Judges 10
Tap any word to open its Greek or Hebrew word and Strong’s lexicon entry right here, and any name to open its Bible Dictionary entry. Read this chapter with JFB commentary · Search the Bible
THY WORD IS TRUTH
The Law
History
Poetry & Wisdom
The Prophets
The Gospels & Acts
The Letters
Prophecy
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
Judges 10
Tola and Jair Judge Israel
1And after Abimelech there arose to defend Israel Tola the son of Puah, the son of Dodo, a man of Issachar; and he dwelt in Shamir in mount Ephraim.
Jamieson-Fausset-Brown
CHAPTER 10
Jud 10:1-5. Tola Judges Israel in Shamir.
1. after Abimelech there arose to defend Israel, Tola--that is, "to save." Deliverance was necessary as well from intestine usurpation as from foreign aggression.
the son of Puah--He was uncle to Abimelech by the father's side, and consequently brother of Gideon; yet the former was of the tribe of Issachar, while the latter was of Manasseh. They were, most probably, uterine brothers.
dwelt in Shamir in mount Ephraim--As a central place, he made it the seat of government.
CHAPTER 10
Jud 10:1-5. Tola Judges Israel in Shamir.
1. after Abimelech there arose to defend Israel, Tola--that is, "to save." Deliverance was necessary as well from intestine usurpation as from foreign aggression.
the son of Puah--He was uncle to Abimelech by the father's side, and consequently brother of Gideon; yet the former was of the tribe of Issachar, while the latter was of Manasseh. They were, most probably, uterine brothers.
dwelt in Shamir in mount Ephraim--As a central place, he made it the seat of government.
The Pulpit Commentary
Tola the son of Puah, the son of Dodo. Nothing more is known of Tola than what is here told us, viz; his name, his parentage, his dwelling-place, his office, the length of time which he held it, and the place of his burial. Who were the enemies from whom Tola was raised up to save Israel we are not told. There was probably no great invasion or grievous servitude, but perhaps frequent border wars requiring an able and watchful chief to maintain the independence of Israel. Tola and Puah (otherwise written Puvah) were both names of families in Issachar (Gen_46:13; Num_26:23). Shamir in mount Ephraim, to distinguish it from Shamir in the hill country of Judah (Jos_15:48). Both are otherwise unknown.
Tola the son of Puah, the son of Dodo. Nothing more is known of Tola than what is here told us, viz; his name, his parentage, his dwelling-place, his office, the length of time which he held it, and the place of his burial. Who were the enemies from whom Tola was raised up to save Israel we are not told. There was probably no great invasion or grievous servitude, but perhaps frequent border wars requiring an able and watchful chief to maintain the independence of Israel. Tola and Puah (otherwise written Puvah) were both names of families in Issachar (Gen_46:13; Num_26:23). Shamir in mount Ephraim, to distinguish it from Shamir in the hill country of Judah (Jos_15:48). Both are otherwise unknown.
2And he judged Israel twenty and three years, and died, and was buried in Shamir.
3And after him arose Jair, a Gileadite, and judged Israel twenty and two years.
Jamieson-Fausset-Brown
3. Jair, a Gileadite--This judge was a different person from the conqueror of that northeastern territory, and founder of Havoth-jair, or "Jair's villages" (Nu 32:41; De 3:14; Jos 13:3; 1Ch 2:22).
3. Jair, a Gileadite--This judge was a different person from the conqueror of that northeastern territory, and founder of Havoth-jair, or "Jair's villages" (Nu 32:41; De 3:14; Jos 13:3; 1Ch 2:22).
