Judges 3:28)
JUDGES—NOTE ON 4:1–5:31 The fourth judge, Deborah, distinguishes herself as the most godly of all the judges. Her actions and words consistently pointed to God, not away from him.
JUDGES—NOTE ON 4:1–3 Israel again did . . . evil. Compare 3:7–8, 12–14.
JUDGES—NOTE ON 4:4–5 Deborah is called a prophetess, one of five such women in the OT (compare Miriam [Ex. 15:20]; Huldah [2 Kings 22:14]; Isaiah’s wife [Isa. 8:3]; and Noadiah [a false prophetess; Neh. 6:14]). Deborah functioned as a civil leader (Judg. 4:6–10; 5:7) and as a judge of legal cases (4:4–5).
JUDGES—NOTE ON 4:6–9 Has not the LORD, the God of Israel, commanded you? A woman would not normally be a military leader in Israel, so Barak summoned the tribes of Israel and led the army (see vv. 10, 14, 15, 16, 22). At least six tribes participated, the nearest thing in Judges to an “all-Israelite” coalition.
JUDGES—NOTE ON 4:11 The introduction of Heber, Jael’s husband, anticipates vv. 17–22. The Kenites were distantly related to the Israelites (see note on 1:16).
When the Canaanite king Jabin, with his 900 chariots of iron, oppressed Israel, the Lord raised up a woman to save them. Deborah, a prophetess, was called to lead the nation as a judge and deliverer. Since women did not usually go into battle, Deborah called upon Barak to lead the army against Jabin, but then Barak insisted that Deborah go into battle with him. Following the victory, Deborah and Barak sang a song of praise to the Lord. The defeat of Jabin ushered in a period of 40 years of peace for the people of Israel. Although many of the judges made poor choices during their rule, Deborah’s actions and words consistently pointed to God. (Judges 4:4–7)
JUDGES—NOTE ON 4:13 900 chariots of iron. Chariots were swift and easily maneuverable, the ancient equivalent of tanks. However, the chariots got mired in the river Kishon (see 5:19–22).
Chariots of iron. Iron chariots were the equivalent of tanks in the ancient Near East. They were greatly feared by enemy foot soldiers. Charioteers could run over them, and archers riding in the chariots could hit them from a distance. The only real problem with chariots was that their wheels could get mired in mud.
JUDGES—NOTE ON 4:17–24 The story of Sisera’s death by the hand of Jael is told in great detail, similar to the story of Ehud’s killing of Eglon (3:12–30). God himself is credited with subduing Jabin.
JUDGES—NOTE ON 5:1–31 The victory song of Deborah and Barak praises God for his triumph over the Canaanites on Israel’s behalf (compare the Song of Moses and Miriam in Ex. 15:1–21).
JUDGES—NOTE ON 5:1 Sang is feminine singular (“she sang”), emphasizing Deborah’s prominence over Barak (see 4:8–9).
JUDGES—NOTE ON 5:4–5 The Lord’s marching from Seir and Edom may suggest the time following Israel’s exodus from Egypt (compare Num. 10:12; 20:22).
JUDGES—NOTE ON 5:6–8 Before Deborah arose as a deliverer, life as it had been had ceased when Israel submitted to its enemies. a mother in Israel. A title of honor and respect. new gods. See 10:14.
JUDGES—NOTE ON 5:10–11 All classes of society were to testify to the mighty acts of God, from the ruling classes (those riding on white donkeys) to the lowest classes (those who walk by the way, that is, along the road). Watering places were public places where the entire community gathered.
Donkeys played many roles in the ancient Near East. They provided much of the heavy labor in agriculture and provided personal transportation. The number of donkeys a man possessed often determined his wealth. White donkeys were highly prized (5:10) because they were rare.
JUDGES—NOTE ON 5:13–18 Five of the tribes (plus the western part of Manasseh, here called Machir) are mentioned favorably because they responded to Deborah and Barak’s call to arms. Four tribes (and the other part of Manasseh) did not respond to the order. Judah and Simeon are not mentioned. Dan’s connection with ships (v. 17) probably reflects the tribe’s original inheritance along the south-central coastal plain, with access to the sea (Josh. 19:40–46).
JUDGES—NOTE ON 5:19–23 The imagery suggests that the forces of nature fought on God’s side (and the Canaanite deities, who supposedly ruled over nature, were powerless to help against the true God). The frantic pounding of the horses’ hoofs suggests the disorder caused by the waters of the Kishon (vv. 21–22; see 4:7).
JUDGES—NOTE ON 5:24–27 Most blessed of women. Jael is a heroine for killing Sisera (see 4:17–22).
JUDGES—NOTE ON 5:28–30 The mother of Sisera is a pitiable figure, but these verses highlight Jael’s achievement. Rather than bringing stolen goods to impress his women, Sisera lay dead at another woman’s feet. A womb or two. A crude reference to captured women.
JUDGES—NOTE ON 6:1–8:35 The fifth judge was Gideon, who fought the Midianites twice. The first time he followed God’s instructions (7:1–8:3); the second time he did not (8:4–21).
God’s sending of judges to Israel repeatedly followed a fourfold cycle:
The cycle then repeats after the judge dies.
JUDGES—NOTE ON 6:2–4 The Midianites oppressed the Israelites so greatly that they were forced to live in dens and caves, and they couldn’t harvest their crops.
JUDGES—NOTE ON 6:7–10 The message of the unnamed prophet represents the first time God rebuked the people when they called upon him.
