Juízes 10
G. Campbell Morgan · Citado em PreceptAustin
Juízes 10
Morgan adds "For the first time it is recorded that He refused to save them, reminding them of how repeatedly they He had delivered them, and yet they had turned back to their evil courses. In the message of His anger there was clearly evident a purpose of love.” Arthur Cundall - “God declared that by their absolute apostasy and their ingratitude for his deliverances the people have no legitimate claim upon him (v. 13). Let the gods they have accepted instead of him deliver them, if they could! But this apparent rejection, and the apparent indifference to the pleas of his people, was designed to test the sincerity of their response. Action was required, not words which can be no more than a shallow profession. But God is gracious and merciful, slow to anger, and he met the limited response of Israel. He knew that it would be of short duration and that the old familiar pattern would be repeated many a time before the nation finally learned the folly of forsaking him. Perhaps before we condemn Israel for its slowness of heart we would do well to acknowledge our dependence upon the patience of a long-suffering God. In the case of Israel the gods which could neither save nor satisfy were put away as the people sought the Lord in penitence. (Borrow Judges & Ruth: Tyndale Old Testament Commentary) As the Preacher's Commentary observes "Thank God that He still loves His lost world of rebellious human beings enough, sometimes, to rebuke us by leaving us to our own devices until we realize what a desperate dead end sin is. We need to expose our contemporary God-substitutes to the penetrating light of the Old Testament’s exposure of idolatry, for what it really is and where it really leads. (See context The Preacher's Commentary - Vol. 07: Judges and Ruth) A R Fausset - Yet ye have forsaken me, and served other gods: wherefore I will deliver you no more [i.e., in your state of apostasy, wherein it is only the punishment, not the sin, which extorts from you your cry to ME. Israel must change—God cannot change. But if Israel will truly repent, God will also (Jer. 26:13). “Yea, God will pardon such sin as no man would pardon (Jer. 3:1), nor god either (Mic. 7:18)” (Trapp)]. (Judges 10 Commentary) Judges 10:14 "Go and cry out to the gods which you have chosen; let them deliver you in the time of your distress." Dt 32:26-28,37,38 1Ki 18:27,28 2Ki 3:13 Pr 1:25-27 Isa 10:3 Jer 2:28 Judges 10 Resources Related Passage: Judges 5:8+ (CHOOSING THE WRONG GODS) “New gods were chosen (bahar/bacha; Lxx - eklegomai = chosen out for oneself); Then war was in the gates. Not a shield or a spear was seen Among forty thousand in Israel. 1 Kings 18:27 It came about at noon, that Elijah mocked them and said, “Call out with a loud voice, for he is a god; either he is occupied or gone aside, or is on a journey, or perhaps he is asleep and needs to be awakened.” Deuteronomy 32:37-38+ “And He will say, ‘Where are their gods, The rock in which they sought refuge? 38 ‘Who ate the fat of their sacrifices, And drank the wine of their drink offering? Let them rise up and help you, Let them be your hiding place! SEEK DELIVERANCE FROM YOUR IDOLS Go and cry out to the gods which you have chosen (bahar/bacha; Lxx - eklegomai = chosen out for oneself) - God gives Israel two command (How? By a prophet - that would seem most likely manner of communicating these commands). Chosen means they did not just make an accidental choice, but choice based on taking a keen look at those lifeless images. Indeed they made a careful choice or more accurately a CARELESS choice. THOUGHT - Every time we choose OUR WAY instead of GOD'S WAY, we are committing which (usually) willful and presumptuous. Let them deliver (yasha'; Lxx - sozo - rescue, heal) you in the time (et/eth) of your distress (tsarah) - Okaym, you want it your way Israel, then you run to those gods that got you in this mess! Let those gods that are no gods rescue, save and help you "in the time of your tribulation" (KJV), "in your hour of distress!" (NLT), "when you are in trouble!" (NIV) Davis and Whitcomb - Verse 14 records the awesome words of God, “Go and cry unto the gods which ye have chosen; let them deliver you in the time of your tribulation.” These words could not help but pierce to the very hearts of the wicked Israelites. They realized that prayers to the deities about them were of no avail at this stage. In their utter helplessness and sorrow of heart, they again turned heavenward and cried to their God.