The Pulpit Commentary
Jair. We read of Jair the son of Segub, the son of Machir's daughter by Hezron, in 1Ch_2:21-23, and are there told that he had twenty-three cities in the land of Gilead (called Havoth-jair), which were included in the territory of the sons of Machir. The same information is given in Num_32:40-42, and in Deu_3:14, Deu_3:15, in both which passages Jair is styled the son of Manasseh, and is stated to have called the cities after his own name, Havoth-jair. In the present verse we are also told that Jair the judge was a Gileadite, and that he had thirty sons who had thirty cities in Gilead called Havoth-jair. The question arises, Can these two be the same person? If they are, Deu_3:14 must be a later parenthetical insertion, as it has very much the appearance of being. The notice in Num_32:41 must also refer to later times than those of Moses, and we must understand the statement in 1Ch_2:22, that "Segub begat Jair," as meaning that he was his lineal ancestor, just as in Mat_1:8 we read that "Joram begat Ozias," though three generations intervened between them. If, on the other hand, they are not the same, we must suppose that Jair in our text was a descendant of the other Jair, and may compare the double explanation of the name Havoth-jair with the double explanation of Beer-sheba given Gen_21:31; Gen_26:31-33; the threefold explanation of the name Isaac, Gen_17:17; Gen_18:12; Gen_21:6; and the double explanation of the proverb, "Is Saul among the prophets?" given in 1Sa_10:11, 1Sa_10:12; 1Sa_19:23, 1Sa_19:24. The Hebrew name Jair is preserved in the New Testament under the Greek form of Jairus (Mar_5:22).
Jair. We read of Jair the son of Segub, the son of Machir's daughter by Hezron, in 1Ch_2:21-23, and are there told that he had twenty-three cities in the land of Gilead (called Havoth-jair), which were included in the territory of the sons of Machir. The same information is given in Num_32:40-42, and in Deu_3:14, Deu_3:15, in both which passages Jair is styled the son of Manasseh, and is stated to have called the cities after his own name, Havoth-jair. In the present verse we are also told that Jair the judge was a Gileadite, and that he had thirty sons who had thirty cities in Gilead called Havoth-jair. The question arises, Can these two be the same person? If they are, Deu_3:14 must be a later parenthetical insertion, as it has very much the appearance of being. The notice in Num_32:41 must also refer to later times than those of Moses, and we must understand the statement in 1Ch_2:22, that "Segub begat Jair," as meaning that he was his lineal ancestor, just as in Mat_1:8 we read that "Joram begat Ozias," though three generations intervened between them. If, on the other hand, they are not the same, we must suppose that Jair in our text was a descendant of the other Jair, and may compare the double explanation of the name Havoth-jair with the double explanation of Beer-sheba given Gen_21:31; Gen_26:31-33; the threefold explanation of the name Isaac, Gen_17:17; Gen_18:12; Gen_21:6; and the double explanation of the proverb, "Is Saul among the prophets?" given in 1Sa_10:11, 1Sa_10:12; 1Sa_19:23, 1Sa_19:24. The Hebrew name Jair is preserved in the New Testament under the Greek form of Jairus (Mar_5:22).
4And he had thirty sons that rode on thirty ass colts, and they had thirty cities, which are called Havothjair unto this day, which are in the land of Gilead.
Jamieson-Fausset-Brown
4. he had thirty sons that rode on thirty ass colts--This is a characteristic trait of Eastern manners in those early times; and the grant of a village to each of his thirty sons was a striking proof of his extensive possessions. His having thirty sons is no conclusive evidence that he had more than one wife, much less that he had more than one at a time. There are instances, in this country, of men having as many children by two successive wives.
4. he had thirty sons that rode on thirty ass colts--This is a characteristic trait of Eastern manners in those early times; and the grant of a village to each of his thirty sons was a striking proof of his extensive possessions. His having thirty sons is no conclusive evidence that he had more than one wife, much less that he had more than one at a time. There are instances, in this country, of men having as many children by two successive wives.
The Pulpit Commentary
Thirty ass colts. The number and dignity of these knightly sons of Jair shows that Jair himself, like Gideon (Jdg_8:30), assumed the state of a prince. The word in Hebrew for ass colts is identical with that for cities, as here pointed, and this play upon the words belongs to the same turn of mind as produced Jotham's fable and Samson's riddle (Jdg_14:14).