Camels at war? The Midianites were among the first to use camels in warfare (6:5). Their camels were most likely the single-humped dromedary, which could travel more than 150 miles (240 km) in one day. The two-humped Bactrian camel was slower but could carry more weight than the dromedary. It was therefore ideal for trade caravans. Camels could be dangerous and unpredictable. If they became angry, they could wreck an entire campsite.
JUDGES—NOTE ON 6:11 the angel of the LORD. See note on 2:1. beating out wheat in the winepress. Wheat was usually threshed on open threshing floors, where the wind could carry away the chaff—and Gideon had access to such a place (see 6:37). The fact that he was doing his threshing within the confines of a winepress and was doing it secretly, to hide it from the Midianites, shows the extent to which they were oppressing Israel.
JUDGES—NOTE ON 6:22 Gideon feared for his life because he had encountered God’s angel face to face (compare Gen. 32:30; Ex. 33:20).
JUDGES—NOTE ON 6:24 To this day. See note on Josh. 4:9. The Abiezrites were part of the tribe of Manasseh that settled west of the Jordan River (Josh. 17:1–2).
JUDGES—NOTE ON 6:25–26 Asherah is sometimes the name of a pagan goddess. Here, it refers to the wooden poles at places where she was worshiped.
JUDGES—NOTE ON 6:32 Gideon’s new name, Jerubbaal, meant “Let Baal contend,” echoing Joash’s mockery of those who trusted in Baal (v. 31). With this name, Gideon became a living reminder of Baal’s powerlessness.
JUDGES—NOTE ON 6:34 Spirit of the LORD clothed. See 1 Chron. 12:18; 2 Chron. 24:20. Other terms for the Spirit’s activity in Judges include “was upon” (Judg. 3:10; 11:29) and “rushed upon” (14:6, 19; 15:14). See note on 14:6.
JUDGES—NOTE ON 6:36–40 laying a fleece. Gideon’s desire to test God directly violated Mosaic law (Deut. 6:16). Let not your anger burn against me. Gideon knew that he was doing something unwise, if not sinful. He already knew God’s will (see Judg. 6:14–16, 36). His requests reveal his weak faith.
JUDGES—NOTE ON 7:2 lest Israel boast. God made it clear that the glory for this victory was to be all his.
Gideon was called by God to free the Israelites from oppression by the Midianites. After destroying an altar of Baal, he was given the name Jerubbaal, which means, “let Baal contend.” The name was a mocking challenge to this powerless false god. The God of Israel proved his own power by leading Gideon to choose his army in a very unusual way, reducing it from 32,000 to only 300 men. Those 300 men defeated the Midianites, not with the sword but with trumpets, torches, and pitchers! Gideon was viewed as a hero, and the people tried to make him king. He refused their request, rightly declaring that “the Lord will rule over you” (8:23). Sadly, however, Gideon went on to do things that suggested a heart filled with pride rather than humility. (Judges 6:36–40)
Gideon’s small army of 300 men camped by the spring of Harod while the vast Midianite army spread out in the Jezreel Valley by the hill of Moreh. When Gideon’s men encircled and surprised the Midianites during the night, the Midianites fled. Gideon’s men chased them to Abel-meholah and beyond, passing through Succoth and Penuel on their way to Karkor, where they captured the leaders of the Midianite army.
JUDGES—NOTE ON 7:3 The Mosaic laws allowed military exemptions for several classes of people, including those who were fearful (Deut. 20:5–8) since they might cause others to fear.
JUDGES—NOTE ON 7:4–5 Every one who laps . . . as a dog laps. The second test for reducing Gideon’s forces took into account how men drank water from a brook. Neither way of drinking is singled out as the “right” way, so this may be simply a means of reducing the number of men rather than a critique of either form of drinking.
JUDGES—NOTE ON 7:10–14 God gave Gideon a preview of the coming victory by allowing him to enter the Midianite camp and overhear a Midianite’s dream about Israel’s triumph.
JUDGES—NOTE ON 7:13–15 Tumbled literally means “turned itself over.” The loaf in the dream, symbolizing the sword of Gideon, “overturned” the Midianite camp. The dream provided the confirmation that Gideon needed, in light of his earlier fear (v. 10).
JUDGES—NOTE ON 7:18 For the LORD and for Gideon is a war cry.
JUDGES—NOTE ON 7:19 middle watch. Jewish tradition divides the night into three segments, or “watches.” The later division into four watches (Matt. 14:25) seems to have been influenced by Roman practice.
The night watch. Watchmen were an important part of life in Bible times. They provided night-time protection both for soldiers in their tents and for ordinary people in their homes.
JUDGES—NOTE ON 7:20 A sword for the LORD and for Gideon! Ironically, no Israelite swords were used at all, only torches, trumpets, and jars.
JUDGES—NOTE ON 7:22–25 The victory was clearly God’s. He turned the Midianites’ own swords against them (v. 22) and they fled.
JUDGES—NOTE ON 8:1–3 The Ephraimites complained that they had been called upon too late to take part in the battle, but Gideon’s flattering response soothed them.
JUDGES—NOTE ON 8:16–17 Gideon’s actions here fulfill his pledges in vv. 7 and 9.
JUDGES—NOTE ON 8:22–28 Despite God’s faithfulness to Gideon, he leads the people into improper worship practices.
Crescents. Midianite kings often decorated their camels with gold or silver pendants in the shape of a crescent moon (8:21). They may have believed the crescents were magic, since many of Israel’s neighbors worshiped the moon. Crescents are mentioned in Isaiah 3:16–18 as part of the “finery” that the Lord will take away from the “daughters of Zion.”
