Juízes 10
John MacArthur · Citado em PreceptAustin
Juízes 10
MacArthur has a note that "Most likely, the judgeship of Jair was the time period of Ruth." (See MacArthur Study Bible) I am not sure why he makes that statement. Godly men in positions of responsibility, within our communities, can have a real and positive influence for good and in restraining evil. It is right that through the mechanisms of a democratic society godly men and women should seek to influence popular thinking and legislative decision making to bring our society more in line with Scripture. But these measures will be only limited and temporary, unless the hearts of the people are changed by the gospel of Jesus Christ. Otherwise, once the restraint is removed, as when the Christians of influence are voted out or die, the old downhill movement will soon take over again. Nothing short of a work of God’s Spirit in the hearts and lives of thousands of “ordinary people” can turn the juggernaut of our increasingly godless Western materialism back from the slippery slope of collapse and disintegration. While we are right to pray and work to restrain sin and to enact Christian legislation to prevent the corruption of our society and the upholding of God’s moral absolutes, we shall never change the hearts of people that way. Law can restrain, for a while, but only the gospel can liberate. It is noteworthy that the great social reforms of the nineteenth century, such as the abolition of slavery, followed spiritual revivals in the late eighteenth century catalyzed by George Whitefield and John Wesley, men who God raised up to proclaim His truth in power. When the hearts of men and women were changed in large numbers, the laws of the society were also soon follow. Only a similar movement of God's Spirit in our day will save America from the deadly decay of moral decline and depravity which ultimately will destroy a nation founded as "one nation under God"! Pray for revival and anointed empowered revivalists like Wesley and Whitefield to be raised up by God. There is simply no other hope. American Christians must cry out, confess and repent and perhaps God will no longer be able to bear our misery (v16). Judges 10:6 Then the sons of Israel again did evil in the sight of the LORD, served the Baals and the Ashtaroth, the gods of Aram, the gods of Sidon, the gods of Moab, the gods of the sons of Ammon, and the gods of the Philistines; thus they forsook the LORD and did not serve Him. did evil - Jdg 4:1 6:1 13:1 Baal (ba'al) - Jdg 2:11-14 3:7 2Ch 28:23 Ps 106:36 the gods of Sidon - 1Ki 11:5,7,33 16:31 2Ki 17:16,29-31 23:13 the gods of the Philistines - Jdg 16:23 1Sa 5:2 2Ki 1:2,3 Jer 2:13 Eze 16:25,26 Judges 10 Resources Related Passages: 1 Kings 11:5-7 For Solomon went after Ashtoreth the goddess of the Sidonians and after Milcom (MOLOCH) the detestable idol of the Ammonites. 6 Solomon did what was evil in the sight of the LORD, and did not follow the LORD fully, as David his father had done. 7 Then Solomon built a high place for Chemosh the detestable idol of Moab, on the mountain which is east of Jerusalem, and for Molech the detestable idol of the sons of Ammon. SEVENFOLD IDOLATRY! This vitally important verse is like a broken record describing a broken people in Judges, but unfortunately not a contrite, repentant people. Note the fact that the evil is described after the judge died, it would be fair to deduce that the people suppressed their evil to some degree while Jair was alive. Just a thought to ponder. It is also notable that these pagan nations complete encircled Israel! Note also there were seven idolatrous gods and seven pagan nations (Jdg 10:11-12). THOUGHT - Seven is the number of completeness or perfection, but in this case was not for good but for evil God allowed to be meted out on His chosen people! Watch out! God does not play favorites when we begin to wantonly sin! Be careful when you begin to backslide as you might just end up in a "seven fold" affliction like Israel! (See What is the biblical significance of the number seven/7? | GotQuestions.org) Then - When? When Jair the judge died. Sounds like the "same song, next verse!" The sons of Israel again (yasaph) did evil in the sight of the LORD - More literally "they added to their evil!" After forty-five years of comparative quiet (we assume that was true) Israel again apostatized, and in “process of time the children of Ammon made war against Israel” Sons of Israel in the book of Judges - Jdg. 1:1; Jdg. 2:4; Jdg. 2:6; Jdg. 2:11; Jdg. 3:2; Jdg. 3:5; Jdg. 3:7; Jdg. 3:8; Jdg. 3:9; Jdg. 3:12; Jdg. 3:14; Jdg. 3:15; Jdg. 3:27; Jdg. 4:1; Jdg. 4:3; Jdg. 4:5; Jdg. 4:23; Jdg. 4:24; Jdg. 6:1; Jdg. 6:2; Jdg. 6:6; Jdg. 6:7; Jdg. 6:8; Jdg. 8:28; Jdg. 8:33; Jdg. 8:34; Jdg. 10:6; Jdg. 10:8; Jdg. 10:10; Jdg. 10:11; Jdg. 10:15; Jdg. 10:17; Jdg. 11:27; Jdg. 11:33; Jdg. 13:1; Jdg. 19:12; Jdg. 19:30; Jdg. 20:1; Jdg. 20:3; Jdg. 20:7; Jdg. 20:13; Jdg. 20:14; Jdg. 20:18; Jdg. 20:19; Jdg. 20:23; Jdg. 20:24; Jdg. 20:25; Jdg. 20:26; Jdg. 20:27; Jdg. 20:30; Jdg. 20:32; Jdg. 20:35; Jdg. 21:5; Jdg. 21:6; Jdg. 21:18; Jdg. 21:24; Again (yasaph) did evil in the sight of the LORD - Did evil is a repeated phrase in Judges - see notes Judges 2:11, 3:12, 4:1, 6:1, 10:6, Judges 13:1 The phrase did evil is common in is also common in 1 & 2 Kings (24 times), increasing in frequency in second Kings (see below). It is as if the closer they got to judgment, the more evil they became or the more certain the judgment had to be. Just a thought to ponder. Note it is also interesting that this phrase did evil is not found in 1 & 2 Samuel. Could it be that the reason is that the leaders were godly men like Samuel and David? Note also that the evil began with Baalim (plural) but progressed to the point documented in Judges 10:6! Notice the phrase in the sight of the LORD - We all need to hear and heed this tragic warning (cf 1 Cor 10:6,11)! How strong is the power of sin to cause us to commit presumptuous sins knowing that they are being committed in full view of the Most Holy God! It is as if they were saying we don't really care if Your Holy eyes see us, because we are going to see to satisfy our fleshly desires (which can never be satiated!) Pr 15:3+ reiterates that "The eyes of the LORD are in every place, watching the evil and the good." THOUGHT - Do not be deceived! Lord God "forgive us our debts, as we also have forgiven our debtors. And do not lead us into temptation, but deliver (rhuomai - rescue) us from evil (cf Ps 25:15)." (Mt 6:12-13+). In the sight of the LORD - Israel was Yahweh's "wife" -- so try to picture how horrible this was -- if you are married, just think of your spouse committing adultery in front of your very eyes! It's surprising that lightning bolts did not immediately strike the Israelites committing what we know were immoral abominations (too horrible to even mention!) I wonder what it would do to impede us from falling into that sin that so easily entangles us if we paused to ponder ourselves as the Bride of Christ, knowing that our omniscient, all seeing Bridegroom Christ Jesus is watching us Did evil - 41x in 41v - Notice how this horrible refrain is not encountered until the book of Judges! It skips the time of David and Solomon, but after that occurs again and again in the sad saga of the kings of Israel. Jdg. 2:11; Jdg. 3:12; Jdg. 4:1; Jdg. 10:6; Jdg. 13:1; 1 Ki. 14:22; 1 Ki. 15:26; 1 Ki. 15:34; 1 Ki. 16:25; 1 Ki. 16:30; 1 Ki. 22:52; 2 Ki. 3:2; 2 Ki. 8:18; 2 Ki. 8:27; 2 Ki. 13:2; 2 Ki. 13:11; 2 Ki. 14:24; 2 Ki. 15:9; 2 Ki. 15:18; 2 Ki. 15:24; 2 Ki. 15:28; 2 Ki. 17:2; 2 Ki. 17:11; 2 Ki. 21:2; 2 Ki. 21:20; 2 Ki. 23:32; 2 Ki. 23:37; 2 Ki. 24:9; 2 Ki. 24:19; 2 Chr. 12:14; 2 Chr. 21:6; 2 Chr. 22:4; 2 Chr. 33:2; 2 Chr. 33:22; 2 Chr. 36:5; 2 Chr. 36:9; 2 Chr. 36:12; Neh. 9:28; Isa. 65:12; Isa. 66:4; Jer. 52:2 A R Fausset - And [after Jair’s death; for a good ruler restrains the evil] the children of Israel did evil again in the sight of the LORD [JEHOVAH (compare note, Jdg 2:11, 3:7, 4:1, 6:1), the often-recurring monotonous formula expressing Israel’s stupid obstinacy in so often going back to their old bad way, in spite of its often experienced fatal consequences, and daring to do so in the face of Jehovah, who had so often punished them], and served Baalim, and Ashtaroth [see Judges 2:11, 13], and the gods of Syria [Heb., Aram, divided into many tribes having their respective ‘gods,’ viz., Aram of Zobah, of Beth Rehob, of Damascus, of Ishtob, of Maacha, and of Mesopotamia, and probably of Hamath (2 Sam. 8:3, 5). These tribes were subsequently joined into one state. The Hebrew terms for one “using divination” (Quoseem), “a witch” (mekasheeph, Deut. 18:10), and “idolatrous priests” (Kemarim, 2 Kings 23:5), are of Syriac derivation], and the gods of Zidon [Baal and Ashtoreth], and the gods of Moab, and the gods of the children of Ammon [Milcom or Molech and Chemosh of Moab], and the gods of the Philistines [Dagon or Derceto. Seven idols are mentioned here as served by Israel, just as seven heathen nations are mentioned (Jdg 10:11, 12), out of whose hands Jehovah had delivered His people. Israel had repaid the sevenfold Divine deliverance with sevenfold idolatry. Their fullness of iniquity rivalled His fullness of grace. Seven is the number that seals God’s works as perfect, as creation was completed by the seventh day], and forsook the Lord, and served not Him [Jehovah’s worship cannot be combined with that of idols; so idolaters, beginning with the attempt at combination, soon give up even the semblance of worshipping Jehovah (Ezek. 20:39). The prosperity of heathen nations around them, their great numbers, and the absence in Jehovah’s worship of all gratifications to the carnal appetite, such as dancing, artistic performances, and scenes, all of which, even actual libertinism, were common in the worship of idols (Nu 25:1-3ff) bewitched Israel]. (Judges 10 Commentary) Served (abad; Lxx - latreuo - serve with a spirit of worship, active voice = willfully served) the Baals (ba'al) and the Ashtaroth ('ashtaroth/astarot) - Served indicates first that they made a conscious choice to worship that which was no god at all (this is how deceptive sin is beloved! Heb 3:13+) and in time learned that their willful choice resulted in bondage to these false gods, to enslavement by them! THOUGHT - Paul warns us in the NT "Do you not know that when you present yourselves to someone as slaves for obedience, you are slaves of the one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness?" (Ro 6:16+, cf Dt 30:19+) In light of this truth "Therefore, my beloved, flee (present imperative see our need to depend on the Holy Spirit to obey - you will never escape the need to continually flee) from idolatry.." (1Cor 10:14+) John "supplements" Paul's command writing "Little children, guard (present imperative see our need to depend on the Holy Spirit to obey - phulasso = continually "post a sentry" at the entrance to your heart - cf Pr 4:23+) yourselves from idols.." (1Jn 5:21+) ISRAEL "BRANCHES OUT" TO OTHER PAGAN DEITIES The gods of Aram, the gods of Sidon - Gods of Aram (Syria)(see 2Chr 28:23, 2Ki 16:10) included Baal (ba'al), Mot (means "death"), Anath (or Anat). God's of Sidon include Baal (ba'al) and Astarte. The gods of Moab - Gods of Moab include the abominable Chemosh (or here), especially despicable because of child sacrifice (see depiction) Chemosh was the primary national god of the Moabites and Ammonites. The Moabites are called the "people of Chemosh" in the passage of Scripture that details the travels of the Israelites through Edom, Moab, and Ammon, (Nu 21:21-32+). During the reign of Solomon worship of Chemosh, along with that of other pagan gods, was established and promoted in the city of Jerusalem. Jeremiah specifically condemns the worship of Chemosh (Jer 38:1ff). The prophet focuses on the god's impotence by showing him going into captivity with his priests and people. (Who