(Israel From Conquest to Exile) John Hunter: "The gods they served provided opportunities for sin, but there was no salvation from their hands. It is the same in our day. Many people are seeking and following the gods of lust and pleasure and materialism. They too provide many opportunities for excitement and blatant sinfulness, but they cannot save a precious soul." (Judges and a Permissive Society) George Bush - Go and cry out the gods which you have chosen. Which ye have not served upon compulsion, but which ye have freely and voluntarily chosen. The Most High does not turn away his ear from their prayers, nor sink them in utter despair, yet he sends a sharp and upbraiding answer, of which the immediate effect would be to awaken their consciences, and confound them under a sense of their baseness and ingratitude. Many a time they had been delivered and those very oppressors subdued under them; yet they had vilely sinned against their own mercies. He therefore refers them for help to the gods whom they had served, (ED: NOT TO BE VINDICTIVE BUT WITH A PURPOSE) to rebuke their folly and convince them of the weakness of these lying vanities. Yet the emphatic declaration, ‘I will deliver you no more,’ is to be understood conditionally (ED: BECAUSE CLEARLY HE DID DELIVER THEM FROM THE AMMONITE OPPRESSION THROUGH THE NEXT JUDGE), in case their idols were kept among them; for the divine threatenings always imply a reserve of mercy to the truly penitent. (1) If God appears to frown upon the returning sinner, let him not despair; it is no more than his desert, indeed, if he be utterly rejected; but with the Lord there is mercy and forgiveness, and a heart of overwhelming kindness is sometimes temporarily concealed by an aspect of wrath (cf Lam 3:21-24). (2) When we are brought to a real sense of our sins, we shall see the vanity and insufficiency of those things to make us either safe or happy (ED: cf THEIR "PASSING PLEASURES!" - Heb 11:25+), in which we formerly trusted. (Judges 10 Commentary) A R Fausset - Go and cry unto the gods which ye have chosen; let them deliver you in the time of your tribulation [ironical, as 1 Ki 18:27; fulfilling Moses’ prophetical song (Dt. 32:37-38). God will laugh and mock at the calamity of the hardened transgressor (Pr 1:26). Israel ‘chose’ new gods (Jdg 5:8), which had not proved their godhead by any services, in preference to Jehovah, whose services Israel had so richly experienced (ED: HIS RECOUNTING 7 FOLD DELIVERANCE IN Jdg 10:11-12). God’s delay in hearing tested Israel’s sincerity: so it turned out for their profit, for so they “accepted the punishment of their iniquity” (see Jdg 10:15, 16; Lev. 26:40-42)]. (Judges 10 Commentary) Chosen (0977)(bahar/bachar) in most contexts means to choose or to select. Lot choose Sodom (Ge 13:11). Moses chose able men (Ex 18:25). "Theologically, bāchar asserts the sovereignty of God in all of life. It affirms divine omnipotence and capacity for choice and in so doing declares that purpose and personality, expressing itself in agape love, lie at the heart of reality." (Gilbrant) TWOT adds that bahar/bachar is often "used to express that choosing which has ultimate and eternal significance." "Bāḥar is used 30 times in Deuteronomy, all but twice referring to God's "choice" of Israel or something in Israel's life." (Vine) Vine - Bāḥar first occurs in the Bible in Ge. 6:2. It is often used with a man as the subject: Lot (Ge 13:11). In more than half of the occurrences, God is the subject of bāḥar, as in Nu 16:5: "even the one whom He will choose, He will bring near to Himself." Neh 9:7-8 describes God "chose Abram". Bāḥar is used 30 times in Deuteronomy, all but twice referring to God's "choice" of Israel or something in Israel's life. "He chose their descendants after them." (Dt. 4:37). Being "chosen" by God brings people into an intimate relationship with Him: " … The children of the Lord your God: … the Lord hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth" (Dt. 14:1-2). God's "choices" shaped the history of Israel; His "choice" led to their redemption from Egypt (Dt. 7:7-8), sent Moses and Aaron to work miracles in Egypt (Ps. 105:26-27), and gave them the Levites "to bless in the name of the Lord" (Dt. 21:5). He "chose" their inheritance (Ps 47:4), including Jerusalem, where He dwelt among them (Dt. 12:5; 2 Chr. 6:5, 21). But " they have chosen their own ways, And their soul delights in their abominations,4 So I will choose their punishments And will bring on them what they dread." (Isa. 66:3-4). The covenant called men to respond to God's election: " … I have set before you life and death …: therefore choose life …" (Dt. 30:19; cf. Josh. 24:22). The Greek Septuagint version translated bāḥar chiefly by eklegein (eklego). Baker - A verb whose meaning is to take a keen look at, to prove, to choose. It denotes a choice, which is based on a thorough examination of the situation and not an arbitrary whim. Although this word rarely means to prove, it does communicate that sense in Isaiah 48:10, where it describes the way God tested Israel in order to make a careful choice: "I have tested you in the furnace of affliction." In most contexts, the word suggests the concept to choose or to select. It can designate human choice (Ge 13:11; Dt. 30:19; Josh. 24:15; Jdg. 10:14) or divine choice (Dt. 7:7; 1 Sa 2:28; Neh. 9:7; Ps. 135:4); however, in either case, it generally has theological overtones. This word can also have the connotations to desire, to like, or to delight in. A good example is Isaiah 1:29, where the word is in synonymous parallelism with ḥāmad̠ <02530>, meaning to desire or take pleasure in. (The Complete Word Study Dictionary – Old Testament) TWOT - The root and its derivations occur 198 times with this meaning. The root idea is evidently "to take a keen look at" (KB), thus accounting for the connotation of "testing or examining" found in Isaiah 48:10 and in the usage of the Niphal stem in Proverbs (e.g. Proverbs 10:20 "choice silver"). It has also been suggested that the root is related to the Arabic baḥara "to cleave, till the ground, (in science) to penetrate," thus yielding some such meaning as "to distinguish." But the Akkadian bêrum "to choose" and much rarer "to test" is the most important Semitic parallel. Bāḥar is used only in a few instances without specific theological overtones. A typical example would be Genesis 13:11, "Lot chose the plain." (Cf also Ex 18:25; Dt. 23:16; etc.). It is important to note, however, that it always involves a careful, well thought-out choice (cf. 1 Sa 17:40; 1 Ki 18:25; Isa 1:29;40:20). Apart from these exceptions, the word is used to express that choosing which has ultimate and eternal significance. On the one hand God chooses a people (Psalm 135:4), certain tribes (Psalm 78:68), specific individuals (1 Kings 8:16; 1 Chron. 28:5; 1 Samuel 10:24; 2 Samuel 6:21), and a place for his name (Deut. 12:5; etc.). In all of these cases serviceability rather than simple arbitrariness is at the heart of the choosing. Thus Yahweh chose Israel to be holy and thereby to serve as his witness among the nations (Deut. 14:6). But her election is not based on her own greatness but on the greatness of the Lord's love (Deut. 7:7f.). The choice of Israel is confirmed by the exile and restoration, for in a new way Israel now bears witness of the Lord to the nations (Isaiah 41:8f.; Isaiah 43:10; Isaiah 48:10). The scriptural doctrine of divine capacity for choice demonstrates that purpose and personality, not blind mechanism, are at the heart of the universe. Since God carefully chooses certain ones for a specific task, he can also reject them if they deviate from that purpose (1 Samuel 2:27ff.). Gilbrant on bahar/bachar - Bāchar is a verb of significance in the Scriptures, occurring 172 times in the Hebrew text. The idea of careful choice is present, even in those instances of non-theological application. The linguistic history of bāchar, shows that its semantic range focused on the concept of careful, thoughtful choice arising out of actual need. It thus contrasts with terms meaning "select," "pick," "take." What is chosen, according to this Hebrew verb, is what is "preferred." Its derivatives also reflect this meaning of careful, deliberate choice. The word is used to express that specific act of choosing which has eternal significance or consequence (TW, 1:100). David carefully chose the stones he would use in his encounter against Goliath (1 Sam. 17:40). In a negative sense, the sons of God "chose" or "preferred" daughters of men to become their wives (Genesis 6). In a non-theological frame of reference, Lot chose the Jordan Valley as his dwelling place (Gen. 13:11). The dynamic factor seems to be the possibility of scrutinizing the determination of choice. This may be more apparent with respect to its theological application. In 1 Sam. 2:28, Yahweh carefully chooses his priest. The priest is charged with the responsibility of determining which objects for sacrifice are suitable in which careful discrimination is utterly necessary for the atonement to be properly made. When Israel became a monarchy as a result of the misguided desires of the people, Yahweh's sovereignty remained even in the determination of who would become king. Interestingly, Saul is chosen by the casting of lots, which was one way for determining how Yahweh disclosed his choice; it was not an arbitrary process of chance, but guided by God. Second Samuel 6:21 presents us with David's assertion of Yahweh's sovereign design. David said to Michal, "Yahweh, who chose me...." This passage is set against 1 Sam. 15:28 which describes Samuel's informing Saul that, as a direct result of his disobedience, the kingdom of Israel has been torn from him by Yahweh. Yahweh also determines the place where He can be properly worshiped. Bahar/bachar - choice(6), choicest(2), choose(40), chooses(22), choosing(1), chose(21), chosen(67), desired(2), men(1), preferred(1), require(1), select(1), selected(1), selected from the choice(1), selects(1), tested(1). Gen. 6:2; 13:11; Exod. 14:7; 17:9; 18:25; Num. 16:5,7; 17:5; Deut. 4:37; 7:6-7; 10:15; 12:5,11,14,18,21,26; 14:2,23-25; 15:20; 16:2,6-7,11,15-16; 17:8,10,15; 18:5-6; 21:5; 23:16; 26:2; 30:19; 31:11; Jos. 8:3; 9:27; 24:15,22; Jdg. 5:8; 10:14; 20:15-16,34; 1 Sam. 2:28; 8:18; 10:24; 12:13; 13:2; 16:8-10; 17:40; 20:30; 24:2; 26:2; 2 Sam. 6:1,21; 10:9; 15:15; 16:18; 17:1; 19:38; 24:12; 1 Ki. 3:8; 8:16,44,48; 11:13,32,34,36; 12:21; 14:21; 18:23,25; 2 Ki. 21:7; 23:27; 1 Chr. 15:2; 19:10; 21:10; 28:4-6,10; 29:1; 2 Chr. 6:5-6,34,38; 7:12,16; 11:1; 12:13; 13:3,17; 29:11; 33:7; Neh. 1:9; 9:7; Job 7:15; 9:14; 15:5; 29:25; 34:4,33; 36:21; Ps. 25:12; 33:12; 47:4; 65:4; 78:31,67-68,70; 89:19; 105:26; 119:30,173; 132:13; 135:4; Prov. 1:29; 3:31; 8:10,19; 10:20; 16:16; 21:3; 22:1; Cant. 5:15; Isa. 1:29; 7:15-16; 14:1; 40:20; 41:8-9,24; 43:10; 44:1-2; 48:10; 49:7; 56:4; 58:5-6; 65:12; 66:3-4; Jer. 8:3; 33:24; 49:19; 50:44; Ezek. 20:5; Hag. 2:23; Zech. 1:17; 2:12; 3:2 Time (06256)(et/eth) means time but the exact sense depends on the context. It is used most often to express the time of the occurrence of some event. Et/eth can refer to a duration of time, as for all time (Ex. 18:22; Pr 8:30) or for any time in general (Lev 16:2). The time referred to may be past, present, or future (Nu 23:23; Jdg. 13:23; Isa. 9:1). Et/eth can be the time when certain appropriate things took place - kings went forth to war in the spring (2 Sa 11:1; 1 Chr. 20:1), the Jews said “The time has not come, even the time for the house of the LORD to be rebuilt," to which God said “Is it time for you yourselves to dwell in your paneled houses while this house lies desolate?’” (cf Hag 1:2, 4). Et/eth is fitting for certain reasons, such as rain falling on the land in its season (Dt. 11:14; Jer. 5:24); fruit trees bearing fruit at the proper time (Ps. 1:3), a proper time for fitting words (Pr 15:23) The phrase at that time is used 93x in 92v and several speak of the time of the Lord's final dealings with the nation of Israel - Jer 3:17 “At that time they will call Jerusalem ‘The Throne of the LORD,’ and all the nations will be gathered to it, to Jerusalem, for the name of the LORD; nor will they walk anymore after the stubbornness of their evil heart."