Thirty ass colts. The number and dignity of these knightly sons of Jair shows that Jair himself, like Gideon (Jdg_8:30), assumed the state of a prince. The word in Hebrew for ass colts is identical with that for cities, as here pointed, and this play upon the words belongs to the same turn of mind as produced Jotham's fable and Samson's riddle (Jdg_14:14).
5And Jair died, and was buried in Camon.
The Pulpit Commentary
Jair ... was buried in Careen. A city of Gilead according to Josephus, and probability. Polybius mentions a Camoun among other trans-Jordanic places, but its site has not been verified by modern research. Eusebius and Jerome place it in the plain of Esdraelon, but without probability. The careful mention of the place of sepulture of the judges and kings is remarkable, beginning with Gideon (Jdg_8:32; Jdg_10:2, Jdg_10:5; Jdg_12:9, Jdg_12:10, Jdg_12:12, Jdg_12:15; Jdg_16:31; 1Sa_31:12; 2Sa_2:10, etc.).
Jair ... was buried in Careen. A city of Gilead according to Josephus, and probability. Polybius mentions a Camoun among other trans-Jordanic places, but its site has not been verified by modern research. Eusebius and Jerome place it in the plain of Esdraelon, but without probability. The careful mention of the place of sepulture of the judges and kings is remarkable, beginning with Gideon (Jdg_8:32; Jdg_10:2, Jdg_10:5; Jdg_12:9, Jdg_12:10, Jdg_12:12, Jdg_12:15; Jdg_16:31; 1Sa_31:12; 2Sa_2:10, etc.).
Israel's Apostasy and Oppression
6And the children of Israel did evil again in the sight of the LORD, and served Baalim, and Ashtaroth, and the gods of Syria, and the gods of Zidon, and the gods of Moab, and the gods of the children of Ammon, and the gods of the Philistines, and forsook the LORD, and served not him.
Jamieson-Fausset-Brown
Jud 10:6-9. Israel Oppressed by the Philistines and Ammonites.
6. the children of Israel did evil again in the sight of the Lord--This apostasy seems to have exceeded every former one in the grossness and universality of the idolatry practised.
Jud 10:6-9. Israel Oppressed by the Philistines and Ammonites.
6. the children of Israel did evil again in the sight of the Lord--This apostasy seems to have exceeded every former one in the grossness and universality of the idolatry practised.
The Pulpit Commentary
Did evil again. We may conclude that Tola and Jair had used their influence to maintain the worship of Jehovah; but at their death idolatry broke out with more virulence than ever. Not only were the many altars of Baal and Ashtoreth honoured, as in former times, but new forms of idol-worship, according to the rites of all the neighbouring nations, were introduced among them. The gods of Syria, i.e. Aram, who are not usually named, but whose worship is spoken of (2Ch_28:23), and whose altar attracted the attention of Ahaz (2Ki_16:10), and one of whom was Rimmon (2Ki_5:18); the gods of the Zidonians, Baal and Ashtoreth, probably with rites somewhat differing from those of Canaan; Chemosh, the god of the Moabites; Milcom or Moloch, the god of the children of Ammon; and Dagon, the god of the Philis-tines—all were worshipped, while the service of Jehovah was thrust aside (see 1Ki_11:5-7).
Did evil again. We may conclude that Tola and Jair had used their influence to maintain the worship of Jehovah; but at their death idolatry broke out with more virulence than ever. Not only were the many altars of Baal and Ashtoreth honoured, as in former times, but new forms of idol-worship, according to the rites of all the neighbouring nations, were introduced among them. The gods of Syria, i.e. Aram, who are not usually named, but whose worship is spoken of (2Ch_28:23), and whose altar attracted the attention of Ahaz (2Ki_16:10), and one of whom was Rimmon (2Ki_5:18); the gods of the Zidonians, Baal and Ashtoreth, probably with rites somewhat differing from those of Canaan; Chemosh, the god of the Moabites; Milcom or Moloch, the god of the children of Ammon; and Dagon, the god of the Philis-tines—all were worshipped, while the service of Jehovah was thrust aside (see 1Ki_11:5-7).