was Chemosh? Gotquestions.org) Who is Chemosh Chemosh - 8v = Nu. 21:29; Jdg. 11:24; 1 Ki. 11:7; 1 Ki. 11:33; 2 Ki. 23:13; Jer. 48:7; Jer. 48:13; Jer. 48:46 The gods of the sons of Ammon - Molech (Moloch in Acts 7:43) was an abomination of the Ammonites. Sadly the "wisest" man of his day, Solomon, built a high place for this god in Jerusalem (1Ki 11:7). The worship of this god, like Chemosh, was particularly odious because it was associated with human sacrifice. Molech - 8v - Lev. 18:21; Lev. 20:2; Lev. 20:3; Lev. 20:4; Lev. 20:5; 1 Ki. 11:7; 2 Ki. 23:10; Jer. 32:35 Molech, Moloch Who was Moloch/Molech? Gotquestions.org What does the Bible say about child sacrifice? Gotquestions.org (THOUGHT - What about abortion today?) And the gods of the Philistines: The writer is preparing us for Judges 13-16 where the Philistines enter mortal combat with the judge Samson. Their gods included Dagon, Baal, etc (Dagon found in Jdg. 16:23; 1Sa 5:2; 1Sa 5:3; 1Sa 5:4; 1Sa 5:5; 1Sa 5:7; 1Chr. 10:10) Dagon was the highly venerated national deity of the Philistines. Each city of the Philistine pentapolis had its temple for the worship of this god. The temple statuary portraying Dagon was characterized by an upper human torso, with the lower torso of a fish. The major cultic rite in Dagon's worship was human sacrifice. When the Philistines captured and overcame Samson, the five Philistine cities planned a great celebration. Dagon had delivered their enemy into their hands (Judges 16:23-24)! The Philistines called for a sacrifice to their god. Presumably they intended to offer Samson as a human holocaust/offering. Dagon was, however, defeated by Yahweh. Dagon haunted the reigns of both Saul and David. The Israelites relied on their theological understanding that Yahweh was mightier than Dagon but, unfortunately, with an inexcusable naivete. When they brought the ark of the covenant from Shiloh and took it into battle against the Philistines, it did not result in their victory. However, the presence of the ark in Philistine hands led to the challenge to their god, Dagon, and the return of the ark to the Israelites. Throughout the narratives relating the encounters between the people of Israel and the Philistines, there persists an underlying theological dilemma. Which deity is greater and therefore the one to worship and serve: the Lord God or Dagon? Who was Dagon in the Bible? Gotquestions.org Reformation Study Bible on gods - In previous accounts only the Baals and the Ashtaroths were mentioned (Jdg 2:11, 13; 3:7). This longer list of gods indicates a downward spiral in Israel’s violations of the covenant. See also Jdg 10:11–12 and note. The peoples mentioned surrounded Israel on its borders. The Preacher's Commentary on why the attraction to idols - Pagan religion was based on a system which can best be summarized by the term sympathetic magic. We have to go back a stage to understand the attraction of idolatry. It is the harnessing of supernatural power to achieve the ends which the “worshiper” requires. In spite of mankind’s rebellion against God and rejection of His moral law, it remains stubbornly true that because we are made in the image of God, men and women always have been and always will be incurably religious. There will always be an appetite for the divine, which can ultimately only be satisfied in the deep personal relationship with God, through the Lord Jesus Christ, which is the essence of Christianity. But man, in rebellion, is always looking for substitutes. The root of all sin is to want to be my own god. It is clear that idolatry will always be attractive to the sinful human heart. It removes the uncomfortable aspects of the living God, with His perfect knowledge, total power, and moral demands, summed up by C. S. Lewis in his memorable description as “the transcendental interferer,” and replaces the god-need with an idol which I can create and control. The only problem is that the idol has no power, because it is lifeless. Therefore, I have to persuade myself that like any human being (after all it is made in the image of man!) my “god” has to be cajoled, or encouraged, or bribed to give me what I desire. This need lies at the root of all pagan worship. So, if the requirement is for fertile soil and rich harvests, as it was with the Canaanites, the temple worship logically involves ritual prostitution, in the hope that the demonstration and dedication of human potency and fertility will persuade the god to act similarly in the natural, physical realm—to increase the crops or the flocks of animals. Canaanite religion was largely a fertility cult of the mother goddess. Other gods, such as Molech (god of Ammon), required human sacrifice, especially of children, in a fire pit, as did Chemosh (god of Moab). (See context The Preacher's Commentary - Vol. 07: Judges and Ruth Jackman, D., & Ogilvie, L. J. Vol. 7) A SAD REFRAIN: "DID NOT… " Thus they forsook ('azab; Lxx - egkataleipo - separated connection with; active voice = willfully separated) the LORD and did not serve (abad; Lxx = douleuo - active voice - one's will volitionally and completely given over to) Him- Israel was like a wife sadly choosing to break her marriage covenant and separate from her husband (cf Israel the Wife of Jehovah). Jesus reiterated the impossibility of serving two gods when He declared "(ABSOLUTELY) No one can serve (douleuo) two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve (douleuo) God and wealth." (Mt 6:24+) THOUGHT - As noted below in note on Judges 10:13, man is created by God to worship and serve God and if he willingly chooses to reject and forsake God, God will give him over to his master Sin (three times in Romans 1! - Ro 1:24+, Ro 1:25+, Ro 1:28+). As an aside, if you think God is unfair and does not give the heathen a chance to know Him, then you need to read Ro 1:18-32+ where you see ALL men were without excuse. While knowledge of God in creation does not save them, if their heart is turned toward God, rest assured He will send someone to them with the Gospel of Jesus Christ! Davis and Whitcomb comment on they forsook - The spiritual trends observed in Israel at this time did not merely reflect syncretism, but in many cases involved the total abandonment of the worship of Jehovah in favor of other national deities. (Israel From Conquest to Exile) In other words Davis and Whitcomb see that God has in effect been placed on a shelf and Israel's entire focus is on the false gods. Given the fact that there is no mention of priestly (true priests), the sanctuary, carrying out Levitical offerings, celebration of Passover, etc, it is certainly very possible that forsook in many cases signifies complete abandonment as they suggest! Did not - This is a sad refrain in the book of Judges (and I fear too often in our lives [including mine!] as believers! Did not drive out = Jdg 1:21, 28, 30, 31, 32, 33+ did not know the LORD = Jdg 2:10+ did not listen to their judges = Jdg 2:17a+ did not do as their fathers = Jdg 2:17b+ did not abandon their practices or their stubborn ways = Jdg 2:19+ did not remember the LORD their God Jdg 8:34+ did not serve Him = Jdg 10:6+ Jeremiah's commentary on faithless Jerusalem years later is timelessly applicable… "Has a nation changed gods, When they were not gods? But My people have changed their glory For that which does not profit. "Be appalled, O heavens, at this, And shudder, be very desolate," declares the LORD. For My people have committed two evils: They have forsaken Me, The fountain of living waters, To hew for themselves cisterns, Broken cisterns, That can hold no water. (Jeremiah 2:11-13) Abraham Lincoln wrote these words as he proclaimed a National Fast Day, as it was his belief that the Civil War was a chastisement from God for the sins of the nation: "We have been the recipients of the choicest blessed bounties of heaven. We have been preserved these many years in peace and prosperity. We have grown in numbers, wealth, and power as no other nation has ever grown. But we HAVE FORGOTTEN GOD." What would he say today? These next 3 chapters of Judges chronicle the same kind of national tragedy in Israel. In spite of all that God had repeatedly done for His people, once again the Israelites FORGOT THEIR GOD. The fickleness of Israel in light of God's treatment of them is difficult to understand. Israel would soon find out that the sin of idolatry promised a great deal but delivered little. It promised freedom, pleasure, and prosperity but delivered bondage, guilt, shame and death. And so it is still true today! George Bush - Did evil again. Heb. יסיפו לעשות חרע yosiphu laasoth hâra, added to do evil. The defection here mentioned was undoubtedly very gross and of aggravated enormity. They became in a sense universal idolators, adopting all the gods of the surrounding nations. They scarcely seemed to have admitted the God of Israel as one of the many deities they worshipped, but to have cast him off altogether. ‘Those that think to serve both God and mammon, will soon come entirely to forsake God, and to serve mammon only. If God have not all the heart he will soon have none of it.’ Henry. (Judges 10 Commentary) Reformation Study Bible - Jdge 10:6–12:7 Cf. 1Sa 12:11. The list of idols Israel followed (Jdg 10:6) and the internal chaos of Israel became more pronounced (Jdg 12:1–7). Jephthah brought only six years of peace (Jdg 12:7) instead of peace for a generation (Jdg 3:11, 30; 5:31; 8:28). Finally, Jephthah rashly and sinfully sacrificed his daughter (Jdg 11:30–40). Many things about Jephthah are reminiscent of Gideon, Abimelech, or Saul. Jephthah like Gideon was a “mighty man of valor” (Jdg 6:12; 11:1). Both men made the Ephraimites angry by not calling them out to participate in battle (Jdg 8:1–3; Jdg 12:1–6). Jephthah and Abimelech were both outcast sons, one born to a concubine and the other to a harlot. They gathered to themselves bands of adventurers (Jdg 9:4; 11:3). Both Jephthah and Saul were made leaders in Mizpah (Jdg 11:11; 1 Sa 10:17). Both men faced Ammonites as their first adversaries (Jdg 11:12–29; 1 Sa 11:1–11). Jephthah and Saul each made an unwise vow that returned to threaten their firstborn, and each offered an unlawful sacrifice (Jdg 11:30–40; 1Sa 13:8–14; 14:24–25). Again (03254)(yasaph) means to add, to increase, to do again, to continue. It indicates continuing to do something, doing it over and over (repeatedly). It can also mean to enhance or increase something, to surpass. Gilbrant - It occurs in the OT mostly in the Hiphil, although it is also attested in the Qal and Niphal. The Qal and Hiphil forms often occur with an object plus ʿal, meaning "to add something to something" (TDOT, 6:121). When ʿal yāsaph occurs in the Niphal, it means "to join oneself to" (see Ex 1:10). Thus, in Lev. 6:5, God commands that one who swears falsely must "add a fifth to it," i.e., make restitution. The exclusive meaning of its Akkadian cognate is "interest." Concerning the redemption of things consecrated to the Lord, the same is said (Lev. 22:14; 27:13, 15, 19, 27; Lev 27:31). In all these instances, if the people wished to redeem an object or property, they were commanded to "add a fifth to it." The Lord "adds" years to a person's life, as He did to king Hezekiah (2Ki 20:6; Isa 38:5). The first son born to Jacob and Rachel was given a name derived from yāsaph, for Rachel prayed, "May the Lord add to me another son" (Ge 30:24, NASB). The phrase ʿal yāsaph can be used to make a positive or a negative statement. Its negative sense means "to do something even worse," and its positive nuance means "to surpass." The people asked Samuel to pray for them because they added to all their sins by asking for a king (1Sa 12:19). In the Book of Job, Elihu accuses Job of adding rebellion to his sin (Job 34:37). The Book of Exodus records that "when Pharaoh saw that the rain and the hail and the thunder had ceased, he sinned again [lit. he added to the sin] and