Highlights from the Book of Judges Source Material

Highlights from the Book of Judges Source Material...... 2 Judges - Outline of Contents...... 3 Judges 1- 4...... 4 Judges 5 – 7...... 28 Judges 8 -10...... 44 Judges 11 - 14...... 57 Judges 15 - 18...... 72 Judges 19 - 21...... 80

Judges Page 1 Source Material

This material has been sourced from the 2014 Watchtower Library compact disk. Scriptures Included. Only verses that are explained in some way are included in the Scripture Index. Hence, if the material explains the meaning of the text, gives its background, tells why the text was written, or clarifies an original-language word and its implications, the text would be indexed, since the verse or part of it is explained.

Scriptures that are used as proof texts but that are not explained are omitted. For example, Ezekiel 18:4 may be used merely to show that the soul dies. In this instance the scripture would not be indexed, since no explanation of the text is given.

Additional personal research is encouraged.

Judges Page 2 Judges - Outline of Contents

1 Judah and Simeon’s conquests (1-20) Jebusites persist in Jerusalem (21) Joseph takes Bethel (22-26) Canaanites not completely driven out (27-36) 2 Warning from Jehovah’s angel (1-5) Death of Joshua (6-10) Judges raised up to save Israel (11-23) 3 Jehovah tests Israel (1-6) Othniel, the first judge (7-11) Judge Ehud kills fat King Eglon (12- 30) Judge Shamgar (31) 4 Canaanite King Jabin oppresses Israel (1-3) Prophetess Deborah and Judge Barak (4-16) Jael kills army chief Sisera (17-24) 5 Victory song of Deborah and Barak (1-31) Stars fight against Sisera (20) Torrent of Kishon floods (21) Those loving Jehovah are like the sun (31) 6 Midian oppresses Israel (1-10) An angel assures Judge Gideon of support (11-24) Gideon tears down altar of Baal (25-32) God’s spirit active on Gideon (33-35) The fleece test (36- 40) 7 Gideon and his 300 men (1-8) Gideon’s army defeats Midian (9-25) “The sword of Jehovah and of Gideon!” (20) Confusion in the Midianite camp (21, 22) 8 Ephraimites quarrel with Gideon (1-3) Midianite kings pursued and killed (4-21) Gideon refuses kingship (22-27) Summary of Gideon’s life (28-35) 9 Abimelech becomes king in Shechem (1-6) Jotham’s parable (7-21) Abimelech’s violent rule (22-33) Abimelech assaults Shechem (34-49) Woman wounds Abimelech; he dies (50-57) 10 Judges Tola and Jair (1-5) Israel rebels and repents (6-16) Ammonites threaten Israel (17, 18) 11 Judge Jephthah expelled, later made leader (1-11) Jephthah reasons with Ammon (12-28) Jephthah’s vow and his daughter (29-40) Daughter’s life of singleness (38-40) 12 Conflict with the Ephraimites (1-7) Shibboleth test (6) Judges Ibzan, Elon, and Abdon (8-15) 13 An angel visits Manoah and his wife (1-23) Birth of Samson (24, 25) 14 Judge Samson seeks a Philistine wife (1-4) Samson kills a lion by Jehovah’s spirit (5-9) Samson’s riddle at the wedding (10-19) Samson’s wife given to another man (20) 15 Samson’s revenge on the Philistines (1-20) 16 Samson in Gaza (1-3) Samson and Delilah (4-22) Samson’s revenge and death (23-31) 17 Micah’s idols and his priest (1-13) 18 The Danites look for land (1-31) Micah’s idols and priest captured (14-20) Laish taken and renamed Dan (27-29) Idol worship in Dan (30, 31) 19 Benjaminites’ sex crime in Gibeah (1-30) 20 War against the Benjaminites (1-48) 21 Benjamin saved as a tribe (1-25)

Judges Page 3 Judges 1- 4

(Judges 1:1) After the death of Joshua, the Israelites inquired of Jehovah: “Who of us will go up first to fight against the Caʹnaan·ites?”

*** it-2 p. 117 Joshua, Book of *** Their main objection is that some of the events recorded in the book of Joshua also appear in the book of Judges, which commences with the words, “And after the death of Joshua.” (Jg 1:1) Nevertheless, this opening statement is not necessarily a time indicator for all the events found in the Judges account. The book is not arranged in strict chronological order, for it mentions an event that definitely is placed before Joshua’s death. (Jg 2:6-9) Therefore, some things, such as the capture of Hebron by Caleb (Jos 15:13, 14; Jg 1:9, 10), Debir by Othniel (Jos 15:15-19; Jg 1:11-15), and Leshem, or Laish (Dan), by the Danites (Jos 19:47, 48; Jg 18:27-29), could likewise have taken place before Joshua’s death. Even the action of the Danites in setting up an idolatrous image at Laish could reasonably fit Joshua’s time. (Jg 18:30, 31) In his concluding exhortation, Joshua told the Israelites: “Remove the gods that your forefathers served on the other side of the River and in Egypt, and serve Jehovah.” (Jos 24:14) Had idolatry not existed, this statement would have had little meaning.

*** it-2 p. 135 Judges, Book of *** Arrangement. Judges is linked with the preceding Bible book by its opening words, “And after the death of Joshua.” However, some of the happenings narrated therein evidently occurred before Joshua died. For example, Judges 2:6 reads: “When Joshua sent the people away, then the sons of Israel went their way, each to his inheritance, to take possession of the land.” So it appears that Judges 1:1–3:6 serves as an introduction, the writer having drawn on events taking place before and after Joshua’s death in order to provide the historical background for the account that follows. (Judges 1:2) Jehovah replied: “Judah will go up. Look! I am giving the land into his hand.”

*** w05 1/15 p. 24 par. 5 Highlights From the Book of Judges *** 1:2, 4—Why is Judah designated to be the first tribe to take possession of the land allotted to it? Normally, this privilege would go to the tribe of Reuben, Jacob’s firstborn. But in his deathbed prophecy, Jacob foretold that Reuben was not to excel, having forfeited his right as the firstborn. Simeon and Levi, who had acted with cruelty, were to be scattered in Israel. (Genesis 49:3-5, 7) Hence, the next in line was Judah, the fourth son of Jacob. Simeon, who went up with Judah, received small areas of land scattered throughout the large territory of Judah.—Joshua 19:9. (Judges 1:4) When Judah went up, Jehovah gave the Caʹnaan·ites and the Perʹiz·zites into their hands, and they defeated 10,000 men in Beʹzek.

Judges Page 4 Canaanite forces but was met by Judah and Simeon, was chased N to Bezek, and was defeated there. The context, however, seems to indicate a place in the general area of Jerusalem. In view of these circumstances, Bezek, the city of Adoni-bezek, is tentatively located in the Shephelah region at the site of Khirbet Bezqa, about 5 km (3 mi) NE of Gezer. (Judges 1:5) They found A·doʹni-beʹzek in Beʹzek, and there they fought against him and defeated the Caʹnaan·ites and the Perʹiz·zites.

*** it-1 p. 307 Bezek *** 1. The site at which Judah and Simeon defeated 10,000 Canaanite and Perizzite troops under Adoni-bezek. (Jg 1:3-7) Some identify this Bezek with that of 1 Samuel 11:8 (No. 2 below), which is in an extreme northern location in relation to Jerusalem and the territory occupied by Judah and Simeon. Such a view would require the assumption that Adoni-bezek came S to join other Canaanite forces but was met by Judah and Simeon, was chased N to Bezek, and was defeated there. The context, however, seems to indicate a place in the general area of Jerusalem. In view of these circumstances, Bezek, the city of Adoni-bezek, is tentatively located in the Shephelah region at the site of Khirbet Bezqa, about 5 km (3 mi) NE of Gezer. (Judges 1:6) When A·doʹni-beʹzek fled, they chased him and caught him and cut off his thumbs and his big toes.

*** w05 1/15 p. 24 par. 6 Highlights From the Book of Judges *** 1:6, 7—Why were the thumbs and the big toes of defeated kings cut off? A person who lost his thumbs and big toes apparently was incapacitated for military action. Without the thumbs, how could a soldier handle a sword or a spear? And the loss of the big toes would result in inability to maintain one’s balance properly.

*** it-1 p. 49 Adoni-bezek *** ADONI-BEZEK

(A·doʹni-beʹzek) [Lord of Bezek]. A powerful ruler who, prior to the Israelite attack at Bezek, had humbled 70 pagan kings by cutting off their thumbs and great toes. A similar practice was employed at one time by the ancient Athenians, who decreed that prisoners of war should lose their thumbs. Thereafter they could row but were unfit to handle a sword or spear. Soon after Joshua’s death the combined forces of Judah and Simeon clashed with 10,000 troops of the Canaanites and Perizzites at Bezek, causing Adoni-bezek to flee from the defeat. Upon being captured, his thumbs and great toes were also severed, at which time he declared: “Just the way I have done, so God has repaid me.” He was transported to Jerusalem, where he died.—Jg 1:4-7.

Judges Page 5 *** it-2 p. 1098 Thumb *** THUMB

The finger on the human hand that can be moved against each of the other fingers. Humans can grasp things and perform many delicate operations that would be impossible if they did not have opposable thumbs. Anciently, a captive was sometimes incapacitated for military service by having his thumbs and big toes cut off.—Jg 1:6, 7. (Judges 1:7) Then A·doʹni-beʹzek said: “There are 70 kings whose thumbs and big toes were cut off and who are picking up food under my table. Just as I have done, so God has repaid me.” After that they brought him to Jerusalem, and he died there.

*** it-1 p. 49 Adoni-bezek *** ADONI-BEZEK

*** it-2 p. 1098 Thumb *** THUMB

The finger on the human hand that can be moved against each of the other fingers. Humans can grasp things and perform many delicate operations that would be impossible if they did not have opposable thumbs. Anciently, a captive was sometimes incapacitated for military service by having his thumbs and big toes cut off.—Jg 1:6, 7. (Judges 1:8) Furthermore, the men of Judah fought against Jerusalem and captured it; they struck it with the sword and set the city on fire.

*** gm chap. 7 pp. 95-96 Does the Bible Contradict Itself? *** Read the Account Carefully 19 Sometimes, all that is needed to resolve apparent contradictions is to read the account carefully and reason on the information provided. This is the case when we consider the conquest of Jerusalem by the Israelites. Jerusalem was listed as part of the inheritance of Benjamin, but we read that Benjamin’s tribe was unable to conquer it. (Joshua 18:28; Judges 1:21) We also read that Judah was unable to conquer Jerusalem—as if it were part of that tribe’s inheritance. Eventually, Judah defeated Jerusalem, burning it with fire. (Joshua 15:63; Judges 1:8) Hundreds of years later, however, David is also recorded as conquering Jerusalem.—2 Samuel 5:5-9.

Judges Page 6 20 At first glance, all of this might appear confusing, but there are in reality no contradictions. In fact, the boundary between Benjamin’s inheritance and Judah’s ran along the Valley of Hinnom, right through the ancient city of Jerusalem. What later came to be called the City of David actually lay in the territory of Benjamin, just as Joshua 18:28 says. But it is likely that the Jebusite city of Jerusalem spilled across the Valley of Hinnom and thus overlapped into Judah’s territory, so that Judah, too, had to war against its Canaanite inhabitants. 21 Benjamin was unable to conquer the city. On one occasion, Judah did conquer Jerusalem and burn it. (Judges 1:8, 9) But Judah’s forces evidently moved on, and some of the original inhabitants regained possession of the city. Later, they formed a pocket of resistance that neither Judah nor Benjamin could remove. Thus, the Jebusites continued in Jerusalem until David conquered the city hundreds of years later.

*** it-2 p. 41 Jerusalem *** Apparently the Canaanite city had additional settlements, or “suburbs,” however, and part of the settled area may have overlapped into Judah’s territory to the W and S of the Valley of Hinnom. Judah is credited with the initial capture of Jerusalem at Judges 1:8, but after the invading forces moved on, the Jebusite inhabitants apparently remained (or returned) in sufficient force to form a later pocket of resistance that neither Judah nor Benjamin could break. Thus, of both Judah and Benjamin it is said that the ‘Jebusites continued dwelling with them in Jerusalem.’ (Jos 15:63; Jg 1:21) This situation continued for some four centuries, and the city was at times referred to as “Jebus,” “a city of foreigners.”—Jg 19:10-12; 1Ch 11:4, 5. (Judges 1:10) So Judah marched against the Caʹnaan·ites who were dwelling in Hebʹron (the name of Hebʹron was previously Kirʹi·ath-arʹba), and they struck down Sheʹshai, A·hiʹman, and Talʹmai.

*** it-1 p. 1083 Hebron *** However, although the Israelites under Joshua broke the power of the Canaanites, it appears that they did not immediately establish garrisons to hold on to their conquests. Evidently while Israel was warring elsewhere, the Anakim reestablished themselves at Hebron, making it necessary for Caleb (or the sons of Judah under Caleb’s leadership) to wrest the city from their control sometime afterward. (Jos 11:21-23; 14:12-15; 15:13, 14; Jg 1:10) (Judges 1:13) And Othʹni·el the son of Keʹnaz, Caʹleb’s younger brother, captured it. So he gave him his daughter Achʹsah as a wife.

*** it-1 p. 599 Debir *** Though Joshua’s initial campaigns had served to subdue the unified resistance of enemy forces in the land of Canaan, rapidly demolishing all major strongholds, apparently this type of warfare did not allow for the establishing of garrisons to hold the sites of all the destroyed cities. So, a second conquest or “mopping up” operation was effected at Debir by Othniel, who, because of distinguishing himself in the city’s conquest, was given Achsah, the daughter of veteran warrior Caleb, as a wife.—Jos 15:13-19; Jg 1:11-15. It cannot be ascertained precisely when in Israel’s history this second conquest occurred. The book of Judges opens with the phrase “after the death of Joshua,” and the account of Caleb’s taking Debir follows thereafter. (Jg 1:11-15) This, according to some, would make Judah’s conquest of

Judges Page 7 Debir subsequent to Joshua’s death and would mean that the similar account found at Joshua 15:13- 19 was a later addition to the book bearing Joshua’s name. However, others view Judges 1:1 as only a formal introduction to connect it with the book of Joshua, arguing that Caleb would hardly wait for years until Joshua died before driving the Anakim from his promised possession. Hence, they consider the Judges account to be a restatement of that in Joshua. (Judges 1:17) But Judah marched on with his brother Simʹe·on, and they attacked the Caʹnaan·ites inhabiting Zeʹphath and devoted it to destruction. So they named the city Horʹmah.

*** it-1 pp. 1142-1143 Hormah *** Since the record only shows that Joshua defeated Hormah’s king (not mentioning any conquest of the city), the tribes of Judah and Simeon thereafter combined their forces to “strike the Canaanites inhabiting Zephath and to devote it to destruction. Hence the name of the city was called Hormah.” (Jg 1:17) Their naming of the city here simply may have been a confirmation or restatement of the name applied to it earlier. The use of the name Hormah back in Moses’ time is considered by some to have been with reference to the entire district or region instead of the one city of Zephath. This would mean that the entire district was under ban, or devoted to destruction, whenever that destruction should eventually be accomplished.—Compare Commentary on the Old Testament, by C. F. Keil and F. Delitzsch, 1973, Vol. II, Joshua, Judges, Ruth, p. 256; see ZEPHATH.

*** it-2 p. 1231 Zephath *** (Zeʹphath) [possibly from a root meaning “keep watch”]. A royal Canaanite city in the southern part of Judah’s territory, apparently S of Arad, captured by the combined forces of Judah and Simeon. (Jg 1:16, 17; compare Jos 15:30; 19:4.) The city was renamed “Hormah,” meaning “A Devoting to Destruction.” This city, like the other cities of the Canaanites, had been placed ‘under ban’ by Jehovah and was to be devoted to destruction. (De 7:1- 4) The tribes of Judah and Simeon were now applying the terms of that ban to Zephath. Zephath may have been the principal Canaanite city of that district or area.—See HORMAH. (Judges 1:21) But the Benʹja·min·ites did not drive out the Jebʹu·sites inhabiting Jerusalem, so the Jebʹu·sites continue dwelling with the Benʹja·min·ites in Jerusalem down to this day.

Judges Page 8 lay in the territory of Benjamin, just as Joshua 18:28 says. But it is likely that the Jebusite city of Jerusalem spilled across the Valley of Hinnom and thus overlapped into Judah’s territory, so that Judah, too, had to war against its Canaanite inhabitants. 21 Benjamin was unable to conquer the city. On one occasion, Judah did conquer Jerusalem and burn it. (Judges 1:8, 9) But Judah’s forces evidently moved on, and some of the original inhabitants regained possession of the city. Later, they formed a pocket of resistance that neither Judah nor Benjamin could remove. Thus, the Jebusites continued in Jerusalem until David conquered the city hundreds of years later.

*** it-2 p. 41 Jerusalem *** Apparently the Canaanite city had additional settlements, or “suburbs,” however, and part of the settled area may have overlapped into Judah’s territory to the W and S of the Valley of Hinnom. Judah is credited with the initial capture of Jerusalem at Judges 1:8, but after the invading forces moved on, the Jebusite inhabitants apparently remained (or returned) in sufficient force to form a later pocket of resistance that neither Judah nor Benjamin could break. Thus, of both Judah and Benjamin it is said that the ‘Jebusites continued dwelling with them in Jerusalem.’ (Jos 15:63; Jg 1:21) This situation continued for some four centuries, and the city was at times referred to as “Jebus,” “a city of foreigners.”—Jg 19:10-12; 1Ch 11:4, 5. (Judges 1:25) So the man showed them the way into the city, and they struck the city with the sword, but they let the man and all his family go free.

*** it-2 p. 285 Luz *** 2. The name of a city built in “the land of the Hittites” by a man of Bethel (Luz) who cooperated with Israelite fighters of the house of Joseph in bringing about the fall of Bethel. Like Rahab and her family, he and his family were allowed to go unharmed. But, different from Rahab and perhaps indicating that the basis for his services rendered was not a genuine fear and appreciation of Jehovah the God of Israel, the man did not seek to associate himself with Israel, preferring to go to Hittite country and there build his city, which he named Luz, doubtless in memory of his hometown. The Bible does not dignify him by naming him as it does Rahab. (Jg 1:23-26) Some consider it likely that the name of the city at least is reflected in the ruins of el-Louaize, about 20 km (12 mi) ESE of Sidon. (Judges 1:26) The man went to the land of the Hitʹtites and built a city and named it Luz, which is its name to this day.

Judges Page 9 20 km (12 mi) ESE of Sidon. (Judges 1:31) Ashʹer did not drive out the inhabitants of Acʹco and the inhabitants of Siʹdon, Ahʹlab, Achʹzib, Helʹbah, Aʹphik, and Reʹhob.

*** it-1 p. 42 Achzib *** 2. A Phoenician coastal city in the territory of the tribe of Asher. (Jos 19:29) Asher, however, never succeeded in conquering it, nor the more important city of Acco (Acre) to the S, perhaps due to hindering action on the part of the Phoenician fleet. (Jg 1:31, 32)

*** it-1 p. 120 Aphek *** 2. A town within the territory of Asher but which the tribe was unsuccessful in possessing. (Jos 19:24, 30) It is called Aphik at Judges 1:31. It has been identified with Tell Kurdaneh (Tel Afeq), about 8 km (5 mi) SSE of Acco. (Judges 1:35) So the Amʹor·ites persisted in dwelling in Mount Heʹres, Aiʹja·lon, and Sha·alʹbim. But when the power of the house of Joseph increased, they were forced into hard labor.

*** it-1 pp. 67-68 Aijalon *** After Joshua’s conquest of Canaan, Aijalon was assigned to the tribe of Dan. (Jos 19:40-42) It was later assigned to the sons of Kohath as a Levite city.—Jos 21:24. The Danites at first proved unable to oust the Amorites from Aijalon, but it appears that Ephraim from the N came to their aid and “the hand of the house of Joseph got to be so heavy that they [the Amorites] were forced into task work.” (Jg 1:34, 35) This may be the reason 1 Chronicles 6:69 lists Aijalon as belonging to Ephraim and as given by them to the Kohathites. (See, however, the corresponding case of GATH-RIMMON No. 1.) (Judges 2:1) Then Jehovah’s angel went up from Gilʹgal to Boʹchim and said: “I brought you up out of Egypt into the land about which I swore to your forefathers. Furthermore, I said, ‘I will never break my covenant with you.

*** it-1 p. 961 Gilgal *** Jehovah’s angel is reported to have gone “from Gilgal to Bochim.” (Jg 2:1) This may allude to the angelic appearance near Gilgal shortly after Israel had crossed the Jordan (Jos 5:10-14) and therefore suggests that the same angel appeared at Bochim. (Judges 2:3) That is why I also said, ‘I will not drive them away from before you, and they will ensnare you, and their gods will lure you away.’”

*** si p. 47 par. 9 Bible Book Number 7—Judges *** 9 Conditions in Israel at the time of the judges (1:1–2:23). The tribes of Israel are described as they spread out to settle in their assigned territories. However, instead of completely driving out the Canaanites, they put many of them to forced labor, permitting them to dwell among the Israelites. Therefore Jehovah’s angel declares, “They must become snares to you, and their gods will serve as a lure to you.” (2:3) Thus, when a new generation arises that does not know Jehovah or his works,

Judges Page 10 the people soon abandon him to serve the Baals and other gods. Because Jehovah’s hand is against them for calamity, they get “in very sore straits.” Because of their stubbornness and refusal to listen even to the judges, Jehovah does not drive out a single one of the nations he has left to test Israel. (Judges 2:5) So they named that place Boʹchim, and they sacrificed there to Jehovah.

*** it-1 p. 84 Altar *** Other altars were constructed, but these appear to have been built for specific occasions, not for continual use, and they were usually built in connection with angelic appearances or at angelic instruction. The one at Bochim and those of Gideon and Manoah were such. (Jg 2:1-5; 6:24-32; 13:15-23) (Judges 2:11) So the Israelites did what was bad in the eyes of Jehovah and served the Baʹals.

*** si p. 50 par. 26 Bible Book Number 7—Judges *** Judges is most beneficial in its forthright advocacy of Jehovah’s worship and its powerful warnings concerning the folly of demon religion, interfaith, and immoral associations. Jehovah’s severe condemnation of Baal worship should impel us to stand clear of the modern-day equivalents of materialism, nationalism, and sexual immorality.—2:11-18. (Judges 2:13) They abandoned Jehovah and served Baʹal and the Ashʹto·reth images.

*** it-1 p. 977 Gods and Goddesses *** Anath, Asherah, and Ashtoreth are the principal goddesses mentioned in the Ras Shamra texts. However, there appears to have been a considerable overlapping in the roles of these goddesses. In Syria, where the Ras Shamra texts were found, Anath may have been viewed as Baal’s wife, since she, though repeatedly referred to as “maiden,” is shown as having intercourse with Baal. But the Scriptural record mentions only Ashtoreth and the sacred pole, or Asherah, in connection with Baal. Hence, at times Asherah and then again Ashtoreth may have been regarded as wives of Baal.—Jg 2:13; 3:7; 10:6; 1Sa 7:4; 12:10; 1Ki 18:19; see ASHTORETH; SACRED PILLAR; SACRED POLE.

*** it-2 p. 430 Moon *** There the moon was sometimes worshiped under the symbol of the goddess Ashtoreth (Astarte). Ashtoreth was said to be the female consort of the male god Baal, and the worship of these two frequently ensnared the Israelites during the period of the Judges. (Jg 2:13; 10:6) King Solomon’s foreign wives brought the contamination of moon worship into Judah. Foreign-god priests directed the people of Judah and Jerusalem in making sacrificial smoke to the sun, moon, and stars, a practice that continued until King Josiah’s time. (1Ki 11:3-5, 33; 2Ki 23:5, 13, 14) When Jezebel, the daughter of the pagan king Ethbaal who ruled the Sidonians, married King Ahab of Israel, she also brought with her the worship of Baal and, apparently, of the moon-goddess Ashtoreth. (1Ki 16:31) The Israelites again met up with moon worship during their exile in Babylon, where the times of the new moons were considered propitious by the Babylonian astrologers for making forecasts of the future.—Isa 47:12, 13.

Judges Page 11 (Judges 2:14) At this Jehovah’s anger blazed against Israel, so he handed them over to plunderers who pillaged them. He sold them into the hand of the enemies around them, and they were no longer able to hold their own against their enemies.

*** it-2 p. 735 Ransom *** Later, because the Israelites kept “selling themselves to do what was bad” (2Ki 17:16, 17), Jehovah on several occasions ‘sold them into the hands of their enemies.’ (De 32:30; Jg 2:14; 3:8; 10:7; 1Sa 12:9) Their repentance caused him to buy them back, or reclaim them, out of distress or exile (Ps 107:2, 3; Isa 35:9, 10; Mic 4:10), thereby performing the work of a Go·ʼelʹ, a Repurchaser related to them inasmuch as he had espoused the nation to himself. (Isa 43:1, 14; 48:20; 49:26; 50:1, 2; 54:5-7) In ‘selling’ them, Jehovah was not paid some material compensation by the pagan nations. His payment was the satisfaction of his justice and the fulfillment of his purpose to have them corrected and disciplined for their rebellion and disrespect.—Compare Isa 48:17, 18. (Judges 2:16) So Jehovah would raise up judges who would save them from the hand of their plunderers.

*** w86 6/1 p. 31 Questions From Readers *** After Joshua’s death, Israel fell away from true worship and came to be afflicted by other peoples. Judges 2:16 says: “So Jehovah would raise up judges, and they would save them out of the hand of their pillagers.” Jehovah first raised up as a judge, or ‘savior,’ the man named Othniel. (Judges 3:9) After that came Ehud, Shamgar, Barak, Gideon, Tola, Jair, Jephthah, Ibzan, Elon, Abdon, and Samson. Aside from these 12, the Bible mentions Deborah, Eli, and Samuel in connection with judging. (Judges 4:4; 1 Samuel 4:16-18; 7:15, 16) However, Deborah is called first a prophetess, and she is linked with Judge Barak, who particularly took the lead in delivering the people from oppression. (Judges 2:21) I for my part will not drive out from before them even one of the nations that Joshua left behind when he died.

*** it-1 p. 404 Canaan *** Judges 3:1, 2 states that Jehovah let some of the Canaanite nations stay “so as by them to test Israel, that is, all those who had not experienced any of the wars of Canaan; it was only in order for the generations of the sons of Israel to have the experience, so as to teach them war, that is, only those who before that had not experienced such things.” This does not contradict the earlier statement (Jg 2:20-22) that Jehovah allowed these nations to remain because of Israel’s unfaithfulness and in order to “test Israel, whether they will be keepers of Jehovah’s way.” Rather, it harmonizes with that reason and shows that later generations of Israelites would thereby be faced with the opportunity to demonstrate obedience to God’s commands concerning the Canaanites, putting their faith to the test to the point of endangering their lives in war in order to prove obedient. (Judges 2:22) This is to test whether Israel will keep Jehovah’s way by walking in it as their fathers did.”