JUDGES—NOTE ON 8:22–23 Rule over us. It was God (not any human being) who delivered his people (see note on 7:2). the LORD will rule over you. The Hebrew word order might be paraphrased as, “It is the Lord, and no other, who shall rule over you!” While Gideon’s words were theologically correct, his later actions show either that he was only pretending or that he was self-deceived. He appears eventually to have been seduced by the power of being a king (8:24–28, 31).
JUDGES—NOTE ON 8:27 The original ephod was an ornate ceremonial garment worn by the high priest (Exodus 28; 39). According to the Mosaic law, there was to be only one ephod in Israel (Ex. 28:15–30). It was used to inquire of God (see 1 Sam. 14:3; 23:9; 30:7). The ephod Gideon set up in his own city ultimately became a snare to him and his family, echoing Judg. 2:3. whored. See note on 2:17.
JUDGES—NOTE ON 8:29–32 for he had many wives. On polygamy, see note on Gen. 16:3. Gideon had insisted that he should not be king (see note on Judg. 8:22–23), but he ended up functioning as king, and he named one of his sons Abimelech, which means “my father is king.” Abimelech’s impact on the nation will be seen in ch. 9.
JUDGES—NOTE ON 8:33–35 The steady downward cycle of Israel’s unfaithfulness continued. Though he had accomplished some good things, Gideon contributed significantly to this downward slide. whored. See note on 2:17. Baal-berith means “Baal of the covenant.” Israel made its covenant with one of the Baals, not with its own covenant-keeping God (see 9:46). Jerubbaal (that is, Gideon). See note on 6:32.
JUDGES—NOTE ON 9:1–6 Abimelech rose to power by ruthlessly killing his own brothers, with the help of the Shechemites. He was then “made king” at Shechem (v. 6). Jerubbaal. That is, Gideon (see 8:35 and note on 6:32). worthless and reckless fellows. Abimelech’s character can be judged by the company that he kept.
JUDGES—NOTE ON 9:7–21 Jotham, the only brother of Abimelech to survive his murderous rampage, tells a fable criticizing Abimelech’s actions. In the fable, the noble trees of the forest each reject the offer of kingship. Finally, the dishonorable bramble bush accepts the call and becomes king. The fable is an indictment of the Shechemites (who have chosen a king of such low character) and of Abimelech himself.
Gideon’s son Abimelech became king over the city of Shechem thanks to his family’s successful campaign to influence the city’s leaders. He then removed his strongest competition for leadership by ruthlessly killing 70 of his own brothers. Abimelech’s youngest brother Jotham, who alone had escaped the murderous rampage, courageously condemned Abimelech and the leaders. He told a fable that predicted the judgment that would fall on Abimelech and the leaders for the deaths of Gideon’s sons. When the people of Shechem later turned against Abimelech, he successfully resisted their rebellion by killing many people and destroying their city. But then, as he tried to capture a nearby city, a woman dropped a millstone on his head, crushing his skull. This episode in Israel’s history shows some of the consequences of Israel’s unfaithfulness to the Lord (8:33–34). (Judges 9:5–6)
JUDGES—NOTE ON 9:7 Mount Gerizim. See Deut. 11:26–32; Josh. 8:30–35.
JUDGES—NOTE ON 9:20 let fire come out. Jotham’s challenge was prophetic (see vv. 49, 54).
Mount Gerizim and Mount Ebal make up the sides of the east-west pass into the Valley of Shechem. When Joshua conquered central Israel, he used these mountains as symbols, pronouncing blessings from Mount Gerizim and punishments from Mount Ebal (Josh. 8:30–35). Perhaps because of its historical importance, Jotham chose Mount Gerizim as the place to tell his prophetic story about the trees and the bramble bush (Judg. 9:7–21).
JUDGES—NOTE ON 9:22–55 The Shechemites, who had made Abimelech their king (vv. 1–6), eventually rebelled against him (vv. 26–33). Abimelech was able to stop the revolt, and he burned Shechem and its defenses (vv. 34–39). Abimelech himself was then killed while trying to destroy neighboring Thebez (vv. 50–55).
JUDGES—NOTE ON 9:22 The Hebrew word for ruled suggests that Abimelech had only the power of a secondary commander, not of a true king.
JUDGES—NOTE ON 9:23 God sent an evil spirit between. “Evil spirit” probably means a “spirit of ill will” or a “harmful spirit” between the parties. Thus God himself brought about the split between the two sides.
JUDGES—NOTE ON 9:45 sowed it with salt. This physical and also symbolic action turned Shechem into a barren, uninhabitable desert (compare Deut. 29:23; Ps. 107:34). It was later rebuilt by Jeroboam (1 Kings 12:25).
JUDGES—NOTE ON 9:54 kill me. Being killed by a woman was a disgrace to a warrior.
JUDGES—NOTE ON 10:1–2 Tola was the sixth judge, the second “minor” judge. Little is recorded about him. He judged 23 years. He arose to save Israel after Abimelech’s damaging rule.
JUDGES—NOTE ON 10:3–5 Jair, the seventh judge and third minor judge, judged 22 years. He was rather wealthy (v. 4) and lived in Gilead.
JUDGES—NOTE ON 10:6–12:7 Jephthah was the eighth judge and, like Jair, was from Gilead. He is the third judge (after Deborah and Gideon) whose story is told in great detail.
JUDGES—NOTE ON 10:6 The references to seven groupings of foreign gods (compare the seven nations in vv. 11–12) shows the wide scope of Israel’s unfaithfulness. Not only did they worship the major Canaanite deities (Baal, Asherah, Ashtoreth; see notes on 2:13; 3:7; 6:25–26), but apparently they worshiped the gods of any people with whom they came into contact.