hardened his heart" (Ex 9:34, NASB). The positive sense of the phrase ʿal yāsaph is addressed in Ecc. 1:16, which reads, "Behold, I have magnified and increased wisdom more than all who were over Jerusalem before me" (NASB). Again the wise man states, "I became great and increased more than all who preceded me in Jerusalem" (Eccl 2:9, NASB). The Queen of Sheba told Solomon that he exceeded in wisdom and prosperity all she had heard (1Ki. 10:7). Here, instead of ʿal yāsaph the construction is ʾel yāsaph, which is rare; however, the parallel in 2 Chr. 9:6 uses ʿal yāsaph (Bendavid, 91). In the Psalms, the psalmist declares, "May the Lord give you increase, you and your children" (Ps 115:14). The Hiphil of ʿal yāsaph can be used in an "oath formula." For example, this phrase stands opposite "take away from it," in Deut. 4:2, which says, "You shall not add to the word which I am commanding you, nor take away from it, that you may keep the commandments of the Lord your God which I command you" (NASB; also Deut. 12:32). This is a statement of what is required of the people of God in order to possess the land; anything else is considered apostasy. Therefore, these two statements in Deuteronomy protect and define the Israelite religion, rather than determining the canon (TDOT, 6:122). The Book of Proverbs, which only uses the first part of the formula, declares that one who adds to the words of the Lord is a liar (Prov. 30:6). Ecclesiastes uses this formula in a different manner by proclaiming that what God has done will remain forever, and "There is nothing to add to it and there is nothing to take from it" (Ecc. 3:14). Oaths often employ yāsaph. Frequently the construction is "may God do thus to... and thus more; may God punish." Usually, this type of oath is spoken of oneself. For example, Saul used this formula in talking to Jonathan (1 Sam. 14:44). Ruth implored Naomi not to make her leave, "Where you die, I will die, and there I will be buried. Thus may the Lord do to me, and worse [lit. and thus may He add], if even death parts me from you" (Ruth 1:17, NASB). This same use of yāsaph in oath formulas can be seen in 1 Sam. 3:17; 2 Sam. 3:9; 19:13; 1 Ki. 2:23; 19:2; 20:10; and 2 Ki. 6:31. The idea of "to increase" or "to enlarge" can be expressed by the Hiphil form of yāsaph with an object or with ʿal and no object. Isaiah said that the people had turned away from the Lord that their rebellion had therefore increased or continued (Isa. 1:5). Rehoboam told the people that he would "add" (i.e., increase) the yoke that his father Solomon had laid upon them (1 Ki. 12:11, 14; 2 Chr. 10:11, 14). Nehemiah contended with the leaders of the people for profaning the Sabbath, for they were "adding," or increasing, the wrath of the Lord against Israel. In Wisdom texts, this construction is often used in connection with wisdom and knowledge: "Give instruction to a wise man, and he will be still wiser, teach a righteous man, and he will increase learning" (Pr 9:9, NASB). Instruction in wisdom lengthens days and years, as well as adding peace to one who holds it fast (Pr 3:2). Yāsaph in the Niphal can also mean "to increase" (Prov. 11:24). When yāsaph occurs in the infinitive construct, it carries the idiomatic meaning "to continue to do something," or "to do something again" (Gen. 38:26). At the conclusion of the account of Judah's incestuous sexual encounter with his daughter-in-law Tamar, Moses writes, "And he knew her again no more" (Ge 38:26). (Complete Biblical Library) Vine - Basically, yāsap signifies increasing the number of something. It may also be used to indicate adding one thing to another, e.g., "And if a man eat of the holy thing unwittingly, then he shall put the fifth part thereof unto it, and shall give it unto the priest …" (Lev. 22:14). This verb may be used to signify the repetition of an act stipulated by another verb. For example, the dove that Noah sent out "returned not again" (Gen. 8:12). Usually the repeated action is indicated by an infinitive absolute, preceded by the preposition le, "And he did not have relations with her again." Literally, this reads "And he did not add again [ʿôd] to knowing her [intimately]" (Gen. 38:26). In some contexts yāsap means "to heighten," but with no suggestion of numerical increase. God says, "The meek also shall increase [yāsap] their joy in the Lord …" (Isa. 29:19). This same emphasis appears in Ps 71:14: "… and will yet praise thee more and more [yāsap] or literally, "And I will add to all Thy praises." In such cases, more than an additional quantity of joy or praise is meant. The author is referring to a new quality of joy or praise, i.e., a heightening of them. Another meaning of yāsap is "to surpass." The Queen of Sheba told Solomon, "Thy wisdom and prosperity exceedeth the fame which I heard," or literally, "You add [with respect to] wisdom and prosperity to the report which I heard" (1 Kings 10:7). This verb may also be used in convenantal formulas, e.g., Ruth summoned God's curse upon herself by saying, "The Lord do so to me, and more also [yāsap], if ought but death part thee and me," or literally, "Thus may the Lord do to me, and thus may he add, if …" (Ruth 1:17; cf. Lev. 26; Deut. 27-28). (Vine's Expository Dictionary of Old Testament and New Testament Words) Yasaph - 206 - add(26), add to it more(1), added(8), added...more(1), adding(3), adds(4), again(58), again*(9), another(3), another*(1), any more(1), anymore(4), anymore*(1), continue(5), continued(2), continued*(1), did(3), did not again(1), do it again(4), else(1), even(1), exceed(1), farther(1), further(2), give(1), give you increase(1), grow(1), increase(4), increase you a more(1), increased(6), increases(3), increasing(2), intensify(1), join(1), longer(9), longer*(7), more(18), more shall be done(1), more also(1), more*(5), once more*(3), once*(1), prolong(1), prolongs(1), repeated*(1), surpass(1), worse*(1), yet more(2), yet more and more(1). Gen. 4:2; Gen. 4:12; Gen. 8:10; Gen. 8:12; Gen. 8:21; Gen. 18:29; Gen. 25:1; Gen. 30:24; Gen. 37:5; Gen. 37:8; Gen. 38:5; Gen. 38:26; Gen. 44:23; Gen. 46:4; Exod. 1:10; Exod. 5:7; Exod. 8:29; Exod. 9:28; Exod. 9:34; Exod. 10:28; Exod. 10:29; Exod. 11:6; Exod. 14:13; Lev. 5:16; Lev. 6:5; Lev. 22:14; Lev. 26:18; Lev. 26:21; Lev. 27:13; Lev. 27:15; Lev. 27:19; Lev. 27:27; Lev. 27:31; Num. 5:7; Num. 11:25; Num. 22:15; Num. 22:19; Num. 22:25; Num. 22:26; Num. 32:15; Num. 36:3; Num. 36:4; Deut. 1:11; Deut. 3:26; Deut. 4:2; Deut. 5:22; Deut. 12:32; Deut. 13:11; Deut. 17:16; Deut. 18:16; Deut. 19:9; Deut. 19:20; Deut. 20:8; Deut. 25:3; Deut. 28:68; Jos. 7:12; Jos. 23:13; Jdg. 2:21; Jdg. 3:12; Jdg. 4:1; Jdg. 8:28; Jdg. 9:37; Jdg. 10:6; Jdg. 10:13; Jdg. 11:14; Jdg. 13:1; Jdg. 13:21; Jdg. 20:22; Jdg. 20:23; Jdg. 20:28; Ruth 1:17; 1 Sam. 3:6; 1 Sam. 3:8; 1 Sam. 3:17; 1 Sam. 3:21; 1 Sam. 7:13; 1 Sam. 9:8; 1 Sam. 12:19; 1 Sam. 14:44; 1 Sam. 15:35; 1 Sam. 18:29; 1 Sam. 19:8; 1 Sam. 19:21; 1 Sam. 20:13; 1 Sam. 20:17; 1 Sam. 23:4; 1 Sam. 25:22; 1 Sam. 27:4; 2 Sam. 2:22; 2 Sam. 2:28; 2 Sam. 3:9; 2 Sam. 3:34; 2 Sam. 3:35; 2 Sam. 5:22; 2 Sam. 6:1; 2 Sam. 7:10; 2 Sam. 12:8; 2 Sam. 14:10; 2 Sam. 18:22; 2 Sam. 19:13; 2 Sam. 24:1; 2 Sam. 24:3; 1 Ki. 2:23; 1 Ki. 10:7; 1 Ki. 12:11; 1 Ki. 12:14; 1 Ki. 16:33; 1 Ki. 19:2; 1 Ki. 20:10; 2 Ki. 6:23; 2 Ki. 6:31; 2 Ki. 19:30; 2 Ki. 20:6; 2 Ki. 21:8; 2 Ki. 24:7; 1 Chr. 14:13; 1 Chr. 17:9; 1 Chr. 17:18; 1 Chr. 21:3; 1 Chr. 22:14; 2 Chr. 9:6; 2 Chr. 10:11; 2 Chr. 10:14; 2 Chr. 28:13; 2 Chr. 28:22; 2 Chr. 33:8; Ezr. 10:10; Neh. 13:18; Est. 8:3; Job 17:9; Job 27:1; Job 29:1; Job 34:32; Job 34:37; Job 36:1; Job 38:11; Job 40:5; Job 41:8; Job 42:10; Ps. 10:18; Ps. 41:8; Ps. 61:6; Ps. 71:14; Ps. 77:7; Ps. 78:17; Ps. 115:14; Ps. 120:3; Prov. 1:5; Prov. 3:2; Prov. 9:9; Prov. 9:11; Prov. 10:22; Prov. 10:27; Prov. 11:24; Prov. 16:21; Prov. 16:23; Prov. 19:4; Prov. 19:19; Prov. 23:28; Prov. 23:35; Prov. 30:6; Eccl. 1:16; Eccl. 1:18; Eccl. 2:9; Eccl. 3:14; Isa. 1:5; Isa. 1:13; Isa. 7:10; Isa. 8:5; Isa. 10:20; Isa. 11:11; Isa. 15:9; Isa. 23:12; Isa. 24:20; Isa. 26:15; Isa. 29:1; Isa. 29:14; Isa. 29:19; Isa. 37:31; Isa. 38:5; Isa. 47:1; Isa. 47:5; Isa. 51:22; Isa. 52:1; Jer. 7:21; Jer. 31:12; Jer. 36:32; Jer. 45:3; Lam. 4:15; Lam. 4:16; Lam. 4:22; Ezek. 5:16; Ezek. 23:14; Ezek. 36:12; Dan. 10:18; Hos. 1:6; Hos. 9:15; Hos. 13:2; Joel 2:2; Amos 5:2; Amos 7:8; Amos 7:13; Amos 8:2; Jon. 2:4; Nah. 1:15; Zeph. 3:11 Forsook (left) (05800) 'azab basically means to depart from something -- to leave, to forsake (48x), to leave (26x; "left" 22x), to loose, to depart, to abandon. Things that can left behind or forsaken include persons (Ge 44:22; Nu 10:30; Ru 1:16; 2Ki4:30), people who should left behind (Ge 2:24); places (2Ki 8:6; Jer 18:14; 25:38) and objects (Ge 39:12,13; 50:8; Ex 9:21). Men can forsake God (apostatize) (Dt 28:20, 31:16, Jer 1:16), can abandon qualities of virtue (1Ki 12:8, 2Chr 10:8, 13), the way (of righteousness) (Pr 15:10), instruction/wisdom (Pr 4:2, 6), reproof (Pr 10:17 - "ignore" = forsake), kindness (lovingkindness, faithfulness) (Pr 3:3). God promises to not forsake His people (Ge 24:27, 28:15, Dt 31:6,7 contrast what God's people will do = Dt 31:16). In a use similar to Pr 28:13, we are instructed to "forsake wrath." (Ps 37:8) 1828 Webster - Forsake = To quit or leave entirely; to desert; to abandon; to depart from. 2. To abandon; to renounce; to reject. 3. To leave; to withdraw from; to fail. In anger, the color forsakes the cheeks. In severe trials, let not fortitude forsake you. 4. In scripture, God forsakes his people, when he withdraws his aid, or the light of his countenance. The Lxx translates azab with the Greek verb egkataleipo which means abandoned, deserted left. The active voice speaks of their volitional, willful choice to desert God. THOUGHT - Oh my, do I ever do actively, willfully desert our great, mercy filled, grace giving God? Surely, I do every single time I presumptuously sin! And remember when we sin, we do evil in the sight of the LORD! That thought alone should serve as a preventative or "antidote" to impede or at least lessen the commission of presumptuous, willful sins! Other preventatives = Pray Ps 19:13, continually fix your eyes on Jesus (Ps 25:15) and continually giving thanks (1Th 5:18). 