Juízes 10

Juízes 10

Henry comments on (Jdg 10:10-18): "God is able to multiply men's punishments according to the numbers of their sins and idols. (cp v6) But there is hope when sinners cry to the Lord for help, and lament their ungodliness as well as their more open transgressions. It is necessary, in true repentance, that there be a full conviction that those things cannot help us which we have set in competition with God. They acknowledged what they deserved, yet prayed to God not to deal with them according to their deserts. We must submit to God's justice, with a hope in his mercy. True repentance is not only for sin, but from sin. As the disobedience and misery of a child are a grief to a tender father, so the provocations of God's people are a grief to Him. From Him mercy never can be sought in vain. Let then the trembling sinner, and the almost despairing backslider, cease from debating about God's secret purposes, or from expecting to find hope from former experiences. Let them cast themselves on the mercy of God our Saviour, humble themselves under His hand, seek deliverance from the powers of darkness, separate themselves from sin, and from occasions of it, use the means of grace diligently, and wait the Lord's time, and so they shall certainly rejoice in His mercy." A R Fausset - And the children of Israel cried [za’aqu, the cry of pain seeking help (Hos. 7:14); not yet real hatred of their sin] unto the LORD [JEHOVAH], saying, We have sinned against Thee, both because [namely, in that וְכִי describes their sin in detail] we have forsaken our God [dereliction of duty enjoined], and also served Baalim [Heb., “the Baals,” viz., of the several surrounding nations, each having its own Baal. Positive commission of sin forbidden (Jer. 2:12, 13)]. (Judges 10 Commentary) George Bush - Both because we have forsaken, &c. They specify distinctly the two forms of their transgression; first, in departing wickedly from God, secondly, in serving idols. Under the deep impression of their guilt in this conduct, they made good the words of the prophet, Is. 26:16, ‘Lord, in trouble have they visited thee; they poured out a prayer when thy chastening was upon them.’ The first step of a sinner’s return to God is the discovery of his own great guilt, and a sense of his deserved ruin, and this in order to be available must be accompanied with the most sincere and penitent acknowledgment of his aggravated offences. (Judges 10 Commentary) Reformation Study Bible on Jdg 10:10-16 - This is the only account in the Book of Judges where Israel not only cries out to God, but also puts away their idols. Elsewhere, they simply cried out to the Lord and He delivered them (Jdg 10:10; 2:19; 3:9). God saw through their superficial repentance but chose to deliver them anyway (cf. Dt. 32:15–38). Cried out (02199) za'aq means to cry out, to call out for help (especially when in distress), to appeal (even making public sounds of physical and/or emotional anguish - Ex 2:23, 2Chr 20:9, Job 35:9). Za'aq can be summoned in the sense of to be assembled (Jos 8:16; Jdg 6:34, 35; 18:22, 23) Finally, za'aq can mean to issue a proclamation by sending out an official written document with instructions or principles (Jonah 3:7) There are two versions of the Lxx in Judges and one renders cried out in Jdg 10:10 with the verb boao which means to cry out for help, to cry out in anguish (Mk 15:34, Mt 27:46) and the other uses the verb krazo meaning to cry out in a loud voice, to shriek, to scream! That's what a person is willing to do when they grasp the power that sin holds over them and they are powerless to break it in their own strength! That's when we need to Cry Out to the Heavenly Father! Sinned (Lxx - hamartano) (02398) chata' means to miss the way, to fail; to err, to swerve from truth, to go wrong. The literal use describes an accurate shot by slingshot Jdg 20:16 - they could "not miss (chata')." Pr 19:2 conveys a related meaning of chata' in those versions that translate it as "miss the way." (Pr 19:2NIV) As Vine