JUDGES—NOTE ON 10:14 gods whom you have chosen. See v. 6. The Israelites had also “chosen” new gods in Deborah’s time (5:8).
JUDGES—NOTE ON 10:16 he became impatient over the misery of Israel. This phrase may be saying that God was moved to mercy by Israel’s misery and repentance (see 2:18). Another interpretation is that Israel’s unfaithfulness, which causes their misery, is making God impatient. This would indicate that Israel’s “repentance” was only superficial.
JUDGES—NOTE ON 11:1–3 Jephthah was a mighty warrior, but his illegitimacy caused his half brothers to force him out of his father’s house. He attracted worthless fellows (v. 3; compare 2 Chron. 13:7), which indicates a weak personal character.
JUDGES—NOTE ON 11:6 Come and be our leader. God did not “raise up” Jephthah, as he had previous judges (3:9, 15; 4:6; 6:14). The people appointed a leader without seeking God’s approval—another sign of their increasing rebellion.
Jephthah, one of the judges of Israel, was a mighty warrior from Gilead. Because he was the son of a prostitute, his half brothers rejected him. He fled to another town, where he associated with “worthless fellows” (11:3). This was probably a reflection on his own character as well. When enemies began oppressing the Israelites, they appointed Jephthah as their leader without seeking God’s approval. Before going into battle with the Ammonites, Jephthah made a foolish vow: that if he were victorious, he would sacrifice to the Lord the first thing to emerge from his house upon his return. When he did return victorious, he was greeted at the door by his daughter, his only child. Jephthah followed through on his irresponsible vow, even though the Mosaic law did not require him to do so. (Judges 11:5)
JUDGES—NOTE ON 11:8 that you may go with us and fight. Compare the language later used by the Israelites to ask Samuel for a king: “that our king may . . . go out before us and fight” (1 Sam. 8:20). In both cases, even though God granted it, the request was inappropriate. God, not any judge or any king, was to be Israel’s commander in war.
JUDGES—NOTE ON 11:11 Jephthah spoke all his words before the LORD. Jephthah displayed a strange mixture of faith and foolishness. While he acknowledged God (see vv. 21, 23, 27, 30–31; 12:3), overall his foolishness seemed to outweigh his faith (see note on 11:31).
JUDGES—NOTE ON 11:12–28 In an impressive speech, Jephthah answered the Ammonite charge (v. 13) that Israel had unlawfully seized the disputed territory. Jephthah asserted that “the LORD, the God of Israel” was himself the one who had displaced these peoples (vv. 21, 23, 24). Israel was not an aggressor (v. 15) but merely a recipient of the Lord’s generosity. Sihon, king of the Amorites, had taken some of the Ammonite territory, and then Israel had taken Sihon’s territory (see Num. 21:25–26). And the Ammonites never really had claim to the land to begin with; rather, it was the land of the Amorites (Judg. 11:19–22). Finally, it was a little late to be challenging Israel’s claim to the land in any case, since 300 years had passed since the events in question (v. 26). Jephthah ended by appealing to God to judge between the two sides.
JUDGES—NOTE ON 11:17–22 The review of the past refers to events in the wilderness described in Num. 20:14–21. All the territory refers to the limits of the Amorites’ land, precisely what the Ammonites claimed was theirs in Judg. 11:13 (compare Num. 21:24).
JUDGES—NOTE ON 11:24 Chemosh was the Moabites’ god (1 Kings 11:7, 33); elsewhere, the Ammonites’ god was Molech (1 Kings 11:7) or Milcom (1 Kings 11:5, 33). However, Ammon and Moab were closely associated, as both were descended from Lot (Gen. 19:37, 38). The two nations likely shared cultural and religious heritages, and Chemosh may have been considered stronger than Molech/Milcom.
JUDGES—NOTE ON 11:29 the Spirit of the LORD was upon. See note on 14:6.
JUDGES—NOTE ON 11:31 whatever comes out. The wording here would indicate that Jephthah intended to offer some animal as a burnt offering. However, the grammar also allows for “whoever” (see esv footnote), in which case Jephthah would have intended to offer a human sacrifice all along. If so, what surprised him was not that he had to sacrifice a person, but that it was his daughter. Human sacrifice was strictly forbidden in Israel (Lev. 18:21; 20:2; Deut. 12:31; Ezek. 20:30–31). Yet, Jephthah’s foolishness drove him to make such a vow (see note on Judg. 11:39).
JUDGES—NOTE ON 11:35 I cannot take back my vow. Vows were solemn affairs, made only to God. People were not forced to take them, but, if they did, they had to be kept, under normal circumstances (Deut. 23:21–23; Eccles. 5:4–5). But any vow that would result in sin was not binding (Lev. 5:4–6). The law did not require Jephthah to follow through with killing his daughter.
JUDGES—NOTE ON 11:39 who did with her according to his vow. Most likely this means Jephthah literally sacrificed his daughter as a burnt offering. Another interpretation is that Jephthah dedicated his daughter to permanent virginity, as a figurative sacrifice (see references to her uniqueness [v. 34] and virginity [vv. 37–40]). This would be a tragedy for her, as she would bear no children, and also for Jephthah, whose family line would come to an end. Some support for this comes from Jephthah’s speech in vv. 12–28, which shows enough knowledge of Israel’s history to imply that he might have stopped short of literally sacrificing his own child.
JUDGES—NOTE ON 12:1–7 This episode recalls Ephraim’s earlier challenge to Gideon (8:1–3). While Gideon was able to pacify Ephraim, Jephthah was not, and a civil war erupted. The Ephraimites were defeated, and they never again played any important role in Israel’s history.
Is it “Shibboleth” or “Sibboleth”? The Gileadites came up with a clever test to distinguish between their friends and their enemies (12:1–6). Knowing that the rival Ephraimites spoke a slightly different dialect, they asked them to say the word “Shibboleth.” The Ephraimites pronounced the word with an “s” rather than a “sh” sound, thus making them easy to spot. Today, a “shibboleth” is a word or expression of belief that “insiders” use to determine who is an “outsider.” Thus, if a person doesn’t express his beliefs using just the right words, he may be rejected by a particular group.
JUDGES—NOTE ON 12:6 Shibboleth . . . Sibboleth. The Gileadites devised a test to catch the Ephraimites using a word that was difficult for outsiders to pronounce correctly. Modern English uses the term “shibboleth” to refer to words, expressions, ideas, or beliefs used by “insiders” to differentiate themselves from “outsiders.” Tragically, Israel is again turning upon itself in internal strife (see 8:17).
JUDGES—NOTE ON 12:8–10 Ibzan, the ninth judge, was known for marrying his 30 sons and 30 daughters to outsiders (v. 9).
JUDGES—NOTE ON 12:11–12 Elon was the tenth judge. Nothing is reported about him other than the length of his rule (ten years).
JUDGES—NOTE ON 12:13–15 Abdon, the eleventh judge, was wealthy and had many children.
JUDGES—NOTE ON 13:1–16:31 Samson was the twelfth and last judge. He lived around the beginning of the eleventh century B.C., about 50 years before Saul became king. His physical strength was unparalleled. Rather than lead an army, he battled the Philistines by himself. He was, however, a deeply flawed hero. While God used him to deliver the Israelites, and while he even called upon God on occasion to help him (15:18; 16:28, 30), his life was one of continued unfaithfulness, just like the nation he judged.
The Philistines ruled over Israel during Samson’s lifetime, and Samson was raised up by God to begin to deliver Israel from them. Samson’s marriage to a Philistine woman in Timnah led to a number of encounters with the Philistines, often resulting in their harm at Samson’s hand.
JUDGES—NOTE ON 13:3 the angel of the LORD. See note on 2:1. The angel’s identity was not revealed (13:6, 17–18).
JUDGES—NOTE ON 13:5–7 Any man or woman could take a vow to become a Nazirite, to separate himself or herself to God (see Numbers 6). It was to be voluntary (Num. 6:2) and for a limited time (Num. 6:5, 13). It involved: (1) abstinence from wine, strong drink, or anything associated with the vine (Num. 6:3–4); (2) no cutting of the hair (Num. 6:5); and (3) no contact with the dead (Num. 6:6–8). Three things are unusual concerning Samson and this Nazirite vow: (1) it was not voluntary—God ordered it from the womb; (2) it was to last to the day of his death (compare 1 Sam. 1:11; Luke 1:15 for similar situations); and (3) he broke every one of its stipulations.
JUDGES—NOTE ON 13:5 begin to save Israel. Samson’s successes were short-lived, since the Philistines would still be active enemies of Israel in the days of Samuel, Saul, and David.
JUDGES—NOTE ON 13:6 A man of God describes prophets elsewhere in the OT (e.g., Deut. 33:1; 1 Sam. 2:27; 1 Kings 17:18). At first, Samson’s mother may have thought she was dealing with a prophet, but she quickly realized this was someone greater.
JUDGES—NOTE ON 13:18 wonderful. Or “incomprehensible.”
JUDGES—NOTE ON 13:22 we have seen God. Manoah’s fears echo those of Gideon upon encountering the angel of the Lord (see 6:22; compare Gen. 32:30; Ex. 33:20).
JUDGES—NOTE ON 13:25 the Spirit of the LORD began to stir him. God’s Spirit was pushing Samson toward the work that God wanted him to do (see 14:4). See note on 14:6.
JUDGES—NOTE ON 14:1 Timnah was approximately 20 miles (32 km) west of Jerusalem. Archaeologists believe it was a thriving city during the time of the judges.
JUDGES—NOTE ON 14:2–3 uncircumcised Philistines. Israelites were forbidden to marry unbelieving foreigners (Ex. 34:16; Deut. 7:3). Also, Samson’s demand for a wife (Judg. 14:2–3) was against the tradition of marriages being arranged by the parents (Gen. 24:1–4; 38:6). she is right in my eyes (see Judg. 14:7). This self-centered demand contrasts with being “right in the Lord’s eyes” (compare Deut. 6:18; 12:25). In fact, Samson’s attitude describes the entire era of the judges, when everyone did what was right in their own eyes (Judg. 17:6; 18:1; 19:1; 21:25).
JUDGES—NOTE ON 14:4 it was from the LORD. Despite Israel’s unfaithfulness and Samson’s selfish life, God would use Samson for his own purposes.
| Part 1: Three mentions of the “Spirit of the LORD” | ||
|---|---|---|
| 1. The killing of the lion | 14:5–9 | “The Spirit of the LORD rushed upon him” (14:6). |
| 2. The killing of 30 Philistines | 14:19 | “The Spirit of the LORD rushed upon him” (14:19). |
| 3. The burning of the fields | 15:4–6 | |
| 4. Another slaughter of the Philistines | 15:7–8 | |
| 5. Escape from ropes and killing of 1,000 Philistines | 15:14–17 | “The Spirit of the LORD rushed upon him” (15:14). |
| Part 2: No mention of the “Spirit of the LORD” | ||
| 6. The Gaza-gate incident | 16:3 | |
| 7. Escape from the bowstrings | 16:9 | |
| 8. Escape from the new ropes | 16:12 | |
| 9. Escape from the loom | 16:14 | |
| 10. Final destruction of 3,000 Philistines | 16:28–30 | |
JUDGES—NOTE ON 14:6 the Spirit of the LORD rushed upon him. The OT speaks many times of God’s Spirit acting upon individuals, usually to empower them for some service for the people of God.