'Azab in Judges - Jdg. 2:12; Jdg. 2:13; Jdg. 2:21; Jdg. 10:6; Jdg. 10:10; Jdg. 10:13 Baal (proper noun)(01168) ba'al refers to the pagan god who was called by the name "Baal". Elijah contended with and exterminated the prophets of Baal (1 Ki 18:18, 19, 21, 22, 25, 26, 40). One of the more incredible mentions of Baal is Jehu's eradication of them from the northern kingdom (see 2 Ki 10:18-28). Before God would use Gideon to deliver His people from the Moabites, He first had him tear down his father's backyard altar to Baal (Jdg 6:25, 28, 30-31+). As a result Gideon was named Jerrubball ("Let Baal contend against him" - Jdg 6:32+). Under Gideon Israel was set free from Moabite oppression, but apparently the people were not set free from the "seed" of Baal worship in their hearts for "Then it came about, as soon as Gideon was dead, that the sons of Israel again played the harlot (SPIRITUAL ADULTERY!) with the Baals, and made Baal-berith their god" (Jdg 8:33+)! Wow! Our hearts are more deceitful than all else and are desperately sick (Jer 17:9)! In 1 Sa 7:4 we see that "Israel removed the Baals and the Ashtaroth and served the LORD alone" but they must have backslide because we see their cry in 1 Sam 12:10! THOUGHT- Beware of idols as they are EVERYWHERE! In Colossians 3:5+ we see Paul's definition of idols/idolatry writing "greed, which amounts to idolatry!". When you desire ANYTHING more than you desire JESUS, you are on the path to "idol worship!" Idols need to be radically uprooted lest they revive and return! Baal (ba'al) - Baal . Baal the most significant male deity of the Canaanites and his consort Asherah were the most alluring deities confronting Israel in the promised land following the conquest. The numerous references to Baal in the Old Testament indicate his attractiveness and influence on the Israelites. The Book of Judges chronicles the numerous times the people fell to the temptation to worship Baal. During the time of Ahab and Jezebel Baal was declared the official national deity. A temple and hundreds of officiants were established for Baal's worship in Samaria (1 Kings 16:29-34 ). A final chapter concerning Baal worship was written during the reigns of Jehu and Josiah, when the southern kingdom and its capital were purged of the worship of Baal (2 Kings 10 ; 23:1-30 ). Baal's name derives from the Semitic word ba'lu, meaning "lord." He was assumed to fulfill several significant roles by the peoples who worshiped him. As god of the storm the roar of his voice in the heavens was the thunder of the sky. He was the god who both created and granted fertility. He was the deity slain by enemies who thus fell into the hands of Death. During the time that Baal was under the control of Death, the vegetation wilted or ceased and procreation stopped. He was the god of justice, feared by evildoers. The Book of Kings recounts that Jezebel used the plan of the Baal temple in Sidon for the construction of a similar temple in Samaria. Ahab agreed with her to make Baal worship the royal religion of the northern kingdom (1 Kings 16:29-31 ). Baal, like Asherah, was also worshiped at high places. The cult of Baal involved the offering of many animal sacrifices. Priests would officiate on behalf of the persons presenting sacrificial animals to the god. Some of the northern kingdom rulers even "made their sons pass through fire"offering their own sons as sacrifices to Baal. "Holy prostitutes"both male and female were available to worshipers, encouraging the fertility of both land and people. (Baker Evangelical Dictionary) Related Resources Baal-Study of Hebrew Words especially ba'al American Tract Society • Baal Bridgeway Bible Dictionary • Baal Baker Evangelical Dictionary • Baal Easton's Bible Dictionary • Baal Fausset Bible Dictionary• Baal (3) • Baal (2) • Baal (1) Holman Bible Dictionary • Baal Hastings' Dictionary of the Bible • Baal (1) • Baal Hastings' Dictionary of the NT • Baal Ashtaroth (06252) 'ashtaroth/astarot (See also Asherim 0842 = Asherah) Ashtaroth is plural indicating many of these female gods. This is the name of the patroness of sex and war. "She" was called “virgin” and “holy” but was in truth nothing but a “sacred prostitute.” Figures of Ashtoreth (1Ki 11:5), the equivalent of the Phoenician goddess of fertility, Astarte (Dt 16:21), which were worshiped as idols during times of spiritual declension in Israel (Jdg 10:6; 1Sa 7:3,4; 1Sa 12:10; 1Sa 31:10; 1Ki 11:5,33; 2Ki 23:13). The Hebrew form Ashtaroth (NIV, "Ashtoreths") is the plural of Ashtoreth. This name is a deliberate distortion of Astarte's name that vocalizes the last two syllables of the name to reflect the Hebrew word boset, "shame." THOUGHT - Modern readers often miss the import of Canaanite idolatry (see See "PG-13" discussion by Davis) and how it so closely parallels sexuality being practiced in the "civilized" world of the 21st century. The worship of a Canaanite god or goddess was no minor blemish in Israel's history. Besides having a devastating and debasing effect on the practitioner, the acts of worship included male and female cultic prostitutes in hetero- and homo-sexual liaisons which were fundamentally opposed to the worship of the living God, and were acts of treason against His Covenant (See Israel the Wife of Jehovah). Ashtoreth . Ashtoreth was a popular goddess in several cultures. Her worship attracted the Israelites shortly after their settlement in Canaan. At the heart of this pagan religion was the worship of the fertility or fecundity "forces/features" that characterized the animate aspects of the created world. Ashtoreth's popularity among the Phoenicians and other northwest Semitic peoples was long-standing. The major confrontation between Ashtoreth and Yahweh took place during the days of Eli, Samuel, and Saul. Particularly after the defeat on Mount Gilboa, the people of Israel faced an almost imponderable theological dilemma. Instructions were sent throughout the land of the Philistines to proclaim victory over Israel and their God Yahweh. The proclamation was to be made in the temples of their idols and among the people (1 Samuel 31:6-10 ): the Baals and Ashtoreths were mightier than the Lord! Ashtoreth's influence was finally discredited by Josiah, who "cleaned house" by destroying the shrines erected by Solomon. He made clear that Yahweh was the only and true God for the people of Israel (Who was Asherah? Gotquestions.org) Asherah . The people of Israel had been settled in the promised land for only a brief time before their attention turned to the deities of the Canaanites. The Book of Judges chronicles this apostasy. The people forsook the Lord God to serve Asherah and her husband Baal (Ashteroth is an alternative name for Asherah, Judges 2:13 ; 3:7 ). The name "Asherah" and its variant spellings occur thirty-nine times in the Old Testament. In a number of these instances, Baal is mentioned along with Asherah. Evidence from Ugaritic mythologies and other texts suggests that the term refers to both the Canaanite goddess and cultic objects facilitating her worship. That Baal and Asherah are mentioned together in several Old Testament passages suggests that the Canaanites and other peoples considered Asherah to be an important "high deity" along with Baal. The most explicit passage disclosing the close relationship between the two comes from the narrative about Ahab and Jezebel's confrontation with Elijah (1 Kings 18:1-19:18 ). Their endorsement of and participation in the worship of these Canaanite deities is the most extreme of any incidents related in Scripture concerning Israelite rulers who adopted the worship of these gods. In fact, Jezebel went so far as to insist that Ahab provide for the worship of her Phoenician deities. Asherah was one of the three chief consort-goddesses within the Canaanite pantheon, along with Astarte (or Ashtaroth) and Anath. These three goddesses were jealous rivals. In the mythology, Asherah is portrayed as the consort of both El and Baal. In the Ugaritic myths she clearly emerges as the consort of El, the chief high god of the west Semitic pantheon. The Canaanite myths associated El with the source of fresh water, located in the distant west or north. On this basis El's consort was identified mainly as a sea-goddess. During the kingdom period of Israel's history she was the goddess at the side of Baal. On some occasions, however, she comes across as a fierce opponent of Baal—particularly when she thought she would lose her authority or influence among other members of the pantheon or when Baal preferred Anath instead of Asherah as his sexual intimate. The conflict and enmity between Baal and Asherah provided an explanation for the alternating two-climate season each year in the Mediterranean region. The most shocking endorsement of Israel's buying into Canaanite religion was the construction of a temple for the worship of Baal at Samaria. This, as mentioned above, was promoted by Ahab (869-850 b.c.) and Jezebel, his wife, who was the daughter of the Tyrian king Ethbaal (1 Kings 16:29-34 ). This temple was constructed with the help of Tyrian artisans, along with an altar on which to offer sacrifices and a "sacred pole" (NRSV) or "wooden image" (NKJV). Because of this apostasy, judgment was poured out on Ahab and Jezebel. Jehu later destroyed this temple (2 Kings 10:18-31 ). During the reign of Manasseh (687-642 b.c.) Canaanite religion was appropriated by the people of Judah from Geba to Beer-sheba (2 Kings 16:4-14 ). Manasseh added various aspects of Canaanite (a carved image of Asherah, 2 Kings 21:7 ) and other religions to the city of Jerusalem. He even offered his own son as burnt offering (2 Kings 21:6 ). Josiah later cleansed Jerusalem of the excesses of Canaanite worship (2 Kings 23 ). The Israelites had been warned before settling the land of Canaan about established religious worship sites, particularly the "high places" taken over intact during the conquest. These sites were often furnished with basic cultic objects and resident sacred personnel. Cultic features included the following: small clay figurines (Judges 3:7 ; Micah 5:13 ); "sacred pillars" (1 Kings 14:23 ); an "incense altar" (2 Chronicles 30:14 ); an altar for offering the whole burnt offering (2 Kings 21:5 ) and "priests" and "priestesses." Several Canaanite high places were appropriated by Israel's religious leaders early in the settlement, including Bethel (Judges 1:22-26 ), Shiloh (1 Samuel 1:1-18 ), and Gibeah (1 Samuel 13:1-4 ). Both Solomon (1 Kings 11:1-4 ) and Manasseh (2 Kings 21:1-17 ) encouraged worship at high places. Asherah and Baal worship caused the downfall of the northern and southern kingdoms of Israel. (Gods and Goddesses, Pagan Baker Evangelical Dictionary) His Pain Read: Judges 10:6-16 They put away the foreign gods from among them and served the Lord. And His soul could no longer endure the misery of Israel. —Judges 10:16 The Old Testament book of Judges is a somewhat depressing account of God’s people locked in a recurring cycle of rebellion, punishment, repentance, and deliverance. After every divine intervention, the process was repeated. It was always their pain that caused God’s people to call on Him: “The children of Israel said to the Lord, ‘We have sinned! Do to us whatever seems best to You; only deliver us this day, we pray'” (Judges 10:15). Six times in Judges they cried out to God, and each time He came to their rescue. But the Lord Himself was also in pain. In a remarkable statement, the Bible says of Almighty God, “His soul could no longer endure the misery of Israel” (v.16). The misery we suffer because of our spiritual rebellion will always cause pain to the Lord. As the prophet Isaiah wrote: “In all their affliction He was afflicted” (Isaiah 63:9). God’s suffering reached its zenith when His Son Jesus Christ went to the cross to die for our sin. We will never fully understand what it meant for the intimacy of the Father and the Son to be broken (Matthew 27:46-50). It’s good to ponder the pain of God even as we praise Him for the marvel of our salvation. By David C. McCasland Your love, O God, would spare no pain To conquer death and win; You sent Your only Son to die To rescue us from sin. —D. De Haan Sin brings pain—to us, and to God. Judges 10:7 And the anger of the LORD burned against Israel, and He sold them into the hands of the Philistines, and into the hands of the sons of Ammon. The anger of the LORD burned - Jdg 2:14 Dt 29:20-28 31:16-18 32:16-22 Jos 23:15,16 Ps 74:1 Na 1:2,6 and He sold them into the hands - Jdg 4:2 1Sa 12:9,10 Ps 44:12 Isa 50:1 Judges 10 Resources Related Passages: Deuteronomy 32:30 (SPEAKS TO YAHWEH "SELLING") “How could one chase a thousand, And two put ten thousand to flight, Unless their Rock had sold them, And the LORD had given them up? Judges 2:14 The anger of the LORD burned against Israel, and He gave them into the hands of plunderers who plundered them; and He sold them into the hands of their enemies around them, so that they could no longer stand before their enemies. Judges 2:20 So the anger of the LORD burned against Israel, and He said, “Because this nation has transgressed My covenant which I commanded their fathers and has not listened to My voice, Judges 4:2 And the LORD sold them into the hand of Jabin king of Canaan, who reigned in Hazor; and the commander of his army was Sisera, who lived in Harosheth-hagoyim. Psalm 106:41 Then He gave them into the hand of the nations, And those who hated them ruled over them. Nehemiah 9:27 “Therefore You delivered them into the hand of their oppressors who oppressed them, But when they cried to You in the time of their distress, You heard