Judges Page 12 *** it-1 p. 404 Canaan *** Judges 3:1, 2 states that Jehovah let some of the Canaanite nations stay “so as by them to test Israel, that is, all those who had not experienced any of the wars of Canaan; it was only in order for the generations of the sons of Israel to have the experience, so as to teach them war, that is, only those who before that had not experienced such things.” This does not contradict the earlier statement (Jg 2:20-22) that Jehovah allowed these nations to remain because of Israel’s unfaithfulness and in order to “test Israel, whether they will be keepers of Jehovah’s way.” Rather, it harmonizes with that reason and shows that later generations of Israelites would thereby be faced with the opportunity to demonstrate obedience to God’s commands concerning the Canaanites, putting their faith to the test to the point of endangering their lives in war in order to prove obedient. (Judges 3:1) These are the nations that Jehovah allowed to remain so that they could test all those of Israel who had not experienced any of the wars of Caʹnaan

*** it-1 p. 404 Canaan *** Judges 3:1, 2 states that Jehovah let some of the Canaanite nations stay “so as by them to test Israel, that is, all those who had not experienced any of the wars of Canaan; it was only in order for the generations of the sons of Israel to have the experience, so as to teach them war, that is, only those who before that had not experienced such things.” This does not contradict the earlier statement (Jg 2:20-22) that Jehovah allowed these nations to remain because of Israel’s unfaithfulness and in order to “test Israel, whether they will be keepers of Jehovah’s way.” Rather, it harmonizes with that reason and shows that later generations of Israelites would thereby be faced with the opportunity to demonstrate obedience to God’s commands concerning the Canaanites, putting their faith to the test to the point of endangering their lives in war in order to prove obedient. (Judges 3:2) (this was so that succeeding generations of Israelites would experience war, those who had not experienced such things before):

*** it-1 p. 404 Canaan *** Judges 3:1, 2 states that Jehovah let some of the Canaanite nations stay “so as by them to test Israel, that is, all those who had not experienced any of the wars of Canaan; it was only in order for the generations of the sons of Israel to have the experience, so as to teach them war, that is, only those who before that had not experienced such things.” This does not contradict the earlier statement (Jg 2:20-22) that Jehovah allowed these nations to remain because of Israel’s unfaithfulness and in order to “test Israel, whether they will be keepers of Jehovah’s way.” Rather, it harmonizes with that reason and shows that later generations of Israelites would thereby be faced with the opportunity to demonstrate obedience to God’s commands concerning the Canaanites, putting their faith to the test to the point of endangering their lives in war in order to prove obedient. (Judges 3:3) the five lords of the Phi·lisʹtines, and all the Caʹnaan·ites, the Si·doʹni·ans, and the Hiʹvites inhabiting Mount Lebʹa·non from Mount Baʹal-herʹmon as far as Leʹbo-haʹmath.

Judges Page 13 *** it-1 p. 232 Baal-hermon *** BAAL-HERMON

(Baʹal-herʹmon) [Owner of Hermon]. This name appears at Judges 3:3 and 1 Chronicles 5:23. In the first instance it describes a point in the region inhabited by the Sidonians and the Hivites who remained unconquered by the Israelites, and it is here referred to as “Mount Baal-hermon.” It is usually identified with Mount Hermon itself but may refer to the Anti-Lebanon Range in general or to some portion thereof. (Judges 3:4) They served as a means of testing Israel to determine whether Israel would obey Jehovah’s commandments that he had given their fathers through Moses.

*** it-1 p. 1230 Israel *** These God-defying elements that were allowed to remain acted like thorns and thistles in the side of Israel, and intermarriage with them only increased the pain. For a period of more than 380 years, from the death of Joshua to their complete subjugation by David, such worshipers of false gods acted “as agents to test Israel so as to know whether they would obey Jehovah’s commandments.”— Jg 3:4-6. (Judges 3:7) So the Israelites did what was bad in Jehovah’s eyes, and they forgot Jehovah their God and were serving the Baʹals and the sacred poles.

*** it-2 p. 835 Sacred Pole *** During the period of the Judges, it is noted that the apostate Israelites “went serving the Baals and the sacred poles [the Asherim].” (Jg 3:7, ftn; compare 2:13.) The mention of these deities in the plural may indicate that each locality had its Baal and Asherah. (Jg 6:25) (Judges 3:8) At this Jehovah’s anger blazed against Israel, and he sold them into the hand of Cuʹshan-rish·a·thaʹim the king of Mes·o·po·taʹmi·a. The Israelites served Cuʹshan-rish·a·thaʹim for eight years.

*** it-1 p. 561 Cushan-rishathaim *** CUSHAN-RISHATHAIM

(Cuʹshan-rish·a·thaʹim) [possibly, Cushite (Ethiopian) of the Double Wickedness]. A king of Mesopotamia from whose domination Othniel liberated the Israelites after eight years of servitude. He is also called “the king of Syria.” (Jg 3:7-11) Some view the second half (“rishathaim”) of this composite name as the name of a place or region, while others translate it to mean “Double Wickedness.” “Cushan” is used at Habakkuk 3:7 to parallel Midian; however, it is stated that King Cushan-rishathaim was from Mesopotamia (Heb., ʼAramʹ na·haraʹyim; compare Ge 24:10, where the same term is used to describe the location of the city of Nahor in Syria). A list of Pharaoh Ramses III mentions a district in northern Syria called Qusanaruma, and this is suggested by some scholars to have been the possible seat of this king’s domain. Cushan-rishathaim was Israel’s first major oppressor during the period of the Judges.

Judges Page 14 *** it-2 p. 385 Mesopotamia *** Whenever there is a basis for determining the general geographic location mentioned in the Hebrew Scriptures, the northern area around Haran (Ge 24:2-4, 10) or the northern mountainous region around Pethor (De 23:4; compare Nu 23:7) is included under the designation “Aram- naharaim” (Mesopotamia). Although the extent of the area under the control of Mesopotamian King Cushan-rishathaim (the oppressor of Israel in the time of Judge Othniel) is uncertain, the seat of his government may also have been in the N. (Jg 3:8-10; see CUSHAN-RISHATHAIM.)

*** it-2 p. 735 Ransom *** Later, because the Israelites kept “selling themselves to do what was bad” (2Ki 17:16, 17), Jehovah on several occasions ‘sold them into the hands of their enemies.’ (De 32:30; Jg 2:14; 3:8; 10:7; 1Sa 12:9) Their repentance caused him to buy them back, or reclaim them, out of distress or exile (Ps 107:2, 3; Isa 35:9, 10; Mic 4:10), thereby performing the work of a Go·ʼelʹ, a Repurchaser related to them inasmuch as he had espoused the nation to himself. (Isa 43:1, 14; 48:20; 49:26; 50:1, 2; 54:5-7) In ‘selling’ them, Jehovah was not paid some material compensation by the pagan nations. His payment was the satisfaction of his justice and the fulfillment of his purpose to have them corrected and disciplined for their rebellion and disrespect.—Compare Isa 48:17, 18. (Judges 3:9) When the Israelites called to Jehovah for help, Jehovah raised up a savior to rescue the Israelites, Othʹni·el the son of Keʹnaz, the younger brother of Caʹleb.

*** it-1 p. 743 Judges Deliver Israel From Oppression *** Othniel Jg 3:7-11 (Judges 3:13) Furthermore, he brought against them the Amʹmon·ites and the A·malʹek·ites. They attacked Israel and captured the city of palm trees.

*** w97 3/15 p. 29 Ehud—A Man of Faith and Courage *** With the help of Ammon and Amalek, Eglon attacked Israel and set up his palace in Jericho, “the city of palm trees.” How ironic that the first Canaanite city to be conquered by Israel now housed the headquarters of one who worshiped the false god Chemosh!—Judges 3:12, 13, 17.

*** it-2 p. 420 Moab *** In the time of the Judges. During the period of the Judges, the Moabites appear to have expanded their territory N of the Arnon and, in the reign of their King Eglon, occupied Israelite territory W of the Jordan at least as far as “the city of palm trees,” Jericho. (Jg 3:12, 13; compare De 34:3.) (Judges 3:15) Then the Israelites called to Jehovah for help, so Jehovah raised up for them a savior, Eʹhud the son of Geʹra, a Benʹja·min·ite who was left-handed. In time the Israelites sent tribute through him to Egʹlon the king of Moʹab.

Judges Page 15 *** w04 3/15 pp. 29-30 Ehud Breaks the Oppressor’s Yoke *** The record states: “The sons of Israel began to call to Jehovah for aid. So Jehovah raised up for them a savior, Ehud the son of Gera, a Benjamite, a left-handed man. In time the sons of Israel sent tribute by his hand to Eglon the king of Moab.” (Judges 3:15) Jehovah must have made certain that Ehud was selected to present the tribute. Whether he had ever performed that duty before is not stated. However, the way that Ehud carefully prepared for the meeting and the tactics he used suggest that he may have had a certain familiarity with Eglon’s palace and what he could expect there. In all of this, his being left-handed was significant. A Disabled Man or a Warrior? Literally, the term “left-handed” means ‘shut, lamed, or bound in the right hand.’ Does this mean that Ehud was disabled, perhaps with a deformed right hand? Consider what the Bible says about the left-handed “seven hundred chosen men” out of the tribe of Benjamin. “Every one of these was a slinger of stones to a hairbreadth and would not miss,” states Judges 20:16. Very likely they were selected for their prowess in battle. According to some Bible scholars, “left-handed” denotes one “who used the left hand as well as the right,” that is, an ambidextrous person.—Judges 3:15, The Douay Version. The tribe of Benjamin, in fact, was renowned for its left-handed men. First Chronicles 12:1, 2 tells of Benjamite “mighty men, the helpers in the warfare, armed with the bow, using the right hand and using the left hand with stones or with arrows in the bow.” This ability could have been achieved, says one reference work, “by binding the right arms of young children—hence ‘bound as to his right hand’—and inculcating dexterity with the left.” Israel’s foes would normally be trained to meet right-handed warriors. Hence, much of an enemy’s training could be nullified if he unexpectedly met a left-handed soldier.

*** w97 3/15 p. 29 Ehud—A Man of Faith and Courage *** Eglon oppressed the Israelites for the next 18 years, evidently demanding a burdensome tax from them. By requiring periodic tribute, Moab strengthened its own economic position while draining Israel’s resources. Understandably, God’s people cried out for relief, and once again Jehovah listened. He raised up for them another savior—this time a Benjamite named Ehud. To put an end to Eglon’s tyranny over Israel, Ehud planned to take action on the day of the next payment of tribute. —Judges 3:14, 15.

*** it-1 p. 700 Ehud *** Ehud was a left-handed man, or, literally, “a man closed (impeded) of his right hand.” But this does not mean that Ehud was crippled, as such Hebrew phraseology is used in connection with 700 Benjamite warriors, who are not likely to have had a physical defect but were “left-handed” and evidently ambidextrous. (Jg 3:15, 16, ftn; 20:16; compare 1Ch 12:2.) The Bible does not specifically say Ehud was ambidextrous, though that is possible. Nevertheless, being left-handed, he girded the sword underneath his garment upon his right thigh.

Judges Page 16 *** it-1 p. 743 Judges Deliver Israel From Oppression *** Ehud Jg 3:12-30 (Judges 3:16) Meanwhile, Eʹhud made for himself a two-edged sword, a cubit long, and he strapped it underneath his garment on his right thigh.

*** w04 3/15 p. 30 Ehud Breaks the Oppressor’s Yoke *** Ehud’s first step was to prepare “a sword for himself”—a doubled-edged sword that was short enough to be concealed under his clothes. He may have expected to be searched. Swords were normally worn on the left side of the body, where right-handers could quickly draw them. Being left-handed, Ehud hid his weapon “underneath his garment upon his right thigh,” where the king’s guards were less likely to search. Without hindrance, therefore, “he proceeded to present the tribute to Eglon the king of Moab.”—Judges 3:16, 17.

*** w97 3/15 pp. 29-30 Ehud—A Man of Faith and Courage *** To prepare for his courageous move, Ehud made a two-edged sword a cubit in length. If this was a short cubit, the weapon was about 15 inches [38 cm] long. Some would consider it to be a dagger. Evidently there was no crosspiece between the blade and the handle. Therefore, Ehud could conceal his small sword in the folds of his garment. Furthermore, since Ehud was left-handed, he could gird his sword on his right side—not the usual place for a weapon.—Judges 3:15, 16. Ehud’s strategy was not without its risks. For example, what if the king’s attendants searched Ehud for weapons? Even if they did not, surely they would not leave their king alone with an Israelite! But if they did and Eglon could be killed, how would Ehud escape? How far could he run before Eglon’s attendants discovered what had happened? No doubt Ehud pondered such details, perhaps imagining a number of disastrous outcomes. Nevertheless, he proceeded with his plan, displaying courage and exercising faith in Jehovah.

*** it-2 p. 1177 Weights and Measures *** There is some uncertainty about the measure designated by the Hebrew term goʹmedh, appearing solely at Judges 3:16 with reference to the length of Ehud’s sword. In numerous translations this word is rendered “cubit.” (KJ, Le, JB, NW, Ro, RS) Some scholars believe that goʹmedh denotes a short cubit roughly corresponding to the distance from the elbow to the knuckles of the clenched hand. This would be about 38 cm (15 in.).—NE. (Judges 3:17) He then presented the tribute to Egʹlon the king of Moʹab. Now Egʹlon was a very fat man.

Judges Page 17 on this initial encounter. Furthermore, Ehud would need to make a swift getaway. Escape would be far easier for one man than for the entire entourage of tribute bearers. Therefore, Ehud bided his time. The brief visit with Eglon enabled him to become familiar with the layout of the palace and to ascertain the extent of the king’s security. (Judges 3:18) When Eʹhud finished presenting the tribute, he sent away the people who had carried the tribute.

*** w04 3/15 p. 30 Ehud Breaks the Oppressor’s Yoke *** The details of the initial events in Eglon’s court are not provided. The Bible simply says: “It came about that when [Ehud] had finished presenting the tribute, he at once sent the people away, the bearers of the tribute.” (Judges 3:18) Ehud presented the tribute, accompanied the bearers of the tribute to a safe distance from Eglon’s residence, and returned after dismissing them. Why? Did he have those men with him for protection, because of mere protocol, or perhaps simply as porters for the tribute? And did he want them out of the way for safety before carrying out his plan? Whatever his thinking was, Ehud bravely retraced his steps alone.

*** w97 3/15 p. 30 Ehud—A Man of Faith and Courage *** The day for presenting the next tribute arrived. Ehud and his men entered the king’s palace. Before long, they were standing before King Eglon himself. But the time had not yet arrived for Ehud to attack. After the presentation of the tribute, Ehud sent the tribute bearers on their way.— Judges 3:17, 18. Why did Ehud delay in striking down Eglon? Did he give way to fear? By no means! To carry out his plan, Ehud needed a private audience with the king—something that was not accorded him on this initial encounter. Furthermore, Ehud would need to make a swift getaway. Escape would be far easier for one man than for the entire entourage of tribute bearers. Therefore, Ehud bided his time. The brief visit with Eglon enabled him to become familiar with the layout of the palace and to ascertain the extent of the king’s security. (Judges 3:19) But after reaching the carved images at Gilʹgal, he himself went back and said: “I have a secret message for you, O king.” So the king said: “Silence!” With that all his attendants left him.

*** w04 3/15 p. 30 Ehud Breaks the Oppressor’s Yoke *** “[Ehud] turned back at the quarries that were at Gilgal, and he proceeded to say: ‘I have a secret word for you, O king.’” How he managed to regain entry to Eglon’s presence is not explained in the Scriptures. Should not the guards have been suspicious? Did they think that a single Israelite presented no threat to their lord? Did Ehud’s coming alone create the impression that he was betraying his countrymen? Whatever the case, Ehud sought a private audience with the king, and he got it.—Judges 3:19.

*** w97 3/15 p. 30 Ehud—A Man of Faith and Courage *** After reaching “the quarries that were at Gilgal,” Ehud left his men and journeyed back to Eglon’s palace. The walk of approximately one mile [2 km] gave Ehud a little time to think about his mission and to pray for Jehovah’s blessing.—Judges 3:19.

Judges Page 18 Ehud Returns Ehud was apparently welcomed back into the palace. Perhaps the generous tribute that he presented earlier put Eglon in a mellow mood. It may be that although the initial visit was brief, it gave Ehud sufficient opportunity to establish a rapport with the king. Whatever the case, Ehud was back in Eglon’s presence. “I have a secret word for you, O king,” said Ehud. The fact that he had come this far was an indication that Jehovah was guiding him. Yet, there was a problem. The “secret word” that Ehud carried could not be spoken in the presence of the king’s attendants. If Jehovah was going to intervene, Ehud needed that help immediately. “Keep silence!” the king commanded. Since Eglon did not want this “secret word” to be overheard, he dismissed his attendants. Imagine Ehud’s relief! —Judges 3:19.

*** it-2 p. 719 Quarry *** Sometimes the product of the quarry was called by the same name. Hence the Hebrew word pesi·limʹ, rendered “quarries” at Judges 3:19, 26, is elsewhere translated “graven images.” (De 7:5; Ps 78:58; Isa 10:10) For this reason some have suggested that it may have been at a grove of such pagan gods, the product of the quarry, that Ehud turned back to pay Eglon a personal visit. Most translators, however, prefer the rendering “quarries.” (Judges 3:20) So Eʹhud came to him as he was sitting alone in his cool roof chamber. Then Eʹhud said: “I have a message from God for you.” So he rose up from his throne.

*** w04 3/15 p. 30 Ehud Breaks the Oppressor’s Yoke *** Judges 3:20

*** w04 3/15 p. 30 Ehud Breaks the Oppressor’s Yoke *** The inspired account continues: “Ehud came to [Eglon] as he was sitting in his cool roof chamber that he had to himself. And Ehud went on to say: ‘A word of God I have for you.’” Ehud was not referring to a verbal message from God. What Ehud had in mind was using his sword. Perhaps expecting to hear some message from his god Chemosh, the king “rose up from his throne.”

*** w97 3/15 p. 30 Ehud—A Man of Faith and Courage *** Eglon was sitting in his roof chamber when Ehud came to him and said: “A word of God I have for you.” By mentioning “God,” was Ehud referring to Chemosh? Eglon may have thought so. Intrigued, he hoisted his weight off his throne and stood expectantly. Ehud approached, likely moving carefully so as not to arouse the king’s suspicion of an attack. Then, with a swift movement, “Ehud thrust in his left hand and took the sword off his right thigh and plunged it into [Eglon’s] belly. And the handle kept going in also after the blade so that the fat closed in over the blade, for he did not draw the sword out of his belly, and the fecal matter began to come out.”—Judges 3:20-22.

Judges Page 19 (Judges 3:21) Then Eʹhud drew the sword from his right thigh with his left hand and plunged it into his belly.

*** w05 1/15 p. 26 par. 3 Highlights From the Book of Judges *** 3:21. Ehud wielded his sword proficiently and with courage. We must acquire skill in using “the sword of the spirit, that is, God’s word.” This means that we must use the Scriptures courageously in our ministry.—Ephesians 6:17; 2 Timothy 2:15.

*** it-1 p. 700 Ehud *** At that, Ehud “thrust in his left hand and took the sword off his right thigh,” plunging it into obese Eglon’s belly, with the result that “the handle kept going in also after the blade so that the fat closed in over the blade.” A right-handed man would likely draw his sword from his left side, across his body. So it is not probable that Eglon would expect Ehud to draw a sword from the right thigh, using his left hand. The enemy ruler now dead, Ehud escaped through the air hole, after closing and locking the doors of the roof chamber behind him. When Eglon’s servants finally opened the doors, they discovered that “their lord was fallen to the earth dead!”—Jg 3:15-25. (Judges 3:22) The handle went in after the blade, and the fat closed in over the blade, for he did not draw the sword out of his belly, and the fecal matter came out.

*** w04 3/15 p. 30 Ehud Breaks the Oppressor’s Yoke *** The sword apparently had no crosspiece. Hence, “the handle kept going in also after the blade so that the fat closed in over the blade, . . . and the fecal matter began to come out,” either through the wound or because of an involuntary discharge from Eglon’s bowels.—Judges 3:20-22.

*** it-1 p. 686 Eglon *** Thereupon Ehud thrust into Eglon’s very fat belly a double-edged sword so that “the handle kept going in also after the blade,” and “the fecal matter began to come out.” Concerning Judges 3:22, Clarke’s Commentary says: “Either the contents of the bowels issued through the wound, or he had an evacuation in the natural way through the fright and anguish.” (Judges 3:23) Eʹhud went out through the porch, closing the doors of the roof chamber behind him and locking them.

Judges Page 20 *** w04 3/15 p. 30 Ehud Breaks the Oppressor’s Yoke *** Judges 3:23,

*** w04 3/15 pp. 30-31 Ehud Breaks the Oppressor’s Yoke *** What was “the air hole” through which Ehud left? “The precise meaning [of the Hebrew word] is unknown,” says one reference work, but “‘colonnade,’ ‘vestibule,’ have been suggested.” Did Ehud lock the doors on the inside and then leave by some other route? Or did he lock the doors on the outside with a key taken from the dead king?

*** w04 3/15 p. 30 Ehud Breaks the Oppressor’s Yoke *** A Smooth Escape Without taking time to retrieve his sword, “Ehud proceeded to go out through the air hole, but he closed the doors of the roof chamber behind him and locked them.

*** w97 3/15 p. 30 Ehud—A Man of Faith and Courage *** Lingering nearby, the king’s attendants did not stir. But Ehud was still in danger. At any moment Eglon’s servants might rush in and discover the corpse of their fallen king. Ehud needed to get away quickly! Locking the doors, he made his escape through the air hole of the roof chamber.—Judges 3:23, 24a. (Judges 3:24) After he left, the servants returned and saw that the doors of the roof chamber were locked. So they said: “He must be relieving himself in the cool interior room.”

*** w04 3/15 p. 30 Ehud Breaks the Oppressor’s Yoke *** And he himself went out. And [Eglon’s] servants came and began looking, and there the doors of the roof chamber were locked. So they said: ‘He is just easing nature in the cool interior room.’”— Judges 3:23, 24.

*** w04 3/15 p. 31 Ehud Breaks the Oppressor’s Yoke *** Did he then casually walk out past the guards as if nothing had happened? The Scriptures do not say. Whatever method Ehud used, however, Eglon’s servants did not immediately suspect anything upon finding the doors locked. They simply thought that the king was “just easing nature.”

*** w97 3/15 pp. 30-31 Ehud—A Man of Faith and Courage *** Lingering nearby, the king’s attendants did not stir. But Ehud was still in danger. At any moment Eglon’s servants might rush in and discover the corpse of their fallen king. Ehud needed to get away quickly! Locking the doors, he made his escape through the air hole of the roof chamber.—Judges 3:23, 24a. Discovery and Defeat Soon Eglon’s servants became curious. Yet, they dared not risk the king’s displeasure by

Judges Page 21 interrupting his private meeting. Then they noticed that the roof chamber doors were locked. “He is just easing nature in the cool interior room,” they reasoned. (Judges 3:25) They kept waiting until they were embarrassed, but when they saw that he was still not opening the doors of the roof chamber, they took the key and opened them and saw their lord fallen to the floor dead!

*** w97 3/15 p. 31 Ehud—A Man of Faith and Courage *** As time passed, however, mere curiosity was replaced by a wave of anxiety. Eglon’s attendants could wait no longer. “At this they took the key and opened [the doors of the roof chamber], and, look! their lord was fallen to the earth dead!”—Judges 3:24b, 25. (Judges 3:26) Eʹhud escaped while they were lingering, and he passed by the carved images and made it safely to Se·iʹrah.

*** w97 3/15 p. 31 Ehud—A Man of Faith and Courage *** Judges 3:26

*** w97 3/15 p. 31 Ehud—A Man of Faith and Courage *** Meanwhile, Ehud had escaped. He passed the quarries at Gilgal and eventually reached Seirah, a place in the mountainous region of Ephraim. (Judges 3:28) Then he said to them: “Follow me, because Jehovah has given your enemies, the Moʹab·ites, into your hand.” So they followed him and captured the fords of the Jordan against the Moʹab·ites, and they did not allow anyone to cross.

*** w04 3/15 p. 31 Ehud Breaks the Oppressor’s Yoke *** While the king’s servants were lingering, Ehud escaped. Then he summoned his countrymen and said: “Follow me, because Jehovah has given your enemies, the Moabites, into your hand.” By seizing the strategic fords of the Jordan, Ehud’s men cut off the flight of the leaderless Moabites to their homeland.

*** w04 3/15 p. 31 Ehud Breaks the Oppressor’s Yoke *** Judges 3:25- (Judges 3:29) At that time they struck down about 10,000 Moʹab·ites, all strong and valiant men; not a single one escaped.

*** it-1 p. 814 Fat *** Other Hebrew Terms. Among the Hebrew terms used to describe anything in a “fat” condition are those derived from the root verb sha·menʹ. While meaning “grow fat” (De 32:15; Jer 5:28), it also conveys the thought of being “robust.” Sha·menʹ appears at Isaiah 6:10, where the King James Version reads “make the heart of this people fat,” that is, unresponsive and dull, as if their hearts were enveloped in fat. Judges 3:29 describes certain Moabites as “every one robust [sha·menʹ,

Judges Page 22 literally, “fat”] and every one a valiant man.” The related sheʹmen is usually translated “oil.” (Judges 3:31) After him was Shamʹgar the son of Aʹnath, who struck down 600 Phi·lisʹtine men with a cattle goad; he too saved Israel.

*** it-1 p. 104 Anath *** 1. The father of one of Israel’s judges, Shamgar.—Jg 3:31; 5:6.

*** it-1 p. 743 Judges Deliver Israel From Oppression *** Shamgar Jg 3:31 (Judges 4:2) So Jehovah sold them into the hand of Jaʹbin the king of Caʹnaan, who reigned in Haʹzor. The chief of his army was Sisʹe·ra, who lived in Ha·roʹsheth of the nations.

*** it-1 p. 1241 Jabin *** 2. A later Canaanite king who ruled from the restored Hazor; possibly a descendant of No. 1. Jabin’s being called “the king of Canaan” might denote supremacy over the other Canaanite kings, granting him exceptional power and authority; it does appear that there were others at least allied with him. On the other hand, the expression might merely distinguish him from kings of other lands. Jabin’s army, including 900 chariots with iron scythes, was under the command of Sisera, who takes greater prominence in the account than Jabin himself.—Jg 4:2, 3; 5:19, 20. (Judges 4:4) Now Debʹo·rah, a prophetess, the wife of Lapʹpi·doth, was judging Israel at that time.