(Millennium), Jer 31:1 "“At that time,” declares the LORD, “I will be the God of all the families of Israel, and they shall be My people.” " (Millennium), Jer 33:15 ‘In those days and at that time I will cause a righteous Branch of David to spring forth; and He shall execute justice and righteousness on the earth. (Second Coming of Christ) Zeph 3:19-20 describes the time when the Lord will restore Israel - "“Behold, I am going to deal at that time With all your oppressors, I will save the lame And gather the outcast, And I will turn their shame into praise and renown In all the earth. 20“At that time I will bring you in, Even at the time when I gather you together; Indeed, I will give you renown and praise Among all the peoples of the earth, When I restore your fortunes before your eyes,” Says the LORD." Joel 3:1 says "For behold, in those days and at that time, When I restore the fortunes of Judah and Jerusalem." (Millennium) In the book of Daniel there are a number of uses of time that refer to yet unfulfilled prophecy: Note 4 uses in Daniel 12:1! Daniel 8:17-note So he came near to where I was standing, and when he came I was frightened and fell on my face; but he said to me, “Son of man, understand that the vision pertains to the time of the end.” Daniel 11:35-note “Some of those who have insight will fall, in order to refine, purge and make them pure until the end time; because it is still to come at the appointed time (moed) . Daniel 11:40-note “At the end time the king of the South will collide with him, and the king of the North will storm against him with chariots, with horsemen and with many ships; and he will enter countries, overflow them and pass through. Daniel 12:1-note “Now at that time Michael, the great prince who stands guard over the sons of your people, will arise. And there will be a time of distress such as never occurred since there was a nation until that time; and at that time your people, everyone who is found written in the book, will be rescued. Daniel 12:4-note “But as for you, Daniel, conceal these words and seal up the book until the end of time; many will go back and forth, and knowledge will increase.” Daniel 12:9-note He said, “Go your way, Daniel, for these words are concealed and sealed up until the end time. Daniel 12:11-note “From the time that the regular sacrifice is abolished and the abomination of desolation is set up, there will be 1,290 days. Here are some categories of time: (1) A certain point in time (e.g., Ge 21:22; 24:11; Ex. 9:18; Dt. 1:9; 1 Sa 20:12; Isa. 48:16; Da 9:21, Zeph. 3:20). Ezra 10:14 refers to a "time" arranged for a specific purpose. God appoints a time for worship (cf. Neh. 10:34; 13:31); for punishment (2 Sa 24:15); and a time to die (Eccl. 7:17). (2) It refers to time of an occasion or opportunity as with the famous passage in Esther 4:14 "who knows whether you have not attained royalty for such a time as this?" (cf Ex. 18:22; 2 Sa 11:1; Neh. 9:28). In Eccl 3:1-8, 11 et/eth refers to a time saying "There is an appointed time for everything. And there is a time for every event under heaven) (for various things to occur (birth, die, plant, uproot, etc) There is a proper time for birds to sing is in the spring (Song 2:12). Jeremiah stated that the birds know the proper time to migrate, but God's people do not know the ordinance of the Lord (Jer 8:7). There were also proper times for harvest (Jer 50:16), pregnancy (Ge 18:10, 14) and mating (Ge 31:10). Et/eth is in other eschatological statements in the book of Daniel (see above), referring to the time of the end of this age (the age we are in now). In Jer 30:7-note we read about "the time of Jacob’s distress, but he will be saved from it," which refers to the 3.5 Great Tribulation during which there will be the most horrible time in history for the nation of Israel, but which will be followed by the Millennium. (3) Et/eth expresses time as a "period," "age," or "era." In Lev. 15:25, = "period of her menstrual impurity." Several contexts refer to time of trouble which speaks of divine judgment (cf. Ps. 9:9; 10:1; Isa. 33:2; Jer. 2:28; 10:15; 11:14; 15:11; 50:31; Ezek. 22:3; Dan. 9:23; Joel 3:1). On occasion, ʾēt refers to "times" as equivalent to one's "days," or life span (cf. Ps. 31:15). Vine has a similar division - "time; period of time; appointed time; proper time; season." Basically this noun connotes "time" conceived