from heaven, and according to Your great compassion You gave them deliverers who delivered them from the hand of their oppressors. Note Philistia on the Southwest and Ammon on the east IN THE PINCER GRIP OF PHILISTIA AND AMMON See "pincer grip" below. The anger (aph) of the LORD burned - Literally "His nose became hot" an expressive metaphor for the anger and one of the most obvious examples of the anthropomorphisms for God in the OT. Four times in Judges - Jdg 2:14+, Jdg 2:20+, Jdg 3:8+, Jdg 10:7. (See What is an anthropomorphism?) The Preacher's Commentary writes that when an individual or a nation forsakes the Living God, "Disaster is inevitable. The idols we create and choose to worship can never satisfy because ultimately every man-made cistern is flawed. We can only hew out leaking containers, which are destined to run dry. We do not have the spiritual technology to create a fountain of living waters, however much we may fool ourselves. So, God’s wrath is always kindled when anyone or anything is allowed to take over His place in our lives. It is not a vindictive, punitive anger, but a jealous yearning that those whom He has redeemed, at such great cost, should live in the enjoyment of that exclusive relationship with Himself, for which He recreated them. “I will be your God and you shall be My people.” Such anger is the other side of a love that will not let us go, a love that disciplines, in order to restore. (Jackman, D., & Ogilvie, L. J. Vol. 7: The Preacher's Commentary Series: Judges, Ruth - see The Preacher's Commentary,) Sold (makar) them into the hands of the Philistines - Into the hands is the repeated idiom meaning into the "grasp" of the power of another. Twice associated with the anger of the LORD - Jdg 2:14+, Jdg 3:8+. Into the hands of the Philistines prepares us for the coming story of Samson in Judges 13:1-16:31. If you look at the map and notice Philistia on the West and Ammon on the East, you can almost envision a "hand" gripping Israel in between (like a "pincer grip"), literally and spiritually squeezing the life out of them! In this passage clearly the focus is on the powerful Ammonites who fought across the Israelite territory to the east of the Jordan and into the central hill country (Judah, Benjamin, Ephraim), and were able to subdue all the Israelite forces. THOUGHT - Let us learn from Israel's mistakes (memorize 1Cor 10:6,11+), for God is not mocked and the one who sows to the flesh, shall from the flesh reap corruption (and destruction). Lawson Stone - The Hebrew idiom is derived from the world of commerce: "he sold them into the hands of," and appears elsewhere in Judges only in the preface (2:14b) and in the Deborah story (4:2). Elsewhere Yahweh is said to "give" them into the hands of enemies (6:1; 13:1) or to "strengthen" the enemy (3:12). The writer seems to select which term to use, since rarely does more than one of these appear in the same place. (See context Joshua, Judges, Ruth) A R Fausset says that sold means in essence that Yahweh "Renounced His right in them, and gave them up as slaves, helplessly sold to their foes, even as the Israelites had sold themselves as slaves to heathenish corruptions (2Ki 17:17; Ro 7:14, 15) , and into the hands of the children of Ammon [these, though put second, preceded the Philistines in oppressing Israel. The Ammonites are placed in this order, with a view to the following verse which proceeds to describe their vexing Israel. The Philistines in some degree had vexed Israel at the close of Moab’s oppression, and the beginning of Jabin’s (Jdg 3:31). Their power gradually increased, so that from vexing the southwestern parts of Israel in Shamgar’s days, they now, towards the close of the Ammonite oppression, so mastered all Israel as to prevent any smith’s work throughout the land (note, Jdg 5:8; 1Sa 13:19, 22)]. (Judges 10 Commentary) Note Location of Ammon (Source) Into the hands of the sons of Ammon - Ammonites were descendants of Lot (Ge 19:31-38; Amos 1:13): Once again we see the Lord punish His covenant breaking, faithless wife by sending foreign oppressors, Philistines in the west and the Ammonites in the east, oppressing Israel for 18 years. Ammon was a Transjordanian kingdom northeast of Moab (see map above) and was allied with Eglon of Moab in the time of Ehud (Jdg 3:13+). The Ammonites oppressed Gilead, the Transjordanian area occupied in the south by the tribe of Gad and in the north by the half-tribe of Manasseh. Bush notes that "The one on the west, the other on the east; so that they were grievously annoyed on both sides. (Commentary) THOUGHT: The bitter fruit of sin. When we turn from God to sin we always lose for sin's promises are never fulfilled. Israel's compromise with the pagans from a human perspective may have seemed sensible. After all it wouldn't hurt to experience a little of their culture and religion and thus ensure a peaceful coexistence. The problem was that they turned from God and He turned from them. When has sin ever produced what was promised? Sin never produces the alluring fruit for which we have yielded to its temptation in the first place. Sin cannot, and has not the slightest interest in doing so. We are at our most foolish when we imagine that sin has our best interests at heart. Sin's only desire is to trap us, to rule us and to destroy us. Sin always produces great distress, even though sometimes, by God’s grace, its effects are delayed. Nevertheless, a broken relationship with God will always result in broken relationships with others—an isolation and aloneness which are sin’s dead end. Anger (nose, nostril, wrath) (0639) aph from anaph = to breathe hard, to be angry) is a masculine noun meaning nose, nostril, snout (pigs - Pr 11:22), face (2Sa 25:23) and anger. Both senses are found in Proverbs 30:22 - "For the churning of milk produces butter, and pressing the nose (aph) brings forth blood; so the churning of anger (aph) produces strife." In the first use God "breathed into (man's) nostrils the breath of life." (Ge 2:7) Aph sometimes refers to the entire e whole face (Ge 3:19), especially in the expression, to bow one’s face to the ground (Ge 19:1; 1Sa 24:8). To have length of nose is to be slow to wrath (Pr 14:29, 16:32). To have shortness of nose is to be quick tempered (Pr. 14:17; Jer. 15:14, 15). Aph is used in a phrase (goba aph) which means pride, arrogance, formally, high of nose, an improper haughtiness and self-confidence (Ps 10:4). Often speaks of divine anger or wrath (Ps 2:5, 2:12, 6:1, 30:5, 74:1, 77:9, 78:21) and thankfully is "Slow to anger." (Ps 103:8; 145:8, both Lxx = makrothumos = long-suffering) Sold (sell)( 04376) makar means to sell, to dispose of or transfer or be disposed of or transferred to a purchaser in exchange for money or other consideration. The first use is by Jacob calling on Esau to "sell me your birthright" (Ge 25:31, 33). The verb can be defined variously as "to sell," "to sell one's self," "to be given over" and "to abandon." Judges 10:8 And they afflicted and crushed the sons of Israel that year; for eighteen years they afflicted all the sons of Israel who were beyond the Jordan in Gilead in the land of the Amorites. that year - Jdg 10:5 Isa 30:13 1Th 5:3 Judges 10 Resources Related Passages: Numbers 32:33+ (LAND "BEYOND THE JORDAN IN GILEAD") So Moses gave to them, to the sons of Gad and to the sons of Reuben and to the half-tribe of Joseph’s son Manasseh, the kingdom of Sihon, king of the Amorites and the kingdom of Og, the king of Bashan, the land with its cities with their territories, the cities of the surrounding land. AFFLICTED AND CRUSHED And they afflicted (raats) and crushed (ratsats) the sons of Israel that year; for eighteen years they afflicted all the sons of Israel who were beyond the Jordan in Gilead in the land of the Amorites - They afflicted is repeated twice and both refer to Ammon. A major brunt of the Ammonite affliction would be to Reuben, Gad and the half tribe of Manasseh which had settled in the "TransJordan" region (see map) and now were forced to be the first tribe to suffer at the hands of the fierce Ammonite armies that repeatedly devastated their lands. (See the location of Ammon on the map above) Eighteen years is the same length of the Moabite affliction (Eglon) in Judges 3:14+. The phrase beyond the Jordan in Gilead in the land of the Amorites refers to the territory of Sihon king of the Amorites (I.E., THIS LAND HAD PREVIOUSLY BELONGED TO SIHON AND OG), and Og the king of Bashan that had been conquered by Israel prior to entering the Promised Land ane which was subsequently requested by the tribes of Gad, Reuben and half-tribe of Manasseh. Pulpit Commentary on in Gilead "in its widest acceptation, including, as in Deuteronomy 34:1; Joshua 22:9, 13, 15; Judges 20:1, the whole country held by the Amorites on the east of Jordan, and given to Reuben, Gad, and the half-tribe of Manasseh. But in its narrower and stricter sense Gilead (see this map) was bounded on the north by Bashan proper, and on the south by the Mishor, or plain of Medeba, which lay between the valley of Heshbon and the river Arnon, thus excluding that part of the territory of Reuben from Gilead (see Joshua 13:9-11). Originally, as we learn from Judges 11:13-22, the territory bounded by the Arnon on the south, by the Jabbok on the north, by the wilderness on the east, and by the Jordan on the west, had belonged to Moab, but the Amorites had taken it from them before the conquest of Sihon by the Israelites. Stone on Gilead - Gilead lies in the region east of the Jordan roughly between the northern tip of the Dead Sea and the southern tip of the Sea of Galilee (see this map). The term sometimes loosely designates the whole region east of the Jordan. NET Note on Afflicted and crushed - Heb “shattered and crushed.” The repetition of similar sounding synonyms (רָעַץ [ra’ats] and רָצַץ [ratsats]) is for emphasis; רָצַץ appears in the Polel (functions as an intensive) adding further emphasis to the affirmation. A R Fausset - And that year they [the Ammonites] vexed [the same Hebrew as Ex. 15:6, ra’atz “dash in pieces”] and oppressed [Heb., ‘crushed,’ as in Deut. 28:33. Rotzetzu] the children of Israel [put the stop here, marking “that year” (viz., the year when, shortly after Jair’s death, Israel apostatised, and God sold Israel into their hands) as the year of their “dashing in pieces and crushing Israel.” Then is added in the next sentence the duration of the oppression], eighteen years [they crushed] all the children of Israel that (were) on the other side Jordan, in the land of the Amorites, which (is) in Gilead [the land of Sihon, king of the Amorites, and Og of Bashan (Numb. 21:21, &c.) ‘Gilead’ here comprises all the land of the Amorites east of Jordan occupied by Israel (Josh. 22:9)]. (Judges 10 Commentary) George Bush - Did evil again. That year they vexed and oppressed the children of Israel eighteen years. We know not what sense to make of this clause as it now stands, which seems to bring an oppression of eighteen years’ continuance within the space of one year. Probably the solution is to render the verbs in the pluperfect, ‘and that year they had vexed and oppressed them eighteen years;’ i. e. that year completed the period of eighteen years, during which they had proved a scourge to them. The oppression commenced during the administration of Jair, perhaps nearly at the same time with the apostasy which caused it, and at the time of his death had continued eighteen years. This last event, though occurring after the apostasy commenced, is mentioned before it by prolepsis or anticipation, than which nothing is more frequent in the sacred writers. The terms employed in the original to indicate the severity of the oppression are very expressive. They import crushing and breaking to pieces, a metaphor apparently drawn from the action of two mill-stones upon the substance placed between them, to which Henry strikingly compares the condition of the Israelites at this time under the grinding oppression of the two hostile powers on either side of them, the Ammonites and the Philistines. Another remark of the same commentator respecting this apostasy of Israel is well worthy of insertion here. ‘God had appointed that if any of the cities of Israel should revolt to idolatry, the rest should make war upon them and cut them off, Deut. 13:12, et infr. They had been jealous enough in this matter almost to an extreme, in the case of the altar set up by the two tribes and a half, Josh. 22, but now they are grown so very bad, that when one city was infected with idolatry, the next took the infection, and, instead of punishing, imitated and outdid it; and therefore since they that should have been revengers to execute wrath upon them that did this evil, were themselves guilty, or bare the sword in vain, God brought the neighboring nations upon them to chastise them for their apostasy.’ (Judges 10 Commentary) Afflicted (07492)(raats) means to shatter and is translated in the Septuagint in Jdg 10:8 with the verb thlibo which literally means to press, squeeze, crush, squash, hem in and then to be narrow. Raats is used only one other time in Ex 15:6 “Your right hand, O LORD, is majestic in power, Your right hand, O LORD, shatters the enemy." When they obeyed God shattered their enemy, but when they disobeyed their enemy was allowed to shatter them! Brown-Driver- Briggs - [רָעַץ] verb shatter (Aramaic רְעַץ smite, shatter; compare perhaps Tel Amarna ra—âƒu, Wkl TelAm. 128. 3 l; 137,32); — Imperfect 3 feminine singular תִּרְעַץ אוֺיֵב׳יְמִינְךָ י Exodus 15:6; 3 masculine plural וַיִּרְעֲצוּ Judges 10:8, accusative of person (of men; "" וַיְרֹצְצוּ). Crushed (07533)(ratsats) literally means to crush (as a skull - Jdg 9:53), but most of the uses are figurative of crushing in the sense of oppression (Dt 28:33, Jdg 10:8), as in the exercising of authority or power in a burdensome, cruel, or unjust manner. Of King Asa oppressing his own people (2 Chr 16:10) Refers to nation of Egypt as a crushed reed (2 Ki 18:21, Isa 36:6). Ratsats is translated in the Septuagint in Jdg 10:8 with the Greek verb thlao which means to break a seal (which in this case is not a natural, purposeful act, but one greatly to be regretted, since the seal appears as a means of protection, whose destruction is followed by dire consequences) Hs 8, 6, 3. It means to crush, to bruise (of persons) 2 Sa 22,39; to break (down) (of things) 2 Ki18,21; to oppress as in Jgs 10,8. Gilbrant - The verb rātsats conveys the basic meaning "to crush," "to oppress" or "to break into pieces." Used literally, this verb illustrates the breaking of a golden bowl and well wheel (Ecc. 12:6). Judges 9:53 recalls the deadly instance when Abimelech's skull was broken open by a woman who dropped a large rock from a tower in the besieged town of Thebez. Sometimes, rātsats refers to oppression of a group of people by another person or group of people. For example, the wicked typically oppress the poor (Job 20:19; Amos 4:1), and Asa oppressed some of the Israelites (2 Chr. 16:10). Occasionally, God allowed Israel to suffer mistreatment at the hands of other nations because of their idolatry (Judg. 10:8; Hos. 5:11) or other acts of disobedience (Deut. 28:33). Elsewhere, the weak condition of Egypt is metaphorically compared to a "bruised" (2 Ki. 18:21) and "broken" reed (Isa. 36:6). Isaiah 42:3 indicates, in reference to God's Servant, that "a bruised reed he shall not break." This prophetically foretells of the Savior, in Whom the Spirit would dwell (v. 1) and Who would "open the blind eyes" and "bring out the prisoners from the prison" (v. 7). God's mighty act of crushing the many heads of the Leviathan, the primeval creature who ruled the sea, revealed his character as divine Creator and Deliverer (Ps. 74:14). Also notable, rātsats described the conflict between Jacob and Esau while they were still in their mother's womb (Gen. 25:22). This discord continued throughout their lives and beyond, as their descendants fought with each other as well. (Complete Biblical Library Hebrew-English Dictionary) Ratsats - 19x in 18v - Usage: broke(1), bruised(1), crush(1), crushed(9), crushing(1), oppressed(5), struggled(1). Genesis 25:22 But the children struggled together within her; and she said, "If it is so, why then am I this way?" So she went to inquire of the LORD. Deuteronomy 28:33 "A people whom you do not know shall eat up the produce of your ground and all your labors, and you will never be anything but oppressed and crushed continually. Judges 9:53 But a certain woman threw an upper millstone on Abimelech's head, crushing his skull. Judges 10:8 They afflicted and crushed the sons of Israel that year; for eighteen years they afflicted all the sons of Israel who were beyond the Jordan in Gilead in the land of the Amorites. 1 Samuel 12:3 "Here I am; bear witness against me before the LORD and His anointed. Whose ox have I taken, or whose donkey have I taken, or whom have I defrauded? Whom have I oppressed (Lxx = katadunasteuo - Acts 10:38, Jas 2:6), or from whose hand have I taken a bribe to blind my eyes with it? I will restore it to you." 1 Samuel 12:4 They said, "You have not defrauded us or oppressed us or taken anything from any man's hand." 2 Kings 18:21 "Now behold, you rely on the staff of this crushed reed, even on Egypt; on which if a man leans, it will go into his hand and pierce it. So is Pharaoh king of Egypt to all who rely on him. 2 Chronicles 16:10 Then Asa was angry with the seer and put him in prison, for he was enraged at him for this. And Asa oppressed some of the people at the same time. Job 20:19 "For he has oppressed and forsaken the poor; He has seized a house which he has not built. Psalm 74:14 You crushed the heads of Leviathan; You gave him as food for the creatures of the wilderness. Ecclesiastes 12:6 Remember (command) (cf Eccl 12:1) Him before the silver cord is broken and the golden bowl is crushed, the pitcher by the well is shattered and the wheel at the cistern is crushed; Comment: All the verbs portray death as tragic and irreversible. HCSB Study Bible. - The cord, the bowl, the jar...shattered at the spring, and the wheel... broken at the well all refer (Ed: Not everyone interprets it this way!) to drawing up water from a well, a spring, or a cistern. Water in the Bible is frequently associated with life (this is understandable, considering the near-desert climate of ancient Israel). Thus, if these things are broken, death has occurred. Describing these objects as silver and gold implies that life is precious. Isaiah 36:6 "Behold, you rely on the staff of this crushed reed, even on Egypt, on which if a man leans, it will go into his hand and pierce it. So is Pharaoh king of Egypt to all who rely on him. Isaiah 42:3 "A bruised reed He will not break And a dimly burning wick He will not extinguish; He will faithfully bring forth justice. Isaiah 42:4 "He will not be disheartened or crushed Until He has established justice in the earth; And the coastlands will wait expectantly for His law." Isaiah 58:6 "Is this not the fast which I choose, To loosen the bonds of wickedness, To undo the bands of the yoke, And to let the oppressed go free And break every yoke? Ezekiel 29:7 "When they took hold of you with the hand, You broke and tore all their hands; And when they leaned on you, You broke and made all their loins quake." Hosea 5:11 Ephraim is oppressed, crushed in judgment, Because he was determined to follow man's command. Amos 4:1 Hear this word, you cows of Bashan who are on the mountain of Samaria, Who oppress the poor, who crush the needy, Who say to your husbands, "Bring now, that we may drink!" Judges 10:9 And the sons of Ammon crossed the Jordan to fight also against Judah, Benjamin, and the house of Ephraim, so that Israel was greatly distressed. Ammon crossed - Jdg 3:12,13 6:3-5 2Ch 14:9 2Chr 20:1,2 Israel was greatly distressed - Dt 28:65 1Sa 28:15 2Chr 15:5 Judges 10 Resources DISTRESSED BY THE AMMONITES And the sons of Ammon crossed the Jordan to fight also against Judah, Benjamin, and the house of Ephraim, so that Israel was greatly distressed (tsarar - narrow, cramped, restricted; Lxx - thlibo = pressed upon, crowded) - As you can discern from this map, when Ammon crossed the Jordan, they would first go through the tribes of Reuben, Gad and Manasseh (half-tribe) (as noted above). These three tribes would continually pay a price for having chosen this land on the east of the Jordan! Be careful what you choose! Stone explains why Israel was greatly distressed - Between the Ammonites shutting down the main traffic artery in the heartland of the Israelite settlements and the Philistine pressure from the west, the Hebrew's literal "it got very tight for Israel" (Cf tsarar - narrow, cramped, restricted; Lxx - thlibo = pressed upon, crowded) is quite appropriate. Pulpit Commentary on sons of Ammon - It would seem that at this time the king of the children of Ammon was also king of the Moabites, since he laid claim (Judges 11:13, 24) to the land which had once belonged to Moab. If we may trust the king of the Ammonites' statement, the object of the war was to recover that land, and he carried the war across the Jordan into the territory of Judah and Ephraim in order to compel the Israelites to give it up. Stone on fight also against Judah, Benjamin, and the house of Ephraim - These attacks make the Ammonite threat the most comprehensive crisis in the book so far. For these three areas to come under simultaneous threat was remarkable, but Ammon's location, significantly overlapping Gilead, made it feasible. The Ammonites had no access to trade routes or the resources of the larger region: They were bordered by desert to the east and otherwise hemmed in by Israelite tribes, which minimized the benefit of the King's Highway passing through Ammon's land. Their need for Lebensraum prompted a campaign that probably sought first to open up the King's Highway more fully. To further capitalize on that route, there followed attacks west of the Jordan, aimed at controlling the north-south highway running atop the watershed ridge, known to biblical geographers as the "National Highway" (Dorsey 1991:118-146). This route, like the King's Highway, was one of three lucrative north-south trade routes in the area. It ran north from Beersheba to Hebron, passed just west of Jerusalem, through Bethel, past Shiloh, and through Shechem to connect with the east-west routes running up the Wadi Far'a and Jezreel valley before passing along the west side of the Sea of Galilee to all points north. Once Ammon seized critical points in the south, middle, and north of this road—in Judah, Benjamin, and Ephraim—they would have strategic control over two of the three major trade routes and a choke hold over the competing Israelite highland economy that produced the same olives and grapes—major cash crops—that grew in Ammonite territory. George Bush - The children of Ammon passed over Jordan. The Philistines probably harrassed the children of Israel in the south of Canaan, west of the Jordan; and the Ammonites the two tribes and a half to the east of that river. The spirit of conquest or of aggression, however, soon led the latter to cross the Jordan. It seems probable that they rather vexed and distressed the trans-Jordanic tribes, than kept them in entire subjection; and afterwards extended their incursions to the west of the Jordan. They were justly punished by the Amorites, for they had so utterly degenerated and conformed to their heathen neighbors, that Ezekiel, in addressing the Israelitish nation, ch. 16:3, says by a bold figure, ‘Thy father was an Amorite, and thy mother a Hittite. (Judges 10 Commentary) A R Fausset - Moreover the children of Ammon passed over Jordan to fight also against Judah, and against Benjamin, against the house of Ephraim [not content with oppressing