*** w86 6/1 p. 31 Questions From Readers *** Jehovah first raised up as a judge, or ‘savior,’ the man named Othniel. (Judges 3:9) After that came Ehud, Shamgar, Barak, Gideon, Tola, Jair, Jephthah, Ibzan, Elon, Abdon, and Samson. Aside from these 12, the Bible mentions Deborah, Eli, and Samuel in connection with judging. (Judges 4:4; 1 Samuel 4:16-18; 7:15, 16) However, Deborah is called first a prophetess, and she is linked with Judge Barak, who particularly took the lead in delivering the people from oppression. Similarly, Eli was principally a high priest, not a ‘savior’ who led Israel to freedom through battle. (Nehemiah 9:27) Hence, while Deborah and Eli had a role in judging Israel, there is reason not to list them with the 12 men who clearly and primarily were especially ‘raised up’ as judges. (Judges 4:6) She sent for Baʹrak the son of A·binʹo·am out of Keʹdesh-naphʹta·li and said to him: “Has not Jehovah the God of Israel given the command? ‘Go and march to Mount Taʹbor, and take 10,000 men of Naphʹta·li and Zebʹu·lun with you.

*** w03 11/15 p. 28 Through Faith, Barak Routed a Mighty Army *** Deborah sent for Barak and said to him: “Has not Jehovah the God of Israel given the command? ‘Go and you must spread yourself out on Mount Tabor, and you must take with you ten thousand men out of the sons of Naphtali and out of the sons of Zebulun.

Judges Page 23 *** w03 11/15 p. 29 Through Faith, Barak Routed a Mighty Army *** Judges 4:6,

*** w03 11/15 p. 29 Through Faith, Barak Routed a Mighty Army *** By saying ‘has not Jehovah given the command?’ Deborah emphatically denied any personal authority over Barak. She simply acted as the channel by which a divine command was conveyed.

*** it-1 p. 743 Judges Deliver Israel From Oppression *** Barak Jg 4:1–5:31

*** it-2 p. 1061 Tabor *** Tabor was made particularly famous when Barak, at God’s direction, assembled 10,000 men from the tribes of Naphtali and Zebulun against Sisera and his army, which included 900 chariots with “iron scythes.” At the given signal Barak and his forces hurried down the slopes of Tabor, and after Jehovah had thrown the Canaanites into confusion, the Israelites won a decisive victory over the fleeing forces of Sisera.—Jg 4:4-16. (Judges 4:7) I will bring to you Sisʹe·ra, the chief of Jaʹbin’s army, along with his war chariots and his troops to the stream of Kiʹshon, and I will give him into your hand.’” (Judges 4:8) At this Baʹrak said to her: “If you go with me, I will go, but if you do not go with me, I will not go.”

*** w05 1/15 p. 25 par. 4 Highlights From the Book of Judges *** 4:8—Why did Barak insist that the prophetess Deborah go with him to the battlefield? Evidently, Barak felt inadequate to go up against Sisera’s army by himself. Having the prophetess with him would reassure him and his men that they had God’s guidance and would give them confidence. Barak’s insistence that Deborah accompany him, then, was not a sign of weakness but of strong faith.

*** w03 11/15 p. 29 Through Faith, Barak Routed a Mighty Army *** “If you will go with me,” said Barak, “I also shall certainly go; but if you will not go with me, I shall not go.” (Judges 4:8) Why was Barak reluctant to accept God-given responsibility? Was he acting in a cowardly way? Did he lack trust in God’s promises? No. Barak did not refuse the assignment, nor did he disobey Jehovah. Rather, his response indicated feelings of inadequacy about carrying out God’s command by himself. The presence of God’s representative would ensure divine guidance and fill him and his men with confidence. Rather than being a sign of weakness, therefore, the condition Barak set was an indication of strong faith. Barak’s reaction can be compared to that of Moses, Gideon, and Jeremiah. These men also lacked confidence in their ability to fulfill God-given commissions. But because of that, they were not considered less faithful. (Exodus 3:11–4:17; 33:12-17; Judges 6:11-22, 36-40; Jeremiah 1:4-10) (Judges 4:9) To this she said: “I will certainly go with you. However, the campaign you are going on will not bring you glory, for it will be into the hand of a woman that Jehovah will give Sisʹe·ra.”

Judges Page 24 Then Debʹo·rah got up and went with Baʹrak to Keʹdesh.

*** w03 11/15 p. 29 Through Faith, Barak Routed a Mighty Army *** And what can be said of Deborah’s attitude? She did not attempt to take over. Rather, she remained a modest servant of Jehovah. “Without fail I shall go with you,” she told Barak. (Judges 4:9) She was willing to leave home—a place of greater security—to join Barak for the impending battle. Deborah too exemplifies faith and courage.

*** si p. 48 par. 13 Bible Book Number 7—Judges *** So that Barak and his army may have no cause to boast, Deborah makes known that the battle will be by Jehovah’s direction, and she prophesies: “It will be into the hand of a woman that Jehovah will sell Sisera.” (4:9) Barak calls together men of Naphtali and Zebulun to Mount Tabor. His army of 10,000 then descends to do battle. Strong faith wins the day. ‘Jehovah begins to throw Sisera and all his war chariots and all the camp into confusion,’ overwhelming them by a flash flood in the valley of Kishon. “Not as much as one remained.” (4:15, 16) Jael, wife of Heber the Kenite, to whose tent Sisera flees, climaxes the slaughter by nailing Sisera’s head to the ground with a tent pin.

*** it-1 p. 1248 Jael *** Thinking himself secure as her guest, the tired and weary Sisera soon fell fast asleep. Jael, who as a tent dweller was undoubtedly used to driving tent pins into the ground, then quietly came in to him armed with a hammer and a tent pin that she drove through his head into the earth. When the pursuer Barak arrived, she showed him the army chief, dead at “the hand of a woman,” as Deborah foretold. (Jg 4:9, 17-22) (Judges 4:11) Incidentally, Heʹber the Kenʹite had separated from the Kenʹites, the descendants of Hoʹbab, Moses’ father-in-law, and his tent was pitched near the big tree in Za·a·nanʹnim, which is at Keʹdesh.

*** it-1 p. 1126 Hobab *** The Masoretic text of Judges 4:11, however, identifies Hobab as the father-in-law of Moses. (NW, Yg, Ro, Da, JP, Mo, AT) So the one name, Hobab, may designate two separate individuals, namely, Moses’ father-in-law as well as his brother-in-law. That this is not out of the question is seen by the fact that more than one name is assigned to Moses’ father-in-law.—Compare Ex 2:16- 22; 3:1. On the other hand, if Hobab was indeed only the name of the son of Reuel and hence was the name of only the brother-in-law of Moses, then the reference to Hobab as being Moses’ father-in- law must mean that Hobab was viewed as the representative of his father Reuel, who was, in that case, likely then dead.—See JETHRO; KENITE.

*** it-2 p. 73 Jethro *** Jethro’s son Hobab was requested by Moses to be a scout. Apparently with some persuasion, he responded, and some of his people entered the Promised Land with Israel. (Nu 10:29-33) Judges

Judges Page 25 4:11 calls Hobab the father-in-law of Moses rather than his brother-in-law, and this has caused difficulty in understanding. However, the Hebrew expression normally rendered “father-in-law” can in a broader sense denote any male relative by marriage and so could also be understood as “brother-in-law.” To say that Hobab instead of Jethro was Moses’ father-in-law would disagree with other texts. If Hobab were another name for Jethro, as some suggest, it would also mean that two men, father and son, bore the name Hobab. On the other hand, Hobab, as a leading member of the next generation of Kenites, might be used in this text as a representative of his father.—See HOBAB. (Judges 4:13) At once Sisʹe·ra assembled all his war chariots—900 chariots with iron scythes—and all the troops that were with him from Ha·roʹsheth of the nations to go to the stream of Kiʹshon.

*** w90 5/1 pp. 16-17 On From Tabor to Victory! *** An awesome military machine came against them. Jabin’s general Sisera brought heavily armed Canaanite warriors to the Valley of Jezreel. They must have looked somewhat like the armed men shown in the wall carving from Egypt illustrated on the next page, top right. The war equipment of Egypt influenced that used in Canaan, including the most terrifying part of Sisera’s weaponry—900 war chariots! Those Canaanite chariots would have been veritable mobile firing platforms. The driver might have wrapped the reins around his waist so that his hands were free for handling weapons. Or he might have concentrated on his charging horses while a companion employed the weaponry. The chariots had iron scythes extending from the wheel hubs. To Barak’s men looking down from Tabor, the massed chariots must have seemed frighteningly unstoppable, invincible. Yet, Jehovah had promised Barak: “I shall certainly draw to you at the torrent valley of Kishon Sisera . . . and his war chariots and his crowd.” At the right moment, the valiant Israelites poured down the side of Tabor.—Judges 4:1-14. Of more value than the mere advantage of surprise was the help Israel received from their powerful God in heaven. Deborah later sang: “From heaven did the stars fight, from their orbits they fought against Sisera. The torrent of Kishon washed them away . . . You went treading down strength, O my soul.” (Judges 5:20, 21) Yes, though the lightly equipped but courageous Israelites put the armed Canaanites to flight, God determined the real outcome. He caused a sudden overwhelming torrent in the dry riverbed, immobilizing the frightful chariots. Below you see part of the river Kishon. In the rainy season, it can overflow its banks and turn the area into a marsh. Picture the Canaanite war chariots trying to escape through such mud. The raging waters carried off some fleeing soldiers or chariots, or both. Israel’s victory even overtook General Sisera, who had abandoned his chariot, escaping on foot from the scene of battle.

*** w86 2/15 p. 22 Megiddo—Ancient Battleground With Prophetic Meaning *** During the rainy winter, water descending from the surrounding mountains caused the nearby Kishon River to swell. Thus the region is also called “the torrent valley of Kishon.” (Judges 4:13) Says the book Geography of Israel: “With the winter rains” the soil of the valley “is liable to turn into deep mud. . . . The [K]ishon’s gradient is very small, and the outlet . . . easily blocked; swamps thus spread here.” Sisera and his armies found out just how muddy this plain can get.

Judges Page 26 (Judges 4:14) Debʹo·rah now said to Baʹrak: “Rise up, for this is the day that Jehovah will give Sisʹe·ra into your hand. Is Jehovah not going out before you?” And Baʹrak descended from Mount Taʹbor with 10,000 men following him.

*** w98 12/15 p. 12 par. 9 Salvation Belongs to Jehovah *** But a torrential downpour swells the Kishon with overwhelming floodwaters. As Barak and his men march down Mount Tabor under cover of the storm, they witness the havoc wrought by Jehovah’s unleashed fury. Barak’s men pick off the terrified, fleeing Canaanites, and none escape. What a warning for our oppressors who presume to fight against God!—Judges 4:3-16; 5:19-22. (Judges 4:15) Then Jehovah threw Sisʹe·ra and all his war chariots and all the army into confusion before the sword of Baʹrak. Finally Sisʹe·ra got down from his chariot and fled on foot.

*** w90 5/1 p. 17 On From Tabor to Victory! *** Yes, though the lightly equipped but courageous Israelites put the armed Canaanites to flight, God determined the real outcome. He caused a sudden overwhelming torrent in the dry riverbed, immobilizing the frightful chariots. Below you see part of the river Kishon. In the rainy season, it can overflow its banks and turn the area into a marsh. Picture the Canaanite war chariots trying to escape through such mud. The raging waters carried off some fleeing soldiers or chariots, or both. Israel’s victory even overtook General Sisera, who had abandoned his chariot, escaping on foot from the scene of battle. (Judges 4:17) But Sisʹe·ra fled on foot to the tent of Jaʹel the wife of Heʹber the Kenʹite, for there was peace between Jaʹbin the king of Haʹzor and the house of Heʹber the Kenʹite.

*** it-1 p. 1248 Jael *** With her husband, Jael tented near Kedesh, and there was peace between Heber and the Canaanite oppressors. (Jg 4:10, 11, 17, 21; see KEDESH No. 3.) After Sisera was defeated at Israel’s hand, he fled to Heber’s neutral encampment, where Jael invited him into her tent. (Judges 4:21) But Jaʹel the wife of Heʹber took a tent pin and a hammer in her hand. Then while he was fast asleep and exhausted, she stealthily approached him and drove the pin through his temples and beat it into the ground, and he died.

*** it-1 p. 1026 Hammer *** The various materials used for making hammerheads included stone, metal, and wood. Likely the hammer, or mallet, used by Jael to drive the tent pin into the temples of Sisera was made of wood.—Jg 4:21; 5:26.

Judges Page 27 *** it-1 p. 1248 Jael *** Thinking himself secure as her guest, the tired and weary Sisera soon fell fast asleep. Jael, who as a tent dweller was undoubtedly used to driving tent pins into the ground, then quietly came in to him armed with a hammer and a tent pin that she drove through his head into the earth. When the pursuer Barak arrived, she showed him the army chief, dead at “the hand of a woman,” as Deborah foretold. (Jg 4:9, 17-22) Judges 5 – 7

(Judges 5:4) Jehovah, when you went out from Seʹir, When you marched out of the territory of Eʹdom, The earth shook, and the heavens poured, The clouds poured down water.

*** it-1 p. 680 Edom *** In the poetic blessing Moses pronounced over Israel before his death, he described Jehovah God as ‘coming from Sinai,’ as having “flashed forth from Seir [Edom],” and as having ‘beamed forth from the mountains of Paran.’ A similar description occurs in Barak and Deborah’s song and in the prophecy of Habakkuk. (De 33:2; Jg 5:4, 5; Hab 3:3, 4) This prophetic portrayal thus evidently sets forth the arena, or theater, in which Jehovah had manifested himself to his newly formed nation, illuminating them as by flashes of light shining over the mountain peaks. (Judges 5:5) Mountains melted before the face of Jehovah, Even Siʹnai before the face of Jehovah, Israel’s God.

*** it-2 p. 444 Mount, Mountain *** The effects of a severe storm appear to be described when the Bible speaks of mountains ‘melting’ or ‘flowing away.’ (Jg 5:5; Ps 97:5) Heavy rains produce streams and raging torrents that wash the soil away, as if melting it. Similarly, the expression of Jehovah’s anger against the nations was foretold to result in such slaughter that the blood of the slain would melt the mountains, that is, wash the soil away. (Isa 34:1-3) (Judges 5:6) In the days of Shamʹgar the son of Aʹnath, In the days of Jaʹel, the roads were deserted; Travelers kept to the back roads.

*** it-1 p. 104 Anath *** 1. The father of one of Israel’s judges, Shamgar.—Jg 3:31; 5:6. (Judges 5:7) The villagers in Israel were no more; They were no more until I, Debʹo·rah, rose up, Until I arose as a mother in Israel.

*** w03 11/15 p. 28 Through Faith, Barak Routed a Mighty Army *** Regarding life in Israel, the Scriptures say: “[In those days] pathways had no traffic, and the travelers of roadways would travel by roundabout pathways. The dwellers in open country ceased.” (Judges 5:6, 7) People were terrified of marauding charioteers. “Public life in Israel was governed by fear,” says one scholar, “the whole community seemed paralyzed and helpless.” So as they had

Judges Page 28 often done before, the demoralized Israelites cried to Jehovah for aid.

*** it-1 p. 600 Deborah *** Deborah and Barak joined in singing a song on the day of victory. Part of the song is written in the first person, indicating that Deborah was its composer, in part, if not in its entirety. (Jg 5:7) It was a custom for the women to celebrate victories with song and dance. (Ex 15:20, 21; Jg 11:34; 1Sa 18:6, 7; Ps 68:11)

*** it-2 p. 443 Mother *** Figurative Use. The word “mother” is applied at Judges 5:7 in the sense of a woman who assists and cares for others.

*** it-2 p. 698 Prophetess *** In the period of the Judges, Deborah served as a source of information from Jehovah, making known his judgments on certain matters and conveying his instruction, as in his commands to Barak. (Jg 4:4-7, 14-16) Thus, during a period of national weakness and apostasy, she served figuratively as “a mother in Israel.” (Jg 5:6-8) (Judges 5:8) They chose new gods; Then there was war in the gates. A shield could not be seen, nor a lance, Among 40,000 in Israel.

*** w03 11/15 p. 29 Through Faith, Barak Routed a Mighty Army *** Faith was required on the part of all those who joined Barak. Jehovah had promised Barak victory over the Canaanites, but what weapons did the Israelites have? Judges 5:8 says: “A shield could not be seen, nor a lance, among forty thousand in Israel.” So the Israelites were only lightly equipped. Even so, lances and shields would be a decidedly uneven match against war chariots with iron scythes.

*** w98 12/15 p. 11 par. 9 Salvation Belongs to Jehovah *** But, ‘a shield cannot be seen, nor a lance, among forty thousand in Israel,’ although the nation may number some four million. (Judges 5:6-8)

*** it-2 p. 1170 War *** Other Uses. In the song of Barak and Deborah, after the victory over the army of Jabin, king of Canaan, a circumstance is recalled that sets forth a principle: “They [Israel] proceeded to choose new gods. It was then there was war in the gates.” (Jg 5:8) As soon as they forsook Jehovah for false worship, trouble came, with the enemy pressing at the very gates of their cities. This is in harmony with the psalmist’s declaration: “Unless Jehovah himself guards the city, it is to no avail that the guard has kept awake.”—Ps 127:1. (Judges 5:14) Out of Eʹphra·im was their origin, those in the valley; They are following you, O Benjamin, among your peoples. From Maʹchir the commanders went down, And from Zebʹu·lun those who bear the recruiter’s staff.

Judges Page 29 *** it-2 p. 290 Machir *** In the victory song of Deborah and Barak, “Machir” seems to be used poetically for the entire tribe of Manasseh.—Jg 5:1, 14.

*** it-2 p. 876 Scribe *** SCRIBE

A secretary or a copyist of the Scriptures; later, a person educated in the Law. The Hebrew word so·pherʹ, which comes from a root meaning “count,” is translated “secretary,” “scribe,” “copyist”; and the Greek word gram·ma·teusʹ is rendered “scribe” and “public instructor.” The term implies one who has learning. The tribe of Zebulun had those who possessed “the equipment of a scribe” for numbering and enrolling troops. (Jg 5:14; compare 2Ki 25:19; 2Ch 26:11.)

*** it-2 p. 1222 Zebulun *** Among those supporting Barak were Zebulunites “handling the equipment of a scribe,” evidently men in charge of numbering and enrolling the warriors. (Jg 5:14; compare 2Ki 25:19; 2Ch 26:11.) (Judges 5:17) Gilʹe·ad remained beyond the Jordan; And Dan, why did he stay with the ships? Ashʹer sat idle at the seashore, And by his harbors he remained.

*** it-2 p. 104 Joppa *** Joppa was on the border of Dan’s original territory, although not necessarily a part of it. (Jos 19:40, 41, 46) However, Judges 5:17 associates Dan with ships, and this may imply that the Danites actually controlled the seaport of Joppa.

*** it-2 p. 933 Ship *** When settled in the Promised Land, Dan was spoken of as dwelling for a time in ships (Jg 5:17), possibly referring to its assigned territory by the Philistine coast. (Judges 5:19) Kings came, they fought; The kings of Caʹnaan then fought In Taʹa·nach, by the waters of Me·gidʹdo. No spoil of silver did they take.

*** it-2 p. 177 Kishon, Torrent Valley of *** “The waters of Megiddo” (Jg 5:19) and “the torrent valley that is in front of Jokneam” (Jos 19:11) are considered to be the Kishon. (Judges 5:20) From heaven the stars fought; From their orbits they fought against Sisʹe·ra.

*** w05 1/15 p. 25 par. 5 Highlights From the Book of Judges *** 5:20—How did the stars fight from the heavens in behalf of Barak? The Bible does not say whether this involved angelic assistance, meteorite showers that were interpreted ominously by Sisera’s wise men, or perhaps astrological predictions for Sisera that proved false. Undoubtedly, however, there was some type of divine intervention.

Judges Page 30 *** w03 11/15 p. 30 Through Faith, Barak Routed a Mighty Army *** “From heaven did the stars fight,” states Judges 5:20, “from their orbits they fought against Sisera.” How did the stars fight against Sisera? Some view this statement as a reference to divine assistance. Other suggestions point to angelic help, to meteorite showers, or to Sisera’s dependence on astrological predictions that proved false. Since the Bible gives no explanation of just how the stars fought in this battle, it appears sufficient to regard the statement as indicating some form of divine intervention in behalf of Israel’s army.

*** g94 7/8 p. 6 The Stars And Man—Is There a Connection? *** One account in the Bible says that ‘the stars from their orbits fought against Sisera,’ the army chief of King Jabin of Canaan, who had oppressed the nation of Israel for 20 years. Jehovah assigned Judge Barak of Israel to save Israel from bondage and gave him an overwhelming victory over Sisera, even though the latter had nine hundred chariots with iron scythes on their wheels. In the song of victory, the Israelites sang: “From heaven did the stars fight, from their orbits they fought against Sisera.” No explanation is given as to just how the stars fought. Rather than assume that the stars exercised a direct influence in the battle, it is more reasonable to believe that the expression indicates some form of divine intervention in behalf of Israel.—Judges 5:20.

*** w90 5/1 p. 17 On From Tabor to Victory! *** Deborah later sang: “From heaven did the stars fight, from their orbits they fought against Sisera. The torrent of Kishon washed them away . . . You went treading down strength, O my soul.” (Judges 5:20, 21) Yes, though the lightly equipped but courageous Israelites put the armed Canaanites to flight, God determined the real outcome. He caused a sudden overwhelming torrent in the dry riverbed, immobilizing the frightful chariots. Below you see part of the river Kishon. In the rainy season, it can overflow its banks and turn the area into a marsh. Picture the Canaanite war chariots trying to escape through such mud. The raging waters carried off some fleeing soldiers or chariots, or both. Israel’s victory even overtook General Sisera, who had abandoned his chariot, escaping on foot from the scene of battle.

*** it-2 p. 1033 Star *** ‘Stars Fought Against Sisera.’ The account at Judges 5:20 has occasioned discussion with regard to the phrase, “From heaven did the stars fight, from their orbits they fought against Sisera.” Some view it as merely a poetical reference to divine assistance. (Compare Jg 4:15; Ps 18:9.) Other suggestions include the falling of showers of meteorites, or the dependence of Sisera on astrological predictions, which proved false. Since the Bible record does not detail the manner in which the stars “fought,” it appears sufficient to regard the statement as showing some divine action of a miraculous nature taken on behalf of Israel’s army. (Judges 5:21) The torrent of Kiʹshon washed them away, The ancient torrent, the torrent of Kiʹshon. You trampled down the powerful, O my soul.

*** w98 12/15 p. 12 par. 9 Salvation Belongs to Jehovah *** But a torrential downpour swells the Kishon with overwhelming floodwaters. As Barak and his

Judges Page 31 men march down Mount Tabor under cover of the storm, they witness the havoc wrought by Jehovah’s unleashed fury. Barak’s men pick off the terrified, fleeing Canaanites, and none escape. What a warning for our oppressors who presume to fight against God!—Judges 4:3-16; 5:19-22.

*** it-2 p. 176 Kishon, Torrent Valley of *** According to the traditional Jewish view expressed in the writings of Josephus, “there came up a great tempest with torrents of rain and hail; and the wind drove the rain in the faces of the Canaanites, obscuring their vision, so that their bows and their slings were of no service to them.” (Jewish Antiquities, V, 205 [v, 4]) Such a downpour would have turned the ground to mud, immobilizing chariots and causing horses to sink into the mire and the enemy to flee in terror before Barak’s men. By whatever means, with Jehovah’s help, “all the camp of Sisera fell by the edge of the sword. Not as much as one remained.” (Jg 4:15, 16; see also Ps 83:9, 10.) Apparently the treacherous torrent of Kishon swept the corpses of the enemy away. (Jg 5:21) (Judges 5:23) ‘Curse Meʹroz,’ said the angel of Jehovah, ‘Yes, curse its inhabitants, For they did not come to the assistance of Jehovah, To the assistance of Jehovah with the mighty ones.’

*** it-2 p. 381 Meroz *** MEROZ

(Meʹroz). A place cursed by an angel for not coming “to the assistance of Jehovah.” (Jg 5:23) It may be that the inhabitants of Meroz did not aid Jehovah’s designated commander Barak in the actual fight against the Canaanites under Sisera. (Jg 5:5-16) Or, if Meroz lay on defeated Sisera’s escape route, perhaps its inhabitants failed to detain him. (Jg 4:17) The fact that the Bible account next relates Jael’s courageous act in killing Sisera lends some support to the latter view. (Jg 5:24-27) The angel pronouncing the curse possibly was one who fought for Israel. (Judges 5:26) With her hand she reached for the tent pin, Her right hand for the workman’s mallet. And she hammered Sisʹe·ra, she crushed his head, And she smashed and pierced his temples.

Judges Page 32 wood.—Jg 4:21; 5:26. (Judges 5:30) ‘They must be dividing the spoil they found, A girl, two girls, to every warrior, Spoil of dyed cloth for Sisʹe·ra, spoil of dyed cloth, An embroidered garment, dyed cloth, two embroidered garments For the necks of the plunderers.’

*** w03 11/15 p. 31 Through Faith, Barak Routed a Mighty Army *** The ladies ask: “Ought they not to distribute spoil, a womb—two wombs [soldiers’ expression for captured concubines, footnote] to every able-bodied man, spoil of dyed stuffs for Sisera . . . An embroidered garment, dyed stuff, two embroidered garments for the necks of men of spoil?”— Judges 5:24, 28-30. (Judges 5:31) So let all your enemies perish, O Jehovah, But let those who love you be like the sun rising in its glory.” And the land had rest for 40 years.

*** si p. 50 par. 28 Bible Book Number 7—Judges *** This reminds us also of the song of Deborah and Barak, which concludes with the fervent prayer: “Thus let all your enemies perish, O Jehovah, and let your lovers be as when the sun goes forth in its mightiness.” (Judg. 5:31) And who are these lovers? Showing them to be the Kingdom heirs, Jesus Christ himself used a similar expression at Matthew 13:43: “At that time the righteous ones will shine as brightly as the sun in the kingdom of their Father.” Thus, the book of Judges points forward to the time when the righteous Judge and Kingdom Seed, Jesus, will exercise power. By means of him, Jehovah will bring glory and sanctification to His name, in harmony with the psalmist’s prayer concerning the enemies of God: “Do to them as to Midian, as to Sisera, as to Jabin at the torrent valley of Kishon . . . that people may know that you, whose name is Jehovah, you alone are the Most High over all the earth.”—Ps. 83:9, 18; Judg. 5:20, 21.