as an opportunity or season. (1) The word signifies an appointed, fixed, and set time or period. "the wise men who understood the times" (Esth. 1:13). God alone, however, knows and reveals such "appointed times": "At the time of their punishment they shall be brought down,” Says the LORD. " (Jer. 8:12). (2) The concept "proper or appropriate time." This nuance is applied to the "time" God has appointed for one to die: "Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time?" (Eccl. 7:17). It is used of the "appropriate or suitable time" for a given activity in life: "He hath made every thing beautiful in his time…" (Eccl. 3:11; cf. Psa. 104:27). Finally, the "appropriate time" for divine judgment is represented by ʿēt: "It is time for thee, Lord, to work: for they have made void thy law" (Psa. 119:126). (3) "season," or a regular fixed period of time such as springtime: "And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son" (Gen. 18:10). Similarly, the word is used of the rainy "season" (Ezra 10:13), the harvest "time" (Jer. 50:16), the migratory "period" (Jer. 8:7), and the mating "season" (Gen. 31:10). (4) Applied to differing "extensions of time." In its first biblical appearance, for example, ʿēt represents the "time" (period of the day) when the sun is setting (Ge. 8:11). The word is used of special occasions such as the birth of a child (Mic 5:3) and of periods during which certain conditions persist (Ex 18:22; Dan. 12:11). TWOT on et/eth - The basic meaning of this word relates to time conceived as an opportunity or season. Et/eth can apply to extensions of time. It is used of particular points in time as an hour of the day (Ex 9:18; Josh 11:6). It is used of an occasion such as the completion of childbearing (Mic 5:3), to mark the situation prevailing when Michael stands in God's court (Da 12:1), and (used distributively) when Israel's judges are to function (Ex 18:22). It is used of a period narrowly conceived as late afternoon (perhaps dusk, Ge 21:11), and as the period when Nehemiah's enemies were writing and registering their complaint (Neh 6:1). It can refer to an extended period as well, e.g. the time during which the tabernacle rested at Gibeon (1 Chr 21:29), and the period of God's gracious covenantal treatment of Israel (Ezek 16:8). There are many situations which ʿēt describes. We will look at only three. First, it is used of the usual, the regular events, such as rains (Ezra 10:13), harvest (Jer 50:16), seasons of the year like spring, the time of pregnancy (Ge 18:10, 14), the migratory time of birds (Jeremiah 8:7), and mating season (Ge 31:10). God is consistently presented as the orderer (controller) of all recurring events. Secondly, it is used of the appropriate time for unrecurring incidents such as death (Eccl 7:17). Thus those who return from the Exile plead that it is not the appropriate time for rebuilding the temple (Haggai 1:2). Ecclesiastes presents God as the one who has designed life's components so that each has a suitable season (Eccl. 3:11; cf. Pr 6:14). In Leviticus 26:4 God asserts his sovereignty over rain. He tells Job (Job 38:32) of his control over the stars. The Psalmist (Ps 104:27) notes God's maintenance of the seas and all that is in them according to their proper times. Just as all creation suits his plan, so he requires man to arrange life according to its times (i.e. according to his law, Jeremiah 8:7). When man fails to do this God promises judgment. So, the Psalmist reminds God that it is time for him to act (Ps 119:126). Finally, the word connotes a fixed, set time or period (1 Chr. 9:25). As such it is what astrologers claim to discern (Esther 1:13), but God alone knows such hidden matters because he controls them. Therefore, in the prophets God speaks of his appointed judgment (Jer 8:12), of a point (time) when all will be consummated (Daniel 12:9), and which will result in an extended period (time) of glory and blessing for his people (Jer 3:17; Jer 50:20). Et/eth - always*(1), appointed time(1), circumstances(1), continually*(1), interval*(1), mealtime*(1), now(3), period(1), season(10), some(1), time(226), timely(1), times(27), when(8), whenever(1), year(2). Gen. 18:10,14; 21:22; 24:11; 29:7; 31:10; 38:1,27; Exod. 9:18; 