JUDGES—NOTE ON 14:8–9 carcass of the lion. Samson’s contact with the dead lion violated his Nazirite vow (see 13:5).
JUDGES—NOTE ON 14:10 The Hebrew word for feast implies a dinner that includes alcohol, another violation of Samson’s Nazirite vow (see 13:5).
JUDGES—NOTE ON 14:15 fourth day. The Hebrew text has “seventh day” (compare v. 18); the esv reading is based on Greek and Syriac versions (see esv footnote). The difference is only one letter in Hebrew, which could easily have been miscopied by a scribe in an early manuscript. “Fourth” fits better with the immediate context (v. 14 mentions three days of futile guessing about the riddle).
Riddles were as popular in ancient Near Eastern cultures as they are around the world today. Samson’s riddle about the lion and the honey (14:5–18) is the best example of a riddle in Scripture.
JUDGES—NOTE ON 14:18 If you had not plowed with my heifer. This may have been a saying in Samson’s time (heifers were occasionally used for plowing; see Deut. 21:3). Here it is a coarse reference to their use of Samson’s wife.
JUDGES—NOTE ON 15:4 Possibly, the animals were not foxes but jackals, which were more common in Palestine. The two animals look similar, and the same Hebrew word is used for both. Whereas foxes are solitary, jackals travel in packs, and thus 300 of them could be caught more easily. Both animals have long tails that could be tied together.
Were the “foxes” actually jackals? The same Hebrew word can mean either “fox” or “jackal.” While foxes usually travel alone, jackals can often be seen roaming in small packs around nightfall. They can be instantly recognized by their wailing, even if they are not seen. It would have been easier for Samson to round up 300 jackals than to catch 300 foxes (15:4), though neither task would have been easy!
JUDGES—NOTE ON 15:8 he struck them hip and thigh. The exact meaning of this idiom is obscure. Perhaps it means Samson left his enemies lying on the ground in a tangled jumble of legs and thighs.
JUDGES—NOTE ON 15:14–15 Spirit of the LORD. See note on 14:6. fresh jawbone. Presumably it would not have been dry and brittle, so there was no danger of its breaking.
JUDGES—NOTE ON 15:18–19 to this day. See note on Josh. 4:9.
Samson was the twelfth and final judge of Israel. God raised him up to deliver Israel from the Philistines. Possessing great strength, he often battled the Philistines single-handedly. Samson was a life-long Nazirite, but he broke every one of his vows. He made particularly bad decisions regarding his relationships with women. This is most evident in his relationship with Delilah, to whom he revealed the secret of his strength. Paid by the Philistines to seduce Samson, Delilah cut off his hair while he slept. He was attacked and blinded by a group of Philistines lying in wait, and taken as their prisoner. His final feat of strength was to bring down a Philistine temple, killing about 3,000 Philistines along with himself. Despite Samson’s sinful life and continued unfaithfulness, God used him to save Israel. (Judges 15:14–17)
JUDGES—NOTE ON 16:1 prostitute. Hebrew has two words for prostitutes. One refers to prostitutes associated with pagan worship (Gen. 38:21–22; Deut. 23:17; 1 Kings 14:24). The other (used here) signifies prostitution with no such religious connection (compare Gen. 38:15).
City gates in Bible times were often very elaborate. Many of them were two stories high or even higher. The actual opening would be narrow, with guardrooms on each side. The gateposts were anchored deep in the ground to support the doors. City gates would often have multiple doors and entrances as well as sharp turns. These were designed to slow down enemies if they tried to get through the gate. They were also the place where business transactions and judicial decisions were made.
JUDGES—NOTE ON 16:2–3 at the gate. Gates from the Early Iron Age were elaborate complexes, at least two stories high, with guardrooms on each side of a narrow opening. The two posts were set deep in the ground to support the doors.
JUDGES—NOTE ON 16:4–5 Delilah was the third Philistine woman with whom Samson had a relationship (see 14:1; 16:1).
JUDGES—NOTE ON 16:7–9 In the first test of Samson’s strength, the seven fresh bowstrings, made of animal gut, were weaker than dried and aged strings.
JUDGES—NOTE ON 16:11 new ropes. In the second test, Samson toyed with the Philistines, suggesting that they use the same bonds that the men of Judah had previously found to be worthless (see 15:13).
JUDGES—NOTE ON 16:13–14 Made them tight with the pin translates the same Hebrew phrase that was used when Jael drove a tent peg into Sisera’s head (4:21). The exact situation here is unclear, but Samson obviously had no trouble escaping once more.
JUDGES—NOTE ON 16:16 she pressed him. Delilah did precisely what Samson’s wife had done earlier (14:17). Samson’s weak character shows through again. He did not learn from his previous mistake, but revealed the information in both cases.
JUDGES—NOTE ON 16:18 told her all his heart. Delilah knew that Samson was finally telling the truth.
JUDGES—NOTE ON 16:20–21 the LORD had left him. Samson broke the final Nazirite stipulation when his hair was cut. The power the Lord had given him was now gone (see note on 14:6) and he was captured.
JUDGES—NOTE ON 16:22 the hair of his head began to grow again. There was no magical power in Samson’s hair, for his strength came only from the Lord (14:6, 19; 15:14; 16:20). But the growth of his hair indicates that God was renewing his previous power (compare vv. 17, 19–20). Samson may also have begun to renew his faith (see v. 28).