says "From this basic meaning comes the word’s chief usage to indicate moral failure toward both God and men, and certain results of such wrongs." When man sins he has missed the mark, the goal, or the way that God has set as standard. Served (05647)(abad) means to work (to cultivate, till - Ge 2:5, 15 - Lxx = ergazomai before the fall! Ge 3:23 after the fall, Lxx = ergazomai), to serve (be enslaved or hold in bondage - Ex 6:6 - Lxx = katadouloo = make a slave; Lev 25:38, 39 Lxx = douleuo)(Ge 14:4, 15:13, 14 - Lxx = douleuo), worship. Labor (as when Israel was in Egyptian bondage - Ex 1:13,14 but same word abad translated worship after redemption Ex 3:12, 7:16, 8:1, 8:20, 9:1, et al where Lxx = latreuo). It is interesting that there are two versions of the Septuagint for Judges 10:10, one translating serve (abad) in this verse with latreuo, which conveys the sense of to worship. The other Lxx version translates abad with douleuo which means to serve, to be enslaved. This is not really surprising for to that to which one is enslaved is often that which one worships! Woe! Notice that abad is translated serve in some passages and other translations translate it as worship (Ex 3:12 vs Ex 3:12KJV; Dt 6:13 vs Dt 6:13KJV). We see a similar pattern in Deut 31:20 "For when I bring them into the land flowing with milk and honey, which I swore to their fathers, and they have eaten and are satisfied and become prosperous, then they will turn to other gods and serve (Lxx = latreuo) them, and spurn Me and break My covenant." In Ps 2:11 the NAS translates it "Worship the LORD" whereas most versions have "serve the LORD" (and the Lxx = douleuo). In Ps 72:11 speaking of the Messiah "All nations serve (Lxx = douleuo) Him." Ps 97:7 says "Let all those be ashamed who serve (other versions have "worship"; Lxx = proskuneo - worship) graven images." In sum, clearly there is a very clear association between what (who) one serves and who one worships. Vine - "to serve, cultivate, enslave, work." This root is used widely in Semitic and Canaanite languages. This verb appears about 290 times in all parts of the Old Testament. The verb is first used in Gen. 2:5: "to till the ground." God gave to man the task "to dress [the ground]" (Ge 2:15; 3:23; cf. Ge 1:28). In Ge 14:4 "they served Chedorlaomer" means that they were his vassals. God told Abraham that his descendants would "serve" the people of a strange land 400 years (Ge 15:13), meaning, "to be enslaved by." Ābad is often used toward God: "you shall worship God at this mountain." (Ex. 3:12). The word is frequently used with another verb: "“You shall fear only the LORD your God; and you shall worship Him" (Deut. 6:13), or "It shall come about, if you listen obediently to my commandments which I am commanding you today, to love the LORD your God and to serve Him with all your heart and all your soul," (Dt. 11:13). All nations are commanded: "Serve the Lord with gladness …" (Ps 100:2). In the reign of Messiah, "all nations shall serve him" (Ps 72:11). The verb and the noun may be used together as in Nu 8:11" (Vine's Expository Dictionary of Old Testament and New Testament Words) Baker on abad - A verb meaning to work, to serve. This labor may be focused on things, other people, or God. When it is used in reference to things, that item is usually expressed: to till the ground (Gen. 2:5; 3:23; 4:2); to work in a garden (Gen. 2:15); or to dress a vineyard (Deut. 28:39). Similarly, this term is also applied to artisans and craftsmen, like workers in fine flax (Isa. 19:9); and laborers of the city (Ezek. 48:19). When the focus of the labor is another person, that person is usually expressed: Jacob's service to Laban (Gen. 29:15); the Israelites' service for the Egyptians (Ex. 1:14); and a people's service to the king (Judg. 9:28; 1 Sam. 11:1). When the focus of the labor is the Lord, it is a religious service to worship Him. Moreover, in these cases, the word does not have connotations of toilsome labor but instead of a joyful experience of liberation (Ex. 3:12; 4:23; 