7And the anger of the LORD was hot against Israel, and he sold them into the hands of the Philistines, and into the hands of the children of Ammon.
Jamieson-Fausset-Brown
7. Philistines, and ... the children of Ammon--The predatory incursions of these two hostile neighbors were made naturally on the parts of the land respectively contiguous to them. But the Ammonites, animated with the spirit of conquest, carried their arms across the Jordan; so that the central and southern provinces of Canaan were extensively desolated.
7. Philistines, and ... the children of Ammon--The predatory incursions of these two hostile neighbors were made naturally on the parts of the land respectively contiguous to them. But the Ammonites, animated with the spirit of conquest, carried their arms across the Jordan; so that the central and southern provinces of Canaan were extensively desolated.
The Pulpit Commentary
The anger of the Lord, etc. See Jdg_2:13, Jdg_2:14. Into the hands of the Philistines. Probably the same Philistine domination as is described more fully in the history of the judgeship of Samson (chs. 13-16.). But now the writer confines his attention first to the oppression of the Ammonites.
The anger of the Lord, etc. See Jdg_2:13, Jdg_2:14. Into the hands of the Philistines. Probably the same Philistine domination as is described more fully in the history of the judgeship of Samson (chs. 13-16.). But now the writer confines his attention first to the oppression of the Ammonites.
8And that year they vexed and oppressed the children of Israel: eighteen years, all the children of Israel that were on the other side Jordan in the land of the Amorites, which is in Gilead.
The Pulpit Commentary
That year. It does not appear clearly what particular year is meant. Jarchi explains it as the year in which ,air died. It may mean the very year in which the idolatries spoken of in Jdg_10:6 were set up, so as to mark how closely God's chastisement followed the apostasy from him. They, i.e. the children of Ammon. Eighteen years. The same length as that of the Moabite servitude (Jdg_3:18). The land of the Amorites, i.e. the territory of Sihon king of the Amorites, and Og the king of Bashan (Num_32:33). In Gilead—in its widest acceptation, including, as in Deu_34:1; Jos_22:9, Jos_22:13, Jos_22:15; Jdg_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 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 Jos_13:9-11). Originally, as we learn from Jdg_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.
That year. It does not appear clearly what particular year is meant. Jarchi explains it as the year in which ,air died. It may mean the very year in which the idolatries spoken of in Jdg_10:6 were set up, so as to mark how closely God's chastisement followed the apostasy from him. They, i.e. the children of Ammon. Eighteen years. The same length as that of the Moabite servitude (Jdg_3:18). The land of the Amorites, i.e. the territory of Sihon king of the Amorites, and Og the king of Bashan (Num_32:33). In Gilead—in its widest acceptation, including, as in Deu_34:1; Jos_22:9, Jos_22:13, Jos_22:15; Jdg_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 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 Jos_13:9-11). Originally, as we learn from Jdg_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.
9Moreover the children of Ammon passed over Jordan to fight also against Judah, and against Benjamin, and against the house of Ephraim; so that Israel was sore distressed.
The Pulpit Commentary
The children of Ammon, etc. It would seem that at this time the king of the children of Ammon was also king of the Moabites, since he laid claim (Jdg_11:13, Jdg_11:24) 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.
The children of Ammon, etc. It would seem that at this time the king of the children of Ammon was also king of the Moabites, since he laid claim (Jdg_11:13, Jdg_11:24) 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.
Israel Cries to the LORD
10And the children of Israel cried unto the LORD, saying, We have sinned against thee, both because we have forsaken our God, and also served Baalim.
Jamieson-Fausset-Brown
Jud 10:10-15. They Cry to God.
10. The children of Israel cried unto the Lord, saying, We have sinned against thee--The first step of repentance is confession of sin, and the best proof of its sincerity is given by the transgressor, when he mourns not only over the painful consequences which have resulted from his offenses to himself, but over the heinous evil committed against God.
Jud 10:10-15. They Cry to God.