Blinding a prisoner and forcing him to grind grain at a mill (16:21) was a common form of punishment in the ancient Near East. This is one more example of how the Bible presents an accurate record of the events of its day.
JUDGES—NOTE ON 16:28–30 Samson demonstrated faith by calling upon God and believing that God would help him (see Heb. 11:32–34). However, Samson seems to have desired God’s help more for personal revenge than for the protection of God’s people. two middle pillars. A Philistine temple discovered from the period of the judges had two central pillars to support the roof of the entire structure. Canaanite and Israelite temples did not use that design.
JUDGES—NOTE ON 16:31 The main body of the book of Judges now ends. Despite the generally ungodly character of the judges themselves, God had worked to deliver Israel and to protect his own name and reputation.
JUDGES—NOTE ON 17:1–21:25 The Depths of Israel’s Unfaithfulness. Whereas chs. 2–16 describe external threats to Israel, chs. 17–21 describe internal threats. The most sordid and tragic stories in the book are found here.
JUDGES—NOTE ON 17:3–4 a carved image. (See Ex. 20:4.) These were normally carved from wood or chiseled out of rock but sometimes were made from a mold (compare Isa. 40:19). a metal image. Compare 2 Kings 17:16. Micah’s mother approved of his making these images. This shows how God’s people sometimes are tempted to mix elements of true worship with practices unacceptable to God. It is another consequence of Israel’s lack of good leadership. The house of Micah was a group of housing units for travelers and relatives (see Judg. 18:2).
JUDGES—NOTE ON 17:5 a shrine. Literally, “a house of God.” This was a perversion of the true sanctuary where worship was to take place (compare “the house of God” at Shiloh in 18:31). Micah also made an ephod (compare 8:27) and various household gods (compare Gen. 31:19); these are later condemned as idolatry (1 Sam. 15:23). Micah further violated the Mosaic law by appointing his own son as his private priest, an office meant for serving all of Israel. Furthermore, Micah’s son was not descended from Aaron (as the priests were supposed to be), nor was he even a Levite (see Ex. 28:1; Num. 16:39–40; 17:8).
JUDGES—NOTE ON 17:6 no king in Israel. Compare 18:1; 19:1; 21:25. right in his own eyes (see 21:25). In the nation’s rebellion, people were doing whatever they wanted, rather than seeking the Lord (see 14:3).
JUDGES—NOTE ON 17:9 Levite of Bethlehem. This Levite had been living as a sojourner, a resident alien, in Judah. The Levites did not have their own tribal territory, but they had 48 cities scattered among the other tribes (Joshua 21). However, Bethlehem was not one of those designated cities, and this Levite was only too happy to settle in Micah’s household as his private priest, displacing Micah’s son (Judg. 17:10–11; see note on v. 5).
JUDGES—NOTE ON 18:1 no king in Israel. Compare 17:6; 19:1; 21:25. Dan was seeking . . . an inheritance. The Danites had been unable to settle in their allotted territory (Josh. 19:40–47) because they had failed to capture it (Judg. 1:34–35).
JUDGES—NOTE ON 18:2–4 Zorah . . . Eshtaol. These towns were in the Judean lowlands approximately 15 miles (24 km) west of Jerusalem.
JUDGES—NOTE ON 18:5–6 Considering the highly negative tone of chs. 17–21 and future events in this particular narrative (18:30), it is difficult to take seriously the spies’ desire to inquire of God concerning their journey. The statement under the eye of the LORD suggests that the priest’s response was vague. It does not mean that God approved of what the Danites were going to do.
JUDGES—NOTE ON 18:7 Laish was about 25 miles (40 km) north of the Sea of Galilee, making the Danites’ trip from Zorah and Eshtaol to Laish about a hundred miles (161 km). Laish was renamed Dan (v. 29; see note on 20:1–2).
Laish was about 25 miles (40 km) north of the Sea of Galilee. The Danites would have traveled about a hundred miles (161 km) to reach the city (18:7). After they invaded and destroyed Laish, the city was renamed Dan (18:29). For many years thereafter, this city would be considered the northern border of Israel. The nation was often described as extending “from Dan to Beersheba” (20:1).
JUDGES—NOTE ON 18:12 Kiriath-jearim, a chief city of the Gibeonites (Josh. 9:17), was approximately 8 miles (13 km) northwest of Jerusalem. Its precise location is debated.
JUDGES—NOTE ON 18:14–20 ephod, household gods, a carved image, and a metal image (v. 14). Rather than condemning Micah’s collection of pagan religious objects (see 17:3–5), the Danites took them for themselves. a father and a priest. The Danites’ offer of more money and prestige, and the Levite’s acceptance, further show the period’s rebellion. Their stealing from another tribe (18:18, 21) fulfills Jacob’s prediction that Dan would deal viciously with others (Gen. 49:17).
JUDGES—NOTE ON 18:21 As the Danites fled, they placed what they had stolen in front of them, with the warriors behind, as protection against pursuit from Micah’s household or neighbors.
JUDGES—NOTE ON 18:30–31 The Levite’s name is revealed (Jonathan), as well as his lineage. Even those in the family of Moses are rebelling against God. Captivity of the land could refer to the Babylonian captivity (587 B.C.). Or, since Dan is in the north, it could refer to the Assyrian captivity of 722 (or even earlier, when Dan passed into Assyrian control). In any case, the Danites’ priest and his descendants served in that role for centuries, and only the fall of the nation ended the arrangement. Shiloh was destroyed at the end of the period of the judges, c. 1050 B.C. (see Ps. 78:60; Jer. 7:12, 14).