*** w86 2/15 p. 21 Megiddo—Ancient Battleground With Prophetic Meaning *** No wonder this stunning victory inspired the words: “Thus let all your enemies perish, O Jehovah, and let your lovers be as when the sun goes forth in its mightiness.” (Judges 5:31) Note, however, that word “thus.” It suggested that the battle was prophetic, pointing forward to a greater war in which all enemies of God would perish.

*** w86 2/15 p. 24 Megiddo—Ancient Battleground With Prophetic Meaning *** What, then, is “Har–Magedon”? It is obviously figurative. Drawing on Megiddo’s history as the site of decisive battles, Revelation uses it to picture the approaching situation when hatred for God’s people by “all the nations” will reach a climax. (Matthew 24:9, 14) Because true Christians continue loyally to support God’s Kingdom, earth’s rulers will unite and, in effect, “assemble” to destroy them. Jehovah’s Witnesses will not retaliate, however. (Isaiah 2:1-4) God has appointed their King, the Lord Jesus Christ, to fight for them. At the crucial moment, this heavenly King together with “the armies . . . in heaven” will intervene and attack “the kings of the earth and their armies.” This global battle will be decisive, just like those fought at Megiddo. All earthly foes will “perish,” even as the victory song of Deborah and Barak prophesied!—Revelation 19:11-21; Judges 5:31.

Judges Page 33 *** ws chap. 2 p. 18 par. 14 The “Prince of Peace” Faces Armageddon *** 14 Without doubt, the inspired words with which Barak and Deborah closed their song after that ancient victory at Megiddo apply as a prayer with regard to the coming war at Armageddon. They sang: “Thus let all your enemies perish, O Jehovah, and let your lovers be as when the sun goes forth in its mightiness.”—Judges 5:31. (Judges 6:3) If Israel sowed seed, Midʹi·an and Amʹa·lek and the Easterners would attack them.

*** it-1 p. 299 Beth-jeshimoth *** In the time of the prophet Ezekiel, it is included with certain cities of Moab located on the slope of his frontier and described as “the decoration of the land.” (Eze 25:8-10) The prophecy indicates that Jehovah would cause these frontier cities to be opened up, exposing Moab to attack by the “Orientals,” or “sons of the East,” the nomadic tribes living in the Arabian Desert. (Compare Jg 6:3, ftn; 8:10.) If not earlier, Moab likely took over Beth-jeshimoth and other cities of Reuben following the deportation of that tribe to Assyria.—1Ch 5:26. (Judges 6:5) For they would come up with their livestock and tents as numerous as the locusts, and they and their camels could not be numbered, and they would come into the land to destroy it.

*** it-1 p. 140 Arabia *** Out of Arabia during the period of the Judges came hordes of camel-riding Midianites, Amalekites, and “Easterners” to ravage the land of Israel. (Jg 6:1-6) Such razzias, or sudden raids, have always been the principal method of warfare in Arabia. (2Ch 22:1) The camel, whose domestication is believed to have been effected in Arabia, was in use as a mode of transportation at least as early as the time of Abraham. (Ge 24:1-4, 10, 61, 64) (Judges 6:11) Later Jehovah’s angel came and sat under the big tree that was in Ophʹrah, which belonged to Joʹash the Abi-ezʹrite. His son Gidʹe·on was beating out wheat in the winepress in order to hide it from Midʹi·an.

*** w14 6/15 p. 29 par. 5 Help Others Reach Their Full Potential *** 5 Jehovah trusted Gideon to deliver Israel because He had observed his skills. For one thing, Jehovah’s angel had noticed how Gideon threshed wheat with all his might. Something else had caught the angel’s attention. In Bible times, farmers usually beat out grain in an open area to take advantage of the wind, which would blow away the chaff. Surprisingly, Gideon was secretly threshing wheat in a winepress in order to conceal his meager harvest from the Midianites. What a clever strategy! No wonder that in Jehovah’s eyes, Gideon was more than a cautious farmer—he was a shrewd man. Yes, Jehovah saw his potential and worked with him.

Judges Page 34 *** w05 7/15 p. 14 “Jehovah’s Sword and Gideon’s!” *** Israelite farmers normally thresh wheat with an ox and a sledge in an exposed, airy location so that the breeze can catch the chaff and separate it from the grain in the winnowing process. But the threat posed by marauders intent on stripping the land makes that far too conspicuous. Out of sight of the Midianites, Gideon threshes wheat in a winepress—likely a large, sheltered vat carved out of rock. (Judges 6:11) There the grain can likely be beaten with a stick in small quantities only. Under the circumstances, Gideon is improvising.

*** it-1 p. 743 Judges Deliver Israel From Oppression *** Gideon Jg 6:1–8:35

*** it-2 p. 680 Press *** One such winepress was found, the upper basin of which measured 2.4 m (8 ft) square and 38 cm (15 in.) deep. The smaller vat, some 0.6 m (2 ft) lower in elevation, into which the juice ran, was 1.2 m (4 ft) square and 0.9 m (3 ft) deep. Such a winepress served Gideon as a place in which to thresh his wheat.—Jg 6:11. (Judges 6:12) Jehovah’s angel appeared to him and said: “Jehovah is with you, you mighty warrior.”

*** w14 6/15 p. 29 par. 4 Help Others Reach Their Full Potential *** 4 A number of Bible accounts make it clear that Jehovah sees not only the good in his servants but also their potential. For example, when Gideon was chosen to set God’s people free from Midianite oppression, he must have been stunned by the angel’s greeting: “Jehovah is with you, you mighty warrior.” It seems clear that at the time, Gideon felt anything but “mighty.” He acknowledged his doubts and his own sense of insignificance. But as the ensuing conversation revealed, Jehovah certainly had a much more positive view of his servant than Gideon had of himself.—Read Judges 6:11-16.

*** w05 7/15 p. 14 “Jehovah’s Sword and Gideon’s!” *** Imagine Gideon’s surprise when Jehovah’s angel appears to him and says: “Jehovah is with you, you valiant, mighty one.” (Judges 6:12) As a man secretly threshing grain in a winepress, Gideon must feel anything but valiant. Yet, those words indicate divine confidence that Gideon can be a valiant leader in Israel. Even so, he himself needs to be convinced. (Judges 6:13) At this Gidʹe·on said to him: “Pardon me, my lord, but if Jehovah is with us, why has all of this come upon us? Where are all his wonderful acts that our fathers related to us, saying, ‘Did Jehovah not bring us up out of Egypt?’ Now Jehovah has deserted us and given us into Midʹi·an’s hand.”

Judges Page 35 come upon us?” The angel clarified matters and told Gideon: “You will certainly save Israel out of Midian’s palm.” How did Gideon respond? Instead of hungrily seizing the assignment as an opportunity to make himself a national hero, Gideon replied: “Excuse me, Jehovah. With what shall I save Israel? Look! My thousand is the least in Manasseh, and I am the smallest in my father’s house.” What modesty!—Judges 6:11-15. (Judges 6:14) Jehovah faced him and said: “Go with the strength you have, and you will save Israel out of Midʹi·an’s hand. Is it not I who send you?”

*** w00 8/1 pp. 16-17 par. 11 “Wisdom Is With the Modest Ones” *** Gideon was modest, so he did not bask in the glory of this unexpected compliment. Instead, he respectfully said to the angel: “Excuse me, my lord, but if Jehovah is with us, then why has all this come upon us?” The angel clarified matters and told Gideon: “You will certainly save Israel out of Midian’s palm.” How did Gideon respond? Instead of hungrily seizing the assignment as an opportunity to make himself a national hero, Gideon replied: “Excuse me, Jehovah. With what shall I save Israel? Look! My thousand is the least in Manasseh, and I am the smallest in my father’s house.” What modesty!—Judges 6:11-15. (Judges 6:15) Gidʹe·on answered him: “Pardon me, Jehovah. How can I save Israel? Look! My clan is the least in Ma·nasʹseh, and I am the most insignificant in my father’s house.”

*** w00 8/1 pp. 16-17 par. 11 “Wisdom Is With the Modest Ones” *** Gideon was modest, so he did not bask in the glory of this unexpected compliment. Instead, he respectfully said to the angel: “Excuse me, my lord, but if Jehovah is with us, then why has all this come upon us?” The angel clarified matters and told Gideon: “You will certainly save Israel out of Midian’s palm.” How did Gideon respond? Instead of hungrily seizing the assignment as an opportunity to make himself a national hero, Gideon replied: “Excuse me, Jehovah. With what shall I save Israel? Look! My thousand is the least in Manasseh, and I am the smallest in my father’s house.” What modesty!—Judges 6:11-15. (Judges 6:19) And Gidʹe·on went in and prepared a young goat and made unleavened bread from an eʹphah of flour. He put the meat in the basket and the broth in the cooking pot; then he brought them out to him and served them under the big tree.

*** it-1 p. 261 Basket *** Also, it was into a sal that Gideon put the meat he set before Jehovah’s angel. (Jg 6:19) While the Scriptures do not describe the sal, it seems that this type of basket was of fine weave and, in later times at least, was made of peeled willows or palm leaves. It may have been fairly large and flat, thus being a type convenient for carrying bread, (Judges 6:24) So Gidʹe·on built an altar there to Jehovah, and it is called Je·hoʹvah-shaʹlom down to this day. It is still in Ophʹrah of the Abi-ezʹrites.

*** w14 2/15 pp. 22-23 par. 9 Jehovah—Our Best Friend *** 9 What happened next strengthened Gideon’s faith and brought him closer to God. Gideon prepared a meal and served it to the angel. When the food was miraculously consumed by fire at the

Judges Page 36 touch of the angel’s staff, Gideon realized that the angel was indeed Jehovah’s representative. Alarmed, Gideon exclaimed: “Alas, Sovereign Lord Jehovah, for I have seen Jehovah’s angel face- to-face!” (Judg. 6:17-22) But did that encounter erect a barrier between Gideon and his God? Certainly not! The opposite occurred. Gideon came to know Jehovah in such a way that he felt at peace with God. We know this from the name given to the altar that Gideon erected at that place —“Jehovah-shalom.” That name means “Jehovah Is Peace.” (Read Judges 6:23, 24; ftn.)

*** it-2 p. 22 Jehovah-shalom *** JEHOVAH-SHALOM

(Je·hoʹvah-shaʹlom) [Jehovah Is Peace]. The name given to the altar that Gideon built at Ophrah W of the Jordan. After having seen Jehovah’s angel, Gideon feared that he would die. But he was assured: “Peace be yours. Do not fear. You will not die.” Out of gratitude, Gideon built the altar, evidently not for sacrifice, but as a memorial to Jehovah.—Jg 6:22-24. (Judges 6:25) That night Jehovah said to him: “Take the young bull that belongs to your father, the second young bull that is seven years old, and tear down the altar of Baʹal that belongs to your father, and cut down the sacred pole next to it.

*** it-1 p. 933 Gideon *** That very night Jehovah put Gideon to the test by commanding him to tear down his father’s altar to the god Baal, to cut down the sacred pole alongside it, to build an altar to Jehovah, and then to offer his father’s young bull of seven years (evidently a bull that was considered sacred to Baal) upon it, using as firewood the sacred pole. With due caution, Gideon did so at night with the aid of ten servants. When the men of the city got up in the morning and saw what had happened and then learned that Gideon was responsible, they clamored for his life. Joash, though, did not deliver up his son to them but retorted to the effect that Baal should make his own defense. Joash then gave his son Gideon the name Jerubbaal (meaning “Let Baal Make a Legal Defense (Contend)”), saying: “Let Baal make a legal defense in his own behalf, because someone has pulled down his altar.”—Jg 6:25-32. (Judges 6:27) So Gidʹe·on took ten men of his servants and did just as Jehovah told him. But he feared the household of his father and the men of the city too much to do it by day, so he did it at night.

*** w00 8/1 p. 17 “Wisdom Is With the Modest Ones” *** Gideon’s discretion and caution should not be misinterpreted as a sign of cowardice. On the contrary, his courage is confirmed by Hebrews 11:32-38, which includes Gideon among those

Judges Page 37 who “were made powerful” and who “became valiant in war.”

*** w00 8/1 p. 17 par. 12 “Wisdom Is With the Modest Ones” *** This assignment would take courage, but Gideon also showed modesty and discretion in the way he carried it out. Instead of making a public spectacle of himself, Gideon worked under cover of night when he would most likely pass unnoticed. Furthermore, Gideon approached his assignment with due caution. He took along ten servants—perhaps so that some could stand guard while the rest helped him to destroy the altar and the sacred pole. In any event, with Jehovah’s blessing, Gideon carried out his assignment, and in time he was used by God to liberate Israel from the Midianites.—Judges 6:25-27. (Judges 6:32) And he called Gidʹe·on Jer·ub·baʹal on that day, saying: “Let Baʹal defend himself, for someone has pulled down his altar.”

*** it-1 p. 933 Gideon *** Joash then gave his son Gideon the name Jerubbaal (meaning “Let Baal Make a Legal Defense (Contend)”), saying: “Let Baal make a legal defense in his own behalf, because someone has pulled down his altar.”—Jg 6:25-32.

*** it-2 pp. 38-39 Jerubbaal *** Early next morning the men of Ophrah, on discovering what had been done, were highly incensed. Accordingly they inquired and, finding that Gideon had done this thing, demanded that he be put to death. Gideon’s father Joash took the side of Gideon, saying: “Will you be the ones to make a legal defense for Baal to see whether you yourselves may save him? Whoever makes a legal defense for him ought to be put to death even this morning. If he is God, let him make a legal defense for himself, because someone has pulled down his altar.” The Bible account continues: “And he began to call him Jerubbaal on that day, saying: ‘Let Baal make a legal defense in his own behalf, because someone has pulled down his altar.’”—Jg 6:28-32. (Judges 6:33) All Midʹi·an and Amʹa·lek and the Easterners joined forces; and they crossed over into the Valley of Jezʹre·el and camped.

*** w86 2/15 pp. 21-22 Megiddo—Ancient Battleground With Prophetic Meaning *** However, the hostile peoples surrounding Israel quickly forgot this disastrous encounter. Only 47 years later a combination of nations under the lead of Midian “gathered together as one and proceeded to . . . camp in the low plain of Jezreel,” the valley extending from Megiddo. (Judges 6:33) These encamped enemies were “as numerous as locusts.” (Judges 6:37) here I am laying a fleece of wool on the threshing floor. If there is dew on the fleece only but all the ground around it is dry, then I will know that you will save Israel by means of me, just as you have promised.”

*** w05 1/15 p. 26 par. 5 Highlights From the Book of Judges *** 6:17-22, 36-40. We too must be cautious and “not believe every inspired expression.” Instead, we need to “test the inspired expressions to see whether they originate with God.” (1 John 4:1) To

Judges Page 38 make sure that counsel he plans to give is solidly based on God’s Word, a new Christian elder is wise to consult a more experienced elder.

*** w88 4/1 p. 30 Is Obedience Always Proper? *** An interesting case in point is that of Judge Gideon. To be sure that Jehovah was going to be with him, Gideon proposed a test: “Here I am keeping a fleece of wool exposed on the threshing floor,” he said to Jehovah. “If dew comes to be on the fleece alone but on all the earth there is dryness, then I must know that you will save Israel by means of me.” When Jehovah caused it to happen just as requested, Gideon wanted more assurance: “Let, please, dryness occur to the fleece alone, and upon all the earth let there come to be dew.”—Judges 6:37-39. Was Gideon being overly cautious or suspicious? Apparently not, because Jehovah accepted his request both times and did just as he asked. Gideon wanted to make certain of the rightness of his position. Not having God’s written Word as we do, that was a most effective way for Gideon to “make sure.” However, once he received the assurance, he gave strict obedience to the orders from Jehovah even though pitting 300 men against an enemy force of 135,000 would seem suicidal from a human point of view. (Judges 7:7; 8:10) (Judges 6:39) However, Gidʹe·on said to the true God: “Do not let your anger burn against me, but let me ask just once more. Let me, please, make just one more test with the fleece. Please let the fleece alone be dry while there is dew all over the ground.”

*** w88 4/1 p. 30 Is Obedience Always Proper? *** An interesting case in point is that of Judge Gideon. To be sure that Jehovah was going to be with him, Gideon proposed a test: “Here I am keeping a fleece of wool exposed on the threshing floor,” he said to Jehovah. “If dew comes to be on the fleece alone but on all the earth there is dryness, then I must know that you will save Israel by means of me.” When Jehovah caused it to happen just as requested, Gideon wanted more assurance: “Let, please, dryness occur to the fleece alone, and upon all the earth let there come to be dew.”—Judges 6:37-39. Was Gideon being overly cautious or suspicious? Apparently not, because Jehovah accepted his request both times and did just as he asked. Gideon wanted to make certain of the rightness of his position. Not having God’s written Word as we do, that was a most effective way for Gideon to “make sure.” However, once he received the assurance, he gave strict obedience to the orders from Jehovah even though pitting 300 men against an enemy force of 135,000 would seem suicidal from a human point of view. (Judges 7:7; 8:10) (Judges 7:1) Then Jer·ub·baʹal, that is, Gidʹe·on, and all the people with him rose early and encamped at the well of Haʹrod, while the camp of Midʹi·an was north of him at the hill of Moʹreh in the valley plain.

*** it-1 p. 942 Gilboa *** At “the well of Harod,” commonly linked with the spring located on the NW spur of Gilboa, Gideon and his men encamped. (Jg 7:1)

Judges Page 39 *** it-1 p. 1038 Harod *** HAROD

(Haʹrod) [Trembling]. A well (spring or fountain, as this is the usual meaning of the Hebrew word, although the Hebrew words for “well” and “fountain” are sometimes used interchangeably; compare Ge 16:7, 14; 24:11, 13), in the vicinity of which the Israelite army under Gideon’s leadership encamped and where, later, the reduced force of 10,000 was put to the proof. Subsequently 300 men were selected to rout the Midianites. The earlier departure of 22,000 Israelites because of their being “afraid and trembling” may have been the reason for giving the well its name.—Jg 7:1-7. The well of Harod has been traditionally identified with ʽAin Jalud (Mayan Harod), a spring rising on the NW spur of Mount Gilboa. Regarding ʽAin Jalud the noted scholar G. A. Smith observed: “It bursts some fifteen feet [less than 5 m] broad and two [0.6 m] deep from the foot of Gilboa, and mainly out of it, but fed also by the other two springs [ʽAin el-Meiyiteh and ʽAin Tubaʽun], it flows strongly enough to work six or seven mills. The deep bed and soft banks of this stream constitute a formidable ditch in front of the position on Gilboa, and render it possible for defenders of the latter to hold the spring at their feet in face of an enemy on the plain: and the spring is indispensable to them, for neither to the left, right, nor rear is other living water. . . . The stream, which makes it possible for the occupiers of the hill to hold also the well against the enemy on the plain, forbids them to be careless in using the water; for they drink in face of that enemy, and the reeds and shrubs which mark its course afford cover for hostile ambushes.”—The Historical Geography of the Holy Land, London, 1968, p. 258. (Judges 7:2) Jehovah now said to Gidʹe·on: “There are too many people with you for me to give Midʹi·an into their hand. Otherwise, Israel might brag about itself against me and say, ‘My own hand saved me.’

*** w05 1/15 p. 25 par. 6 Highlights From the Book of Judges *** 7:1-3; 8:10—Why did Jehovah say that Gideon’s 32,000 men were too many against the enemy force of 135,000? This was because Jehovah was giving Gideon and his men the victory. God did not want them to think that they defeated the Midianites in their own strength. (Judges 7:3) Now, please, announce in the presence of the people: ‘Whoever is afraid and trembling, let him return home.’” So Gidʹe·on put them to the test. With that, 22,000 of the people returned home, and 10,000 remained.

*** si p. 41 par. 32 Bible Book Number 5—Deuteronomy *** Gideon’s elimination of those “afraid and trembling” from his army was in obedience to the Law. (Deut. 20:1-9—Judg. 7:1-11) (Judges 7:5) So he took the people down to the water. Then Jehovah said to Gidʹe·on: “Separate everyone who laps up the water with his tongue just as a dog laps, from those who bend down on their knees to drink.”

*** it-1 p. 645 Dog *** The dog’s manner of lapping water while at the same time keeping its eyes open to surrounding

Judges Page 40 conditions was referred to when God prescribed a test for the volunteers of Gideon’s army. Only those who were alert, lapping up water from their hands, “just as a dog laps,” were to be chosen for the fight against Midian.—Jg 7:5.

*** it-2 p. 179 Knee, Kneel *** All except 300 of Gideon’s 10,000 men bent down upon their knees to drink, apparently putting their faces down to the water. In this position they could not be alert, prepared in case of a surprise attack. They were more concerned with slaking their thirst than with the issue at hand. On the other hand, the 300 remained on their feet, picking up the water and lapping it out of their hands, alert, watchful, ready. The 9,700 negligent ones were therefore dismissed.—Jg 7:3, 5-8. (Judges 7:6) The number of those lapping up the water, putting their hand to their mouth, was 300 men. The rest of the people bent down on their knees to drink.

*** it-1 p. 933 Gideon *** Next, Jehovah instructed Gideon to lead the remaining 10,000 men down to the water to be tested. A few, merely 300, scooped water to the mouth by hand, and these were separated to one side. The others, who bent down upon their knees to drink, were not to be used. The 300, by their method of drinking, manifested alertness, concern for the fight for true worship in Jehovah’s name. By means of this small band of 300, Jehovah promised to save Israel.—Jg 7:1-7.

*** it-2 p. 179 Knee, Kneel *** All except 300 of Gideon’s 10,000 men bent down upon their knees to drink, apparently putting their faces down to the water. In this position they could not be alert, prepared in case of a surprise attack. They were more concerned with slaking their thirst than with the issue at hand. On the other hand, the 300 remained on their feet, picking up the water and lapping it out of their hands, alert, watchful, ready. The 9,700 negligent ones were therefore dismissed.—Jg 7:3, 5-8. (Judges 7:13) Gidʹe·on now came, and there was a man relating a dream to his companion, and he said: “This is the dream I had. There was a round loaf of barley bread rolling into the camp of Midʹi·an. It came to a tent and struck it so hard that it collapsed. Yes, it turned the tent upside down, and the tent fell flat.”

*** it-1 p. 257 Barley *** Nevertheless, barley was a common and a lowly food, and some commentators suggest that these qualities are represented in the figure of “a round cake of barley bread” that was seen in the Midianite’s dream and that symbolized Gideon’s humble army.—Jg 7:13, 14. (Judges 7:19) Gidʹe·on and the 100 men who were with him came to the edge of the camp at the start of the middle night watch, just after the sentries were posted. They blew the horns and smashed the large water jars that were in their hands.

*** w05 7/15 p. 16 “Jehovah’s Sword and Gideon’s!” *** The 300 Israelite warriors stealthily move to the edge of the enemy camp. It is about ten o’clock in the evening—just after the changing of the guard. This seems to be the opportune time to strike,

Judges Page 41 for it will take a while before the eyes of the new sentries adjust to the darkness.

*** w91 8/1 p. 21 ‘What Time Was It?’ *** The Hebrews evidently divided the night into three periods, called “watches.” Each one covered one third of the time between sundown and sunrise, or about four hours, depending on the season. (Psalm 63:6) It was “at the start of the middle night watch,” which ran from about ten at night to about two in the morning, that Gideon made his attack on the Midianite camp. An attack at this time clearly took the guards by complete surprise. Surely, the cautious Gideon could not have chosen a more strategic time for his attack!—Judges 7:19.

*** it-2 p. 499 Night *** Hebrew Division. The Hebrews divided the night into watches. “When I have remembered you upon my lounge, during the night watches I meditate on you.” (Ps 63:6) Since Judges 7:19 speaks of a “middle night watch,” it seems evident there were three of them in early times. It appears that each watch covered one third of the time between sundown and sunrise, or about four hours each, depending on the time of the year. The first watch would thus run from about 6:00 p.m. to 10:00 p.m. “The middle night watch” would begin about 10:00 p.m. and run until about 2:00 a.m. This was a strategic time for Gideon to make his surprise attack on the Midianite camp. The third watch was called “the morning watch,” lasting from about 2:00 a.m. till sunrise. It was during this morning watch that Jehovah caused the pursuing Egyptian armies to begin to experience grave difficulties in their attempted passage through the Red Sea.—Ex 14:24-28; see also 1Sa 11:11. (Judges 7:20) So the three bands blew the horns and shattered the large jars. They held the torches in their left hands and blew the horns in their right hands and they called out: “The sword of Jehovah and of Gidʹe·on!”

*** w97 10/1 p. 31 Shunem—Marked by Love and Violence *** Then at the command of Gideon, the 300 smashed the jars that had concealed their torches, held aloft those torches, and shouted, “Jehovah’s sword and Gideon’s!” They blew their horns and kept on blowing. In the darkness, the startled mixed crowd of soldiers imagined that 300 bands were attacking them. Jehovah turned each one against the other, and “the whole camp got on the run and broke out into shouting and went fleeing.”—Judges 7:15-22; 8:10.

*** it-1 p. 1143 Horn *** The shoh·pharʹ was basically used as a signaling instrument. It assembled the Israelite forces, sometimes sounded the “alarm signal” against a city to be attacked, and directed other maneuvers in warfare. (Jg 3:27; 6:34; 2Sa 2:28; Joe 2:1; Zep 1:16) In case of enemy attack, the shoh·pharʹ gave warning. (Ne 4:18-20) Being just a signaling instrument in battle, the sound of 300 of these horns would, under normal circumstances, indicate an army of considerable size. So when the Midianites heard the horns blown by everyone in Gideon’s band of 300 men, “the whole camp got on the run,” terror stricken.—Jg 7:15-22. (Judges 7:21) All the while each man stood in his place all around the camp, and the whole army ran away, shouting as they fled.

Judges Page 42 *** w97 10/1 p. 31 Shunem—Marked by Love and Violence *** Then at the command of Gideon, the 300 smashed the jars that had concealed their torches, held aloft those torches, and shouted, “Jehovah’s sword and Gideon’s!” They blew their horns and kept on blowing. In the darkness, the startled mixed crowd of soldiers imagined that 300 bands were attacking them. Jehovah turned each one against the other, and “the whole camp got on the run and broke out into shouting and went fleeing.”—Judges 7:15-22; 8:10. (Judges 7:22) The 300 continued to blow the horns, and Jehovah turned the sword of each one against the other throughout the camp; and the army fled as far as Beth-shitʹtah, on to Zerʹe·rah, as far as the outskirts of Aʹbel-me·hoʹlah by Tabʹbath.

*** it-1 p. 16 Abel-meholah *** ABEL-MEHOLAH

(Aʹbel-me·hoʹlah) [Watercourse of Dancing]. The home of Elisha, where Elijah found him plowing and anointed him prophet successor.—1Ki 19:16-19. At an earlier date Abel-meholah figures in the account of the defeat of the Midianites by Gideon’s small band of warriors. The disorganized flight of the Midianites is reported to have carried them “as far as the outskirts of Abel-meholah by Tabbath.”—Jg 7:22.