7:16; Josh. 24:15, 18). Unfortunately, this worship service was often given to false gods (Deut. 7:16; 2 Ki. 10:18, 19, 21-23). (The Complete Word Study Dictionary – Old Testament) TWOT on abad - The etymology of this word seems to share the ideas of several Semitic roots, e.g. the old Aramaic root which means "to do or make," an Arabic root meaning "to worship, obey" (God) and its intensive stem meaning "to enslave, reduce to servitude." This service may be directed toward things, people, or God. When used in reference to things it is usually followed by an accusative of the thing upon which the labor is expended, e.g. "to till" a field (Genesis 2:5 and often elsewhere); "to dress" vineyards; workers or artisans in flax (Isaiah 19:9) or in city construction (Ezekiel 48:18). Occasionally it is without the accusative as in Deut. 15:19, "to till" [the ground]. The second category is followed by an accusative of person, e.g. Jacob's serving Laban (Genesis 29:15; Genesis 30:26, 29). Sometimes this usage includes the preposition be with a person, thus one "works by means of another" or uses another as a slave (Exodus 1:14; Jeremiah 22:13, or in the Pual stem with captives, Isaiah 14:3). Servitude also includes "to serve as subjects" to a king or ruler (Judges 9:28; 1 Samuel 11:1). In the Hiphil stem, it means "to compel one to labor" as a slave (Exodus 1:13). When the service is offered to God, however, it is not bondage, but rather a joyous and liberating experience (Exodus 3:12; Exodus 4:23; Exodus 7:16, 8:1; Exodus 10:26; Psalm 22:31; Job 21:15; Jeremiah 2:20; Malachi 3:14). All too frequently, the text records that this service was given to other gods who were not gods at all (Deut. 7:16; 2 Kings 10:18-19, 21-23, etc.). The same concept is used of serving Yahweh with the Levitical service (Numbers 3:7-8; Numbers 4:23, 30, 47; Numbers 8:11, 19ff., etc.). Interestingly enough, the LXX reserved the Greek word latreuō for the official service of the priests only. The NT however, steadfastly resisted using this group of words for the NT ministry or its functions except in Romans 15:16, where it refers to Paul's labors for Jesus Christ. Instead, it reserved it for other religious contexts, especially those dealing with the OT ritual (Hebrews 9:21; Hebrews 10:11; Luke 1:23). Gilbrant on abad - Meaning "to work," "to till," "to tend," "to serve" or "to be a slave," ʿāvadh occurs nearly 300 times in the Bible in five different stems. It appears in the Qal stem 271 times, in the Niphal 4 times, in the Pual 2 times, in the Hiphil 8 times and in the Hophal 4 times. The verb is widely attested in Semitic. At times, the Qal stem refers to working or laboring in an occupation. According to the Law, occupational work done by both people and animals was to be done only six days a week; all workers were to rest on the Sabbath (Exo. 20:9; 34:21; Deut. 5:13). Such occupational work included making bricks (Exo. 5:18), tilling the ground (Gen. 2:5; 3:23; 4:2, 12; Jer. 27:11), tending a vineyard (Deut. 28:39) or garden (Gen. 2:15), working with flax (Isa. 19:9), serving a city (Ezek. 48:18f) and performing military service (Ezek. 29:18). Although domesticated animals worked, the firstborn of the flocks and herds were to be dedicated to the Lord (Deut. 15:19), and wild animals never worked to serve people (Job 39:9). The Qal stem also refers to serving another person, such as a son serving his father (Mal. 3:17). One could also serve another for wages: Jacob served Laban two seven-year terms to pay the dowry for his wives (Gen. 29:15, 18, 27), and he later served him merely for wages (Gen. 31:41). On the other hand, an Israelite could become a bondservant to another. Though such service was limited to six years (Exo. 21:2; Deut. 15:12, 18; Jer. 34:14), a person could elect to become a lifelong bondservant (Exo. 21:6). The concept of serving also included serving another as a slave. The Egyptians made the Israelites their slaves and demanded rigorous labor from them (Exo. 1:14). Also, as judgment, Jeremiah