JUDGES—NOTE ON 19:1–30 In one of the most sordid stories in the Bible, rape, murder, and cruelty lead to the death of an innocent woman and, eventually, to civil war.
JUDGES—NOTE ON 19:1 no king in Israel. Compare 17:6; 18:1; 21:25. concubine. See note on Gen. 25:5–6.
JUDGES—NOTE ON 19:3–9 An elaborate ritual of hospitality takes place, in sharp contrast to what follows.
JUDGES—NOTE ON 19:10–12 Jebus (that is, Jerusalem). Jerusalem was then in the hands of the Jebusites and therefore is referred to as a city of foreigners (see note on 1:8). Gibeah was about 4 miles (6 km) north of Jerusalem. The Levite considered Gibeah a safer place to spend the night than Jerusalem, because Gibeah was a Benjaminite city (19:14, 16).
JUDGES—NOTE ON 19:16–21 old man . . . sojourning in Gibeah. The Levite had thought it would be safer to stay in Gibeah than in Jerusalem (see note on vv. 10–12). Yet in Gibeah he found hospitality from an outsider rather than from the residents of the city—a striking commentary on the deplorable state of affairs in Israel. hill country of Ephraim. See v. 1.
Jebus (19:11) was the name of Jerusalem during this time because it was still under the control of the Jebusites. It would stay in the hands of the Jebusites until David conquered it and claimed it for Israel (2 Sam. 5:6–10).
JUDGES—NOTE ON 19:22–26 The “hospitality” offered by Gibeah was like that of Sodom (compare Genesis 19). It is likely the author patterned this text after the Genesis account, as if to say, “Things are as bad now as in the days of Sodom!”
JUDGES—NOTE ON 19:22 that we may know him. The word “know” was the normal Hebrew euphemism for sexual relations (compare Gen. 4:1). The same expression appears in Gen. 19:5, where the men of Sodom wanted to have homosexual relations with Lot’s guests.
JUDGES—NOTE ON 19:27–30 The Levite’s reaction to his concubine’s death illustrates his heartlessness. His gruesome response was intended to rally the 12 tribes against Gibeah. has never happened or been seen. It is unclear what was being referred to here—the outrageous actions of the men of Gibeah or the cutting up of the concubine—but it is more likely the former (see 20:10).
JUDGES—NOTE ON 20:1–48 Gibeah was a Benjaminite city, and so an assembly of all Israel came together at Mizpah to take action against Benjamin (vv. 1–11). The Benjaminites, who apparently were not at the assembly (v. 3), refused to deliver the inhabitants of Gibeah to them, Instead, they prepared for battle (vv. 12–17). It was a grim measure of Israel’s rebellion that such destruction was directed against fellow Israelites.
JUDGES—NOTE ON 20:1–2 From Dan to Beersheba was a phrase commonly used to describe the entire land of Israel, from north to south (compare 1 Sam. 3:20; 2 Sam. 24:2; 1 Kings 4:25). assembly. The Hebrew word indicates a specially called gathering, usually for a religious (Num. 16:3; 1 Chron. 28:8) or military purpose (Num. 22:4, “horde”; 1 Sam. 17:47).
JUDGES—NOTE ON 20:9 The tribes agreed to send a tenth of their men (v. 10), chosen by lot.
JUDGES—NOTE ON 20:12–14 purge evil from Israel (compare Deut. 13:5; 17:7; etc.). This evil deed pollutes the whole people. Benjamin’s decision to protect the evildoers sets the stage for further horrors.
JUDGES—NOTE ON 20:15–16 26,000 men. The Benjaminite force, large as it was, equaled only a small fraction of the Israelite coalition (400,000 men; v. 17). left-handed. The left-handedness of the 700 expert slingers was an advantage, since their shots would come from an unexpected angle.
JUDGES—NOTE ON 20:18 Judah . . . first. As before (1:1–2), Judah took the lead.
Slings (20:16) were weapons made of two long straps, usually either leather or cloth. These were attached to a wider pocket in the middle, where the thrower would place a rock or some other object. The sling was then swung above the head until one of the straps was let go, releasing the rock. Slings were designed to incapacitate the enemy. A fellow soldier with a sword or spear could then deliver the fatal blow.
JUDGES—NOTE ON 20:25–26 The fasting and sacrificing of the Israelites is very rare in this period. See note on 2:5.
JUDGES—NOTE ON 20:28 Phinehas. See Num. 25:6–11.
JUDGES—NOTE ON 20:47 Despite the defeat, 600 men of Benjamin survived to become the core of the renewed tribe (21:13–15).
JUDGES—NOTE ON 21:1–9 The other tribes had sworn at Mizpah that no one of us shall give his daughter in marriage to Benjamin (see 20:1). Now, regretting that their oath could result in the loss of an entire tribe, they recalled that they had taken a second oath (great oath; 21:5) that any city that didn’t join in the fight against Benjamin should surely be put to death (v. 5). That oath now provided the justification for raiding Jabesh-gilead to provide wives for the Benjaminites.
JUDGES—NOTE ON 21:10–11 devote to destruction. This phrase is found throughout Joshua describing the Israelites’ destruction of the Canaanites (e.g., Josh. 6:17–18; 10:28; see note on Josh. 6:17–18). Here, the total destruction was directed against an Israelite city, Jabesh-gilead, to punish it for not joining the battle against Benjamin. In doing this the Israelites acted on their own, without seeking the Lord’s will. Two hundred more wives were kidnapped at Shiloh, justified on questionable grounds (Judg. 21:16–24).
JUDGES—NOTE ON 21:25 The final editorial comment echoes earlier ones (17:6; 18:1; 19:1). Israel’s wickedness had reached a low point.