*** it-1 p. 16 Abel-meholah *** In view of this, some geographic texts continue to recommend a site W of the Jordan rather than E of it. (The Geographical and Topographical Texts of the Old Testament, by J. Simons, Leiden, 1959; The Geography of the Bible, by D. Baly, 1957; and the Atlas of the Bible, by L. H. Grollenberg, 1956) Both Jerome and Eusebius of the early centuries of the Common Era identified Abel-meholah with a site 10 Roman miles (15 km; 9 mi) S of Beth-shean (W of the Jordan). The Land of the Bible, by Y. Aharoni, states: “Abel-meholah has now been identified with much confidence with Tell Abu Sus on the [west] bank of the Jordan, 15 km. south of Beth-shean.” (Translated and edited by A. Rainey, 1979, p. 313)

*** it-1 p. 16 Abel-meholah *** However, the account of Gideon’s pursuit of the Midianites in reality indicates that they were W (rather than E) of the Jordan at the point of Judges 7:22. (See Jg 7:24.)

*** it-2 p. 1232 Zererah *** ZERERAH

(Zerʹe·rah). The flight of the defeated Midianites, as they were pursued by Gideon’s forces, is described as continuing “as far as Beth-shittah, on to Zererah, as far as the outskirts of Abel-meholah by Tabbath.”—Jg 7:22. Twenty Hebrew manuscripts here read “Zeredah” rather than Zererah. Since Zeredah and

Judges Page 43 Zarethan are used in a parallel sense at 2 Chronicles 4:17 and 1 Kings 7:46, some suggest the location of Zererah to be the same as that of Zarethan.—See ZARETHAN. Such location, however, would seem to be possible only if the expression “on to Zererah” were to be taken in the sense of ‘in the direction of Zererah,’ inasmuch as the location of Zarethan seems to have been considerably S of Abel-meholah. Otherwise, Zererah would necessarily be viewed as lying between Beth-shittah and Abel-meholah; in such case its precise location is unknown. (Judges 7:24) Gidʹe·on sent messengers into all the mountainous region of Eʹphra·im, saying: “Go down to attack Midʹi·an, and capture the access to the waters as far as Beth-barʹah and the Jordan.” So all the men of Eʹphra·im were gathered together, and they captured the waters as far as Beth- barʹah and the Jordan.

*** it-1 p. 293 Beth-barah *** BETH-BARAH

(Beth-barʹah) [House of Barah]. When Gideon’s forces were pursuing the fleeing Midianites, Gideon sent word to the men of Ephraim to capture “the waters as far as Beth-barah and the Jordan” (Jg 7:24), evidently to prevent the enemy from crossing the Jordan. Since the battle took place in the Low Plain of Jezreel (Jg 6:33), this would indicate a site W of the Jordan. The identification is unknown, but a location between the Wadi Farʽah and the Jordan is suggested. A similar tactic was employed by Ehud in the fight against the Moabites when they “got to capture the fords of the Jordan against the Moabites.”—Jg 3:27, 28.

Judges 8 -10

(Judges 8:1) Then the men of Eʹphra·im said to him: “What have you done to us? Why did you not call us when you went to fight against Midʹi·an?” And they quarreled bitterly with him.

*** w00 8/15 p. 25 How Do You Handle Differences? *** Gideon, heavily involved in battle against Midian, called on the tribe of Ephraim to help. However, after the battle was over, Ephraim turned on Gideon and complained bitterly that he had not called on them at the outset of the fighting. The record states that “they vehemently tried to pick a quarrel with him.” (Judges 8:2) But he said to them: “What have I done compared with you? Are not the gleanings of Eʹphra·im better than the grape harvest of Abi-eʹzer?

Judges Page 44 pride. However, that did not stop Gideon from working to bring about a peaceful outcome. Can we do similarly?

*** g92 12/8 p. 12 How Can I Deal With My Parents’ Criticisms? *** “What now have I done in comparison with you? Are not the gleanings of Ephraim better than the grape gathering of Abi-ezer?” (Judges 8:2) Gideon’s reply meant that in capturing the Midianite princes, the Ephraimites had accomplished more than had Gideon himself. Gideon’s mild and humble reply thus deflected the unfair criticism and maintained peace.

*** it-1 p. 20 Abi-ezer *** Abi-ezer was a family head and an ancestor of Judge Gideon. (Jg 6:11, 24, 34; 8:2)

*** it-1 p. 20 Abi-ezer *** The name is also used to stand for the house of Abi-ezer in a collective sense.—Jg 8:2; see ABI- EZRITE.

*** it-1 p. 963 Gleaning *** When the Ephraimites accused Gideon of not calling them to the fight at the start of the battle against Midian, Gideon said: “Are not the gleanings of Ephraim better than the grape gathering of Abi-ezer [the house to which Gideon belonged]?” He interpreted his illustration by pointing out that Ephraim’s part (though it followed the initial battle) in capturing Midian’s princes Oreb and Zeeb was far greater than all that Gideon himself had done. (Jg 8:1-3; 6:11) (Judges 8:3) It was into your hand that God gave Midʹi·an’s princes Oʹreb and Zeʹeb, and what have I done compared with you?” When he spoke this way, they calmed down.

*** w00 8/15 p. 25 How Do You Handle Differences? *** Gideon said in response: “What now have I done in comparison with you? Are not the gleanings of Ephraim better than the grape gathering of Abiezer? It was into your hand that God gave Midian’s princes Oreb and Zeeb, and what have I been able to do in comparison with you?” (Judges 8:1-3) By his well-chosen, calming words, Gideon avoided what could have been a disastrous intertribal war. Those of the tribe of Ephraim may have had a problem with self-importance and pride. However, that did not stop Gideon from working to bring about a peaceful outcome. Can we do similarly? (Judges 8:4) Gidʹe·on then came to the Jordan and crossed it. He and the 300 men with him were tired, but they kept up the pursuit.

*** w04 10/15 pp. 16-17 par. 10 “Go About in the Land” *** 10 Gideon chased the remnant of the coalition forces past Beth-shittah and then southward to Abel-meholah, near the Jordan. (Judges 7:22-25) The account says: “Gideon came to the Jordan, crossing it, he and the three hundred men that were with him, tired but keeping up the pursuit.” Once across, the Israelites pursued the enemies southward to Succoth and Penuel, near the Jabbok,

Judges Page 45 then up hills to Jogbehah (close to modern Amman, Jordan). That was some 50 miles [80 km] of pursuit and fighting. Gideon captured and slew two Midianite kings; then he returned to his city, Ophrah, near the place where the fighting started. (Judges 8:4-12, 21-27) Clearly, Gideon’s feat was more than a few minutes of blowing horns, waving torches, and shouting. And think how it adds impact to the comment about men of faith: “Time will fail me if I go on to relate about Gideon [and others who] from a weak state were made powerful, became valiant in war.” (Hebrews 11:32-34) Christians too may tire physically, but is it not vital that we keep up in doing God’s will?— 2 Corinthians 4:1, 16; Galatians 6:9. (Judges 8:7) At this Gidʹe·on said: “Just for that, when Jehovah gives Zeʹbah and Zal·munʹna into my hand, I will give you a thrashing with the thorns and the briars of the wilderness.”

*** it-1 p. 272 Beating *** An unusual form of scourging was adopted by Gideon toward the 77 princes and older men of Succoth, who refused to give provision to his men when he was chasing after the kings of Midian. He apparently made scourges of the thorns and briers of the wilderness to thresh them. It is said that he put them “through an experience.”—Jg 8:7, 14, 16. (Judges 8:10) Now Zeʹbah and Zal·munʹna were in Karʹkor with their armies, about 15,000 men. These were all who remained of the entire army of the Easterners, for 120,000 men armed with swords had fallen.

*** it-1 p. 299 Beth-jeshimoth *** In the time of the prophet Ezekiel, it is included with certain cities of Moab located on the slope of his frontier and described as “the decoration of the land.” (Eze 25:8-10) The prophecy indicates that Jehovah would cause these frontier cities to be opened up, exposing Moab to attack by the “Orientals,” or “sons of the East,” the nomadic tribes living in the Arabian Desert. (Compare Jg 6:3, ftn; 8:10.) If not earlier, Moab likely took over Beth-jeshimoth and other cities of Reuben following the deportation of that tribe to Assyria.—1Ch 5:26. (Judges 8:13) Gidʹe·on the son of Joʹash then returned from the war by way of the pass that goes up to Heʹres.

*** it-1 p. 1089 Heres *** 2. Gideon returned from warring against the Midianites by “the pass that goes up to Heres.” This place is unknown outside the Biblical reference at Judges 8:13. Some scholars therefore suggest that the Hebrew text may have originally read “before the sun [ha·cheʹres] was up,” or “from up in the mountains,” instead of “the pass that goes up to Heres.” (Judges 8:16) Then he took the elders of the city and with thorns and briars of the wilderness, he taught the men of Sucʹcoth a lesson.

Judges Page 46 he put them “through an experience.”—Jg 8:7, 14, 16.

*** it-1 p. 367 Brier *** BRIER

The brier is a plant with a woody stem that is itself thorny or prickly, and the name may refer to numerous plants of this type. Some scholars identify the Hebrew term bar·qanimʹ (briers) with that designated by a cognate noun in Arabic, the Centaurea scoparia, a common thistlelike plant with thorny heads. Gideon used bar·qanimʹ in punishing the men of Succoth for their refusal to supply bread to his hungry soldiers during his fight against the Midianites.—Jg 8:6, 7, 16. (Judges 8:18) He asked Zeʹbah and Zal·munʹna: “What sort of men did you kill in Taʹbor?” To this they said: “They were like you, each one looked like the son of a king.”

*** it-2 p. 1221 Zebah *** At some unspecified time they also killed members of Gideon’s household.—Jg 8:18, 19. When Gideon defeated their army of 135,000, Zebah, Zalmunna, and 15,000 managed to escape under hot pursuit and made their way to Karkor, quite some distance, but there they were again defeated and finally captured. As Gideon was bringing Zebah and Zalmunna back as humiliated captives at least as far as Succoth, they must have been reminded of their boastful words (or at least the expression of their attitude) preserved in the psalm: “Let us take possession of the abiding places of God for ourselves.” (Ps 83:11, 12) After they admitted to having killed his brothers, Gideon personally put to death the two Midianite kings.—Jg 8:4-21. (Judges 8:23) But Gidʹe·on said to them: “I will not rule over you, nor will my son rule over you. Jehovah is the one who will rule over you.”

*** w86 8/15 p. 11 par. 13 Happy Are Those Who Use Power Aright! *** 13 Among imperfect humans who resisted the temptation to misuse power, Judge Gideon must be mentioned. After he delivered Israel from the hand of Midian, the people wanted to make him their king. Gideon refused, rightly stating: “I myself shall not rule over you, nor will my son rule over you. Jehovah is the one who will rule over you.” Yes, the modesty that he displayed at the very beginning of his career as judge was still present. And Gideon’s response reflected the way Jehovah God himself felt about Israel’s having a human king. We can recognize that in God’s response to Israel’s wanting a king in the time of prophet Samuel.—Judges 8:23; 6:12-16; 1 Samuel 8:7. (Judges 8:24) Gidʹe·on continued: “Let me make one request of you: that each of you give me a nose ring from his spoil.” (For they had gold nose rings because they were Ishʹma·el·ites.)

Judges Page 47 though his action was doubtless properly motivated, the ephod diverted attention from the true sanctuary assigned by Jehovah—the tabernacle. Gideon’s efforts miscarried, producing a result contrary to what he had intended.—Jg 8:22-27; see EPHOD, I.

*** it-2 p. 396 Midian *** 2. The descendants of Abraham’s son Midian are collectively designated as “Midian” and “Midianites.” (Nu 31:2, 3) At times the Bible seemingly refers to them as Ishmaelites. (Compare Ge 37:25, 27, 28, 36; 39:1; Jg 8:22, 24.) This may imply that the descendants of Abraham through his sons Ishmael and Midian were much alike in their way of life, and there may have been a further amalgamation through intermarriage among the two peoples. (Judges 8:26) The weight of the gold nose rings that he had requested amounted to 1,700 gold shekels, besides the crescent-shaped ornaments, the pendants, the purple wool garments worn by the kings of Midʹi·an, and the necklaces from the camels.

*** it-1 p. 666 Earring *** Middle Eastern earrings at times consisted of rings to which jewels of some sort were attached as pendants. Some were called “eardrops” (Heb., neti·phohthʹ, from na·taphʹ [meaning “drip” or “drop”]). This term evidently relates to a drop-shaped ornament or pendant. “Eardrops” could have been pearls or spherical beads of silver or gold, but they are not described in the Bible. (Jg 8:26)

*** it-1 pp. 736-753 Ephod, I *** The Ephod Made by Gideon. After Gideon’s defeat of the Midianites he used gold taken as booty to make an ephod. (Jg 8:26, 27) Some have objected to this statement on the ground that the 1,700 shekels (19.4 kg; 52 lb t) of gold would be far more than required for an ephod. An attempted explanation has been offered, that Gideon also made a golden image. But the word “ephod” does not signify an image. Gideon was a man of faith in God. He would not do what Jeroboam later did when he led the ten tribes into the worship of calf images. Gideon had shown his disposition toward Jehovah’s worship when he was given opportunity to set up a ruling dynasty over Israel. He turned the offer down, saying: “Jehovah is the one who will rule over you.” (Jg 8:22, 23) It may well be that much of the gold was used to pay for the jewels, and so forth, that possibly were used in the ephod. As to the cost of Gideon’s ephod, it may well have been of the value stated ($218,365 at modern rates), especially if precious gems were used to decorate it.

*** it-2 p. 396 Midian *** Apparently both men and women adorned themselves with gold ornaments, including nose rings and earrings. Midianite kings were arrayed in “garments of wool dyed reddish purple,” and even their camels had necklaces, evidently with moon-shaped ornaments attached.—Nu 31:50; Jg 8:21, 26. (Judges 8:27) Gidʹe·on made it into an ephʹod and exhibited it in his city Ophʹrah; and all Israel committed spiritual prostitution with it there, and it served as a snare to Gidʹe·on and to his household.

Judges Page 48 *** w05 7/15 p. 16 “Jehovah’s Sword and Gideon’s!” *** Being imperfect, however, Gideon does not always exercise good judgment. For some unstated reason, he makes an ephod with the spoils of war and exhibits it in his city. The record says that all Israel begins to have “immoral intercourse” with the ephod. They worship it, and it becomes a snare even to Gideon and his household. Yet, he has not become a rank idolater, for the Scriptures reckon him a man with faith in Jehovah.—Judges 8:27; Hebrews 11:32-34.

*** it-1 p. 934 Gideon *** The Ephod Made. Grateful Israelites asked Gideon to establish his family as a ruling dynasty. However Gideon appreciated that Jehovah was Israel’s rightful King and therefore did not go along with their request. He then suggested that they contribute the gold jewelry they had acquired as spoils of war, the nose rings alone amounting to 1,700 shekels in gold ($218,365). Gideon then made an ephod from the spoils contributed, exhibiting it in Ophrah. But all Israel began to have ‘immoral intercourse’ with the ephod, it even becoming a snare to Gideon and his household. Thus, though his action was doubtless properly motivated, the ephod diverted attention from the true sanctuary assigned by Jehovah—the tabernacle. Gideon’s efforts miscarried, producing a result contrary to what he had intended.—Jg 8:22-27; see EPHOD, I. (Judges 8:28) Thus Midʹi·an was subdued before the Israelites, and they did not challenge them again; and the land had rest for 40 years in the days of Gidʹe·on.

*** it-1 p. 219 Attitudes and Gestures *** Lifting up one’s own head was the figurative description of an attitude having the significance of taking action, usually to oppose, fight, or oppress.—Jg 8:28; Ps 83:2. (Judges 9:4) Then they gave him 70 pieces of silver from the house of Baʹal-beʹrith, and A·bimʹe·lech used it to hire idle and insolent men to accompany him.

Judges Page 49 *** it-1 p. 231 Baal-berith *** BAAL-BERITH

(Baʹal-beʹrith) [Owner of a Covenant; once, at Jg 9:46, El-berith, God of a Covenant]. The Baal of Shechem, whom the Israelites began worshiping after the death of Judge Gideon. (Jg 8:33) The designation “Baal-berith” may denote that this particular Baal was believed to watch the keeping of covenants. A kind of treasury was evidently attached to the house or temple of Baal-berith at Shechem. (Jg 9:4) (Judges 9:5) After that he went to his father’s house at Ophʹrah and killed his brothers, the sons of Jer·ub·baʹal, 70 men, on one stone. The only survivor was Joʹtham, the youngest son of Jer·ub·baʹal, because he hid.

*** it-2 p. 559 Ophrah *** Later, after Gideon’s death and burial at Ophrah, his ambitious son Abimelech “killed his brothers . . . seventy men, upon one stone, but Jotham the youngest . . . was left over.” (Jg 8:32; 9:5) Not counting Abimelech, Gideon had 70 sons. (Jg 8:30, 31) Therefore, since Jotham escaped the slaughter, apparently Abimelech killed only 69 sons at Ophrah. Jotham’s later words concerning the incident merely appear to point to Abimelech’s intention to kill all 70 sons. (Jg 9:18) However, as a Jewish commentary fittingly observes: “It is still correct to speak in round numbers of ‘seventy’ slain.”—Soncino Books of the Bible, edited by A. Cohen, London, 1950 (Joshua and Judges, p. 234). (Judges 9:7) When they reported it to Joʹtham, he at once went and stood on the top of Mount Gerʹi·zim and called out in a loud voice to them: “Listen to me, you leaders of Sheʹchem, and then God will listen to you.

*** it-1 p. 926 Gerizim, Mount *** In the days of Israel’s Judges, Gideon’s son Jotham addressed the landowners of Shechem while standing “on the top of Mount Gerizim.” (Jg 9:7) Even today a ledge about halfway up the mountain is called Jotham’s pulpit, but it is merely a traditional site. (Judges 9:15) At this the bramble said to the trees, ‘If you are really anointing me as king over you, come and seek refuge under my shadow. But if not, let fire come out of the bramble and consume the cedars of Lebʹa·non.’

*** w08 2/15 p. 9 par. 9 Walk in Jehovah’s Ways *** The importance of humility is shown in Judges chapter 9. Gideon’s son Jotham said: “Once upon a time the trees went to anoint a king over them.” The olive tree, the fig tree, and the vine were mentioned. They represented worthy individuals who did not seek to rule over their fellow Israelites. But the bramble—useful only as fuel—represented the kingship of proud Abimelech, a murderer eager to dominate others. Though he ‘played the prince over Israel three years,’ he met an untimely death. (Judg. 9:8-15, 22, 50-54) How much better it is to be “humble in mind”!

Judges Page 50 *** it-1 p. 362 Bramble *** The bramble appears most prominently in the account of Judges 9:8-15 in which the olive tree, the fig tree, and the vine are contrasted with the lowly bramble. As the rest of the chapter makes evident, the valuable plants represent those worthy persons, such as Gideon’s 70 sons, who did not seek the position of kingship over their fellow Israelites, while the bramble, useful only for fuel, represents the kingship of Abimelech, the murderer of all, except one, of the other sons of Gideon, his brothers. (Jg 9:1-6, 16-20) Jotham’s suggestion that the other figurative trees seek refuge in the shadow of the bramble was doubtless ironic, as the low-growing bramble obviously could not provide shadow for trees, especially the stately cedars mentioned. The warning was given by Jotham that fire might come out of the bramble “and consume the cedars of Lebanon,” perhaps alluding to the ease with which the dry and leafless plant might catch fire during the hot summer months. (Judges 9:18) But today you have risen up against my father’s household and killed his sons, 70 men, on one stone. Then you made A·bimʹe·lech, the son of his slave girl, king over the leaders of Sheʹchem just because he is your brother.

*** it-2 p. 559 Ophrah *** Not counting Abimelech, Gideon had 70 sons. (Jg 8:30, 31) Therefore, since Jotham escaped the slaughter, apparently Abimelech killed only 69 sons at Ophrah. Jotham’s later words concerning the incident merely appear to point to Abimelech’s intention to kill all 70 sons. (Jg 9:18) However, as a Jewish commentary fittingly observes: “It is still correct to speak in round numbers of ‘seventy’ slain.”—Soncino Books of the Bible, edited by A. Cohen, London, 1950 (Joshua and Judges, p. 234). (Judges 9:21) Then Joʹtham fled and escaped to Beʹer, and he lived there because of his brother A·bimʹe·lech.

*** it-1 p. 276 Beer, I *** 2. A place to which Jotham, Gideon’s (Jerubbaal’s) son, fled after exposing Abimelech’s treachery. (Jg 9:3-5, 21) Al-Bira, about 12 km (7.5 mi) N of Beth-shan and SE of Mount Tabor, is suggested by some as the probable location; others connect it with Beeroth. (See BEEROTH.) In view of the absence of any indication of the direction of Jotham’s flight from Mount Gerizim, however, the identification is uncertain. (Judges 9:27) They went out into the field and gathered the grapes of their vineyards, trod them out, and held a festival, after which they went into the house of their god and ate and drank and cursed A·bimʹe·lech.

*** it-1 p. 231 Baal-berith *** In connection with the grape harvest, the Shechemites apparently held a festival in honor of Baal-berith, climaxed by a kind of sacrificial meal in the temple of their god. It was in the temple of Baal-berith on the occasion of their eating and drinking and cursing Abimelech, likely under the influence of wine, that Gaal incited the Shechemites to revolt against King Abimelech. (Jg 9:27-29)

Judges Page 51 (Judges 9:33) As soon as the sun rises in the morning, you should get up early and attack the city; and when he and his men come out against you, do whatever you can to defeat him.”

*** w91 8/1 p. 21 ‘What Time Was It?’ *** On occasion, more precise designations of time are given. For instance, Abimelech, Judge Gideon’s violent son, was advised to make a dash against the city of Shechem “in the morning . . . as soon as the sun shines forth.” (Judges 9:33) Evidently there was a tactical reason behind this. The glare of the rising sun behind Abimelech’s forces must have made it very difficult for the defenders of Shechem to discern the attacking armies in “the shadows of the mountains.”—Judges 9:36-41. (Judges 9:37) Gaʹal later said: “Look! People are coming down from the center of the land, and one band is coming by the way of the big tree of Me·onʹe·nim.”

*** it-2 p. 372 Meonenim, Big Tree of *** MEONENIM, BIG TREE OF

(Me·onʹe·nim) [Those Practicing Magic]. A tree within sight of Shechem, passed by a band of King Abimelech’s men before their fight with the landowners of that city. (Jg 9:34-37) “Big tree of Meonenim” translates the Hebrew words ʼe·lohnʹ meʽoh·nenimʹ. ʼE·lohnʹ refers to big trees in general, and meʽoh·nenimʹ is a participle signifying “those practicing magic.” (See De 18:14.) The tree may have been so named because Canaanites or apostate Israelites engaged in magical practices there. Some scholars also link “the big tree of Meonenim” with “the big trees of Moreh” that are similarly described as being in the vicinity of Shechem.—Compare Ge 12:6; 35:4; Jg 9:6. (Judges 9:45) A·bimʹe·lech fought against the city all that day and captured it. He killed the people in it, and then he pulled the city down and sowed it with salt.

*** it-2 p. 842 Salt *** In limited quantities salt is beneficial on certain acid soils or when mixed with manure, but if allowed to accumulate in the soil, it kills vegetation and the land becomes barren and unfruitful, as was the case with the once-fertile Euphrates Valley. A city condemned to total destruction was sometimes deliberately sown with salt, this act expressing the desire that the place be perpetually barren and sterile.—De 29:22, 23; Jg 9:45; Job 39:5, 6; Jer 17:6.

*** it-2 p. 915 Shechem *** Although the Israelites had covenanted at Shechem to uphold true worship, the inhabitants of that city began worshiping Baal-berith. (Jg 8:33; 9:4) They also supported the efforts of Abimelech (the son of Judge Gideon and his Shechemite concubine) to become king. But, in time, they revolted against King Abimelech. In crushing the revolt, Abimelech destroyed the city and sowed it with salt, this perhaps being symbolic of desiring lasting desolation.—Jg 8:31-33; 9:1-49; compare Ps 107:33, 34; see ABIMELECH No. 4; BAAL-BERITH. (Judges 9:48) A·bimʹe·lech and all the men with him went up Mount Zalʹmon. A·bimʹe·lech took an ax in his hand and cut off a tree branch and lifted it on his shoulder and said to the people with him: “What you saw me do, hurry and do the same!”

Judges Page 52 *** it-2 p. 1219 Zalmon *** 2. A mountain near Shechem. From Mount Zalmon, Abimelech and his forces cut wood with which to burn down the vault belonging to the city of Shechem. (Jg 9:48, 49) As the only mountains near Shechem are Ebal and Gerizim, Zalmon was either a peak or slope of one of these, or else it was some other less important hill nearby. (Judges 9:51) There was a strong tower in the middle of the city, and all the men and women and all the city leaders fled there. They shut themselves in and climbed onto the roof of the tower.

*** it-1 p. 865 Fortifications *** Usually the citadel was built on the highest elevation in the city. It had a tower fortress and its own walls, less massive than the walls surrounding the city. The citadel was the last stronghold of refuge and resistance. When the soldiers of the enemy breached the city walls, they would have to fight through the streets of the city to reach the tower. Such a tower was the one at Thebez, which Abimelech attacked after capturing the city and where a woman broke his skull by pitching an upper millstone upon his head.—Jg 9:50-54. (Judges 10:1) After A·bimʹe·lech, Toʹla the son of Puʹah, the son of Doʹdo, a man of Isʹsa·char, rose up to save Israel. He lived in Shaʹmir in the mountainous region of Eʹphra·im.

*** it-1 p. 743 Judges Deliver Israel From Oppression *** Tola Jg 10:1, 2

*** it-2 p. 845 Samaria *** Location. Samaria is identified with ruins called Shomeron adjacent to the Arab village Sabastiya, about 55 km (34 mi) N of Jerusalem, and 11 km (7 mi) NW of Shechem. It was in Manasseh’s territory. When Samaria was described as “the head” of Ephraim, the reference was to its position as the capital of the ten-tribe kingdom, Ephraim being the dominant tribe of that kingdom. (Isa 7:9) Samaria was near to, if not the same location as, “Shamir in the mountainous region of Ephraim,” the home of Judge Tola, who served during the period of the Judges.—Jg 10:1, 2. The rather flat top of the Samarian hill, about 2 km (1 mi) across from E to W, was an ideal location for a city. The abrupt rise of about 90 m (300 ft) from the plain below made the location easy to defend. The view too was magnificent, for to the N, E, and S were higher peaks, while to the W the land gently sloped down from an altitude of 463 m (1,519 ft) to the blue Mediterranean, 34 km (21 mi) away. Much of Samaria’s history is bound up with the wayward record of the 14 kings of Israel from Omri to Hoshea.—1Ki 16:28, 29; 22:51, 52; 2Ki 3:1, 2; 10:35, 36; 13:1, 10; 14:23; 15:8, 13, 14, 17, 23, 25, 27; 17:1. (Judges 10:3) After him Jaʹir the Gilʹe·ad·ite rose up and judged Israel for 22 years.