prophesied that Israel would be forced to serve foreign nations, though the Lord would eventually deliver them from such service (Jer. 30:8). Similarly, whereas the Israelites were not to enslave fellow Israelites (Lev. 25:39; Jer. 34:9f), and judgment was against those who forced their neighbors to serve without wages (Jer. 22:13), foreigners could be made permanent slaves (Lev. 25:46); for instance, during the conquest, the Canaanites who were not destroyed were made forced laborers (Josh. 16:10). The concept of working also includes serving a king or ruler as subjects, either voluntarily or under force, or a king serving his people (1 Ki. 12:7). Thus, the people of Israel served Solomon as king (1 Ki. 4:21); however, they rightly refused to serve his son Rehoboam (1 Ki. 12:7). Most often the reference is to serving the king of a foreign people (1 Sam. 4:9; 11:1), though foreign nations like the kingdom of Hadadezer served David (2 Sam. 10:19; 22:44; 1 Chr. 19:19). Jeremiah foretold that Israel would eventually have to serve them (Jer. 5:19). Indeed, during times of judgment, Israel served foreign kings such as Cushan-Rishathaim of Mesopotamia (Judg. 3:8) and Eglon, king of Moab (v. 14), though King Hezekiah refused to serve the king of Assyria (2 Ki. 18:7). Also, foreign nations and their animals were forced to serve Nebuchadnezzar (Jer. 25:11; 27:6ff; 28:14); Gedaliah encouraged the remnant left in Judah to serve the king of Babylon (2 Ki. 25:24; Jer. 40:9); and eventually all nations will serve the Messiah (Ps. 72:11). Frequently, ʿāvadh is used in the theological sense of making sacrifices to the Lord (Isa. 19:21), serving God or serving pagan gods; mostly it is used to describe those who serve pagan gods, like foreign nations (Deut. 12:2, 30), Abraham's ancestors (Josh. 24:2) and many of the Israelites while they were in Egypt (v. 14). However, Israel was not to serve pagan gods (Deut. 7:16; 11:16; 28:14; 29:18; Josh. 23:7; 2 Ki. 17:35; Jer. 25:6), but only the Lord (Exo. 4:23; 7:16; 8:1; 10:26), and they were to be judged if they neglected this command (Deut. 8:19; 30:17; Josh. 23:16; 24:20; 2 Chr. 7:19, 22). The Lord foretold that Israel would turn away from Him to serve pagan gods (Deut. 31:20). He warned that pagan wives would entice Israel to serve pagan gods (Deut. 7:4), and anyone who enticed an Israelite to commit such sins (Deut. 13:6; 17:3) would be put to death (cf. 13:9; 17:5). As judgment, Israel would be exiled and serve pagan gods in a foreign land (Deut. 28:36, 64; 29:26; Jer. 16:13). At the time of the conquest, Israel promised not to serve pagan gods (Josh. 24:16), but to serve only the Lord (vv. 18, 21, 24), and they did so throughout the days of Joshua and the elders who outlived him (Josh. 24:31; Judg. 2:7). However, during the period of the judges, Israel frequently turned away from the Lord to serve pagan gods (Judg. 2:11, 13, 19; 3:6f; 10:6, 10, 13; 1 Sam. 8:8), which resulted in judgment; but when they repented and returned to serving the Lord (Judg. 10:16), He gave them deliverance. Later, the Lord commanded that Israel's kings serve only Him; and if they turned away from Him to serve pagan gods (1 Ki. 9:6), He would cut off the nation (v. 7). Israel did turn away from the Lord to serve pagan gods (Jer. 11:10; 13:10; 16:11; 22:9; 35:15), which resulted in their exile and in serving the pagan King Nebuchadnezzar. Pagan worship included serving the sun, moon, stars and the hosts of heaven. Israel was not to serve these (Deut. 4:19), but King Manasseh worshiped and served them (2 Ki. 21:3; 2 Chr. 33:3), and the people followed his example (Jer. 8:2). Such idolatry also involved serving Baal (Judg. 2:11; 3:7; 10:6, 10), serving idols (2 Ki. 17:12; 21:21; Ezek. 20:39) and serving the Asherim. Frequently, ʿāvadh speaks of the Levites' serving in the Tabernacle (Num. 3:7f; 4:23, 30, 37, 41, 47; 7:5; 8:15, 22; 18:6), for which work they bore the iniquity (Num. 18:23). This service was regarded as work of the Lord (Num. 8:11) done for the children of Israel (Num. 8:19; 16:9). The Levites served from age thirty to fifty (Num. 4:30, 37, 47; 8:25) and received the tithes of Israel as compensation for their work (Num. 18:21). The service of the Gershonites was to carry the curtains, covers and hangings of the Tabernacle (Num. 4:26), while the priests served at the altar and behind the veil (Num. 18:7). The Niphal stem expresses the passive sense "to be tilled" or "to be served," always in reference to land in the Bible. It refers to a field being tilled (Ezek. 36:9, 34) or to an untilled field (Deut. 21:4). Once, ʿāvadh refers to a king being served from the field (Ecc. 5:9). This passage is difficult, though, and has various translations: "the king himself is served by the field" (KJV, ASV, NKJV), "a king who cultivates the field is an advantage to the land" (NASB), "a king is an advantage to a land with cultivated fields" (RSV) and "this is an advantage for a land: a king for a plowed field" (NRSV). The Pual stem also expresses the passive sense "to be worked" or "to be made to serve." It refers to Israel's being made to serve the king of Babylon (Isa. 14:3) and to a heifer that has not been worked (Deut. 21:3). It is interesting to note that expiating the guilt of a city in whose territory an unsolved murder took place required the sacrifice of an unbred and unworked heifer slaughtered in an untilled, unsown field (v. 4). Modern scholars regard these Pual forms as remnants of an extinct Qal passive stem because the verb does not occur in the Piel stem. The Hiphil stem conveys the causative sense of the verb "to make someone work." The Egyptians made Israel serve with rigor (Exo. 1:13), and they kept Israel in bondage (Exo. 6:5). Solomon's overseers made the laborers work to provide the material for the Temple (2 Chr. 2:18). Nebuchadnezzar made his army work strenuously to overthrow Tyre (Ezek. 29:18). Theologically, Josiah made all Israel serve the Lord (2 Chr. 34:33); but Israel sinned, so the Lord ironically reasoned with them that He had not made them serve Him with grain offerings (Isa. 43:23), but they had burdened the Lord (literally "made Him labor") with their sin (v. 24). Because of their disobedience and sin, the Lord would cause Israel to serve their enemies in a foreign land (Jer. 17:4). The Hophal stem conveys the passive sense of the Hiphil stem. The Law commanded Israel not to serve pagan gods (literally not to allow themselves to be made to serve pagan gods; Exo. 20:5; 23:24; Deut. 5:9) or to be persuaded to do so (Deut. 13:2). (Complete Biblical Library Hebrew-English Dictionary) Abad - 263v - become slaves(1), been slaves(1), bondage(2), burdened(2), cultivate(7), cultivated(2), cultivates(1), do(6), do the work(1), enslaved(3), given(1), holding in bondage(1), imposed(1), keep(2), labor(3), laborers*(2), make servant(1), make slaves(2), manufacturers(1), observe(1), perform(9), performed(2), plowed(1), rendered(1), serve(141), served(52), serves(2), serving(5), slave(1), slaves(1), subject(1), till(1), tiller(1), tiller*(1), tills(2), use as slaves(1), used(1), uses services(1), work(7), worked(2), workers(2), working(1), worship(7), worshipers(6). Gen. 2:5,15; 3:23; 4:2,12; 14:4; 15:13-14; 25:23; 27:29,40; 29:15,18,20,25,27,30; 30:26,29; 31:6,41; 49:15; Exod. 1:13-14; 3:12; 4:23; 5:18; 6:5; 7:16; 8:1,20; 9:1,13; 10:3,7-8,11,24,26; 12:31; 13:5; 14:5,12; 20:5,9; 21:2,6; 23:24-25,33; 34:21; Lev. 25:39-40,46; Num. 3:7-8; 4:23-24,26,30,37,41,47; 7:5; 8:11,15,19,22,25-26; 16:9; 18:6-7,21,23; Deut. 4:19,28; 5:9,13; 6:13; 7:4,16; 8:19; 10:12,20; 11:13,16; 12:2,30; 13:2,4,6,13; 15:12,18-19; 17:3; 20:11; 21:3-4; 28:14,36,39,47-48,64; 29:18,26; 30:17; 31:20; Jos. 16:10; 22:5,27; 23:7,16; 24:2,14-16,18ff,24,31; Jdg. 2:7,11,13,19; 3:6-8,14; 9:28,38; 10:6,10,13,16; 1 Sam. 4:9; 7:3-4; 8:8; 11:1; 12:10,14,20,24; 17:9; 26:19; 2 Sam. 9:10; 10:19; 15:8; 16:19; 22:44; 1 Ki. 4:21; 9:6,9,21; 12:4,7; 16:31; 22:53; 2 Ki. 10:18-19,21-23; 17:12,16,33,35,41; 18:7; 21:3,21; 25:24; 1 Chr. 19:19; 28:9; 2 Chr. 2:18; 7:19,22; 10:4; 24:18; 30:8; 