Israel east of the Jordan, the Ammonites, towards the close of the eighteen years of oppression, crossed over and invaded the Israelite southern and northern tribes west of Jordan, Judah, Benjamin, and Ephraim]; so that Israel was sore distressed [the same Hebrew word as ch. 2:15, “in great straits”]. (Judges 10 Commentary) Distressed (06887)(tsarar) means to be narrow, to be cramped, to be straitened, to be constricted, to hem or be hemmed in. It pictures being in a narrow, confining space. Tsarar is also used in Jdg 2:15+ and Jdg 11:7+. Tsarar is translated in the Septuagint in Jdg 10:9 with the verb thlibo which literally means to press, squeeze, crush, squash, hem in and then to be narrow. Judges 10:10 Then the sons of Israel cried out to the LORD, saying, "We have sinned against Thee, for indeed, we have forsaken our God and served the Baals." Then the sons of Israel cried out: Jdg 3:9 1Sa 12:10 Ps 106:43,44 Ps 107:13,19,28 Judges 10 Resources CRYING OUT AND CONFESSING SIN Then the sons of Israel cried out (za'aq) to the LORD, saying - "Cried out" as in the previous times of distress when Israel called on the Lord there was no evidence of repentance for her sin. She was like the passengers on an airplane that suddenly lost engine power and began to cry out to God for help. It is interesting that despite the plethora of so-called gods, Israel in "crunch time" cried out to the One God Jehovah. This implies that deep inside they knew their so-called gods were not really God and had no power to save. It also shows how if men will not serve the One God, they are still so constituted that they must worship and will resort to gods of their own imagination to satisfy this deep inner need. It's true of all of us - we have been created with a "God shaped vacuum" and if we will not worship the One True God, we will worship the god of self, of money, of power, etc. These latter gods make no moral demands per se on us and thus we can do as we please, doing whatever seems right in our own eyes. And so we conclude that much of the modern world like ancient Israel is in effect "polytheistic", the only difference being that the modern gods have different names.
Juízes 10
MacArthur writes that "Genuine repentance acknowledges God’s right to chasten, so His punishment is seen as just and He is thereby glorified. It also seeks the remediation that chastening brings, because genuine contrition pursues holiness." Guzik on do to us whatever seems good to Thee - This indicates that Israel came to a place of total surrender to God. The prayer that comes most naturally to us is, “Do to me whatever seems best to me.” The change in heart meant that the season of affliction eventually did affect Israel in a good way. Preacher's Commentary has an excellent summary of this section writing that "The Greek word metanoia, which we translate “repentance,” means a change of mind. It is in our thought processes that the transformation which issues in a change of action has to begin. Repentance is more than a mere admission of sin, though that confession “we have sinned” (v. 15) is the first step. What the people had once regarded as a legitimate expression of their own self-determination is now recognized for what it always was—an offense against God. But admission, on its own, can mean little more than remorse. The small boy caught pulling his sister’s hair may howl in apparent contrition at the punishment he receives, but he may simply be peeved that his misdeed has been discovered. Do the tears signify repentance, or merely remorse? Everything depends on what happens when the adult leaves the room. True repentance is being sorry enough to quit! Just as Israel had chosen to turn away from the Lord, so now they must choose to turn away from idols. The reality of their repentance is demonstrated, in verse 15, in the request, “Do to us whatever seems best to You.” That reveals a heart change. While recognizing the justice of what God has said, they would still rather cast themselves upon His mercy than be left in the misery of their sin, without Him. They realize that they have no grounds on which to appeal for mercy, but they determine nevertheless to commit their cause to their gracious covenant Lord. There are no extenuating circumstances. There can be no logical appeal-grounds for clemency. Still, it is better to fall into the hands of the Lord than to be left, isolated in one’s sins, a prey to the nations around them. At the same time, they demonstrate the reality of their words by removing the foreign gods and restoring their right and proper worship of Yahweh (v. 16). They turn to Him, not in words only, but in deeds and therefore in truth. There was a public break with sin which signified a true change of heart, and this was acceptable to God. (Jackman, D., & Ogilvie, L. J. Vol. 7: The Preacher's Commentary Series: Judges, Ruth. Page 167. Nashville, Tennessee: Thomas Nelson) A R Fausset - And the children of Israel said unto the Lord, We have sinned: do Thou [do not punish us by foreigners, but do THOU] unto us whatsoever seemeth good unto Thee [(2 Sam. 24:14). True repentance meekly bears whatever chastisement God inflicts]; deliver us only, we pray Thee, this day [so Pharaoh (Ex 10:17; Isa. 26:16)].(Judges 10 Commentary) Deliver (05337)(natsal) means primarily to deliver, often by the power of one entity overcoming another. Deliverance from the hand or power (Ge 32:11, Hos 2:10). Idols and human might cannot deliver (1 Sa 12:21, Ps 33:16). Of Jacob's cry for deliverance and deliverance (preserved) (Ge 32:11, 30). Of Joseph's rescue (Ge 37:21, 22) Of Moses acting as a deliverer (Ex 2:19), of Moses returning to Egypt to deliver Israel (Ex 3:8), of Yahweh's promise of deliverance (Ex 6:6), of the Lord sparing the Israelites at the Passover (Ex 12:27), of Moses relating his deliverance by Yahweh from the Egyptians (Ex 18:4, 8, 9, 10), of deliverance of the manslayer from the blood avenger (Nu 32:25), of Yahweh delivering from Israel's enemies, (Dt 23:14, cf Dt 32:39 = "no one who can deliver from My hand," cf Josh 24:10, Jdg 6:9, Jdg 8:34, 1 Sa 7:14, ), of a woman delivering her husband (Dt 25:11), of Rahab's appeal to Israel for deliverance (Josh 2:13), of Joshua delivering Gideonites (Josh 9:26), of Phinehas delivering Israel from hand of God's judgment (Josh 22:31), of Gideon's deliverance from Midianites (Jdg 9:17), of David's cry to be delivered from his transgressions (Ps 39:8). Natsal can refer to taking objects from the power of another - plunder the Egyptians (Ex 12:36, cf Ex 3:22). Israel stripped off their ornaments at Mt Horeb (Ex 33:6). Of a slave who had escaped (Dt 23:15). In Psalm 119:43, the psalmist asked God not to take (or deliver) His word out of his mouth. In Proverbs we see that righteousness delivers (Pr 10:2, 11:4 ,11:6 ,12:6), which surely speaks of (and foreshadows) the righteousness found only in Christ the Righteous One and which is imputed to us when we place our faith in Him. In the Psalms natsal is often a cry for deliverance (in form of a command). It is sometimes deliverance from enemies (wicked, persecutors, aliens), but also from fears (Ps 34:4), troubles (Ps 34:17, 54:7), afflictions (Ps 34:17), transgressions (Ps 39:8), blood-guiltiness (Ps 51:14), from death (Ps 56:13), from the mire (Ps 69:14), deliver the needy (Ps 72:12), sins (79:9), from the snare (Ps 91:3), out of distresses (Ps 107:6), deliver my soul (Ps 120:2), out of great waters (Ps 144:7). In the Septuagint, in the Psalms natsal is translated most often with rhuomai (snatch from danger), but also with sozo (to save, deliver) and exaireo (to take up, deliver). Psalm 7:2 Or he will tear my soul like a lion, Dragging me away, while there is none to deliver (Lxx = sozo) . Psalm 18:17 He delivered (Lxx = rhuomai = snatch from danger) me from my strong enemy, And from those who hated me, for they were too mighty for me. Psalm 18:48 He delivers (Lxx = rhuomai = snatch from danger) me from my enemies; Surely You lift me above those who rise up against me; You rescue me from the violent man. Psalm 22:8 "Commit yourself to the LORD; let Him deliver him; Let Him rescue (Lxx = sozo) him, because He delights in him." Psalm 22:20 Deliver (Lxx = rhuomai = snatch from danger) my soul from the sword, My only life from the power of the dog. Psalm 25:20 Guard my soul and deliver (Lxx = rhuomai = snatch from danger) me; Do not let me be ashamed, for I take refuge in You. Psalm 31:2 Incline Your ear to me, rescue (Lxx = exaireo = take out, rescue) me quickly; Be to me a rock of strength, A stronghold to save me. Psalm 31:15 My times are in Your hand; Deliver (Lxx = rhuomai = snatch from danger) me from the hand of my enemies and from those who persecute me. Psalm 33:16 The king is not saved by a mighty army; A warrior is not delivered (Lxx = sozo) by great strength. Psalm 33:19 To deliver(Lxx = rhuomai = snatch from danger) their soul from death And to keep them alive in famine. Psalm 34:4 I sought the LORD, and He answered me, And delivered (Lxx = rhuomai = snatch from danger) me from all my fears. Psalm 34:17 The righteous cry, and the LORD hears And delivers(Lxx = rhuomai = snatch from danger) them out of all their troubles. Psalm 34:19 Many are the afflictions of the righteous, But the LORD delivers (Lxx = rhuomai = snatch from danger) him out of them all. Psalm 35:10 All my bones will say, "LORD, who is like You, Who delivers (Lxx = rhuomai = snatch from danger)the afflicted from him who is too strong for him, And the afflicted and the needy from him who robs him?" Psalm 39:8 "Deliver (Lxx = rhuomai = snatch from danger) me from all my transgressions; Make me not the reproach of the foolish. Psalm 40:13 Be pleased, O LORD, to deliver (Lxx = rhuomai = snatch from danger) me; Make haste, O LORD, to help me. Psalm 50:22 "Now consider this, you who forget God, Or I will tear you in pieces, and there will be none to deliver (Lxx = rhuomai = snatch from danger) . Psalm 51:14 Deliver (Lxx = rhuomai = snatch from danger) me from bloodguiltiness, O God, the God of my salvation; Then my tongue will joyfully sing of Your righteousness. Psalm 54:7 For He has delivered (Lxx = rhuomai = snatch from danger) me from all trouble, And my eye has looked with satisfaction upon my enemies. Psalm 56:13 For You have delivered (Lxx = rhuomai = snatch from danger) my soul from death, Indeed my feet from stumbling, So that I may walk before God In the light of the living. Psalm 59:1 For the choir director; set to Al-tashheth. A Mikhtam of David, when Saul sent men and they watched the house in order to kill him. Deliver (Lxx = exaireo) me from my enemies, O my God; Set me securely on high away from those who rise up against me. Psalm 59:2 Deliver (Lxx = rhuomai = snatch from danger) me from those who do iniquity And save me from men of bloodshed. Psalm 69:14 Deliver (Lxx = sozo) me from the mire and do not let me sink; May I be delivered (Lxx = rhuomai = snatch from danger) from my foes and from the deep waters. Psalm 70:1 For the choir director. A Psalm of David; for a memorial. O God, hasten to deliver me (Lxx = sozo) ; O LORD, hasten to my help! Psalm 71:2 In Your righteousness deliver (Lxx = rhuomai = snatch from danger) me and rescue me; Incline Your ear to me and save me. Psalm 71:11 Saying, "God has forsaken him; Pursue and seize him, for there is no one to deliver (Lxx = rhuomai = snatch from danger) ." Psalm 72:12 For he will deliver (Lxx = rhuomai = snatch from danger) the needy when he cries for help, The afflicted also, and him who has no helper. Psalm 79:9 Help us, O God of our salvation, for the glory of Your name; And deliver (Lxx = rhuomai = snatch from danger) us and forgive our sins for Your name's sake. Psalm 82:4 Rescue the weak and needy; Deliver (Lxx = rhuomai = snatch from danger) them out of the hand of the wicked. Psalm 86:13 For Your lovingkindness toward me is great, And You have delivered (Lxx = rhuomai = snatch