*** it-1 p. 743 Judges Deliver Israel From Oppression *** Jair Jg 10:3-5

Judges Page 53 Judges and Their Exploits Abdon Jg 12:13-15 Barak Jg 4:1–5:31 Ehud Jg 3:12-30 Elon Jg 12:11, 12 Gideon Jg 6:1–8:35 Ibzan Jg 12:8-10 Jair Jg 10:3-5 Jephthah Jg 10:6–12:7 Othniel Jg 3:7-11 Samson Jg 13:1–16:31 Shamgar Jg 3:31 Tola Jg 10:1, 2

(Judges 10:4) He had 30 sons who rode on 30 donkeys, and they had 30 cities, which to this day are called Havʹvoth-jaʹir; they are in the land of Gilʹe·ad.

*** it-1 p. 1046 Havvoth-jair *** Years later, 30 cities in the possession of Judge Jair’s 30 sons were known as Havvoth-jair. Some critics view this as a contradictory explanation about the origin of the name Havvoth-jair. However, the Judges account does not state that the name Havvoth-jair was first used in this later period. It simply indicates that at the time of the writing, the name still was in use and was applied to these 30 cities.—Jg 10:3, 4. (Judges 10:5) After that Jaʹir died and was buried in Kaʹmon.

*** it-2 p. 143 Kamon *** KAMON

(Kaʹmon). The burial place of Judge Jair. (Jg 10:5) Josephus speaks of Kamon as “a city of Gilead.” (Jewish Antiquities, V, 254 [vii, 6]) This seems to fit the Scriptural reference to Jair’s being a “Gileadite.” (Jg 10:3) Two locations E of the Jordan are commonly presented for ancient Kamon. One is Qamm, about 18 km (11 mi) SE of the Sea of Galilee. But its ruins give no evidence of habitation before Roman times. The other suggestion is the site of the less impressive ruins of undetermined antiquity at Qumeim, about 3 km (2 mi) farther S. (Judges 10:6) Again the Israelites did what was bad in the eyes of Jehovah, and they began to serve the Baʹals, the Ashʹto·reth images, the gods of Aʹram, the gods of Siʹdon, the gods of Moʹab, the gods of the Amʹmon·ites, and the gods of the Phi·lisʹtines. They abandoned Jehovah and did not serve him.

Judges Page 54 *** it-1 p. 945 Kingdoms Surrounding Israel *** Ammon Jg 10:6-9; 1Ki 11:5

*** it-1 p. 945 Kingdoms Surrounding Israel *** Philistia Jg 10:6; 16:23; 2Ki 1:2

Judges Page 55 (Judges 10:8) So they crushed and greatly oppressed the Israelites in that year—for 18 years they oppressed all the Israelites on the side of the Jordan that had been the land of the Amʹor·ites in Gilʹe·ad.

*** w07 5/15 p. 8 Jephthah Keeps His Vow to Jehovah *** Judges 10:6-

*** w07 5/15 p. 8 Jephthah Keeps His Vow to Jehovah *** A Crisis in Israel Jephthah lives in a time of crisis. His fellow Israelites have forsaken pure worship and are serving the gods of Sidon, Moab, Ammon, and Philistia. Jehovah therefore abandons his people to the Ammonites and the Philistines, who oppress them for 18 years. The residents of Gilead, east of the Jordan River, are especially distressed.

*** w07 5/15 p. 8 Jephthah Keeps His Vow to Jehovah *** The Ammonites were capable of great cruelty. Not even 60 years later, they threatened to bore out the right eye of each of the inhabitants of a Gileadite city they terrorized. The prophet Amos spoke of a time when they slit open the pregnant women of Gilead.—1 Samuel 11:2; Amos 1:13. (Judges 10:16) And they removed the foreign gods from their midst and served Jehovah, so that he could no longer tolerate Israel’s suffering.

*** cl chap. 25 p. 254 “The Tender Compassion of Our God” *** The expression “his soul became impatient” literally means “his soul was shortened; his patience was exhausted.” The New English Bible reads: “He could endure no longer to see the plight of Israel.” Tanakh—A New Translation of the Holy Scriptures renders it: “He could not bear the miseries of Israel.”

*** cl chap. 25 pp. 254-255 par. 10 “The Tender Compassion of Our God” *** 10 Consider what happened in the days of Jephthah. Since the Israelites had turned to serving false gods, Jehovah allowed them to be oppressed by the Ammonites for 18 years. Finally, the Israelites repented. The Bible tells us: “They began to remove the foreign gods from their midst and to serve Jehovah, so that his soul became impatient because of the trouble of Israel.” (Judges 10:6- 16) Once his people manifested genuine repentance, Jehovah could no longer bear to see them suffer. So the God of tender compassion empowered Jephthah to deliver the Israelites out of the hands of their enemies.—Judges 11:30-33. (Judges 10:17) In time the Amʹmon·ites were called together, and they pitched camp in Gilʹe·ad. So the Israelites gathered together and pitched camp in Mizʹpah.

*** it-2 p. 26 Jephthah *** Ammonites Threaten War. For 18 years oppression by the Ammonites continued. This was permitted by God because the Israelites had unfaithfully turned to serving the gods of the nations

Judges Page 56 round about. But now the sons of Israel were brought to their senses, repenting of their folly and calling on Jehovah for help. They began to do away with their idols and to serve Jehovah. At this point Ammon gathered together in Gilead for large-scale warfare. (Jg 10:7-17; 11:4) This fact indicates that it was actually the great invisible enemy of God, Satan the Devil, who incited the pagan nations against Israel and that the real issue was worship of the true God.—Compare Re 12:9; Ps 96:5; 1Co 10:20.

Judges 11 - 14

(Judges 11:1) Now Jephʹthah the Gilʹe·ad·ite was a mighty warrior; he was the son of a prostitute, and Gilʹe·ad was Jephʹthah’s father.

*** it-1 p. 743 Judges Deliver Israel From Oppression *** Jephthah Jg 10:6–12:7

*** it-1 p. 1174 Illegitimate *** Some commentators claim that Jephthah was an illegitimate son, but this is not correct. The Bible does not say that he was illegitimate; it says that “he was the son of a prostitute woman.” (Jg 11:1) Like Rahab, who had been a prostitute but who married the Israelite Salmon, Jephthah’s mother doubtless married honorably, and Jephthah was no more an illegitimate son than was the son of Salmon and Rahab, who was a fleshly ancestor of Jesus Christ. (Mt 1:5) Likely Jephthah’s mother was a secondary wife of Gilead, and Jephthah may even have been Gilead’s firstborn. He could not have been a member of the congregation of Israel had he been illegitimate, and his half brothers, who had driven him out, could not legally have asked him to become their head. (Jg 11:2, 6, 11) That Jephthah may have been the son of a secondary wife would not make him illegitimate. The son of a secondary wife had the same inheritance rights as the son of a favorite wife, as the Law states at Deuteronomy 21:15-17.

*** it-2 p. 27 Jephthah *** They saw the need for proper leadership and direction. (Jg 10:18) They realized that they must be under the headship of a God-appointed man if they were to defeat Ammon. (Jg 11:5, 6, 10) Undoubtedly Jephthah and his men had been performing exploits in Tob, suggesting that he was God’s designated choice. (Jg 11:1) The men of Gilead decided to go to Jephthah, whom they had despised, to ask him to be their head.

*** it-2 p. 26 Jephthah *** Jephthah a Legitimate Son. The mother of Jephthah was “a prostitute woman,” not meaning, however, that Jephthah was born of prostitution or was illegitimate. His mother had been a prostitute prior to her marriage as a secondary wife to Gilead, just as Rahab had once been a prostitute but later married Salmon. (Jg 11:1; Jos 2:1; Mt 1:5) That Jephthah was not illegitimate is proved by the fact that his half brothers by Gilead’s primary wife drove him out so that he would not share in the inheritance. (Jg 11:2) Additionally, Jephthah later became the accepted leader of the men of Gilead (of whom Jephthah’s half brothers seemed to be foremost). (Jg 11:11) Moreover, he

Judges Page 57 offered a sacrifice to God at the tabernacle. (Jg 11:30, 31) None of these things would have been possible for an illegitimate son, for the Law specifically stated: “No illegitimate son may come into the congregation of Jehovah. Even to the tenth generation none of his may come into the congregation of Jehovah.”—De 23:2. (Judges 11:2) But Gilʹe·ad’s wife also bore him sons. When the sons of his wife grew up, they drove Jephʹthah out and said to him: “You will have no inheritance in our father’s household, for you are the son of another woman.”

*** it-2 p. 26 Jephthah *** That Jephthah was not illegitimate is proved by the fact that his half brothers by Gilead’s primary wife drove him out so that he would not share in the inheritance. (Jg 11:2) (Judges 11:3) So Jephʹthah fled from his brothers and settled in the land of Tob. And idle men joined company with Jephʹthah, and they followed him.

*** w07 5/15 p. 8 Jephthah Keeps His Vow to Jehovah *** Meanwhile, Jephthah is having problems of his own. His greedy half brothers have driven him away in order to steal his inheritance. So Jephthah moves to Tob, a region east of Gilead and exposed to Israel’s enemies. “Idle men,” likely those who were put out of work by the oppressors or who rebelled against servitude to them, gather to Jephthah. They “go out with him,” perhaps meaning that they accompany Jephthah as he conducts raids against hostile neighbors.

*** w07 5/15 p. 8 Jephthah Keeps His Vow to Jehovah *** (Judges 11:1-3)

*** it-2 p. 26 Jephthah *** “Idle Men” Gather to Jephthah. When Jephthah was driven away by his half brothers he took up dwelling in the land of Tob, a region E of Gilead, apparently outside the borders of Israel. Here Jephthah would be on the frontier, exposed to Israel’s foreign enemies, particularly Ammon. “Idle men,” that is, men evidently made idle or put out of employment by Ammonite harassment, and revolting against servitude to Ammon, came to Jephthah and put themselves under his command. (Jg 11:3) The people living in the territory E of the Jordan River (the tribes of Reuben, Gad, and half of Manasseh) were mainly cattle raisers, and the forays of the Ammonite raiders (who even crossed the Jordan at times) had apparently taken away the possessions and the means of livelihood from many of the inhabitants of Gilead.—Jg 10:6-10. (Judges 11:5) And when the Amʹmon·ites fought against Israel, the elders of Gilʹe·ad immediately went to bring Jephʹthah back from the land of Tob.

Judges Page 58 despised, to ask him to be their head. (Judges 11:9) So Jephʹthah said to the elders of Gilʹe·ad: “If you bring me back to fight against the Amʹmon·ites and Jehovah defeats them for me, then I will indeed become your leader!”

*** w07 5/15 p. 9 Jephthah Keeps His Vow to Jehovah *** On one condition alone will Jephthah take the lead in Gilead. ‘If Jehovah abandons Ammon to me,’ he declares, ‘I shall become your head!’ Victory would give evidence of God’s backing, but Jephthah also aims to make sure that divine rule will not be forsaken as soon as the crisis has passed.—Judges 11:8-11.

*** it-2 p. 27 Jephthah *** Jephthah Becomes Head of Gilead. Jephthah agreed to lead them in the fight against Ammon on one condition: if Jehovah gave him victory, he would continue as head after returning from the fight. His insistence on this was not a selfish demand. He had shown himself concerned with the fight in behalf of God’s name and his people. Now, if he defeated Ammon, it would prove that God was with him. Jephthah wanted to make sure that God’s rule would not be forsaken again once the crisis had passed. Also, if he was indeed Gilead’s firstborn son, he was only establishing his legal right as head of the house of Gilead. The covenant was then concluded before Jehovah in Mizpah. Here again Jephthah showed that he looked to Jehovah as Israel’s God and King and their real Deliverer.—Jg 11:8-11. (Judges 11:24) Do you not possess whatever your god Cheʹmosh gives you to possess? So everyone whom Jehovah our God has driven out from before us is the one we will drive out.

*** w07 5/15 p. 9 Jephthah Keeps His Vow to Jehovah *** Jephthah also focuses on an issue central to Israel’s woes: Who is the true God? Jehovah or the gods of the land that Israel has occupied? If Chemosh had any power at all, would he not wield it to retain his people’s land? This is a contest between false religion, championed by the Ammonites, and true worship. So Jephthah logically concludes: “Let Jehovah the Judge judge today between the sons of Israel and the sons of Ammon.”—Judges 11:23-27.

*** it-1 p. 93 Ammonites *** Some scholars have viewed Jephthah’s reference to “Chemosh your god” as erroneous, claiming that Chemosh was the national god of Moab, not Ammon. (Jg 11:24; Nu 21:29) While the god of the Ammonites is variously referred to as Molech, Milcom, or Malcam (1Ki 11:5, 7; Jer 49:1, 3), these terms (all related to the root “king”) are considered by some scholars to be titles rather than proper names, and they could have been applied to the god Chemosh. At any rate, the Ammonites were polytheistic (Jg 10:6), and the worship of Chemosh may have been nearly as prominent among them as among their relatives, the Moabites.

*** it-1 p. 430 Chemosh *** Jephthah referred to Chemosh as the god of the Ammonites. (Jg 11:24) Some scholars question the correctness of Jephthah’s statement in view of the fact that Chemosh is elsewhere always

Judges Page 59 associated with the Moabites. However, it must be remembered that the Ammonites worshiped numerous gods. (Jg 10:6) Furthermore, since the Ammonites and the Moabites were neighboring peoples, with a common ancestry through Lot the nephew of Abraham, there is nothing unusual about both nations’ worshiping Chemosh.

*** it-2 p. 27 Jephthah *** Jephthah, a man of action, lost no time in exercising vigorous leadership. He sent a message to the king of Ammon, pointing out that Ammon was the aggressor in invading Israel’s land. The king replied that it was land Israel had taken from Ammon. (Jg 11:12, 13) Here Jephthah showed himself to be, not a mere rough, uncultured warrior, but a student of history and particularly of God’s dealings with his people. He refuted the Ammonite argument, showing that (1) Israel did not molest Ammon, Moab, or Edom (Jg 11:14-18; De 2:9, 19, 37; 2Ch 20:10, 11); (2) Ammon had not possessed the disputed land at the time of the Israelite conquest, because it was in the hands of the Canaanite Amorites and God had given their king, Sihon, and his land into Israel’s hand; (3) Ammon had not disputed Israel’s occupation for the past 300 years; therefore, on what valid basis could they do so now?—Jg 11:19-27. Jephthah got at the heart of the matter when he showed that the issue revolved around the matter of worship. He declared that Jehovah God had given Israel the land and that for this reason they would not give an inch of it to worshipers of a false god. He called Chemosh the god of Ammon. Some have thought this to be an error. But, although Ammon had the god Milcom, and though Chemosh was a god of Moab, those related nations worshiped many gods. Solomon even wrongly brought the worship of Chemosh into Israel because of his foreign wives. (Jg 11:24; 1Ki 11:1, 7, 8, 33; 2Ki 23:13) Furthermore, “Chemosh” may mean “Subduer, Conqueror,” according to some scholars. (See Gesenius’s Hebrew and Chaldee Lexicon, translated by S. Tregelles, 1901, p. 401.) Jephthah may have called attention to this god as being given credit by the Ammonites for ‘subduing’ or ‘conquering’ others and giving them land.

*** it-2 p. 1166 War *** When, during the period of the Judges, the king of Ammon tried to justify his aggressions against Israel by falsely charging Israel with taking Ammonite land, Jephthah refuted him by recalling the historical facts. Jephthah then proceeded to fight against these aggressors, on the principle that ‘every one whom Jehovah dispossesses before us we will dispossess.’ Jephthah would not relinquish an inch of Israel’s God-given land to any intruder.—Jg 11:12-27; see JEPHTHAH. (Judges 11:26) While Israel was dwelling in Heshʹbon and its dependent towns and in A·roʹer and its dependent towns and in all the cities that are by the banks of the Arʹnon for 300 years, why did you never try to take them back during that time?

*** it-2 p. 26 Jephthah *** JEPHTHAH

(Jephʹthah) [May [God] Open; [God] Has Opened]. A judge of Israel, of the tribe of Manasseh. (Nu 26:29; Jg 11:1) He administered justice over the territory of Gilead for six years perhaps during the priesthood of Eli and the early life of Samuel. (Jg 12:7) Jephthah’s reference to “three hundred years” of Israelite control E of the Jordan would

Judges Page 60 seem to place the start of his six-year judgeship around 1173 B.C.E.—Jg 11:26.

*** it-2 p. 26 Jephthah *** Jephthah’s reference to “three hundred years” of Israelite control E of the Jordan would seem to place the start of his six-year judgeship around 1173 B.C.E.—Jg 11:26. (Judges 11:27) I have not sinned against you, but you are wrong to attack me. Let Jehovah the Judge be judge today between the people of Israel and the people of Amʹmon.’”

*** w07 5/15 p. 9 Jephthah Keeps His Vow to Jehovah *** The king of Ammon does not listen to Jephthah’s uncompromising message. “Jehovah’s spirit now [comes] upon Jephthah, and he [proceeds] to pass through Gilead and Manasseh,” likely summoning able-bodied men for a fight.—Judges 11:28, 29. (Judges 11:31) then whoever comes out of the door of my house to meet me when I return in peace from the Amʹmon·ites will become Jehovah’s, and I will offer that one up as a burnt offering.”

*** w08 2/15 pp. 7-8 par. 4 Walk in Jehovah’s Ways *** 4 In the days of Israel’s Judges, Jephthah vowed that if Jehovah gave him victory over the Ammonites, he would present as “a burnt offering” the first one meeting him upon his return from battle. That one turned out to be Jephthah’s daughter—his only child. With faith in Jehovah, both Jephthah and his unmarried daughter fulfilled his vow. Although marriage and childbearing were highly esteemed in Israel, Jephthah’s daughter willingly remained single and enjoyed the privilege of engaging in sacred service at Jehovah’s sanctuary.—Judg. 11:28-40.

*** w07 5/15 pp. 9-10 Jephthah Keeps His Vow to Jehovah *** Jephthah’s Vow Ardently desiring divine direction, Jephthah vows to God: “If you without fail give the sons of Ammon into my hand, it must also occur that the one coming out, who comes out of the doors of my house to meet me when I return in peace from the sons of Ammon, must also become Jehovah’s, and I must offer that one up as a burnt offering.” In response, God blesses Jephthah by enabling him to strike 20 Ammonite cities with a “great slaughter,” thus subduing Israel’s foes.—Judges 11:30- 33.

Judges Page 61 When Jephthah returns from battle, who meets him but his beloved daughter, his only child! “When he caught sight of her,” says the account, “he began to rip his garments and to say: ‘Alas, my daughter! You have indeed made me bend down, and you yourself have become the one I was ostracizing. And I—I have opened my mouth to Jehovah, and I am unable to turn back.’”—Judges 11:34, 35. Is Jephthah really going to sacrifice his daughter? No. That cannot be what he has in mind. Jehovah detests literal human sacrifice, one of the wicked practices of the Canaanites. (Leviticus 18:21; Deuteronomy 12:31) Not only was God’s spirit acting upon Jephthah when he made his vow but Jehovah also blessed his endeavors. The Scriptures speak well of Jephthah for his faith and for the role he played in connection with the divine purpose. (1 Samuel 12:11; Hebrews 11:32-34) So a human sacrifice—a murder—is completely out of the question. What, then, was Jephthah thinking when he vowed to offer a person to Jehovah? Jephthah evidently meant that he would devote the one whom he met to the exclusive service of God. The Mosaic Law provided for the vowing of souls to Jehovah. For instance, women served at the sanctuary, perhaps drawing water. (Exodus 38:8; 1 Samuel 2:22) Little is known about such service or even whether it was usually permanent. Jephthah apparently had such special devotion in mind when making his vow, and it seems that his promise implied permanent service. Both Jephthah’s daughter and later the boy Samuel cooperated so as to fulfill the vows of their godly parents. (1 Samuel 1:11) As a loyal worshipper of Jehovah, Jephthah’s daughter herself was just as convinced as her father that his vow should be carried out. The sacrifice was great, for it meant that she would never get married. She wept over her virginity because every Israelite desired to have children in order to preserve the family name and inheritance. For Jephthah, fulfilling the vow meant losing the company of his beloved only child.—Judges 11:36-39. This faithful maiden’s life was not wasted. Full-time service at Jehovah’s house was an excellent, satisfying, and commendable way for her to honor God. Thus, “from year to year the daughters of Israel would go to give commendation to the daughter of Jephthah the Gileadite.” (Judges 11:40) And surely he rejoiced in her service to Jehovah. Many among God’s people today choose a life of full-time service as pioneers, missionaries, traveling ministers, or members of Bethel families. This may mean not seeing family members as often as one might like. Yet, all involved can rejoice in such sacred service rendered to Jehovah.— Psalm 110:3; Hebrews 13:15, 16.

*** w07 8/15 p. 19 Do You Remember? *** • When Jephthah made his vow, was he prepared to offer up his daughter as a burnt offering to God? No. Jephthah meant that he would devote the one whom he met to the exclusive service of God, a provision of the Mosaic Law. (1 Samuel 2:22) In fulfilling the vow, Jephthah’s daughter kept serving at the tabernacle, a great sacrifice because it meant that she would never marry.—5/15, pages 9-10.

*** w05 1/15 p. 26 par. 1 Highlights From the Book of Judges *** 11:30, 31—When making his vow, did Jephthah have a human sacrifice in mind? Such a thought would be far from Jephthah’s mind, for the Law stipulated: “There should not be found in

Judges Page 62 you anyone who makes his son or his daughter pass through the fire.” (Deuteronomy 18:10) However, Jephthah did have in mind a person and not an animal. Animals suitable for sacrifice were not likely kept in Israelite homes. And the offering of an animal would be nothing outstanding. Jephthah was aware that the one coming out of his house to meet him might well be his daughter. This one was to be offered up “as a burnt offering” in that the person would be devoted to Jehovah’s exclusive service in connection with the sanctuary.

*** si p. 49 par. 18 Bible Book Number 7—Judges *** As Jehovah’s spirit now comes upon him, he vows that on returning from Ammon in peace, he will devote to Jehovah the one who shall first come out of his house to meet him. Jephthah subdues Ammon with a great slaughter. As he returns to his home in Mizpah, it is his own daughter who first comes running to meet him with joy at Jehovah’s victory. Jephthah fulfills his vow—no, not by pagan human sacrifice according to Baal rites, but by devoting this only daughter to exclusive service in Jehovah’s house to His praise.

*** it-2 pp. 27-28 Jephthah *** Similar to Jacob’s action some 600 years previously, Jephthah made a vow, demonstrating his wholehearted desire for Jehovah’s direction and attributing any success he would have to Jehovah. (Jg 11:30, 31; Ge 28:20-22) Jehovah heard his vow with favor, and the Ammonites were subdued.— Jg 11:32, 33. Did Jephthah have in mind human sacrifice when he vowed to present as a burnt offering the first one coming out of his house? Some critics and scholars have condemned Jephthah for his vow, having the view that Jephthah followed the practice of other nations, offering up his daughter by fire as a human burnt offering. But this is not the case. It would be an insult to Jehovah, a disgusting thing in violation of his law, to make a literal human sacrifice. He strictly commanded Israel: “You must not learn to do according to the detestable things of those nations. There should not be found in you anyone who makes his son or his daughter pass through the fire . . . For everybody doing these things is something detestable to Jehovah, and on account of these detestable things Jehovah your God is driving them away from before you.” (De 18:9-12) Jehovah would curse, not bless, such a person. The very ones Jephthah was fighting, the Ammonites, practiced human sacrifice to their god Molech.—Compare 2Ki 17:17; 21:6; 23:10; Jer 7:31, 32; 19:5, 6. When Jephthah said: “It must also occur that the one coming out, who comes out of the doors of my house to meet me . . . must also become Jehovah’s,” he had reference to a person and not an animal, since animals suitable for sacrifice were not likely kept in Israelite homes, to have free run there. Besides, the offering of an animal would not show extraordinary devotion to God. Jephthah knew that it might well be his daughter who would come out to meet him. It must be borne in mind that Jehovah’s spirit was on Jephthah at the time; this would prevent any rash vow on Jephthah’s part. How, then, would the person coming out to meet Jephthah to congratulate him on his victory “become Jehovah’s” and be offered up “as a burnt offering”?—Jg 11:31. (Judges 11:33) He struck them down with a very great slaughter from A·roʹer all the way to Minʹnith—20 cities—and as far as Aʹbel-kerʹa·mim. Thus the Amʹmon·ites were subdued before the Israelites.

Judges Page 63 *** it-1 p. 178 Aroer *** 2. A town of the territory of Gad, described as “in front of Rabbah” (modern ʽAmman), the chief city of the Ammonites. (Jos 13:24, 25) It is possibly the Aroer mentioned in the description of Jephthah’s conquest over the Ammonites at Judges 11:33. The location of the place is uncertain since the expression “in front of” is not particularly restrictive, though often considered as meaning “to the east of.” (Judges 11:34) Finally Jephʹthah came to his home in Mizʹpah, and look! his daughter was coming out to meet him, playing the tambourine and dancing! Now she was his one and only child. Besides her, he had neither son nor daughter.

*** it-2 p. 28 Jephthah *** It was a real sacrifice on the part of both Jephthah and his daughter, for he had no other child. (Jg 11:34) Therefore no descendant of his would carry on his name and his inheritance in Israel. Jephthah’s daughter was his only hope for this. She wept, not over her death, but over her “virginity,” for it was the desire of every Israelite man and woman to have children and to keep the family name and inheritance alive. (Jg 11:37, 38) Barrenness was a calamity. But Jephthah’s daughter “never had relations with a man.” Had these words applied only to the time prior to the carrying out of the vow, they would have been superfluous, for she is specifically said to have been a virgin. That the statement has reference to the fulfilling of the vow is shown in that it follows the expression, “He carried out his vow that he had made toward her.” Actually, the record is pointing out that also after the vow was carried out she maintained her virginity.—Jg 11:39; compare renderings in KJ; Dy; Yg; NW. (Judges 11:36) But she said to him: “My father, if you have opened your mouth to Jehovah, do to me as you have promised, since Jehovah has executed vengeance for you upon your enemies, the Amʹmon·ites.”

*** w07 5/15 p. 10 Jephthah Keeps His Vow to Jehovah *** Both Jephthah’s daughter and later the boy Samuel cooperated so as to fulfill the vows of their godly parents. (1 Samuel 1:11) As a loyal worshipper of Jehovah, Jephthah’s daughter herself was just as convinced as her father that his vow should be carried out. The sacrifice was great, for it meant that she would never get married.