33:3,16,22; 34:33; 35:3; Neh. 9:35; Job 21:15; 36:11; 39:9; Ps. 2:11; 18:43; 22:30; 72:11; 97:7; 100:2; 102:22; 106:36; Prov. 12:11; 28:19; Eccl. 5:9,12; Isa. 14:3; 19:9,21,23; 28:21; 30:24; 43:23-24; 60:12; Jer. 2:20; 5:19; 8:2; 11:10; 13:10; 16:11,13; 17:4; 22:9,13; 25:6,11,14; 27:6-9,11-14,17; 28:14; 30:8-9; 34:9-10,14; 35:15; 40:9; 44:3; Ezek. 20:39-40; 29:18,20; 34:27; 36:9,34; 48:18-19; Hos. 12:12; Zeph. 3:9; Zech. 2:9; 13:5; Mal. 3:14,17-18 Judges 10:11 And the LORD said to the sons of Israel, "Did I not deliver you from the Egyptians, the Amorites, the sons of Ammon, and the Philistines? Did not I - Jdg 2:1-3 Egyptians - Ex 14:30 1Sa 12:8 Ne 9:9-11 Ps 78:51-53 106:8-11 Heb 11:29 Amorites - Nu 21:21-25,35 Ps 135:10,11 sons of Ammon - Jdg 3:11-15 Philistines - Jdg 3:31 Judges 10 Resources MEMORY JOGGER OF DIVINE DELIVERANCES And the LORD said to the sons of Israel, "Did I not deliver you from the Egyptians, the Amorites (cf Nu 21:21-35+), the sons of Ammon (confederated with Moabites in Jdg 3:13+), and the Philistines (cf Jdg 3:31+)? - Note that here Yahweh appears to be addressing the entire nation (cf Jdg 2:1-5, Jdg 6:7-10). NLT = "The LORD replied, "Did I not rescue you from the Egyptians, the Amorites, the Ammonites, the Philistines," Did I...deliver - This is not in the Hebrew but is implied and was true historically. Here the Lord contrasts Israel's disobedience with 7 gods (Jdg 10:6) and His deliverances from at seven oppressors. As so often in Old Testament instruction, God counsels His people to look back and learn lessons in the present from their past. Their very existence as a nation, beginning with the Exodus from Egypt, was totally dependent on divine initiative and intervention. Pulpit Commentary - These references to former deliverances are of great historical value, and not the least so as they allude to events of which the existing records give no account, or a very imperfect one. They show the existence of a real history in the background of that which has been preserved in the Bible (see Judges 8:13). George Bush notes that the manner in which "these reproofs were conveyed to the Israelites, we are not informed. It was probably through the medium of some inspired prophet, or of the high priest, whose duty it was to learn the will of heaven in all trying emergencies.(Commentary) Ed comment - And we have seen a prophet speaking to Israel in Judges 6:8-10 reminding Israel of previous divine deliverances. A R Fausset - And the LORD [JEHOVAH] said unto the children of Israel, (Did) not (I deliver you) [not in the Hebrew: God leaves Israel herself to supply the omission)] from the Egyptians [at the Ex 1:1–14:31], and from the Amorites [Nu 21:21–35, Sihon and Og], from the children of Ammon [under Eglon of Moab (Jdg 3:13)], and from the Philistines [by Shamgar (Jdg 3:31; so in 1Sa 12:9) “the Philistines” come between ‘Sisera’ and Moab]? (Judges 10 Commentary) Judges 10:12 "Also when the Sidonians, the Amalekites and the Maonites oppressed you, you cried out to Me, and I delivered you from their hands. Sidonians: Jdg 5:19-31 Amalekites: Jdg 6:3 Maonites: LXX = Midianites which Dr. Wall thinks the true reading. But the Maonites might be a tribe of Arabs, inhabitants of Maon. (Jos 15:55. 1Sa 23:24, 25; 25:2,) which assisted Moab. 2Ch 26:6,7 Ps 106:42,43 Judges 10 Resources Also when the Sidonians, the Amalekites and the Maonites oppressed you, you cried out (tsaaq; Lxx - krazo) to Me, and I delivered (yasha'; Lxx - sozo - rescued) you from their hands - The deliverance from the Sidonians is not clear as there is no definitive reference, but some think that the Sidonians were allied with Jabin and Sisera. The Amalekites were ancient enemies from whom God had delivered Israel (Ex 17:8-16). God also delivered Israel from the Amalekites who were allied to the Moabites (Jdg 3:13) and the Midianites (Jdg 6:3). The identification of the Maonites is not clear and many favor using the Septuagint translation which renders it "Midianites," but we cannot be dogmatic. Whoever they