18:22,26; Lev. 15:25; 16:2; 26:4; Num. 22:4; 23:23; Deut. 1:9,16,18; 2:34; 3:4,8,12,18,21,23; 4:14; 5:5; 9:20; 10:1,8; 11:14; 28:12; 32:35; Jos. 5:2; 6:26; 11:6,10,21; Jdg. 3:29; 4:4; 10:14; 11:26; 12:6; 13:23; 14:4; 21:14,22,24; Ruth 2:14; 1 Sam. 4:20; 9:16; 18:19; 20:12; 2 Sam. 11:1; 24:15; 1 Ki. 8:65; 11:4,29; 14:1; 15:23; 19:2; 20:6; 2 Ki. 4:16-17; 5:26; 7:1,18; 8:22; 10:6; 16:6; 18:16; 20:12; 24:10; 1 Chr. 9:25; 12:32; 20:1; 21:28-29; 29:30; 2 Chr. 7:8; 13:18; 15:5; 16:7,10; 20:22; 21:10; 24:11; 25:27; 28:16,22; 29:27; 30:3; 35:17; Ezr. 8:34; 10:13-14; Neh. 4:22; 6:1; 9:27-28; 10:34; 13:21,31; Est. 1:13; 4:14; 5:13; 8:9; Job 5:26; 6:17; 22:16; 24:1; 27:10; 38:23,32; 39:1-2,18; Ps. 1:3; 4:7; 9:9; 10:1,5; 21:9; 31:15; 32:6; 34:1; 37:19,39; 62:8; 69:13; 71:9; 81:15; 102:13; 104:27; 105:19; 106:3; 119:20,126; 145:15; Prov. 5:19; 6:14; 8:30; 15:23; 17:17; Eccl. 3:1ff,11,17; 7:17; 8:5-6; 9:8,11-12; 10:17; Cant. 2:12; Isa. 9:1; 13:22; 17:14; 18:7; 20:2; 33:2,6; 39:1; 48:16; 49:8; 60:22; Jer. 2:17,27-28; 3:17; 4:11; 5:24; 6:15; 8:1,7,12,15; 10:15; 11:12,14; 14:8,19; 15:11; 18:23; 27:7; 30:7; 31:1; 33:15,20; 46:21; 49:8; 50:4,16,20,27,31; 51:6,18,33; Ezek. 4:10-11; 7:7,12; 12:27; 16:8,57; 21:25,29; 22:3; 27:34; 30:3; 34:26; 35:5; Dan. 8:17; 9:21,25; 11:6,13-14,24,35,40; 12:1,4,9,11; Hos. 2:9; 10:12; 13:13; Joel 3:1; Amos 5:13; Mic. 2:3; 3:4; 5:3; Zeph. 1:12; 3:19-20; Hag. 1:2,4; Zech. 10:1; 14:7 Your distress (trouble) (06869)(tsarah from tsar = literally a narrow, confining space, figuratively dire straits from which escape is difficult) is a noun which depicts tightness (figuratively trouble) and implies great strain or stress psychologically and spiritually (as in Ge 42:21). The root word deals with harassment and torment engendered by an enemy and thus speaks of adversity, affliction, tribulation, trouble. Tsarah is used to describe the cursing to Israel for disobedience (Dt 31:17, 21 = troubles). The Lxx translates tsarah with thlipsis which literally means a pressing together and figuratively speaks of suffering brought on by outside circumstances. Thlipsis is a strong term which does not refer to minor inconveniences, but to real hardships. Medically thlipsis was used of the pulse (pressure). Thlipsis described the pressing together of grapes. It conveyed the idea of being squeezed or placed under pressure or crushed beneath a weight. When, according to the ancient law of England, those who willfully refused to plead guilty, had heavy weights placed on their breasts, and were pressed and crushed to death, this was literally thlipsis. Thlipsis thus refers not to mild discomfort but to great difficulty. That is the "fruit" these men will reap for rejecting God's gracious gesture of stretching out His hand (Pr 1:24). Judges 10:15 And the sons of Israel said to the LORD, "We have sinned, do to us whatever seems good to Thee; only please deliver us this day." We have sinned - 2Sa 12:13 24:10 Job 33:27 Pr 28:13 1Jn 1:8-10 do - Jos 9:25 1Sa 3:18 2Sa 10:12 15:26 Jon 2:4 3:9 seems - Hebrew = "is good in thine eyes" deliver - 2Sa 24:14 Job 34:31,32 Judges 10 Resources Related Passage: Leviticus 26:40-42 ‘If they confess their iniquity and the iniquity of their forefathers, in their unfaithfulness which they committed against Me, and also in their acting with hostility against Me– 41I also was acting with hostility against them, to bring them into the land of their enemies–or if their uncircumcised heart becomes humbled so that they then make amends for their iniquity, 42 then I will remember My covenant with Jacob, and I will remember also My covenant with Isaac, and My covenant with Abraham as well, and I will remember the land. SECOND CONFESSION OF SIN And the sons of Israel said to the LORD, "We have sinned, do to us whatever seems good to Thee; only please deliver (natsal; Lxx = exaireo - rescue) us this day - They accepted whatever punishment God would give (as justly deserved). This may be an example of genuine repentance. John
Juízes 10
Morgan adds "“The Hebrew word (qatsar) literally means ‘impatient.’ It suggests God’s restlessness in the presence of suffering. It is the restlessness of His love, and that is the cause of His anger, and the governing principle in all its activities.”