*** w07 5/15 p. 10 Jephthah Keeps His Vow to Jehovah *** Judges 11:36 (Judges 11:37) She then said to her father: “Let this be done for me: Let me be alone for two months, and let me go away into the mountains, and let me weep over my virginity with my female companions.”

Judges Page 64 Jephthah’s daughter was his only hope for this. She wept, not over her death, but over her “virginity,” for it was the desire of every Israelite man and woman to have children and to keep the family name and inheritance alive. (Jg 11:37, 38) Barrenness was a calamity. But Jephthah’s daughter “never had relations with a man.” Had these words applied only to the time prior to the carrying out of the vow, they would have been superfluous, for she is specifically said to have been a virgin. That the statement has reference to the fulfilling of the vow is shown in that it follows the expression, “He carried out his vow that he had made toward her.” Actually, the record is pointing out that also after the vow was carried out she maintained her virginity.—Jg 11:39; compare renderings in KJ; Dy; Yg; NW. (Judges 11:38) At this he said: “Go!” So he sent her away for two months, and she went to the mountains with her companions to weep over her virginity.

*** it-2 p. 28 Jephthah *** It was a real sacrifice on the part of both Jephthah and his daughter, for he had no other child. (Jg 11:34) Therefore no descendant of his would carry on his name and his inheritance in Israel. Jephthah’s daughter was his only hope for this. She wept, not over her death, but over her “virginity,” for it was the desire of every Israelite man and woman to have children and to keep the family name and inheritance alive. (Jg 11:37, 38) Barrenness was a calamity. But Jephthah’s daughter “never had relations with a man.” Had these words applied only to the time prior to the carrying out of the vow, they would have been superfluous, for she is specifically said to have been a virgin. That the statement has reference to the fulfilling of the vow is shown in that it follows the expression, “He carried out his vow that he had made toward her.” Actually, the record is pointing out that also after the vow was carried out she maintained her virginity.—Jg 11:39; compare renderings in KJ; Dy; Yg; NW. (Judges 11:39) At the end of two months, she returned to her father, after which he carried out the vow he had made regarding her. She never had relations with a man. And it became a custom in Israel:

*** it-2 p. 28 Jephthah *** It was a real sacrifice on the part of both Jephthah and his daughter, for he had no other child. (Jg 11:34) Therefore no descendant of his would carry on his name and his inheritance in Israel. Jephthah’s daughter was his only hope for this. She wept, not over her death, but over her “virginity,” for it was the desire of every Israelite man and woman to have children and to keep the family name and inheritance alive. (Jg 11:37, 38) Barrenness was a calamity. But Jephthah’s daughter “never had relations with a man.” Had these words applied only to the time prior to the carrying out of the vow, they would have been superfluous, for she is specifically said to have been a virgin. That the statement has reference to the fulfilling of the vow is shown in that it follows the expression, “He carried out his vow that he had made toward her.” Actually, the record is pointing out that also after the vow was carried out she maintained her virginity.—Jg 11:39; compare renderings in KJ; Dy; Yg; NW. (Judges 11:40) From year to year, the young women of Israel would go to give commendation to the daughter of Jephʹthah the Gilʹe·ad·ite four days in the year.

*** w07 5/15 p. 10 Jephthah Keeps His Vow to Jehovah ***

Judges Page 65 This faithful maiden’s life was not wasted. Full-time service at Jehovah’s house was an excellent, satisfying, and commendable way for her to honor God. Thus, “from year to year the daughters of Israel would go to give commendation to the daughter of Jephthah the Gileadite.” (Judges 11:40) And surely he rejoiced in her service to Jehovah. Many among God’s people today choose a life of full-time service as pioneers, missionaries, traveling ministers, or members of Bethel families. This may mean not seeing family members as often as one might like. Yet, all involved can rejoice in such sacred service rendered to Jehovah.— Psalm 110:3; Hebrews 13:15, 16.

*** it-2 p. 28 Jephthah *** Moreover, Jephthah’s daughter was visited “from year to year” by her companions to ‘give her commendation.’ (Jg 11:40) The Hebrew word ta·nahʹ, used here, also occurs at Judges 5:11, and in that text is variously rendered “recount” (NW), “rehearse” (KJ), “recounted” (AT), “repeat” (RS). The word is defined in A Hebrew and Chaldee Lexicon (edited by B. Davies, 1957, p. 693) as “to repeat, to rehearse.” At Judges 11:40 the King James Version renders the term “lament,” but the margin reads “talk with.” As Jephthah’s daughter served at the sanctuary, doubtless like other Nethinim (“Given Ones” devoted to sanctuary service), there was much she could do. These persons served in gathering wood, drawing water, doing repair work, and undoubtedly performing many other tasks as assistants to the priests and Levites there.—Jos 9:21, 23, 27; Ezr 7:24; 8:20; Ne 3:26. (Judges 12:3) When I saw that you would not save me, then I decided to risk my life and go against the Amʹmon·ites, and Jehovah handed them over to me. So why have you come today to fight against me?”

*** w07 5/15 p. 10 Jephthah Keeps His Vow to Jehovah *** Jephthah says that he did call the Ephraimites, but they did not respond. In any case, God won the battle. Are they now upset because the Gileadites did not consult them when selecting Jephthah as commander? Actually, Ephraim’s objection denotes rebellion against Jehovah, and there is no alternative but to fight them. (Judges 12:4) Jephʹthah then gathered all the men of Gilʹe·ad, and they fought Eʹphra·im; the men of Gilʹe·ad defeated Eʹphra·im, who had said: “You are only fugitives from Eʹphra·im, you Gilʹe·ad·ites in Eʹphra·im and Ma·nasʹseh.”

*** it-2 p. 28 Jephthah *** Ephraimites Resist Jephthah. The Ephraimites, who considered themselves the dominant tribe of northern Israel (including Gilead), proudly refused to acknowledge Jephthah and sought to justify themselves. So they worked up a false charge as an excuse for taking offense against him. A like

Judges Page 66 attitude had been shown by them years before, in Judge Gideon’s time. (Jg 8:1) They claimed that Jephthah failed to call them to the fight against Ammon, and they threatened to burn Jephthah’s house over him.—Jg 12:1. Jephthah replied that he had called them but they had refused to respond. He argued: “Jehovah gave them [Ammon] into my hand. So why have you come up against me this day to fight against me?” (Jg 12:2, 3) The Ephraimites contended about Jephthah’s forces: “Men escaped from Ephraim is what you are, O Gilead, inside of Ephraim, inside of Manasseh.” (Jg 12:4) By this they may have been slurring Jephthah by reference to his formerly being driven out and having associated with him “idle men,” unemployed, as ‘fugitives.’—Jg 11:3. (Judges 12:6) they would say to him, “Please say Shibʹbo·leth.” But he would say, “Sibʹbo·leth,” as he was unable to say the word correctly. Then they would seize him and slay him at the fords of the Jordan. So 42,000 Eʹphra·im·ites fell at that time.

*** it-2 p. 927 Shibboleth *** SHIBBOLETH

(Shibʹbo·leth). The password used by the men of Gilead to identify Ephraimites who tried to flee across the Jordan. It means “ear of grain” or “flowing stream.” Escaping Ephraimites, during their conflict with Jephthah, gave themselves away to the Gileadite sentries at the fords of the Jordan by mispronouncing the initial “sh” sound of this password. They would say “Sibboleth.” (Jg 12:4-6) Thus, it is evident that some variation of pronunciation existed among the tribes, even as in later times the Galileans had a manner of speech distinct from the Judeans.—Compare Mt 26:73; Lu 22:59. (Judges 12:7) Jephʹthah judged Israel for six years, after which Jephʹthah the Gilʹe·ad·ite died and was buried in his city in Gilʹe·ad.

*** w07 5/15 p. 10 Jephthah Keeps His Vow to Jehovah *** What a sad time in Israel’s history! Battles won by Judges Othniel, Ehud, Barak, and Gideon brought peace. This time peace is not mentioned. The account merely concludes: “Jephthah continued to judge Israel for six years, after which [he] died and was buried in his city in Gilead.”— Judges 3:11, 30; 5:31; 8:28; 12:7. (Judges 12:8) Ibʹzan from Bethʹle·hem judged Israel after him.

*** it-1 pp. 300-301 Bethlehem *** 2. A town in the territory of Zebulun. (Jos 19:10, 15) It was probably from this Bethlehem that Judge Ibzan proceeded, and it was in this town that he was buried, since no mention is made of Ephrath or of Judah in the account. (Jg 12:8-10) Bethlehem of Zebulun has been identified with Beit Lahm (Bet Lehem Ha-Gelilit) about 11 km (7 mi) WNW of Nazareth.

*** it-1 p. 300 Bethlehem *** Thus Judge Ibzan may have been from Bethlehem in Judah, but the absence of any reference to

Judges Page 67 Judah, or Ephrath, causes many to view him as from Bethlehem in Zebulun. (Jg 12:8-10)

*** it-1 p. 743 Judges Deliver Israel From Oppression *** Ibzan Jg 12:8-10 (Judges 12:11) After him Eʹlon the Ze·buʹlu·nite judged Israel; he judged Israel for ten years.

*** it-1 p. 743 Judges Deliver Israel From Oppression *** Elon Jg 12:11, 12 (Judges 12:13) After him Abʹdon the son of Hilʹlel the Pirʹa·thon·ite judged Israel.

*** it-1 p. 743 Judges Deliver Israel From Oppression *** Abdon Jg 12:13-15 (Judges 12:14) He had 40 sons and 30 grandsons who rode on 70 donkeys. He judged Israel for eight years.

*** it-1 p. 14 Abdon *** Abdon’s 40 sons and 30 grandsons all “rode on seventy full-grown asses,” a sign of considerable wealth and rank at that time. (Judges 13:5) Look! You will conceive and give birth to a son, and no razor should touch his head, because the child will be a Nazʹi·rite of God from birth, and he will take the lead in saving Israel out of the hand of the Phi·lisʹtines.”

*** nwt p. 1705 Glossary *** Nazirite. A word taken from the Hebrew for “One Singled Out,” “Dedicated One,” “Separated One.” There were two classes of Nazirites: those who volunteered and those who were appointed as such by God. A man or a woman could take a special vow to Jehovah to live as a Nazirite for a period of time. Those voluntarily taking the vow had three principal restrictions: they were to drink no alcohol nor eat any product of the grapevine, they were not to cut their hair, and they were not to touch a dead body. Those appointed by God as Nazirites remained such for life, and Jehovah specified the requirements for them.—Nu 6:2-7; Jg 13:5.

*** w05 3/15 p. 25 Samson Triumphs in the Strength of Jehovah! *** Samson’s story began when Jehovah’s angel appeared to the barren wife of an Israelite named Manoah and informed her that she would give birth to a son. “No razor should come upon his head,” the angel instructed her, “because a Nazirite of God is what the child will become on leaving the belly; and he it is who will take the lead in saving Israel out of the hand of the Philistines.” (Judges 13:2-5) Before Samson was conceived, Jehovah determined that Samson was to have a specific task. From the moment of his birth, he was to be a Nazirite—one singled out for a special kind of sacred service.

*** it-1 p. 856 Foreknowledge, Foreordination ***

Judges Page 68 In the cases of Samson, Jeremiah, and John the Baptizer, Jehovah exercised foreknowledge prior to their birth. This foreknowledge, however, did not specify what their final destiny would be. Rather, on the basis of such foreknowledge, Jehovah foreordained that Samson should live according to the Nazirite vow and should initiate the deliverance of Israel from the Philistines, that Jeremiah should serve as a prophet, and that John the Baptizer should do a preparatory work as a forerunner of the Messiah. (Jg 13:3-5; Jer 1:5; Lu 1:13-17) While highly favored by such privileges, this did not guarantee their gaining eternal salvation or even that they would remain faithful until death (although all three did).

*** it-2 p. 478 Nazirite *** Lifetime Nazirites. In the case of those appointed as Nazirites by Jehovah for life, being singled out by him for special service, they took no vows and were not bound by a limited period of time (the days of which were recalculated from the beginning if the vow was broken before being completed). For these reasons Jehovah’s commandments for them differed somewhat from his requirements for voluntary Nazirites. Samson was such a God-appointed lifetime Nazirite, having been divinely appointed to be such before his conception. Even with his mother it was not a discretionary matter. Because her son would be a Nazirite, she was commanded by the angel to observe special regulations—not to drink wine or intoxicating liquor or to eat anything unclean during her pregnancy.—Jg 13:2-14; 16:17. Regarding Samson, the regulation was that “no razor should come upon his head.” (Jg 13:5) However, no prohibition was placed on his touching dead bodies. Hence, Samson’s killing a lion, or his slaying 30 Philistines and then stripping the corpses of their garments, did not profane his Naziriteship. On still another occasion, with God’s approval, he killed a thousand of the enemy “with the jawbone of a male ass—one heap, two heaps!”—Jg 14:6, 19; 15:14-16. (Judges 13:8) Ma·noʹah pleaded with Jehovah and said: “Pardon me, Jehovah. Please let the man of the true God whom you just sent come again to instruct us about what we should do with the child who will be born.”

*** w13 8/15 p. 16 Parents—Train Your Children From Their Infancy *** So Manoah prayed: “Excuse me, Jehovah. The man of the true God that you just sent, let him, please, come again to us and instruct us as to what we ought to do to the child that will be born.” (Judg. 13:8) Manoah and his wife were concerned about their child’s upbringing. (Judges 13:18) However, Jehovah’s angel said to him: “Why are you asking about my name, seeing that it is a wonderful one?”

*** w13 8/1 p. 10 Why Are Some Bible Characters Left Unnamed? *** For instance, an angel was asked by Manoah, the father of Samson: “What is your name, that when your word comes true we shall certainly do you honor?” The response? “Just why should you ask about my name?” Modestly, that angel refused to accept honor that was due only to God.— Judges 13:17, 18.

Judges Page 69 *** it-1 pp. 106-107 Angel *** Personality. Some may deny distinct personality of individual angels, claiming they are impersonal forces of energy dispatched to accomplish the will of God, but the Bible teaches otherwise. Individual names imply individuality. The fact that two of their names, Michael and Gabriel, are given establishes the point sufficiently. (Da 12:1; Lu 1:26) The lack of more names was a safeguard against giving undue honor and worship to these creatures. Angels were dispatched by God as agents to act in his name, not in their own name. Hence, when Jacob asked an angel for his name, he refused to give it. (Ge 32:29) The angel that approached Joshua, when asked to identify himself, replied only that he was “prince of the army of Jehovah.” (Jos 5:14) When Samson’s parents asked an angel for his name, he withheld it, saying: “Just why should you ask about my name, when it is a wonderful one?” (Jg 13:17, 18)

*** it-2 p. 466 Name *** Names of Angels. The Bible contains the personal names of only two angels, Gabriel (meaning “Able-Bodied One of God”) and Michael (Who Is Like God?). Perhaps so as not to receive undue honor or veneration, angels at times did not reveal their names to persons to whom they appeared.— Ge 32:29; Jg 13:17, 18. (Judges 13:22) Ma·noʹah then said to his wife: “We are sure to die, because it is God whom we have seen.”

*** w88 5/15 p. 23 Has Anyone Seen God? *** Consider, too, the case of Manoah and his wife, the parents of Samson. This account also speaks of the angelic messenger as “Jehovah’s angel” and “the angel of the true God.” (Judges 13:2-18) In verse 22, Manoah says to his wife: “We shall positively die, because it is God that we have seen.” Although he did not actually see Jehovah God, Manoah felt that way because he had seen the materialized personal spokesman for God. (Judges 13:24) The woman later gave birth to a son and named him Samson; and as the boy grew, Jehovah continued to bless him.

*** it-1 p. 743 Judges Deliver Israel From Oppression *** Samson Jg 13:1–16:31 (Judges 14:6) Then Jehovah’s spirit empowered him, and he tore it in two, just as someone tears a young goat in two with his bare hands. But he did not tell his father or mother what he had done.

*** w05 1/15 p. 31 Questions From Readers *** Does the statement that Samson ripped apart a lion “just as someone tears a male kid in two” suggest that the tearing apart of young goats was a common practice in his day? There is no evidence that in the time of Israel’s Judges, it was common for people to tear apart young goats. Judges 14:6 states: “Jehovah’s spirit became operative upon [Samson], so that he tore it [a maned young lion] in two, just as someone tears a male kid in two, and there was nothing at all in his hand.” This comment likely is an illustration.

Judges Page 70 The expression “he tore it in two” could have two meanings. Samson either tore apart the jaws of the lion or tore the lion limb from limb in some way. If the former is meant, then doing the same thing to a young goat is conceivably within human power. In this case, the parallel illustrates that conquering a lion with his bare hands was no more difficult for Samson than had the lion been a mere male kid. However, what if Samson killed the lion by tearing it limb from limb? The comment then can hardly be taken as anything more than a simile. The point of the simile would be that Jehovah’s spirit empowered Samson to perform a task that required extraordinary physical strength. In either case, the comparison drawn at Judges 14:6 illustrates that with Jehovah’s help, a powerful lion proved to be no more ferocious to Samson than a male kid would be to the average person. (Judges 14:8) Later when he was going back to take her home, he turned aside to look at the dead body of the lion, and there in the lion’s carcass was a swarm of bees and honey.

*** it-1 p. 275 Bee *** The account at Judges 14:5-9 has caused some question. Samson, having slain a lion, returned to find “a swarm of bees in the lion’s corpse, and honey.” The strong aversion of most bees to dead bodies and carrion is well known. It should be noted, however, that the account states that Samson returned “after a while” or, literally in the Hebrew, “after days,” a phrase that can refer to a period of even a year. (Compare 1Sa 1:3 [The expression “from year to year” in the Hebrew is literally “from days to days.”]; compare Ne 13:6.) The time elapsed would allow for the scavenger birds or animals and also insects to have consumed much of the flesh and for the burning rays of the sun to desiccate the remainder. That a fair amount of time had passed is also evident from the fact that the swarm of bees not only had formed their nest within the lion’s corpse but also had produced a quantity of honey.

*** it-1 pp. 1134-1135 Honey, Honeycomb *** Honeybees build their nests in a variety of places, including trees, rocks, and, in one case, even in the carcass of a dead animal, which evidently was no longer carrion but had been dried out by the sun. This was the lion’s carcass from which Samson ate honey.—Jg 14:8, 9. (Judges 14:9) So he scraped the honey out into his hands and ate it as he walked along. When he rejoined his father and mother, he gave them some to eat. But he did not tell them that he had scraped the honey out of the carcass of a lion.

*** it-1 pp. 1134-1135 Honey, Honeycomb *** Honeybees build their nests in a variety of places, including trees, rocks, and, in one case, even in the carcass of a dead animal, which evidently was no longer carrion but had been dried out by the sun. This was the lion’s carcass from which Samson ate honey.—Jg 14:8, 9. (Judges 14:18) So on the seventh day before the sun set, the men of the city said to him: “What is sweeter than honey, And what is stronger than a lion?” He replied to them: “If you had not plowed with my young cow, You would not have solved my riddle.”

*** it-2 p. 649 Plowing *** Illustrative Use. The familiar work of plowing often was used as the basis for an illustration. When Philistines convinced Samson’s wife to obtain from him the answer to his riddle, Samson

Judges Page 71 said they had ‘plowed with his young cow,’ that is, used for their service one who should have been serving him. (Jg 14:15-18) (Judges 14:20) Samson’s wife was then given to one of his groomsmen who had accompanied him.

*** it-1 p. 815 Father-in-law *** Because an engaged couple were considered as bound although the couple had not yet come together in marriage, the woman was spoken of as the man’s wife. (Jg 14:20) Therefore, the man was called “son-in-law” (a noun drawn from cha·thanʹ being used) regardless of whether the marriage alliance had been fully consummated (Jg 19:5; 1Sa 22:14; Ne 6:18; 13:28) or was only contemplated, as in the case of Lot’s “sons-in-law.” (Ge 19:12, 14; compare Jg 15:6.) Lot’s daughters were only betrothed; otherwise they would most likely have been with their husbands and not living in their father’s house. That the two men were only prospective, not actual, sons-in-law (engaged to Lot’s daughters but not as yet married to them) is indicated by the Hebrew, which allows for the rendering: “[Lot’s] sons-in-law who were to take [or, were intending to take] his daughters.”—Ge 19:14, NW; Ro; compare JB; Mo; RS.

*** it-2 p. 341 Marriage *** However, as soon as marriage arrangements had been made and the parties were engaged, they were considered bound in marriage. Lot’s daughters were still in his house, under his jurisdiction, but the men engaged to them were termed Lot’s “sons-in-law who were to take his daughters.” (Ge 19:14) Although Samson never married a certain Philistine woman but was only engaged to her, she was spoken of as his wife. (Jg 14:10, 17, 20)

Judges 15 - 18

(Judges 15:14) When he came to Leʹhi, the Phi·lisʹtines shouted triumphantly at meeting him. Then Jehovah’s spirit empowered him, and the ropes on his arms became like linen threads that were scorched with fire, and his fetters melted off his hands.

*** it-1 p. 1028 Hand *** HAND

The terminal part of the arm. The “hand,” as used in the Scriptures, at times includes the wrist, as at Genesis 24:22, 30, 47 and Ezekiel 16:11, where bracelets are said to be worn on the “hands,” and at Judges 15:14, where mention is made of the fetters on Samson’s “hands.” (Judges 15:17) When he finished speaking, he threw the jawbone away and called that place Raʹmath-leʹhi.

*** it-2 p. 236 Lehi *** At Lehi, Samson struck down a thousand Philistines with the moist jawbone of an ass. Subsequently he called the site Ramath-lehi (meaning “Lofty Place of the Jawbone”), probably to memorialize the victory Jehovah had given him there. (Jg 15:9-19) Originally, though, Lehi may

Judges Page 72 have got its name from the shape of its crags. (Judges 16:1) One time Samson went to Gazʹa and saw a prostitute there, and he went in to her.

*** w05 3/15 p. 27 Samson Triumphs in the Strength of Jehovah! *** Samson was single-minded in the pursuit of his objective, his fight against the Philistines. His staying at the house of a prostitute at Gaza was for the purpose of fighting against God’s enemies. Samson needed a lodging place for the night in an enemy city, and it could be found in the house of a prostitute. Samson had no immoral purpose in mind. He left the woman’s house at midnight, grabbed the city gates and the two side posts, and carried them to the top of a mountain near Hebron, which was some 37 miles [60 km] away. This was done with divine approval and God- given strength.—Judges 16:1-3.

*** it-1 p. 608 Delilah *** The prostitute mentioned at Judges 16:1, 2 is not the same as Delilah. This prostitute lived at Gaza, whereas Delilah lived in the torrent valley of Sorek.

*** it-1 p. 1151 Hospitality *** It seems that prostitutes sometimes operated lodging places. Rahab the prostitute of Jericho lodged the two spies sent out by Joshua, and she showed kindness and hospitality to them by hiding them from their pursuers. (Jos 2:1-13) Samson lodged at the house of a prostitute woman in Gaza until midnight, waiting to humiliate the Philistines by carrying off the city gates.—Jg 16:1-3.

*** it-2 p. 850 Samson *** Another time Samson went to the home of a prostitute in the Philistine city of Gaza. Hearing of this, the Philistines laid in wait for him, intending to kill him in the morning. But at midnight Samson got up and ripped the city gate and its side posts and bar from the wall of Gaza, and he carried them “up to the top of the mountain that is in front of Hebron.” (Jg 16:1-3; see GAZA No. 1.) This was a great humiliation for the Philistines, as it left Gaza weak and unprotected from intruders. The fact that Samson was able to accomplish this amazing feat indicates that he still had God’s spirit. This would argue against his having gone to the house of the prostitute for immoral purposes. In Lange’s Commentary on the Holy Scriptures (Jg 16:1, p. 212), commentator Paulus Cassel says on this point: “Samson did not come to Gaza for the purpose of visiting a harlot: for it is said that ‘he went, thither, and saw there a [prostitute].’ But when he wished to remain there [at Gaza] over night, there was nothing for him, the national enemy, but to abide with the [prostitute]. . . . His stay is spoken of in language not different from that employed with reference to the abode of the spies in the house of Rahab. The words, ‘he saw her,’ only indicate that when he saw a woman of her class, he knew where he could find shelter for the night.” (Translated and edited by P. Schaff, 1976) It should also be noted that the account reads “Samson kept lying till midnight” and not ‘Samson kept lying with her till midnight.’ By going into enemy territory, Samson demonstrated his fearlessness. It may well be that he went to Gaza to ‘look for an opportunity against the Philistines,’ as had been the case earlier when he sought a wife among them. (Jg 14:4) If so, Samson apparently intended to turn any effort directed against him into an occasion for inflicting injury upon the Philistines.

Judges Page 73 (Judges 16:3) However, Samson kept lying there until midnight. Then he got up at midnight and grabbed the doors of the city gate and the two side posts and pulled them out along with the bar. He put them on his shoulders and carried them up to the top of the mountain that faces Hebʹron.

*** w04 10/15 pp. 15-16 “Go About in the Land” *** Distance Makes a Difference 7 At Judges 16:2, you can read about Judge Samson’s being in Gaza. The name Gaza appears often in modern news reports, so you may have a general idea of where Samson was, in Philistine territory near the Mediterranean Coast. [11] Now note Judges 16:3: “Samson kept lying till midnight and then rose at midnight and grabbed hold of the doors of the city gate and the two side posts and pulled them out along with the bar and put them upon his shoulders and went carrying them up to the top of the mountain that is in front of Hebron.” 8 Undoubtedly, the gates and side posts of a stronghold like Gaza were large and heavy. Imagine trying to carry them! Samson did, but where did he carry them, and what sort of trip did he have to make? Well, Gaza is on the coast at about sea level. [15] However, Hebron is to the east at an altitude of 3,000 feet [900 m]—a real climb! We cannot fix the exact location of “the mountain that is in front of Hebron,” but the city is some 37 miles [60 km] from Gaza—uphill at that! Knowing the distance involved makes Samson’s feat take on new dimensions, does it not? And recall why Samson could perform such deeds—“Jehovah’s spirit became operative upon him.” (Judges 14:6, 19; 15:14) As Christians today, we do not expect God’s spirit to give us exceptional muscular strength. Yet, the same powerful spirit can increase our comprehension of deep spiritual matters and make us mighty according to the man we are inside. (1 Corinthians 2:10-16; 13:8; Ephesians 3:16; Colossians 1:9, 10) Yes, understanding the account about Samson underscores the fact that God’s spirit can help us.

