Highlights from the Book of Judges

Transcription

1 Highlights from the Book of Source Material Outline of Contents Page 1

2 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. Page 2

3 - 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) 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 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) 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) Page 3

4 1-4 ( 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, 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 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, Book of *** Arrangement. 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, 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 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. ( 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 *** 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. ( 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. *** 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 Page 4

5 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. ( 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. ( 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 *** 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. Page 5

6 *** it-2 p 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. ( 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 (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. *** it-2 p 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. ( 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 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; 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; 1:8) Hundreds of years later, however, David is also recorded as conquering Jerusalem. 2 Samuel 5:5-9. Page 6

7 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. ( 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 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. ( 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 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) ( 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: It cannot be ascertained precisely when in Israel s history this second conquest occurred. The book of 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 Page 7

8 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 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 account to be a restatement of that in Joshua. ( 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 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,, Ruth, p. 256; see ZEPHATH. *** it-2 p 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. ( 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. *** gm chap. 7 pp 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; 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; 1:8) Hundreds of years later, however, David is also recorded as conquering Jerusalem. 2 Samuel 5: 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 Page 8

9 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. ( 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 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. ( 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. ( 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. *** 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 Page 9

10 20 km (12 mi) ESE of Sidon. ( 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 1:31. It has been identified with Tell Kurdaneh (Tel Afeq), about 8 km (5 mi) SSE of Acco. ( 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 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.) ( 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. ( 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 *** 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, Page 10

11 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. ( 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) ( 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 *** 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: ( 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. (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. Page 11

12 ( 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. ( 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. 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. ( 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. ( 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. ( 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 *** 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. ( 2:22) This is to test whether Israel will keep Jehovah s way by walking in it as their fathers did. Page 12

13 *** it-1 p. 404 Canaan *** 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. ( 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 *** 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. ( 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 *** 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. ( 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. Page 13

14 *** it-1 p. 232 Baal-hermon *** BAAL-HERMON (Baʹal-herʹmon) [Owner of Hermon]. This name appears at 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. ( 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 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. ( 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, 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) ( 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. Page 14

15 *** 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 Aramnaharaim (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. ( 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 Deliver Israel From Oppression *** Othniel Jg 3:7-11 ( 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! 3:12, 13, 17. *** it-2 p. 420 Moab *** In the time of the. During the period of the, 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.) ( 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. Page 15

16 *** w04 3/15 pp 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. ( 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 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. 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. 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. Page 16

17 *** it-1 p. 743 Deliver Israel From Oppression *** Ehud Jg 3:12-30 ( 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. 3:16, 17. *** w97 3/15 pp 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. 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 Weights and Measures *** There is some uncertainty about the measure designated by the Hebrew term goʹmedh, appearing solely at 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. ( 3:17) He then presented the tribute to Egʹlon the king of Moʹab. Now Egʹlon was a very fat man. *** 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. 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 Page 17

18 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. ( 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. ( 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. 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. ( 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. 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. 3:19. Page 18

19 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! 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 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. ( 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 *** 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. 3: Page 19