from danger) my soul from the depths of Sheol. Psalm 91:3 For it is He who delivers (Lxx = rhuomai = snatch from danger) you from the snare of the trapper And from the deadly pestilence. Psalm 97:10 Hate evil, you who love the LORD, Who preserves the souls of His godly ones; He delivers (Lxx = rhuomai = snatch from danger) them from the hand of the wicked. Psalm 106:43 Many times He would deliver (Lxx = rhuomai = snatch from danger) them; They, however, were rebellious in their counsel, And so sank down in their iniquity. Psalm 107:6 Then they cried out to the LORD in their trouble; He delivered (Lxx = rhuomai = snatch from danger) them out of their distresses. Psalm 109:21 But You, O GOD, the Lord, deal kindly with me for Your name's sake; Because Your lovingkindness is good, deliver me; Psalm 119:43 And do not take the word of truth utterly out of my mouth, For I wait for Your ordinances. Psalm 119:170 Let my supplication come before You; Deliver (Lxx = rhuomai = snatch from danger) me according to Your word. Psalm 120:2 Deliver my soul, O LORD, from lying lips, From a deceitful tongue. Psalm 142:6 "Give heed to my cry, For I am brought very low; Deliver (Lxx = rhuomai = snatch from danger) me from my persecutors, For they are too strong for me. Psalm 143:9 Deliver (Lxx = exaireo) me, O LORD, from my enemies; I take refuge in You. Psalm 144:7 Stretch forth Your hand from on high; Rescue (Lxx = rhuomai = snatch from danger) me and deliver me out of great waters, Out of the hand of aliens Psalm 144:11 Rescue me and deliver (Lxx = exaireo) me out of the hand of aliens, Whose mouth speaks deceit And whose right hand is a right hand of falsehood. Baker on natsal - A verb meaning to deliver. Deliverance often indicated the power of one entity overcoming the power of another. It was frequently expressed as deliverance from the hand (i.e., power) of another (Gen. 32:11[12]; Hos. 2:10[12]). Thus, idols (1 Sam. 12:21) and mere human might (Ps. 33:16) were belittled as unable to deliver. God was frequently honored as delivering His people, whether from earthly enemies (2 Sam. 22:1; Jer. 1:8); or from more abstract things like transgressions (Ps. 39:8[9]); and death (Ps. 33:19; 56:13[14]). The word also refers to the taking of objects from another's power and is thus translated to recover (Judg. 11:26; 1 Sam. 30:8); to strip (2 Chr. 20:25); or to spoil (Ex. 3:22; 12:36). In a special usage, the word signifies warriors delivering one's eyes, that is, escaping from sight (2 Sam. 20:6). In 2 Samuel 14:6, a participle referred to one who would separate two men fighting each other. In Psalm 119:43, the psalmist asked God not to take (or deliver) His word out of his mouth. (The Complete Word Study Dictionary: Old Testament) Natsal - 192v - defended(2), deliver(103), deliver yourself(2), deliverance(1), delivered(46), delivered at all(1), deliverer(1), delivering(1), delivers(7), escape(1), escaped(1), plucked(1), plunder(1), plundered(1), preserved(1), recover(1), recovered(2), rescue(11), rescued(5), saves(1), separate(1), snatched(1), snatched away(1), snatches(1), spared(3), stripped(1), surely deliver(2), surely rescue(1), take(1), take away(1), taken away(2), took(1). Gen. 31:9,16; 32:11,30; 37:21-22; Exod. 2:19; 3:8,22; 5:23; 6:6; 12:27,36; 18:4,8-10; 33:6; Num. 35:25; Deut. 23:14-15; 25:11; 32:39; Jos. 2:13; 9:26; 22:31; 24:10; Jdg. 6:9; 8:34; 9:17; 10:15; 11:26; 18:28; 1 Sam. 4:8; 7:3,14; 10:18; 12:10-11,21; 14:48; 17:35,37; 26:24; 30:8,18,22; 2 Sam. 14:6,16; 19:9; 20:6; 22:1,18,49; 23:12; 2 Ki. 17:39; 18:29-30,32-35; 19:11-12; 20:6; 1 Chr. 11:14; 16:35; 2 Chr. 20:25; 25:15; 32:11,13-15,17; Ezr. 8:31; Neh. 9:28; Job 5:4,19; 10:7; Ps. 7:1-2; 18:17,48; 22:8,20; 25:20; 31:2,15; 33:16,19; 34:4,17,19; 35:10; 39:8; 40:13; 50:22; 51:14; 54:7; 56:13; 59:1-2; 69:14; 70:1; 71:2,11; 72:12; 79:9; 82:4; 86:13; 91:3; 97:10; 106:43; 107:6; 109:21; 119:43,170; 120:2; 142:6; 143:9; 144:7,11; Prov. 2:12,16; 6:3,5; 10:2; 11:4,6; 12:6; 14:25; 19:19; 23:14; 24:11; Isa. 5:29; 19:20; 20:6; 31:5; 36:14-15,18-20; 37:11-12; 38:6; 42:22; 43:13; 44:17,20; 47:14; 50:2; 57:13; Jer. 1:8,19; 7:10; 15:20-21; 20:13; 21:12; 22:3; 39:17; 42:11; Ezek. 3:19,21; 7:19; 13:21,23; 14:14,16,18,20; 33:9,12; 34:10,12,27; Dan. 8:4,7; Hos. 2:9-10; 5:14; Amos 3:12; 4:11; Jon. 4:6; Mic. 4:10; 5:6,8; Hab. 2:9; Zeph. 1:18; Zech. 3:2; 11:6 Judges 10:16 So they put away the foreign gods from among them, and served the LORD; and He could bear the misery of Israel no longer. KJV And they put away the strange gods from among them, and served the LORD: and his soul was grieved for the misery of Israel. NET They threw away the foreign gods they owned and worshiped the LORD. Finally the LORD grew tired of seeing Israel suffer so much. BBE So they put away the strange gods from among them, and became the Lord's servants; and his soul was angry because of the sorrows of Israel. CSB So they got rid of the foreign gods among them and worshiped the LORD, and He became weary of Israel's misery. ERV And they put away the strange gods from among them, and served the LORD: and his soul was grieved for the misery of Israel. ESV So they put away the foreign gods from among them and served the LORD, and he became impatient over the misery of Israel. GWN Then they got rid of the foreign gods they had and served the LORD. So the LORD could not bear to have Israel suffer any longer. NKJ So they put away the foreign gods from among them and served the LORD. And His soul could no longer endure the misery of Israel. NAB And they cast out the foreign gods from their midst and served the LORD, so that he grieved over the misery of Israel. NIV Then they got rid of the foreign gods among them and served the LORD. And he could bear Israel's misery no longer. NJB They got rid of their foreign gods and served Yahweh, who could bear Israel's suffering no longer. NLT Then the Israelites put aside their foreign gods and served the LORD. And he was grieved by their misery. NRS So they put away the foreign gods from among them and worshiped the LORD; and he could no longer bear to see Israel suffer. YLT And they turn aside the gods of the stranger out of their midst, and serve Jehovah, and His soul is grieved with the misery of Israel. they put - 2Ch 7:14 15:8 33:15 Jer 18:7,8 Eze 18:30-32 Ho 14:1-3,8 his soul - Ge 6:6 Ps 106:44,45 Isa 63:9 Jer 31:20 Ho 11:8 Lu 15:20 19:41 Joh 11:34 Eph 4:32 Heb 3:10 4:15 Judges 10 Resources Related Passages: 1 Thes 1:9-10 For they themselves report about us what kind of a reception we had with you, and how you turned to God from idols to serve a living and true God (THIS IS TRUE REPENTANCE), 10 and (FRUIT OF REPENTANCE) to wait for His Son from heaven, Whom He raised from the dead, that is Jesus, Who rescues us from the wrath to come. Matthew 3:8 “Therefore bear (aorist imperative see our need to depend on the Holy Spirit to obey) fruit in keeping with repentance." 2 Cor 7:9 I now rejoice, not that you were made sorrowful, but that you were made sorrowful to the point of repentance; for you were made sorrowful according to the will of God, so that you might not suffer loss in anything through us. 10 For the sorrow that is according to the will of God produces a repentance without regret, leading to salvation, but the sorrow of the world produces death. 11 For behold what earnestness this very thing, this godly sorrow, has produced in you: what vindication of yourselves, what indignation, what fear, what longing, what zeal, what avenging of wrong! In everything you demonstrated yourselves to be innocent in the matter. ISRAEL BROUGHT FORTH FRUIT IN KEEPING WITH REPENTANCE So they put away the foreign gods from among them, and served (abad; Lxx = douleuo) the LORD - They put away means they turned aside, removed or departed from their so called gods, a critical step which would support that this time their confession was not simply remorse but was also accompanied by a renunciation of the false gods. And He could bear the misery of Israel no longer - NET = Finally the LORD grew tired of seeing Israel suffer so much." More literally in Hebrew "and His soul became short at their misery." NET Note on could bear the misery of Israel no longer - Literally in Hebrew = "And his spirit grew short [i.e., impatient] with the suffering of Israel." The Hebrew noun nefesh also appears as the subject of the verb qatsar in Nu 21:4 (the Israelites grow impatient wandering in the wilderness), Jdg 16:16 (Samson grows impatient with Delilah's constant nagging), and Zech 11:8 (Zechariah grows impatient with the three negligent "shepherds"). ESV Study note on could bear the misery of Israel no longer is interesting - Many scholars see this as a reference to God’s great mercy and his capacity to be moved by Israel’s misery and repentance (cf. Jdg 2:18). Another interpretation is that it is Israel’s unfaithfulness, the cause of their misery, that makes God impatient. This would indicate that Israel’s “repentance” here was only a superficial one. (See context ESV Study Bible) Served (enslaved) in the Lxx is douleuo used repeatedly in Judges. Note the first (Jdg. 2:7) and second (Jdg. 3:8) uses are diametrically opposed! If we don't serve Jehovah, we will still be forced to serve another master! Do not be deceived! - Septuagint uses of douleuo in Judges - Jdg. 2:7; Jdg. 3:8; Jdg. 3:14; Jdg. 9:28; Jdg. 9:38; Jdg. 10:6; Jdg. 10:10; Jdg. 10:13; Jdg. 10:16 Due largely to the influence of Greek philosophers like Plato and Aristotle, many people in the ancient world, including most of the early church fathers, believed that God was incapable of feeling a wide range of common emotions. Similarly, the contaminating effects of the Enlightenment lead many today to envision God primarily as a rational and intellectual being, void of genuine feeling. This verse radically does away with such a gross misconception! And this realization that we humans actually do cause God pain, can lead us to soften our hardened hearts and encourage us to love the Lord with ever-deepening devotion. Do we really understand the depth of the truth in this section. O Lord, open our eyes to see what even our seemingly "little" sins do to Your tender heart! Amen. More literally the Hebrew has one of the most incredibly tender descriptions of Jehovah in all of Scripture: "His soul could no longer endure" "Bear no longer" (qatsar) means cut short or have a briefer duration of time go by than is normal. Figuratively qatsar means to be impatient, grow tired, no longer bear. It means to have a feeling or attitude of a lack of forbearance in reference to an object or event "God's soul reached the limit of its endurance with the trouble of Israel". Literally, His soul became “short” or “impatient.” God could bear it no longer. The same word is used in Numbers 21:4 "Then they set out from Mount Hor by the way of the Red Sea, to go around the land of Edom; and the people became impatient because of the journey." In Numbers qatsar describes the people becoming very discouraged on their wilderness journey round the borders of Edom, just before they grumbled against God and against Moses and suffered the plague of fiery serpents. This use in Judges is clearly in a positive context, indicating that Jehovah can no longer look down at the miseries His people are suffering. His heart response toward them does not reflect a grudging duty, but is a deep-rooted response of covenant love. But don't miss the important truth that the same covenant love that withdrew His protection in order to bring His sinful people to recognize the consequences of their sin is the covenant love that now demonstrates itself in great compassion for his punishment has achieved the goal of turning them back from their rebellion, to love and serve the Lord. Punishments and benefits flow from the love of God, and have for their object the happiness and well-being of men. As Israel turned to the Lord, so He also turned to their suffering. G Campbell