were, the point is that Yahweh rescued Israel from their hand. I delivered you is the constant refrain in all these incidents. Again and again God had stepped in to rescue them when all seemed lost. How many times He had called them back to Himself! How many times has He called you or me back to Himself. Prone to wander, Lord I feel it, Here's my heart, take and seal it, seal it for Thy courts above! Who were the Amalekites? | GotQuestions.org A R Fausset - The Zidonians also [leagued with Jabin king of North Canaan, over which Zidon exercised a protectorate (ch. 18:7, 28], and the Amalekites [whose assaults on Israel began as early as at Horeb (Exod. 17:8–16), and were renewed in concert with Moab at Eglon’s invasion (ch. 3:13), and with the Midianites (ch. 4:3)], and the Maonites [no mention before occurs of these as oppressors of Israel. Possibly they are the same as the Mehunim or Meunites of 2 Chron. 26:7, the inhabitants of Maan (as 1 Chron. 4:41, ought to be translated, instead of “the habitations”), a city near Petra, east of Wady Musa, in the mountainous region west of the Arabah. Then “the Maonites” may represent the Midianites in general, the name of an adjoining kindred tribe standing for the whole. Both the best MSS. of the Septuagint (Alexandrine and Vatican) read (Μαδίαμ) ‘Midian.’ But no Hebrew MS. now extant supports this reading. It is most unlikely that Israel’s great oppressor, Midian, should have been unnoticed. Therefore, either the Septuagint preserves the true original reading; or, if we must read as existing MSS., “the Maonites” must represent the Midianites] did oppress you; and ye cried to me, and I delivered you out of their hand. (Judges 10 Commentary) Cried out (06817) tsaaq cry out, to summon. It refers to shouting, complaining loudly, to pleading for relief or justice, calling for help. Gilbrant - The verb occurs nearly fifty times in the Qal with the sense of crying out for help and consolation from suffering or injustice (e.g., 2 Ki. 8:3, 5; Job 19:7; Isa. 42:2). God heard the blood of Abel, which cried out from the ground for justice (Gen. 4:10). Tsāʿaq is frequently used to express the kinds of prayers directed to God in the midst of a despairing crisis. Moses, while leading the Israelites out of Egypt and through the wilderness, faced numerous difficult situations. And with the added complaints of the people, he would often cry out in desperation to the Lord for direction and strength (cf. Exo. 17:4). The verb is used frequently to describe the call for deliverance of the Israelites from the Egyptians and other oppressors (Num. 20:16; Deut. 26:7; Judg. 10:12; Neh. 9:27; Isa. 19:20). Delivered (saved, help) (03467)(yasha')(See also yeshua from which we get our word "Jesus") is an important Hebrew verb which means to help, to save, to deliver. The root in Arabic is "make wide" which underscores the main thought of yasha' as to bring to a place of safety or broad pasture in contrast to a narrow strait which symbolizes distress or danger. The Lxx translates yasha' with the Greek verb sozo, to save, deliver, restore. Judges 10:13 "Yet you have forsaken Me and served other gods; therefore I will deliver you no more. NET But since you abandoned me and worshiped other gods, I will not deliver you again. Jdg 2:12 Dt 32:15 1Ch 28:9 Jer 2:13 Jon 2:8 Deut. 8:19–20; 31:16–17; Num. 33:55–56; Josh. 23:13; Judg. 2:3. Judges 10 Resources Related Passages: Judges 2:12 and they forsook the LORD, the God of their fathers, who had brought them out of the land of Egypt, and followed other gods from among the gods of the peoples who were around them, and bowed themselves down to them; thus they provoked the LORD to anger. Jeremiah 2:13 “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 2:28 “But where are your gods Which you made for yourself? Let them arise, if they can save you In the time of your trouble; For according to the number of your cities Are your gods, O Judah. YOU GOTTA SERVE SOMEBODY! Yet ("but" in NET Bible) - This is in effect in this context a term