*** it-1 p. 892 Gate, Gateway *** Some towns in Syria have been found with massive stone doors of single slabs about 3 m (10 ft) high, turning on pivots above and below. Samson’s feat of picking up the doors of the gate of Gaza along with its two side posts and bar and carrying them to the top of “the mountain that is in front of Hebron” was, in view of these factors, no mean accomplishment. It was done, of course, through the energizing power of Jehovah’s spirit.—Jg 16:3.

*** it-1 p. 900 Gaza *** While Samson was at Gaza on one occasion, he “rose at midnight and grabbed hold of the doors of the city gate and the two side posts and pulled them out along with the bar and put them upon his shoulders and went carrying them up to the top of the mountain that is in front of [that faces] Hebron.” (Jg 16:1-3) Hebron was a distance of some 60 km (37 mi) from Gaza. The exact location of the mountain facing Hebron is uncertain. For Samson to carry the gates and sideposts any distance, and up a mountain at that, was clearly a manifestation of miraculous power made possible only by Jehovah’s spirit.

*** it-2 p. 850 Samson *** Another time Samson went to the home of a prostitute in the Philistine city of Gaza. Hearing of

Judges Page 74 this, the Philistines laid in wait for him, intending to kill him in the morning. But at midnight Samson got up and ripped the city gate and its side posts and bar from the wall of Gaza, and he carried them “up to the top of the mountain that is in front of Hebron.” (Jg 16:1-3; see GAZA No. 1.) This was a great humiliation for the Philistines, as it left Gaza weak and unprotected from intruders. The fact that Samson was able to accomplish this amazing feat indicates that he still had God’s spirit. This would argue against his having gone to the house of the prostitute for immoral purposes. In Lange’s Commentary on the Holy Scriptures (Jg 16:1, p. 212), commentator Paulus Cassel says on this point: “Samson did not come to Gaza for the purpose of visiting a harlot: for it is said that ‘he went, thither, and saw there a [prostitute].’ But when he wished to remain there [at Gaza] over night, there was nothing for him, the national enemy, but to abide with the [prostitute]. . . . His stay is spoken of in language not different from that employed with reference to the abode of the spies in the house of Rahab. The words, ‘he saw her,’ only indicate that when he saw a woman of her class, he knew where he could find shelter for the night.” (Translated and edited by P. Schaff, 1976) It should also be noted that the account reads “Samson kept lying till midnight” and not ‘Samson kept lying with her till midnight.’ By going into enemy territory, Samson demonstrated his fearlessness. It may well be that he went to Gaza to ‘look for an opportunity against the Philistines,’ as had been the case earlier when he sought a wife among them. (Jg 14:4) If so, Samson apparently intended to turn any effort directed against him into an occasion for inflicting injury upon the Philistines. (Judges 16:5) So the lords of the Phi·lisʹtines approached her and said: “Trick him and find out what gives him such great strength and how we can overpower him and tie him and subdue him. For this we will each give you 1,100 silver pieces.”

*** it-1 p. 366 Bribe *** Delilah was bribed to betray Samson, each axis lord of the Philistines paying 1,100 silver pieces ($2,422, if the “silver pieces” were shekels). (Jg 16:5)

*** it-1 p. 608 Delilah *** The axis lords of the Philistines, anxious to destroy Samson, each offered Delilah 1,100 pieces of silver (if shekels, $2,422) to find out for them wherein Samson’s great power lay.

*** it-1 pp. 608-609 Delilah *** The Bible does not say that sexual relationship took place between Delilah and Samson or that she was a prostitute. The prostitute mentioned at Judges 16:1, 2 is not the same as Delilah. This prostitute lived at Gaza, whereas Delilah lived in the torrent valley of Sorek. Also, the following evidence indicates Delilah possibly was an Israelitess, not a Philistine: When the axis lords presented their proposal it was based on an extravagant sum of money and not on patriotic sentiment.—Jg 16:5. (Judges 16:19) She made him fall asleep on her knees; then she called the man and had him shave off the seven braids of his head. After that she began to have control over him, for his power was leaving him.

Judges Page 75 *** it-2 p. 850 Samson *** While Samson was sleeping on her knees, Delilah had his hair shaved off. Upon awakening, he no longer had Jehovah’s spirit, for he had allowed himself to get into a position that led to the termination of his Naziriteship. Not the hair itself, but what it stood for, that is, Samson’s special relationship with Jehovah as a Nazirite, was the source of his strength. With the end of that relationship, Samson was no different from any other man. Therefore, the Philistines were able to blind him, bind him with copper fetters, and put him to work as a grinder in the prison house.—Jg 16:4-21. (Judges 16:20) Now she called out: “The Phi·lisʹtines are upon you, Samson!” He woke up from his sleep and said: “I will go out as at other times and shake myself free.” But he did not know that Jehovah had left him.

*** it-2 p. 850 Samson *** While Samson was sleeping on her knees, Delilah had his hair shaved off. Upon awakening, he no longer had Jehovah’s spirit, for he had allowed himself to get into a position that led to the termination of his Naziriteship. Not the hair itself, but what it stood for, that is, Samson’s special relationship with Jehovah as a Nazirite, was the source of his strength. With the end of that relationship, Samson was no different from any other man. Therefore, the Philistines were able to blind him, bind him with copper fetters, and put him to work as a grinder in the prison house.—Jg 16:4-21. (Judges 16:21) So the Phi·lisʹtines seized him and bored his eyes out. Then they brought him down to Gazʹa and bound him with two copper fetters, and he became a grinder of grain in the prison.

*** it-1 p. 789 Eye *** In order to humiliate and to shatter the power of their enemies, some ancient nations followed the cruel practice of blinding prominent men among the captured enemy.—Jg 16:21; 1Sa 11:2; 2Ki 25:7.

*** it-2 p. 403 Mill *** Larger mills are also mentioned in the Scriptures. Jesus Christ referred to “a millstone such as is turned by an ass” (Mt 18:6), which may have been similar to the one that blind Samson was forced to turn for the Philistines when “he came to be a grinder in the prison house.”—Jg 16:21. (Judges 16:23) The Phi·lisʹtine lords gathered together to offer a great sacrifice to Daʹgon their god and to celebrate, for they were saying: “Our god has given Samson our enemy into our hand!”

*** w03 7/15 p. 25 Ugarit—Ancient City in the Shadow of Baal *** While opinions vary, some identify the temple of Dagan as the temple of El. Roland de Vaux, a French scholar and professor at the Jerusalem School of Biblical Studies, suggested that Dagan —the Dagon of Judges 16:23 and 1 Samuel 5:1-5—is the proper name of El. The Encyclopedia of Religion comments that possibly “Dagan was in some sense identified with or assimilated to [El].”

Judges Page 76 (Judges 16:26) Then Samson said to the boy holding him by the hand: “Let me feel the pillars that support the house, so that I can lean against them.”

*** it-1 p. 159 Architecture *** In these larger buildings one or two rows of pillars were often used; the wood or stone pillars were set in a stone plinth, or base, and it is suggested by some that the pillars in the house of Dagon to which the Philistines brought blind Samson were of this type. In addition to those gathered within the building, some 3,000 people were on the roof observing when Samson dislodged the two main pillars, causing the collapse of the house.—Jg 16:25-30. (Judges 16:28) Samson now called out to Jehovah: “Sovereign Lord Jehovah, remember me, please, and strengthen me, please, just this once, O God, and let me take revenge on the Phi·lisʹtines for one of my two eyes.”

*** it-2 p. 850 Samson *** He then prayed to Jehovah: “Remember me, please, and strengthen me, please, just this once, O you the true God, and let me avenge myself upon the Philistines with vengeance for one of my two eyes.” (Jg 16:22-28) It may be that he prayed to avenge himself for only one of his eyes because of recognizing that the loss of them had come about partly through his own failure. Or, it may be that he felt it would be impossible to avenge himself completely as Jehovah’s representative. (Judges 16:29) Then Samson braced himself against the two middle pillars that supported the house, and he leaned on them with his right hand on one and his left hand on the other.

*** it-1 p. 159 Architecture *** In these larger buildings one or two rows of pillars were often used; the wood or stone pillars were set in a stone plinth, or base, and it is suggested by some that the pillars in the house of Dagon to which the Philistines brought blind Samson were of this type. In addition to those gathered within the building, some 3,000 people were on the roof observing when Samson dislodged the two main pillars, causing the collapse of the house.—Jg 16:25-30. (Judges 17:5) This man Miʹcah had a house of gods, and he made an ephʹod and teraphim statues and installed one of his sons to serve as priest for him.

*** it-2 pp. 390-391 Micah *** MICAH

(Miʹcah) [shortened form of Michael or Micaiah]. 1. A man of Ephraim. In violation of the eighth of the Ten Commandments (Ex 20:15), Micah took 1,100 silver pieces from his mother. When he confessed and returned them, she said: “I must without fail sanctify the silver to Jehovah from my hand for my son, so as to make a carved image and a molten statue; and now I shall give it back to you.” She then took 200 silver pieces to a silversmith, who made “a carved image and a molten statue” that afterward came to be in Micah’s house. Micah, who had “a house of gods,” made an ephod and teraphim and empowered one of his sons to act as priest for him. Although this arrangement was ostensibly to honor Jehovah, it was

Judges Page 77 grossly improper, for it violated the commandment forbidding idolatry (Ex 20:4-6) and bypassed Jehovah’s tabernacle and his priesthood. (Jg 17:1-6; De 12:1-14) (Judges 17:6) In those days, there was no king in Israel. Each one was doing what was right in his own eyes.

*** w05 1/15 p. 27 par. 8 Highlights From the Book of Judges *** 17:6; 21:25—If ‘each one was accustomed to do what was right in his own eyes,’ did this foster anarchy? Not necessarily, for Jehovah made ample provisions to guide his people. He gave them the Law and the priesthood to educate them in his way. By means of the Urim and the Thummim, the high priest could consult God on important matters. (Exodus 28:30) Every city also had older men capable of providing sound counsel. When an Israelite availed himself of these provisions, he had a sound guide for his conscience. His doing “what was right in his own eyes” in this way resulted in good. On the other hand, if a person ignored the Law and made his own decisions about conduct and worship, the result was bad.

*** it-2 pp. 162-163 Kingdom of God *** Of this general period of the Judges, the comment is made: “In those days there was no king in Israel. As for everybody, what was right in his own eyes he was accustomed to do.” (Jg 17:6; 21:25) This does not imply that there was no judicial restraint. Every city had judges, older men, to handle legal questions and problems and to mete out justice. (De 16:18-20; see COURT, JUDICIAL.) The Levitical priesthood functioned as a superior guiding force, educating the people in God’s law, the high priest having the Urim and Thummim by which to consult God on difficult matters. (See HIGH PRIEST; PRIEST; URIM AND THUMMIM.) So, the individual who availed himself of these provisions, who gained knowledge of God’s law and applied it, had a sound guide for his conscience. His doing “what was right in his own eyes” in such case would not result in bad. Jehovah allowed the people to show a willing or unwilling attitude and course. There was no human monarch over the nation supervising the work of the city judges or commanding the citizens to engage in particular projects or marshaling them for defense of the nation. (Compare Jg 5:1-18.) The bad conditions that developed, therefore, were chargeable to the unwillingness of the majority to heed the word and law of their heavenly King and to avail themselves of his provisions.—Jg 2:11-23. (Judges 17:7) Now there was a young man of Bethʹle·hem in Judah who was of the family of Judah. He was a Levite who had been living there for a time.

Judges Page 78 was earlier described as “of the family of Judah” may refer simply to the fact that he resided in Bethlehem in the territory of Judah.—Jg 17:7. (Judges 17:8) The man left the city of Bethʹle·hem in Judah to find a place to live. While on his journey, he came to the mountainous region of Eʹphra·im, to the house of Miʹcah.

*** it-1 p. 300 Bethlehem *** Since there was another Bethlehem in the territory of Zebulun (Jos 19:10, 15), the town in Judah was usually distinguished by reference to Ephrath, or by calling it “Bethlehem in Judah.”—Jg 17:7- 9; 19:1, 2, 18. (Judges 17:9) Then Miʹcah said to him: “Where do you come from?” He replied: “I am a Levite from Bethʹle·hem in Judah, and I am on my way to find a place to live.”

*** it-1 p. 300 Bethlehem *** Since there was another Bethlehem in the territory of Zebulun (Jos 19:10, 15), the town in Judah was usually distinguished by reference to Ephrath, or by calling it “Bethlehem in Judah.”—Jg 17:7- 9; 19:1, 2, 18. (Judges 17:12) Furthermore, Miʹcah installed the Levite to serve as a priest for him, and he lived in the house of Miʹcah.

*** it-2 p. 391 Micah *** Later, Micah took Jonathan, a descendant of Moses’ son Gershom, into his home, hiring this young Levite as his priest. (Jg 18:4, 30) Mistakenly feeling satisfied with this, Micah said: “Now I do know that Jehovah will do me good.” (Jg 17:7-13) But Jonathan was not of Aaron’s lineage and thus was not even qualified for priestly service, which only added to Micah’s error.—Nu 3:10. (Judges 18:30) After that the Danʹites set up the carved image for themselves, and Jonʹa·than the son of Gerʹshom, the son of Moses, and his sons became priests to the tribe of the Danʹites until the day that the inhabitants of the land went into exile.

*** it-1 p. 926 Gershom *** 2. The firstborn son of Moses by Zipporah; born in Midian. (Ex 2:21, 22; 1Ch 23:14-16) Moses’ father-in-law Jethro came to Moses in the wilderness, bringing with him Moses’ wife Zipporah and their two sons, Gershom and Eliezer. (Ex 18:2-4) The priestly service of Gershom’s descendant Jonathan on behalf of the Danites was illegal, because, although he was a Levite, he was not of Aaron’s family.—Jg 18:30.

*** it-2 p. 101 Jonathan *** 1. A Levite who served as priest in connection with false worship at the house of Micah in Ephraim and later with the Danites. The account in Judges chapters 17 and 18 repeatedly refers to a young Levite who, at Judges 18:30, is called “Jonathan the son of Gershom, Moses’ son.” That he was earlier described as “of the family of Judah” may refer simply to the fact that he resided in Bethlehem in the territory of Judah.—Jg 17:7.

Judges Page 79 *** it-2 pp. 101-102 Jonathan *** Jonathan “and his sons became priests to the tribe of the Danites until the day of the land’s being taken into exile.” (Jg 18:30) Some commentators have applied this to a conquest of the district, such as by Tiglath-pileser III, or all of the northern tribes in 740 B.C.E. (2Ki 15:29; 17:6) However, since Samuel evidently wrote Judges, an earlier application must be intended. Judges 18:31 mentions that the Danites kept the carved image “set up for themselves all the days that the house of the true God continued in Shiloh.” This suggests a time period for the application of the preceding verse, and it strengthens the view that Jonathan’s family served as priests until the Ark was captured by the Philistines. It has been contended that verse 30 should read, ‘until the day of the ark’s being taken into exile.’ (1Sa 4:11, 22) But this conclusion about the duration of the priesthood of Jonathan’s family may be correct even without altering the reading, for verse 30 may be taking the view that the land, in a sense, was carried into exile when the Ark was captured.

*** it-2 p. 307 Manasseh *** 3. A name appearing in the Masoretic text at Judges 18:30, because of scribal modification. The account concerns Danite apostasy, and the New World Translation says that “Jonathan the son of Gershom, Moses’ son, he and his sons became priests to the tribe of the Danites.” (See also AT; Mo; Ro; RS.) Jewish scribes inserted a suspended letter (nun = n) between the first two letters in the original Hebrew name so as to give the reading “Manasseh’s” instead of “Moses’,” doing so out of regard for Moses. The scribes thus sought to hide the reproach or disgrace that might be brought upon the name of Moses because of Jonathan’s action. In addition to the altered Masoretic text, “Manasseh’s” appears in the Vatican Manuscript No. 1209 of the Greek Septuagint and in the Syriac Peshitta. However, “Moses’” is found in the Alexandrine Manuscript of the Greek Septuagint and in the Latin Vulgate at Judges 18:30. (Judges 18:31) And they set up the carved image that Miʹcah had made, and it remained there all the days that the house of the true God was in Shiʹloh.

*** it-2 pp. 101-102 Jonathan *** Judges 18:31 mentions that the Danites kept the carved image “set up for themselves all the days that the house of the true God continued in Shiloh.” This suggests a time period for the application of the preceding verse, and it strengthens the view that Jonathan’s family served as priests until the Ark was captured by the Philistines.

Judges 19 - 21

(Judges 19:1) In those days, when there was no king in Israel, a Levite who was then living in a remote part of the mountainous region of Eʹphra·im took a concubine from Bethʹle·hem in Judah as his wife.

Judges Page 80 *** it-1 p. 300 Bethlehem *** Since there was another Bethlehem in the territory of Zebulun (Jos 19:10, 15), the town in Judah was usually distinguished by reference to Ephrath, or by calling it “Bethlehem in Judah.”—Jg 17:7- 9; 19:1, 2, 18. (Judges 19:2) But his concubine was unfaithful to him, and she left him to go to her father’s house at Bethʹle·hem in Judah. She remained there for four months.

*** it-1 p. 300 Bethlehem *** Since there was another Bethlehem in the territory of Zebulun (Jos 19:10, 15), the town in Judah was usually distinguished by reference to Ephrath, or by calling it “Bethlehem in Judah.”—Jg 17:7- 9; 19:1, 2, 18. (Judges 19:15) So they stopped there and went in to stay overnight in Gibʹe·ah. Once inside, they sat down in the public square of the city, but nobody took them into his house to stay overnight.

*** w05 1/15 p. 27 par. 10 Highlights From the Book of Judges *** 19:14, 15. The unwillingness on the part of the people of Gibeah to extend hospitality was an indication of a moral shortcoming. Christians are admonished to “follow the course of hospitality.”—Romans 12:13.

*** it-1 p. 1149 Hospitality *** Also, in the cities hospitality was probably not offered as readily as in more isolated areas. However, a Levite man with his attendant and his concubine sat down after sunset in the public square of Gibeah, seemingly expecting to be offered a place to stay overnight. This indicates that hospitality, even in the cities, was quite common. (Jg 19:15) (Judges 19:18) He replied: “We are traveling from Bethʹle·hem in Judah to a remote area of the mountainous region of Eʹphra·im, where I am from. I went to Bethʹle·hem in Judah, and I am going to the house of Jehovah, but nobody is taking me into his house.

*** it-1 p. 300 Bethlehem *** Since there was another Bethlehem in the territory of Zebulun (Jos 19:10, 15), the town in Judah was usually distinguished by reference to Ephrath, or by calling it “Bethlehem in Judah.”—Jg 17:7- 9; 19:1, 2, 18. (Judges 20:1) Consequently, all the Israelites came out from Dan down to Beʹer-sheʹba and from the land of Gilʹe·ad, and the entire assembly gathered unitedly before Jehovah at Mizʹpah.

*** it-1 p. 277 Beer-sheba *** Beer-sheba came to stand for the southernmost point in describing the length of the Promised Land, as expressed in the proverbial phrase “from Dan down to Beer-sheba” (Jg 20:1), or, in a converse direction, “from Beer-sheba to Dan.” (1Ch 21:2; 2Ch 30:5) After the division of the nation into two kingdoms, Beer-sheba continued to be used to indicate the southern extremity of the kingdom of Judah in the expressions “from Geba as far as Beer-sheba” (2Ki 23:8) and “from Beer-

Judges Page 81 sheba to the mountainous region of Ephraim” (where the northern kingdom of Israel began). (2Ch 19:4) In postexilic times the expression was used in a yet more limited form to refer to the area occupied by the repatriated men of Judah, extending from Beer-sheba “clear to the valley of Hinnom.”—Ne 11:27, 30. In reality, there were other towns of the Promised Land that lay to the S of Beer-sheba, even as there were Israelite towns N of Dan. However, both Dan and Beer-sheba were situated at natural frontiers of the land. In the case of Beer-sheba, its position was below the mountains of Judah on the edge of the desert. Additionally, it was one of the principal cities of Judah (along with Jerusalem and Hebron), and this was not only because it had an excellent supply of water as compared with the surrounding region, thus allowing for both farming and grazing of herds and flocks, but also because important roads converged on it from several directions. From Egypt an ancient route led up by the “Way of the Wells” through Kadesh-barnea to Beer-sheba, being joined by another road over which traveled the camel caravans from the “Spice Kingdoms” of the Arabian Peninsula, heading for Philistia or Judah. From Ezion-geber, at the head of the Gulf of ʽAqaba, another route led up through the Arabah and then turned W, climbing the Ascent of Akrabbim to Beer-sheba. At Gaza, in the Philistine Plain, a road branching from the highway led SE to Beer-sheba. And, connecting it with the rest of Judah, a road ran from Beer-sheba to the NE, climbing the plateau up into the mountains of Judah to Jerusalem and points farther N.—Ge 22:19. (Judges 20:2) So the chiefs of the people and all the tribes of Israel took their places in the congregation of God’s people—400,000 foot soldiers armed with swords.

*** it-1 p. 514 Cornerstone *** Some translations use “cornerstone(s)” to render a Hebrew word (pin·nahʹ), which carries the basic thought of “corner” but is also used metaphorically for a chief as a ‘corner’ of defense or support, hence for a keyman. Thus, at Isaiah 19:13 certain translations use “cornerstone(s)” (RS; AT; AS), whereas others use “chiefs” (Le) and “leaders” (Mo), agreeing basically with the New World Translation rendering “keymen.” (See also Jg 20:2; 1Sa 14:38; Zec 10:4, where the Hebrew is literally “the corner tower(s),” these being pictorial of important or vital men, or chiefs.) Such an application of ‘corner’ to a keyman seems significant in view of the symbolic application of “cornerstone” in Messianic prophecy. (Judges 20:10) We will take 10 men out of 100 from all the tribes of Israel, and 100 out of 1,000 and 1,000 out of 10,000 to collect provisions for the army, so that they may take action against Gibʹe·ah of Benjamin, in view of the disgraceful act that they committed in Israel.”

*** it-1 p. 929 Gibeah *** The Hebrew spellings of Geba (masculine form of the word meaning “Hill”) and Gibeah (feminine form of the term meaning “Hill”) are almost identical. Many believe that this has resulted in scribal errors in the Masoretic text and therefore recommend changing certain scriptures to read “Geba” instead of “Gibeah,” and vice versa. On this, one commentary, with reference to First Samuel chapters 13 and 14, observes: “But commentators are much at variance as to where the substitutions should be made (e.g. Smith reads Geba for Gibeah throughout; Kennedy reads Geba for Gibeah in [chapter 13] verse 2, Gibeah for Geba in verse 3, and Geba for Gibeah in xiv. 2); and it is not impossible to understand the progress of the campaign without such alterations.” (Soncino Books of the Bible, edited by A. Cohen, London, 1951, Samuel, p. 69) At Judges 20:10, 33 the

Judges Page 82 context suggests that “Gibeah” is intended, and therefore many translators depart here from the reading of the Masoretic text and employ “Gibeah” rather than “Geba.” (Judges 20:18) They rose up and went up to Bethʹel to inquire of God. Then the people of Israel said: “Who of us should go up in the lead to the battle against the Benʹja·min·ites?” Jehovah replied: “Judah is to take the lead.”

*** it-1 p. 296 Bethel *** During the period of the Judges, the dwelling place of Deborah the prophetess was located “between Ramah and Bethel in the mountainous region of Ephraim.” (Jg 4:4, 5) It appears that, at the time of meting out justice to the tribe of Benjamin for the crime committed by its members, the ark of the covenant had been temporarily transported from Shiloh to Bethel, this latter city being considerably nearer the scene of the conflict centering around Gibeah, about 12 km (7.5 mi) S of Bethel.—Jg 20:1, 18, 26-28; 21:2. (Judges 20:27) After that the men of Israel inquired of Jehovah, for the ark of the covenant of the true God was there in those days.

*** it-1 p. 296 Bethel *** During the period of the Judges, the dwelling place of Deborah the prophetess was located “between Ramah and Bethel in the mountainous region of Ephraim.” (Jg 4:4, 5) It appears that, at the time of meting out justice to the tribe of Benjamin for the crime committed by its members, the ark of the covenant had been temporarily transported from Shiloh to Bethel, this latter city being considerably nearer the scene of the conflict centering around Gibeah, about 12 km (7.5 mi) S of Bethel.—Jg 20:1, 18, 26-28; 21:2. (Judges 20:33) So all the men of Israel rose up from their places and drew up in formation at Baʹal- taʹmar while the Israelite ambush charged out of their places in the vicinity of Gibʹe·ah.

Judges Page 83 *** it-1 p. 296 Bethel *** During the period of the Judges, the dwelling place of Deborah the prophetess was located “between Ramah and Bethel in the mountainous region of Ephraim.” (Jg 4:4, 5) It appears that, at the time of meting out justice to the tribe of Benjamin for the crime committed by its members, the ark of the covenant had been temporarily transported from Shiloh to Bethel, this latter city being considerably nearer the scene of the conflict centering around Gibeah, about 12 km (7.5 mi) S of Bethel.—Jg 20:1, 18, 26-28; 21:2. (Judges 21:4) And the next day the people got up early and built an altar there to offer up burnt offerings and communion offerings.

*** it-1 p. 84 Altar *** The record concerning the altar set up at Bethel by the people when considering how to prevent the disappearance of the tribe of Benjamin does not indicate whether such had divine approval or was simply a case of their ‘doing what was right in their own eyes.’ (Jg 21:4, 25) (Judges 21:25) In those days there was no king in Israel. Each one was doing what was right in his own eyes.

*** ct chap. 8 pp. 133-134 The Creator Reveals Himself—To Our Benefit! *** The record says: “In those days there was no king in Israel. What was right in his own eyes was what each one was accustomed to do.” (Judges 21:25) The nation had the standards set out in the Law, so with the help of the older men and instruction from the priests, the people had a basis to ‘do what was right in their own eyes’ and be secure in this. Furthermore, the Law code provided for a tabernacle, or portable temple, where sacrifices were offered. True worship was centered there and helped to unite the nation during that time.

*** w95 6/15 p. 22 par. 16 “Sacred Service With Your Power of Reason” *** 16 Consider the period when Jehovah used judges to guide Israel. The Bible tells us: “In those days there was no king in Israel. What was right in his own eyes was what each one was accustomed to do.” (Judges 21:25) Yet Jehovah did supply means for his people to obtain guidance. Every city had older men who could provide mature help with questions and problems. Additionally, the Levitical priests acted as a force for good by educating people in God’s laws. When especially difficult matters arose, the high priest could consult God by means of the Urim and Thummim. Insight on the Scriptures comments: “The individual who availed himself of these

Judges Page 84 provisions, who gained knowledge of God’s law and applied it, had a sound guide for his conscience. His doing ‘what was right in his own eyes’ in such case would not result in bad. Jehovah allowed the people to show a willing or unwilling attitude and course.”—Volume 2, pages 162-3.

Judges Page 85