10. The children of Israel cried unto the Lord, saying, We have sinned against thee--The first step of repentance is confession of sin, and the best proof of its sincerity is given by the transgressor, when he mourns not only over the painful consequences which have resulted from his offenses to himself, but over the heinous evil committed against God.
11And the LORD said unto the children of Israel, Did not I deliver you from the Egyptians, and from the Amorites, from the children of Ammon, and from the Philistines?
Jamieson-Fausset-Brown
11. the Lord said ... Did I not deliver you from the Egyptians--The circumstances recorded in this and the following verses were not probably made through the high priest, whose duty it was to interpret the will of God.
11. the Lord said ... Did I not deliver you from the Egyptians--The circumstances recorded in this and the following verses were not probably made through the high priest, whose duty it was to interpret the will of God.
The Pulpit Commentary
Did not I deliver you, etc. 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 Jdg_8:13, note). From the Egyptians, as related at large in the Book of Exodus; from the Amorites, as related in Num_21:21-35; from the children of Ammon, who were confederate with the Moabites under Ehud, as we learn from Jdg_3:13; from the Philistines, as is briefly recorded in Jdg_3:31.
Did not I deliver you, etc. 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 Jdg_8:13, note). From the Egyptians, as related at large in the Book of Exodus; from the Amorites, as related in Num_21:21-35; from the children of Ammon, who were confederate with the Moabites under Ehud, as we learn from Jdg_3:13; from the Philistines, as is briefly recorded in Jdg_3:31.
12The Zidonians also, and the Amalekites, and the Maonites, did oppress you; and ye cried to me, and I delivered you out of their hand.
Jamieson-Fausset-Brown
12. Maonites--that is, "Midianites."
12. Maonites--that is, "Midianites."
The Pulpit Commentary
The Zidonians also. This allusion is not clear; it may mean the subjects of Jabin king of Canaan, as the northern Canaanites are called Zidonians in Jdg_18:7; and this agrees with the order in which the deliverance from the Zidonians is here mentioned, next to that from the Philistines, and would be strengthened by the conjecture that has been made, that Harosheth (Jdg_4:2) was the great workshop in which the tributary Israelites wrought in cutting down timber, etc. for the Phoenician ships; or it may allude to some unrecorded oppression. The Amalekites, who were in alliance with the Midianites (Jdg_6:3, Jdg_6:33), as previously with the Moabites (Jdg_3:13) and with the Canaanites (Jdg_4:14), and whose signal defeat seems to have given the name to the mount of the Amalekites (Jdg_12:15). The Maonites. It is thought by many that the true reading is that preserved in the Septuagint, viz; the Midianites, which, being the greatest of all the foes of Israel, could scarcely be omitted here (see Jdg_6:1-40; Jdg_7:1-25; Jdg_8:1-35.). If Maonites or Maon is the true reading, they would be the same people as the Mehunim, mentioned 2Ch_26:7 (Maon, sing; and Meunim, plur.).
The Zidonians also. This allusion is not clear; it may mean the subjects of Jabin king of Canaan, as the northern Canaanites are called Zidonians in Jdg_18:7; and this agrees with the order in which the deliverance from the Zidonians is here mentioned, next to that from the Philistines, and would be strengthened by the conjecture that has been made, that Harosheth (Jdg_4:2) was the great workshop in which the tributary Israelites wrought in cutting down timber, etc. for the Phoenician ships; or it may allude to some unrecorded oppression. The Amalekites, who were in alliance with the Midianites (Jdg_6:3, Jdg_6:33), as previously with the Moabites (Jdg_3:13) and with the Canaanites (Jdg_4:14), and whose signal defeat seems to have given the name to the mount of the Amalekites (Jdg_12:15). The Maonites. It is thought by many that the true reading is that preserved in the Septuagint, viz; the Midianites, which, being the greatest of all the foes of Israel, could scarcely be omitted here (see Jdg_6:1-40; Jdg_7:1-25; Jdg_8:1-35.). If Maonites or Maon is the true reading, they would be the same people as the Mehunim, mentioned 2Ch_26:7 (Maon, sing; and Meunim, plur.).