of contrast - what is being contrasted? Sadly despite Yahweh's deliverances which should have prompted Israel to run to their Strong Tower (Pr 18:10), they forsook the Rock of their salvation. THOUGHT - Does this sound like a familiar story? What sin have you wrestled with over the years and from which Yahweh has repeatedly delivered you and yet you still continue from time to time to forsake Him? You have forsaken ('azab; Lxx - egkataleipo - separated connection with; active voice = willfully separated) Me - In spite of the "seven fold" deliverance (? completion, perfection), Israel still made the bad choice to willfully leave God in a lurch, so to speak. This sad phrase You have forsaken occurs 4 times in the OT. Notice the cause of the curses in the first use... Deuteronomy 28:20 "The LORD will send upon you curses, confusion, and rebuke, in all you undertake to do, until you are destroyed and until you perish quickly, on account of the evil of your deeds, because you have forsaken Me. Judges 10:13 "Yet you have forsaken Me and served other gods; therefore I will no longer deliver you. 2 Chronicles 12:5 Then Shemaiah the prophet came to Rehoboam and the princes of Judah who had gathered at Jerusalem because of Shishak, and he said to them, "Thus says the LORD, 'You have forsaken Me, so I also have forsaken you to Shishak.'" Jeremiah 5:19 "It shall come about when they say, 'Why has the LORD our God done all these things to us?' then you shall say to them, 'As you have forsaken Me and served foreign gods in your land, so you will serve strangers in a land that is not yours.' And served (abad) other gods - This is the "natural" consequence of forsaking God. Our soul abhors a spiritual vacuum and we will either worship and serve God alone or we will worship and serve gods who are no gods but are dead idols that are nothing but vanity! THOUGHT - YOU GOTTA SERVE SOMEBODY (Play Bob Dylan's classic song!) Who are you serving today? And remember don't try to accomplish this in your own natural strength, for genuine worship and serving of the Almighty is only possible by daily reliance on His supernatural source, His indwelling Spirit, by Whom we are commanded to be continually filled (Eph 5:18+) so that we might continually walk by His power and then (and only then) we will not carry out the desires of our fallen flesh (see Gal 5:16-18+). Remember that Israel is a graphic picture of our rotten flesh! Do not be deceived beloved brethren! Served other gods - 5x Deuteronomy 17:3 and has gone and served other gods and worshiped them, or the sun or the moon or any of the heavenly host, which I have not commanded, Deuteronomy 29:26 'They went and served other gods and worshiped them, gods whom they have not known and whom He had not allotted to them. Joshua 24:2 Joshua said to all the people, "Thus says the LORD, the God of Israel, 'From ancient times your fathers lived beyond the River, namely, Terah, the father of Abraham and the father of Nahor, and they served other gods. Judges 10:13 "Yet you have forsaken Me and served other gods; therefore I will no longer deliver you. 1 Samuel 8:8 "Like all the deeds which they have done since the day that I brought them up from Egypt even to this day-- in that they have forsaken Me and served other gods-- so they are doing to you also. I will deliver (yasha'; Lxx - sozo - rescue, heal) you no more are some of the most frightening words in all of Scripture. If you are not frightened by them, then you need to ask why not. The simple, clear indictment brings home in a sickening way, to the pit of our stomachs, the awful emptiness and hopelessness of being irrefutably under God’s rebuke. And yet God is not to be blamed for He is only being true to His holy Word. Lxx translates deliver with sozo which has the basic meaning of rescuing one from great peril. Additional nuances include to protect, keep alive, preserve life, deliver, heal, be made whole. Woe to all who are not delivered daily from the power of sin and its horrible corrupting actions on our soul!