13Yet ye have forsaken me, and served other gods: wherefore I will deliver you no more.
14Go and cry unto the gods which ye have chosen; let them deliver you in the time of your tribulation.
15And the children of Israel said unto the LORD, We have sinned: do thou unto us whatsoever seemeth good unto thee; deliver us only, we pray thee, this day.
16And they put away the strange gods from among them, and served the LORD: and his soul was grieved for the misery of Israel.
Jamieson-Fausset-Brown
Jud 10:16-18. They Repent; God Pities Them.
16. they put away the strange gods ... and served the Lord; and his soul was grieved for the misery of Israel--On their abandonment of idolatry and return to purity of worship, God graciously abridged the term of national affliction and restored times of peace.
Jud 10:16-18. They Repent; God Pities Them.
16. they put away the strange gods ... and served the Lord; and his soul was grieved for the misery of Israel--On their abandonment of idolatry and return to purity of worship, God graciously abridged the term of national affliction and restored times of peace.
The Pulpit Commentary
And they put away the strange gods. Here at length were "the fruits meet for repentance," and "the returning to the Lord their God;" the intended result of the severe but loving correction (see Homiletics, Jdg_6:25-32). Cf. Gen_35:2; 1Sa_7:3, in which passages, as here, the phrase the strange gods is the correct rendering; not, as in the margin, gods of strangers. The Hebrew phrase here rendered his soul was grieved occurs Num_21:4; Jdg_16:16; Zec_11:2; it means was impatient—literally, was shortened, i.e. he could bear it no longer. A somewhat similar description of the Divine relenting is contained in the beautiful passage Hos_11:7-9.
And they put away the strange gods. Here at length were "the fruits meet for repentance," and "the returning to the Lord their God;" the intended result of the severe but loving correction (see Homiletics, Jdg_6:25-32). Cf. Gen_35:2; 1Sa_7:3, in which passages, as here, the phrase the strange gods is the correct rendering; not, as in the margin, gods of strangers. The Hebrew phrase here rendered his soul was grieved occurs Num_21:4; Jdg_16:16; Zec_11:2; it means was impatient—literally, was shortened, i.e. he could bear it no longer. A somewhat similar description of the Divine relenting is contained in the beautiful passage Hos_11:7-9.
The Ammonites Gather Against Israel
17Then the children of Ammon were gathered together, and encamped in Gilead. And the children of Israel assembled themselves together, and encamped in Mizpeh.
Jamieson-Fausset-Brown
17-18. the children of Ammon were gathered together--From carrying on guerrilla warfare, the Ammonites proceeded to a continued campaign. Their settled aim was to wrest the whole of the trans-jordanic territory from its actual occupiers. In this great crisis, a general meeting of the Israelitish tribes was held at Mizpeh. This Mizpeh was in eastern Manasseh (Jos 11:3).
17-18. the children of Ammon were gathered together--From carrying on guerrilla warfare, the Ammonites proceeded to a continued campaign. Their settled aim was to wrest the whole of the trans-jordanic territory from its actual occupiers. In this great crisis, a general meeting of the Israelitish tribes was held at Mizpeh. This Mizpeh was in eastern Manasseh (Jos 11:3).
The Pulpit Commentary
This verse ought to begin the new chapter. The preliminary matter of Israel's sin, of their oppression by the Ammonites, of their repentance and return to the God of their fathers, and of God's merciful acceptance of their penitence and prayer, was concluded in the last verse. The history of their deliverance by Jephthah begins here. And the children of Ammon, etc; i.e. they encamped, as they had done during the previous seventeen years, in Gilead, either to carry off the crops or to wring tribute from the people, or in some other way to oppress them, expecting no doubt to meet with tame submission as before. But a new spirit was aroused among the Israelites. By whatever channel the bitter reproach in Jdg_10:11-14 had been convey. ed to them, probably by the same channel, whether angel, or prophet, or high priest, had an answer of peace come to them on their repentance, and so they were roused and encouraged to resistance. As a first step, they encamped in Mizpeh (see Jdg_11:11, Jdg_11:29, Jdg_11:34). Mizpeh, or Mizpah of Gilead, is probably the same as Mizpah in Gilead where Laban and Jacob parted (Gen_31:25, Gen_31:49); as Ramoth-Mizpeh (Jos_13:26), called simply Ramoth in Gilead (Jos_20:8; 1Ch_6:80); and as the place well known in later Israelite history as Ramoth-Gilead (1Ki_4:13; 1Ki_22:3, 1Ki_22:6), situated in the tribe of Gad, and a strong place of much importance. It was the place of national meeting for the whole of Gilead. Mizpah means the watch-tower, and would of course be upon a height, as the name Ramoth-Mizpeh, the heights of Mizpeh, also shows. It almost always preserves its meaning as an appellative, having the article prefixed, ham-mizpah, which is its usual form; only once ham-mizpeh (Jos_15:38), and Mizpeh (Jos_11:18; Jdg_11:29; 1Sa_22:3), and once Mizpah (Hos_5:1). Whether Mizpeh in Jdg_20:1-3 is the same will be considered in the note to that passage. The modern site is not identified with certainty; it is thought to be es-Salt.
This verse ought to begin the new chapter. The preliminary matter of Israel's sin, of their oppression by the Ammonites, of their repentance and return to the God of their fathers, and of God's merciful acceptance of their penitence and prayer, was concluded in the last verse. The history of their deliverance by Jephthah begins here. And the children of Ammon, etc; i.e. they encamped, as they had done during the previous seventeen years, in Gilead, either to carry off the crops or to wring tribute from the people, or in some other way to oppress them, expecting no doubt to meet with tame submission as before. But a new spirit was aroused among the Israelites. By whatever channel the bitter reproach in Jdg_10:11-14 had been convey. ed to them, probably by the same channel, whether angel, or prophet, or high priest, had an answer of peace come to them on their repentance, and so they were roused and encouraged to resistance. As a first step, they encamped in Mizpeh (see Jdg_11:11, Jdg_11:29, Jdg_11:34). Mizpeh, or Mizpah of Gilead, is probably the same as Mizpah in Gilead where Laban and Jacob parted (Gen_31:25, Gen_31:49); as Ramoth-Mizpeh (Jos_13:26), called simply Ramoth in Gilead (Jos_20:8; 1Ch_6:80); and as the place well known in later Israelite history as Ramoth-Gilead (1Ki_4:13; 1Ki_22:3, 1Ki_22:6), situated in the tribe of Gad, and a strong place of much importance. It was the place of national meeting for the whole of Gilead. Mizpah means the watch-tower, and would of course be upon a height, as the name Ramoth-Mizpeh, the heights of Mizpeh, also shows. It almost always preserves its meaning as an appellative, having the article prefixed, ham-mizpah, which is its usual form; only once ham-mizpeh (Jos_15:38), and Mizpeh (Jos_11:18; Jdg_11:29; 1Sa_22:3), and once Mizpah (Hos_5:1). Whether Mizpeh in Jdg_20:1-3 is the same will be considered in the note to that passage. The modern site is not identified with certainty; it is thought to be es-Salt.
18And the people and princes of Gilead said one to another, What man is he that will begin to fight against the children of Ammon? he shall be head over all the inhabitants of Gilead.
The Pulpit Commentary
Gilead. See note to Jdg_10:8. The people and princes. There is no and in the Hebrew. It is perhaps better, therefore, to take the words in apposition, as meaning, And the assembly of the chiefs of Gilead. The first step was to find a competent leader, and they agreed to appoint such an one, if he could be found, as their permanent head and captain.
Gilead. See note to Jdg_10:8. The people and princes. There is no and in the Hebrew. It is perhaps better, therefore, to take the words in apposition, as meaning, And the assembly of the chiefs of Gilead. The first step was to find a competent leader, and they agreed to appoint such an one, if he could be found, as their permanent head and captain.
THE HOLY BIBLE
Judges
Chapter 10
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT