7  God's direction to Gideon for modelling his army, Jdg 7:1-8.
The dream of the Midianite, Jdg 7:9-15.
His manner of attacking the camp of Midian, Jdg 7:16-20.
Their total overthrow, Jdg 7:21-25.

7:22 Against his fellow - They slew one another, because they suspected treachery, and so fell upon those they first met with; which they might more easily do, because they consisted of several nations, because the darkness of the night made them unable to distinguish friends from foes, because the suddenness of the thing struck them with horror and amazement; and because God had infatuated them, as he had done many others.

7:24 The waters - That is, the passes over those waters to which they are like to come. Jordan - The fords of Jordan, which they must pass over into their own country.

7:25 The other side of Jordan - For Gideon in the pursuit had passed over Jordan. Oreb and Zeeb had probably taken shelter, the one in a rock, the other by a wine - press. But the places of their shelter were made the places of their slaughter, and the memory of it preserved in the names of the places.

8  Gideon pacifies the Ephraimites, Jdg 8:1-3.
Pursues the Midianites, Jdg 8:4-12.
Chastises the men of Succoth and Penuel, Jdg 8:13-17.
Slays the two kings of Midian, Jdg 8:18-21.
Declines the government of Israel, Jdg 8:22-23.
Makes an ephod, Jdg 8:24-27.
Keeps the country quiet forty years, Jdg 8:28.
Dies, leaving a numerous family, Jdg 8:29-32.
Israel quickly forget God and him, Jdg 8:33-35.

8:1 Why haft thou, etc - Why hast thou neglected and despised us, in not calling us in to thy help, as thou didst other tribes? These were a proud people, puffed up with a conceit of their number and strength, and the preference which Jacob gave them above Manasseh, of which tribe Gideon was, who by this act had seemed to advance his own tribe, and to depress theirs.

8:2 What have I, etc - What I have done in cutting off some of the common soldiers, is not to be compared with your destroying their princes; I began the war, but you have finished. The gleaning - What you have gleaned or done after me, Of Abiezer - That is, of the Abiezrites, to whom he modestly communicates the honour of the victory, and does not arrogate it to himself.

8:3 Was abated - His soft and humble answer allayed their rage.

8:4 Passed over - Or, had passed over.

8:6 Are the hands, etc - Art thou so foolish, to think with thy three hundred faint and weary soldiers, to conquer and destroy an host of fifteen thousand Men? Thus the bowels of their compassion were shut up against their brethren. Were these Israelites! Surely they were worshippers of Baal, or in the interest of Midian.

8:8 Penuel - Another city beyond Jordan; both were in the tribe of Gad.

8:9 Your tower - Your confidence in which makes you thus proud and presumptuous.

8:10 That drew sword - That is, persons expert and exercised in war, besides the retainers to them.

8:11 That dwelt in tents - That is, of the Arabians, so fetching a compass, and falling upon them where they least expected it.Was secure - Being now got safe over Jordan, and a great way from the place of battle; and probably, supposing Gideon's men to be so tired with their hard service, that they would have neither strength nor will to pursue them so far.

8:13 Before the sun was up - By which it might be gathered, that he came upon them in the night, which was most convenient for him who had so small a number with him; and most likely to terrify them by the remembrance of the last Night's sad work.

8:14 He described - He told him their names and qualities.

8:17 Slew the men of the city - Not all of them; probably those only who had affronted him.

8:18 What manner of men - For outward shape and quality.At Tabor - Whither he understood they fled for shelter, upon the approach of the Midianites; and where he learned that some were slain, which he suspected might be them. Resembled - Not for their garb, or outward splendor, but for the majesty of their looks: by which commendation they thought to ingratiate themselves with their conqueror.

8:19 I would not slay - For being not Canaanites, he was not obliged to kill them; but they having killed his brethren, and that in cool blood, he was by law the avenger of their blood.

8:20 Up, and slay - That he might animate him to the use of arms for his God and country, and that he might have a share in the honour of the victory.

8:21 So is his strength - Thou excellest him, as in age and stature, so in strength; and it is more honourable to die by the hands of a valiant man.

8:22 Rule - Not as a judge, for that he was already made by God; but as a king. Thy son's son - Let the kingdom be hereditary to thee, and to thy family. Thou hast delivered us - This miraculous and glorious deliverance by thy hands deserves no less from us.

8:23 I will not rule - As a king. The Lord shall rule - In a special manner, as he hath hitherto done, by judges, whom God particularly appointed and directed, even by Urim and Thummim, and assisted upon all occasions; whereas Kings had only a general dependance upon God.

8:24 Ishmaelites - A mixture of people all called by one general name, Ishmaelites or Arabians, who used to wear ear - rings; but the greatest, and the ruling part of them were Midianites.

8:27 Thereof - Not of all of it; for then it would have been too heavy for use; but of part of it, the rest being probably employed about other things appertaining to it; which elsewhere are comprehended under the name of the ephod, as chap.Jdg 17:5.Put it - Not as a monument of the victory, for such monuments were neither proper nor usual; but for religious use, for which alone the ephod was appointed. The case seems to be this; Gideon having by God's command erected an altar in his own city, Ophrah, ch.Jdg 6:24, for an extraordinary time and occasion, thought it might be continued for ordinary use; and therefore as he intended to procure priests, so he designed to make priestly garments, and especially an ephod, which was the chief and most costly; which besides its use in sacred ministrations, was also the instrument by which the mind of God was enquired and discovered, Sa1 26:6, Sa1 26:9, and it might seen necessary for the judge to have this athand, that he might consult with God upon all occasions.Went a whoring - Committed idolatry with it; or went thither to enquire the will of God; whereby they were drawn from the true ephod, instituted by God for this end, which was to be worn by the high - priest only.A snare - An occasion of sin and ruin to him and his, as the next chapter sheweth. Though Gideon was a good man, and did this with an honest mind, and a desire to set up religion in his own city and family; yet here seem to be many sins in it;

1. Superstition and will - worship, worshipping God by a device of his own, which was expressly forbidden.
2. Presumption, in wearing or causing other priests to wear this kind of ephod, which was peculiar to the high - priest.
3. Transgression of a plain command, of worshipping God ordinarily but at one place, and one altar, Deu 12:5, Deu 12:11, Deu 12:14.
4. Making a division among the people.
5. Laying a stumbling - block, or an occasion of idolatry before that people, whom he knew to be too prone to it.

8:28 Lifted up their head - That is, recovered not their former strength or courage, so as to conquer or oppress others. Forty years - To the fortieth year, from the beginning of the Midianitish oppression.The days, etc - As long as Gideon lived.

8:29 His own house - Not in his father's house; as he did before; nor yet in a court like a king, as the people desired; but in a middle state, as a judge for the preservation and maintenance of their religion and liberties.

8:31 Shechem - She dwelt there, and he often came thither, either to execute judgment, or upon other occasions. Abimelech - That is, my father the king; so he called him, probably, to gratify his concubine, who desired it either out of pride, or design.

8:32 A good old age - His long life being crowned with the continuance of honour, tranquility, and happiness.

8:33 As soon as, etc - Whereby we see the temper of this people, who did no longer cleave to God, than they were in a manner constrained to it, by the presence and authority of their judges. Baalim - This was the general name including all their idols, one of which here follows.Baal - berith - That is, the Lord of the covenant; so called, either from the covenant wherewith the worshippers of this god bound themselves to maintain his worship, or to defend one another therein; or rather, because he was reputed the god and judge of all covenants, and promises, and contracts, to whom it belonged to maintain them, and to punish the violaters of them; and such a god both the Grecians and the Romans had.

9  Abimelech usurps the government at Shechem, Jdg 9:1-6.
Jotham's parable, Jdg 9:7-21.
Strife between Abimelech and the Shechemites, Jdg 9:22-41.
The slaughter of the Shechemites, Jdg 9:42-49.
The death of Abimelech, fulfilling Jotham's curse, Jdg 9:50-57.

9:2 Reign - He supposed they would take that government which their father refused; and that the multitude of his sons would occasion divisions, and confusions, which they might avoid by chusing him king; and so they might enjoy the monarchy which they had long desired.Your bone and flesh - Your kinsman, of the same tribe and city with you; which will be no small honour and advantage to you.

9:3 Brethren - That is, kinsmen. He is our brother - They were easily persuaded to believe what served their own interest.

9:4 Pieces of silver - Not shekels, which were too small a sum for this purpose; but far larger pieces, the exact worth whereof it is not possible for us now to know. The house of Baal - berith - Out of his sacred treasury; having since Gideon's death built this temple (which he would never have suffered whilst he lived) and endowed it with considerable revenues. Light persons - Unsettled, idle and necessitous persons, the proper instruments of tyranny and cruelty.

9:5 His brethren - The only persons who were likely to hinder him in establishing his tyranny. Threescore and ten - Wanting one, who is here expressed. Jotham was left - Whereby he would signify, that this was an act of justice, in cutting them all off in an orderly manner, for some supposed crime, probably, as designing sedition and rebellion.

9:6 House of Millo - Some eminent and potent family living in Shechem, or near it. King - Over all Israel, ver. Jdg 9:22, which was a strange presumption for the inhabitants of one city; but they had many advantages for it; as the eager, and general, and constant inclination of the Israelites to kingly government; Abimelech's being the son of Gideon, to whom, and to his sons, they offered the kingdom.And though the father could, and did refuse it for himself; yet they might imagine, that he could not give away his sons' right, conveyed to them by the Israelites, in their offer; the universal defection of the Israelites from God to Baal, whose great patron and champion Abimelech pretended to be; the power and prevalency of the tribe of Ephraim, in which Shechem was, whose proud and imperious spirit, would make them readily close with a king of their own brethren; and Abimelech's getting the start of all others, having the crown actually put upon his head, and an army already raised to maintain his tyranny.Of the pillar - Or, by the oak of the pillar, by the oak, where Joshua erected a pillar as a witness of the covenant renewed between God and Israel, Jos 24:26. This place they chose, to signify that they still owned God, and their covenant with him; and did not worship Baal in opposition to God, but in conjunction with him, or in subordination to him.

9:7 Mount Gerizim - Which lay near Shechem. The valley between Gerizim and Ebal, was a famous place, employed for the solemn reading of the law, and its blessings and curses: and it is probable it was still used, even by the superstitious and idolatrous Israelites for such occasions, who delighted to use the same places which their ancestors had used. Cried - So that they who stood in the valley might hear him, though not suddenly come at him to take him. Men of Shechem - Who were here met together upon a solemn occasion, as Josephus notes, Abimelech being absent. That God may hearken - When you cry unto him for mercy; so he conjures and persuades them to give him patient audience.

9:8 The trees, etc - A parabolical discourse, usual among the ancients, especially in the eastern parts. To anoint - To make a king, which was done among the Israelites, and some others, with the ceremony of anointing. Olive - tree - By which he understands Gideon.

9:9 Honour God - In whose worship oil was used for divers things; as, about the lamps, and offerings, and for anointing sacred persons and things.And man - For oil was used in the constitution of kings, and priests, and prophets, and for a present to great persons, and to anoint the head and face. Promoted - Heb. to move hither and thither, to wander to and fro, to exchange my sweet tranquility, for incessant cares and travels.

9:10 Fig - tree - Gideon refused this honour, both for himself, and for his sons; and the sons of Gideon, whom Abimelech had slain, upon pretence of their affecting the kingdom, were as far from such thoughts as their father.

9:13 Cheareth God - Wherewith God is well pleased, because it was offered to God.

9:14 Bramble - Or, thorn, fitly representing Abimelech, the son of a concubine, and a person of small use, and great cruelty.

9:15 If in truth - If you deal truly and justly in making me king.Then trust - Then you may expect protection under my government.Devour the cedars - In stead of protection, you shall receive destruction by me; especially you cedars, that is, nobles, such as the house of Millo, who have been most forward in this work.

9:18 Ye have slain - Abimelech's fact is justly charged upon them, as done by their consent, approbation and assistance. Maidservant - His concubine, whom he so calls by way of reproach. Over Shechem - By which limitation of their power, and his kingdom, he reflects contempt upon him, and chargeth them with presumption, that having only power over their own city, they durst impose a king upon all Israel.

9:20 Devour Abimelech - This is not so much a prediction as an imprecation, which, being grounded upon just cause, had its effect, as others in like case had.

9:21 And fled - Which he might easily do, having the advantage of the hill, and because the people were not forward to pursue a man whom they knew to have such just cause to speak, and so little power to do them hurt.To Beer - A place remote from Shechem, and out of Abimelech's reach.

9:22 Over Israel - For though the men of Shechem were the first authors of Abimelech's advancement, the rest of the people easily consented to that form of government which they so much desired.

9:23 God sent - God gave the devil commission to work upon their minds.

9:24 The cruelty - That is, the punishment of the cruelty.

9:25 For him - To seize his person. Robbed all - Such as favoured or served Abimelech; for to such only their commission reached, though it may be, they went beyond their bounds, and robbed all passengers promiscuously.

9:26 Gaal - It is not known who he was; but it is evident, he was a man very considerable for wealth, and strength and interest; and ill - pleased with Abimelech's power. Went to Shechem - By his presence and council to animate and assist them against Abimelech.

9:27 Went out - Which, 'till his coming they durst not do, for fear of Abimelech. Made merry - Both from the custom of rejoicing, and singing songs in vintage time, and for the hopes of their redemption from Abimelech's tyranny. Their goals - Baal - berith, ver. Jdg 9:4, either to beg his help against Abimelech, or to give him thanks for the hopes of recovering their liberty. Eat and drink - To the honour of their idols, and out of the oblations made to them, as they used to do to the honour of Jehovah, and out of his sacrifices. Cursed - Either by reviling him after their manner, or, rather in a more solemn and religious manner, cursing him by their god, as Goliath did David.

9:28 Who is Abimelech - What is he but a base - born person, a cruel tyrant, and one every way unworthy to govern you? Who is Shechem - That is, Abimelech, named in the foregoing words, and described in those which follow. He is called Shechem for the Shechemite. The sense is, who is this Shechemite? For so he was by the mother's side, born of a woman of your city, and she but his concubine and servant; why should you submit to one so basely descended? Of Jerubbaal - Of Gideon, a person famous only by his fierceness against that Baal which you justly honour and reverence, whose altar he overthrew, and whose worship he endeavoured to abolish. And Zebul - And you are so mean spirited, that you do not only submit to him, but suffer his very servants to bear rule over you; and particularly, this ignoble and hateful Zebul. Serve, etc - If you love bondage, call in the old master and lord of the place; chuse not an upstart, as Abimelech is; but rather take one of the old flock, one descended from Hamor, Gen 34:2, who did not carry himself like a tyrant, as Abimelech did; but like a father of his city. This he might speak sincerely, as being himself a Canaanite and Shechemite, and possibly came from one of those little ones whom Simeon and Levi spared when they slew all the grown males, Gen 34:29. And it may be that he was one of the royal blood, a descendent of Hamor, who hereby sought to insinuate himself into the government, as it follows, ver. Jdg 9:29.Would to God that this people were under my hand; which he might judge the people more likely to chuse both because they were now united with the Canaanites in religion; and because their present distress might oblige them to put themselves under him, a valiant and expert commander.

9:29 My hand - That is, under my command; I wish you would unanimously submit to me, as your captain and governor; for he found them divided; and some of them hearkening after Abimelech, whom they had lately rejected, according to the levity of the popular humour. I would remove - As you have driven him out of your city, I would drive him out of your country.He said - He sent this message or challenge to him.Increase thine army - I desire not to surprise thee at any disadvantage; strengthen thyself as much as thou canst, and come out into the open field, that thou and I may decide it by our arms.

9:35 And stood - To put his army in order, and to conduct them against Abimelech, whom he supposed to be at a great distance.

9:36 To Zebul - Who concealed the anger which he had conceived, ver. Jdg 9:30, and pretended compliance with him in this expedition, that he might draw him forth into the field where Abimelech might have the opportunity of fighting with him, and overthrowing him.The shadow - For in the morning, as this was, and in the evening, the shadows are longest, and move quickest.

9:38 Where is now, etc - Now shew thyself a man, and fight valiantly for thyself and people.

9:40 He fled - Being surprised by the unexpected coming of Abimelech, and probably not fully prepared for the encounter.

9:41 Dwelt at Arumah - He did not prosecute his victory, but retreated to Arumah, to see whether the Shechemites would not of themselves return to his government, or else, that being hereby grown secure, he might have the greater advantage against them. Thrust out - It seems the same night. Probably the multitude, which is generally light and unstable, were now enraged against Gaal, suspecting him of cowardice or ill - conduct.Zebul's interest was not so considerable with them, that he could prevail with them either to kill Gaal and his brethren, or to yield themselves to Abimelech; and therefore he still complies with the people, and waits for a fairer opportunity.

9:42 Went out - to their usual employments about their land.

9:43 Three companies - Whereof he kept one with himself, ver. Jdg 9:44, and put the rest under other commanders.

9:44 Entering of the gate - To prevent their retreat into the city, and give the other two companies opportunity to cut them off.

9:45 With salt - In token of his desire of their utter and irrecoverable destruction.

9:46 The tower - A strong place belonging to the city of Shechem, made for its defence without the city. Berith - Or, Baal - berith, ver. Jdg 9:4. Hither they fled out of the town belonging to it, fearing the same event with Shechem; and here they thought to be secure; partly by the strength of the place, partly by the religion of it, thinking that either their god would protect them there, or that Abimelech would spare them out of pity to that god.

9:48 Zalmon - A place so called from its shadiness.

9:50 Thebez - Another town near to Shechem; and, as it seems, within its territory.

9:51 And all - All that were not slain in the taking of the town.Top of the tower - Which was flat and plain, after their manner of building.

9:53 Mill - stone - Such great stones no doubt they carried up with them, whereby they might defend themselves, or offend those who assaulted them. Here the justice of God is remarkable in suiting the punishment to his sin. He slew his brethren upon a stone, ver. Jdg 9:5, and he loseth his own life by a stone.

9:54 A women - Which was esteemed a matter of disgrace.

9:56 Wickedness - In rooting out, as far as he could, the name and memory of his father.

9:57 Render upon their heads - Thus God preserved the honour of his government, and gave warning to all ages, to expect blood for blood.

10  The government of Tola and Jair, Jdg 10:1-5.
Israel's sin and trouble, Jdg 10:6-9.
Their repentance and reformation, which found acceptance with God, Jdg 10:10-16.
Preparation for their deliverance, Jdg 10:17-18.

10:1 There arose - Not of himself, but raised by God, as the other judges were. To defend - Or, to save, which he did not by fighting against, and overthrowing their enemies, but by a prudent and pious government of them, whereby he kept them from sedition, oppression, and idolatry. In Shamir - Which was in the very midst of the land.

10:3 A Gileadite - Of Gilead beyond Jordan.

10:4 And he had thirty sons - They were itinerant judges, who rode from place to place, as their father's deputies to administer justice.Havoth - jair - These villages were called so before this time from another Jair, but the old name was revived and confirmed upon this occasion.

10:6 Forsook the Lord - They grew worse and worse, and so ripened themselves for ruin. Before they worshipped God and idols together, now they forsake God, and wholly cleave to idols.

10:7 Philistines, etc - The one on the west, the other on the east; so they were molested on both sides.

10:8 That year - Or, that year they had vexed and oppressed the children of Israel eighteen years - This was the eighteenth year from the beginning of that oppression. And these eighteen years are not to be reckoned from Jair's death, because that would enlarge the time of the judges beyond the just bounds; but from the fourth year of Jair's reign: so that the greatest part of Jair's reign was contemporary with this affliction. The case of Jair and Samson seem to be much alike.For as it is said of Samson, that he judged Israel in the days of the tyranny of the Philistines, twenty years, Jdg 15:20, by which it is evident, that his judicature, and their dominion, were contemporary; the like is to be conceived of Jair, that he began to judge Israel, and endeavoured to reform religion, and purge out all abuses; but being unable to effect this through the backwardness of the, people, God would not enable him to deliver the people, but gave them up to this sad oppression; so that Jair could only determine differences amongst the Israelites, but could not deliver them from their enemies.

10:10 And served also - Because not contented to add idols to thee, we have preferred them before thee.

10:11 The Lord said - Either by some prophet whom he raised and sent for this purpose: or by the high - priest, who was consulted in the case.From the Amorites - Both Sihon and Og, and their people, and other kings of the Amorites within Jordan. Of Ammon - Who were confederate with the Moabites, Jdg 3:13-14.

10:12 The Zidonians - We do not read of any oppression of Israel, particularly, by the Zidonians. But many things were done, which are not recorded. The Maonites - Either first, those who lived in, or near the wilderness of Maon, in the south of Judah, Jdg 23:25 Sa1 25:2, whether Edomites or others. Or, secondly, the Mehunims, a people living near the Arabians, of whom, Ch2 26:7. For in the Hebrew, the letters of both names are the same, only the one is the singular, the other the plural number.

10:13 No more - Except you repent in another manner than you yet have done; which when they performed, God suspended the execution of this threatning.

10:14 Chosen - You have not been forced to worship those gods by your oppressors; but you have freely chosen them before me.

10:15 Do thou unto us - Do not give us up into the hands of these cruel men, but do thou chastise us with thine own hand as much as thou pleasest; if we be not more faithful and constant to thee, than we have hitherto been.

10:16 They put away - This was an evidence of the sincerity of their sorrow, that they did not only confess their sins, but also forsake them.His soul, etc - He acted towards them, like one that felt their sufferings; he had pity upon them, quite changed his carriage towards them, and punished their enemies as sorely as if they had grieved and injured his own person.

10:17 Mizpeh - That Mizpeh which was beyond Jordan.

11  The birth of Jephthah, rejected by his brethren, Jdg 11:1-3.
The Gileadites chuse him for their general, Jdg 11:4-11.
His treating with the king of Ammon, Jdg 11:12-28.
His war with, and victory over the Ammonites, Jdg 11:29-33.
His vow and the performance of it, Jdg 11:34-40.

11:1 Gileadite - So called, either from his father Gilead, or from the mountain, or city of Gilead, the place of his birth.Son of a harlot - That is, a bastard. And though such were not ordinarily to enter into the congregation of the Lord, Deu 23:2.Yet God can dispense with his own laws, and hath sometimes done honour to base - born persons, so far, that some of them were admitted to be the progenitors of the Lord Jesus Christ. And Gilead - One of the children of that ancient Gilead, Num 32:1.

11:3 Of Tob - The name either of the land, or of the man who was the owner or ruler of it. This place was in, or near Gilead, as appears by the speedy intercourse which here was between Jephthah and the Israelites. Vain men - Idle persons, who desired rather to get their living by spoil and rapine, than by honest labour. These evil persons Jephthah managed well, employing them against the enemies of God, and of Israel, that bordered upon them; and particularly upon parties of the Ammonites, which made the Israelites more forward to chuse him for their chieftain in this war. Went out - When he made excursions and attempts upon the enemy.

11:4 Made war - The Ammonites had vexed and oppressed them eighteen years, and now the Israelites begin to make opposition, they commence a war against them.

11:5 Went - By direction from God, who both qualified him for, and called him to the office of a judge, otherwise they might not have chosen a bastard.

11:7 Expel me - And deprive me of all share in my father's goods, which, though a bastard, was due to me. This expulsion of him was the act of his brethren; but he here ascribes it to the elders of Gilead; either because some of them were among these elders, as is very probable from the dignity of this family; or because this act, though desired by his brethren, was executed by the decree of the elders, to whom the determination of all controversies about inheritance belonged; and therefore it was their faults they did not protect him from the injuries of his brethren.

11:8 Therefore - Being sensible that we have done thee injury, we come now to make thee full reparation.

11:9 If, etc - If you recall me from this place where I am now settled, to the place whence I was expelled. Shall I, etc - Will you really make good this promise? Jephthah was so solicitous in this case, either from his zeal for the public good, which required that he should be so; or from the law of self - preservation, that he might secure himself from his brethren; whose ill - will he had experienced, and whose injuries he could not prevent, if, after he had served their ends, he had been reduced to his private capacity.

11:10 The Lord be witness - The Lord be an hearer: so the Hebrew word is. Whatever we speak it concerns us to remember, that God is an hearer!

11:11 All his words - Or, all his matters, the whole business.Before the Lord - That is, before the public congregation, wherewith God was usually, and then especially present.

11:12 Messengers - That is, ambassadors, to prevent blood - shed, that so the Israelites might be acquitted before God and men, from all the sad consequences of this war; herein he shewed great prudence, and no less piety. What hast thou, etc - What reasonable cause hast thou for this invasion? In my land - He speaks this in the name of all the people.

11:13 My land - That is, this land of Gilead, which was mine, but unjustly taken from me, by Sihon and Og, the kings of the Ammonites; and the injury perpetuated by Israel's detaining it from me. This land, before the conquests of Sihon and Og, belonged partly to the Ammonites, and partly to the Moabites.And indeed, Moab and Ammon did for the most part join their interests and their forces.

11:16 The Red - sea - Unto which they came three times; once, Exo 13:18, again, a little after their passage over it, and a thirdtime, long after, when they came to Ezion Geber, which was upon the shore of the Red - Sea, from whence they went to Kadesh; of this time he speaks here.

11:17 Abode - Peaceably, and did not revenge their unkindness as they could have done.

11:19 My place - That is, unto the land of Canaan, which God hath given me.

11:20 Sihon fought - So Sihon was the aggressor, and the Israelites were forced to fight in their own defence.

11:22 The coasts - Or, borders; together with all the land included within those borders. Wilderness - Namely, the desert of Arabia.

11:23 So the Lord - God, the sovereign Lord of all lands, hath given us this land; this he adds, as a farther and convincing reason; because otherwise it might have been alledged against the former argument, that they could gain no more right to that land from Sihon, than Sihon himself had.

11:24 Wilt not thou - He speaks according to their absurd opinion: the Ammonites and Moabites got their land by conquest of the old inhabitants, whom they cast out; and this success, though given them by the true God, for Lot's sake, Deu 2:9, Deu 2:19, they impiously ascribe to their god Chemosh, whose gift they owned to be a sufficient title.

11:25 Than Balak - Art thou wiser than he? Or hast thou more right than he had? Balak, though he plotted against Israel, in defence of his own land, which he feared they would invade and conquer, yet never contended with them about the restitution of those lands which Sihon took from him or his predecessors.

11:26 Three hundred years - Not precisely, but about that time, either from their coming out of Egypt; or, from their first conquest of those lands. He urges prescription, which is by all men reckoned a just title, and it is fit it should be so for the good of the world, because otherwise the door would be opened both to kings, and to private persons, for infinite contentions and confusions.

11:27 I have not - I have done thee no wrong. Be judge - Let him determine this controversy by the success of this day and war.

11:29 Spirit came - Indued him with a more than ordinary courage and resolution. Manasseh - That is, Bashan, which the half tribe of Manasseh beyond Jordan inhabited. Mizpeh of Gilead - So called to distinguish it from other cities of the same name, having gathered what forces he suddenly could, he came hither to the borders of the Ammonites.

11:33 Minnith - A place not far from Rabbah, the chief city of the Ammonites. Subdued before Israel - It does not appear, that he offered to take possession of the country. Tho' the attempt of others to wrong us, will justify us in the defence of our own right, yet it will not authorize us to do them wrong.

11:34 His daughter - In concert with other virgins, as the manner was.

11:35 Trouble me - Before this, I was troubled by my brethren; and since, by the Ammonites; and now most of all, tho' but occasionally, by thee. Opened my mouth - That is, I have vowed. Cannot go back - That is, not retract my vow; I am indispensably obliged to perform it.

11:36 Do to me - Do not for my sake make thyself a transgressor; I freely give my consent to thy vow.

11:37 Mountains - Which she chose as a solitary place, and therefore fittest for lamentation. Bewail - That I shall die childless, which was esteemed both a curse and a disgrace for the Israelites, because such were excluded from that great privilege of increasing the holy seed, and contributing to the birth of the Messiah.

11:39 Did with her - Jephthah's daughter was not sacrificed, but only devoted to perpetual virginity. This appears,

1. From ver. Jdg 11:37-38, where we read, that she bewailed not her death, which had been the chief cause of lamentation, if that had been vowed, but her virginity:
2. From this ver. Jdg 11:39, where, after he had said, that he did with her according to his vow; he adds, by way of declaration of the matter of that vow, and she knew no man.

11:40 The daughter of Jephthah - It is really astonishing, that the general stream of commentators, should take it for granted, that Jephthah murdered his daughter! But, says Mr. Henry, "We do not find any law, usage or custom, in all the Old Testament, which doth in the least intimate, that a single life was any branch or article of religion." And do we find any law, usage or custom there, which doth in the least intimate, that cutting the throat of an only child, was any branch or article of religion?If only a dog had met Jephthah, would he have offered up that for a burnt - offering? No: because God had expressly forbidden this. And had he not expressly forbidden murder? But Mr. Poole thinks the story of Agamemnon's offering up Iphigenia took its rise from this. Probably it did. But then let it be observed, Iphigenia was not murdered.Tradition said, that Diana sent an hind in her stead, and took the maid to live in the woods with her.

12  Jephthah's encounter with, and slaughter of the Ephraimites, Jdg 12:1-6.
His death, Jdg 12:7.
A short account of three other judges, Jdg 12:8-15.

12:1 Northward - Over Jordan, where Jephthah was, in the northern part of the land beyond Jordan. And said - Through pride and envy, contending with him as they did before with Gideon. Over - Not over Jordan, for there he was already; but over the borders of the Israelites land beyond Jordan.

12:2 When I called - Hence it appears, that he had craved their assistance, which they had denied; though that be not elsewhere expressed.

12:3 Put my life - That is, I exposed myself to the utmost danger; as a man that carries a brittle and precious thing in his hand, which may easily either fall to the ground, or be snatched from him. Wherefore - Why do you thus requite my kindness in running such hazards to preserve you and yours?

12:4 Ye Gileadites - These words are a contemptuous expression of the Ephraimites concerning the Gileadites, whom they call fugitives of Ephraim; the word Ephraim being here taken largely, as it comprehends the other neighbouring tribes, of which Ephraim was the chief; and especially their brethren of Manasseh, who lived next to them, and were descended from the same father, Joseph. By Gileadites here they seem principally to mean the Manassites beyond Jordan, who dwelt in Gilead. And although other Gileadites were joined with them, yet they vent their passion against these; principally, because they envied them most; as having had a chief hand in the victory. These they opprobriously call fugitives, that is, such as had deserted their brethren of Ephraim and Manasseh, planted themselves beyond Jordan, at a distance from their brethren, and were alienated in affection from them.

12:5 Said Nay - To avoid the present danger.

12:6 Shibboleth - Which signifies a stream or river, which they desired to pass over: so it was a word proper for the occasion, and gave them no cause to suspect the design, because they were required only to express their desire to go over the Shibboleth or river.Sibboleth - It is well known, that not only divers nations, but divers provinces, or parts of the same nation who use the same language, differ in their manner of pronunciation. Could not frame - Or rather, he did not frame to speak right; so as he was required to do it.The Hebrew text doth not say, that he could not do it, but that he did it not, because suspecting not the design he uttered it speedily according to his manner of expression. There fell - Not in that place, but in that expedition, being slain either in the battle, or in the pursuit, or at Jordan. See the justice of God! They had gloried, that they were Ephraimites: But how soon are they afraid to own their country?They had called the Gileadites, fugitives: And now they are in good earnest become fugitives themselves. It is the same word, ver. Jdg 12:5, used of the Ephraimites that fled, which they had used in scorn of the Gileadites. He that rolls the stone, or reproach unjustly on another, it may justly return upon himself.

12:9 Took in - That is, took them home for wives to his sons. What a difference between his and his predecessor's family! Ibzan had sixty children, and all married: Jephthah but one, and she dies unmarried.Some are increased, others diminished: all is the Lord's doing.

12:15 Mount of the Amalekites - So called from some remarkable exploit, done by, or upon the Amalekites in that place. It is strange, that in the history of all these judges, there is not so much as once mention of the high - priest, or of any other priest or Levite, appearing either for council or action in any public affair, from Phinehas to Eli, which may well be computed two hundred and fifty years! Surely this intimates, that the institution was chiefly intended to be typical, and that the benefits which were promised by it, were to be chiefly looked for in its anti - type, the everlasting priesthood of Christ, in comparison of which that priesthood had no glory.

13  Samson was an eminent believer, Heb 11:13, Heb 11:32,
and a glorious type of him who with his own arm wrought salvation. The occasion of raising him up, Jdg 13:1.
His birth foretold by an angel, Jdg 13:2-5.
His mother relates this to his father, Jdg 13:6-7.
The angel repeats it to them both, Jdg 13:8-14.
Manoah offers to entertain him and asks his name, Jdg 13:15-18.
He discovers himself at parting, Jdg 13:19-23.
Samson is born, Jdg 13:24-25.

13:1 Did evil - That is, fell into idolatry, not after the death of Abdon the last judge, but in the days of the former judges.Forty years - To be computed, not from Abdon's death, but before that time. And it is probable that great slaughter of the Ephraimites made by Jephthah, greatly encouraged the Philistines to rise against Israel, when one of their chief bulwarks was so much weakened; and therefore began to domineer over them not long after Jephthah's death.These were a very inconsiderable people. They had but five cities of any note. And yet when God used them as the staff in his hand, they were very oppressive and vexatious.

13:2 Of the family - That is, of the tribe or people. Bare not - An emphatical repetition of the same thing in other words, which is an usual elegancy both in scripture and other authors.

13:3 The angel - The Son of God, yet distinguished from the Lord, because he appeared here in the form of a servant, as a messenger sent from God. The great Redeemer did in a particular manner concern himself about this typical redeemer.

13:4 Beware - Because the child was to be a Nazarite from the womb, ver. Jdg 13:5, and from the conception; and because the mother's pollution extends to the child, she is enjoined from this time to observe the following rules belonging to the Nazarites. Strong drink - Under which are comprehended the other particulars mentioned, Num 6:2-4. Nor eat - Any of those meats forbidden, Lev 11:1-47, which were forbidden to all, but especially to the Nazarites.

13:5 A Nazarite - A person consecrated to God's service. Begin to deliver - And the deliverance shall be carried on and perfected by others, as it was by Eli, Samuel, and Saul; but especially by David.God chuses to carry on his work gradually and by several hands. One lays the foundation of a good work, another builds, and perhaps a third brings forth the top stone.

13:6 Man of God - A prophet, or sacred person, sent with a message from God. Terrible - Or, venerable, awful, full of Majesty.

13:12 Let thy words - Or, thy words shall come to pass: I firmly believe thy promises shall be fulfilled. How - What rules shall we observe about his education?

13:13 Let her - Whilst the child is in her womb, and after the child is born let him observe the same orders.

13:15 Made ready - Supposing him to be a man and a prophet, to whom he would in this manner express his respect, as was usual to strangers.

13:16 Bread - That is, meat, as bread is commonly taken in scripture. To the Lord - Not unto a man, as thou apprehendest me to be; but unto the Lord, as thou wilt by and by perceive me to be.

13:17 Honour - Either by making honourable mention of thee, or by shewing respect to thee, by a present, which they usually gave to prophets.

13:18 Secret - Hidden from mortal men: or, wonderful, such as thou canst not comprehend: my nature and essence, (which is often signified by name in scripture) is incomprehensible. This shews, that this was the angel of the covenant, the Son of God.

13:19 Meal - offering - Which were generally joined with the chief sacrifices. A Rock - The angel's presence and command being a sufficient warrant for the offering of sacrifice by a person who was no priest, and in a place otherwise forbidden.

13:20 The altar - That is, from that part of the rock which served instead of an altar, upon which the sacrifice was laid. Ascended - To manifest his nature and essence to be spiritual. Fell - Partly in reverence to that glorious presence manifested in so wonderful a manner: and partly, out of a religious horror and fear of death; for the prevention thereof they fell down in way of supplication to God.

13:23 Nor would, etc - This expression seems to have some emphasis in it, to enhance God's mercy to them, as being afforded them in a time of such grievous calamity; and in a time when the word of the lord was precious; and there was no open vision.

13:24 Blessed him - That is, endowed him with all those graces and gifts of mind and body which were necessary for the work he was designed for.

13:25 To move - That is, to stir him up to heroical designs; to shew forth its power in the frame of his mind, and in the strength of his body, discovered to his neighbours in extraordinary actions; to encline his heart to great attempts for the help and deliverance of God's people, to give some essays of it to his brethren, and to seek all opportunities for it.Of Dan - A place so called, either from the expedition of the Danites, Jdg 18:11-12, which though placed after this history, was done beforeit: or from some other camp which the Danites had formed there, to give some check to the incursions of the Philistines.

14  Samson's marriage with a Philistine, and killing a lion, Jdg 14:1-7.
He finds honey in the carcase, Jdg 14:8-9.
His riddle, Jdg 14:10-14.
Unriddled by means of his wife, Jdg 14:15-18.
He kills thirty Philistines, and leaves her, Jdg 14:19-20.

14:1 Went - After he was come to mature age. Timnath - A place not far from the sea.

14:2 To wife - Herein he is an example to all children, conformable to the fifth commandment. Children ought not to marry, nor to move toward it without the advice and consent of their parents. They that do, as Bishop Hall speaks, unchild themselves. Parents have a property in their children, as parts of themselves. In marriage this property is transferred.It is therefore not only unkind and ungrateful, but palpably unjust, to alienate this property, without their concurrence. Who so thus robbeth his father or mother, stealing himself from them who is nearer and dearer to them than their goods, and yet saith, It is no transgression, the same is the companion of a destroyer, Jdg 28:24.

14:3 Philistines - With whom the Israelites were forbidden to marry.For although the Philistines were not Canaanites in their original, yet they were so in their concurrence with them in wickedness, and therefore were liable to the same judgments with them. Get her - This action of Samson's, though against common rules, seems to be warranted, by the direction of God, (mentioned in the following words) which was known to Samson, but not to his parents. Pleaseth me - Not so much for her beauty, as for the design mentioned in the next verse.

14:5 Father and mother - Who accompanied him, either because they were now acquainted with his design; or, to order the circumstances of that action which they saw he was set upon.

14:6 Came mightily - Increased his courage and bodily strength.A kid - As soon and as safely. Told not, etc - Lest by their means it should be publickly known; for he wisely considered, that it was not yet a fit time to awaken the jealousies and fears of the Philistines concerning him, as this would have done.

14:8 After a time - Heb. after days; that is, either after some days: or, rather, after a year, as that word often signifies; when the flesh of the lion, (which by its strong smell is offensive to bees) was wholly consumed, and nothing was left but the bones. Bees - Settling themselves there, as they have sometimes done in a man's skull, or in a sepulchre.

14:9 Came to, etc - From whom he had turned aside for a season, ver. Jdg 14:8.

14:11 Saw him - Or, observed him, his stature, and strength, and countenance, and carriage, which were extraordinary.Brought - Partly in compliance with the custom of having bride - men; though they were not so numerous; but principally by way of caution, and as a guard put upon him under a pretence of respect and affection.

14:12 Seven days - For so long marriage - feasts lasted. Sheets - Fine linen - clothes, which were used for many purposes in those parts.Changes - Suits of apparel.

14:15 Seventh day - They had doubtless spoken to her before this time, but with some remissness, supposing that they should find it out; but now their time being nigh slipped, they put her under a necessity of searching it out. To take that we have - That is, to strip us of our garments.

14:17 The seven days - That is, on the residue of the seven days; namely, after the third day.

14:18 If ye had not etc - If you had not employed my wife to find it out, as men plough up the ground with an heifer, thereby discovering its hidden parts; he calls her heifer, because she was joined with him in the same yoke.

14:19 The spirit came - Though he had constant strength and courage; yet that was exceedingly increased upon special occasions, by the extraordinary influences of God's spirit. To Ashkelon - Either to the territory; or to the city itself, where he had both strength and courage enough to attempt what follows; and upon the doing hereof they were doubtless struck with such terror, that every one sought only to preserve himself, and none durst pursue him. His anger was kindled - For the treachery of his wife and companions. He went - Without his wife.It were well for us, if the unkindnesses we meet with from the world, and our disappointments therein has this good effect on us, to oblige us to return by faith and prayer, to our heavenly father's house.

14:20 Was given - By her father. Whom he had used - That is, to the chief of the bride - men, to whom he had shewed most respect and kindness.

15  From the treachery of his wife and her father, Samson takes occasion to burn their corn, Jdg 15:1-5.
He smites the Philistines with a great slaughter, Jdg 15:6-8.
He slays a thousand of them with the jaw - bone of an ass, Jdg 15:9-17.
He is distressed, and supplied with water, Jdg 15:18-20.

15:1 Wheat harvest - Which was the proper season for what follows.With a kid - As a token of reconciliation. Into the chamber - Into her chamber, which the women had separate from the mens.

15:2 Hated her - Because thou didst desert her: but this was no sufficient cause; for he should have endeavored a reconciliation, and not have disposed of another man's wife without his consent.

15:3 Now shall I, etc - Because they have first provoked me by an irreparable injury: but although this may look like an act of private revenge; yet it is plain Samson acted as a judge (for so he was) and as an avenger of the publick injuries of his people.

15:4 Foxes - Of which there were great numbers in Canaan. But it is not said that Samson caught them all, either at one time, or by his own hands; for being so eminent a person, and the judge of Israel, he might require assistance of as many persons as he pleased. And it must be allowed, that the God who made the world, and by his singular providence watched over Israel, and intended them deliverance at this time, could easily dispose things so that they might be taken. He chose to do this not by his brethren, whom he would preserve from the hatred and mischief which it might have occasioned them, but by brute creatures, thereby to add scorn to their calamity, and particularly by foxes; partly, because they were fittest for the purpose, being creatures very fearful of fire; and having such tails as the fire - brands might most conveniently be tied to; and not going directly forward, but crookedly, whereby the fire would be dispersed in more places. Fire - brands - Made of such matter as would quickly take fire, and keep it for a long time; which was easy to procure.And put, etc - That the foxes might not make too much haste, nor run into their holes, but one of them might delay another, and so continue longer in the places where they were to do execution.

15:5 Let them go - Successively at several times; and in divers places, so that they might not hinder one another, nor all run into the same field; but being dispersed in all parts, might spread the plague farther; and withal might be kept at a distance from the fields and vineyards of the Israelites.

15:6 Burnt her - For the mischief which she had occasioned them; thus she brought upon herself that mischief which she studied to avoid.The Philistines had threatened to burn her and her father's house with fire. To avoid this she betrayed her husband. And now the very thing she feared comes upon her!

15:8 Hip and thigh - It seems to be a phrase, to express a desperate attack, attended with the utmost hurry and confusion: and perhaps intimates, that they all fled before him. So he smote them in the hinder parts.Rock Etam - A natural fortress, where he waited to see what steps the Philistines would take.

15:11 Unto us - Thou hast by these actions punished not them only, but us, who are sure to smart for it.

15:12 Bind thee - Why not rather, to fight under thy banner?Because sin dispirits men, nay, it infatuates them, and hides from their eyes the things that belong to their peace. Swear - Not that he feared them, or could not as easily have conquered them, as he did the host of the Philistines; but because he would be free from all temptation of doing them harm, though it were in his own defence.

15:13 And they bound him - Thus was he a type of Christ, who yielded himself to be bound, yea and led as a lamb to the slaughter.Never were men so besotted as these men of Judah, except those who thus treated our blessed Saviour. The rock - That is, from the cave in the rock, in which he had secured himself, out of which he was first brought up, and then carried down from the rock to the plain.

15:14 Shouted - Because they had now their enemy, as they supposed, in their hands. Loosed - Heb. were melted; that is, were dissolved, as things which are melted in the fire. This typified the resurrection of Christ, by the power of the Spirit of holiness. In this he loosed the bands of death, it being impossible he should be holden of them. And thus he triumphed over the powers of darkness, which had shouted against him.

15:15 New jaw - bone - And therefore the more tough and strong.

15:16 Slain a thousand men - What could be too hard for him to do, on whom the Spirit of the Lord came mightily? It was strange the men of Judah did now at least come in to his assistance. But he was to be a type of him, who trod the wine - press alone.

15:17 Ramath - Lehi - That is, the lifting up of the jaw - bone; by contraction Lehi, ver. Jdg 15:14, as Salem is put for Jerusalem.

15:18 Sore a thirst - A natural effect of the great pains he had taken.And perhaps there was the hand of God therein, to chastise him for not making mention of God in his song, and to keep him from being proud of his strength. One would have thought that the men of Judah would have met him with bread and wine: but they so little regarded him, that he is fainting for want of a draught of water! Thus are the greatest slights often put upon those that do the greatest services! Shall I die - Wilt thou not finish what thou hast begun? Wilt thou undo what thou hast done.

15:19 In the Jaw - Either causing the jaw - bone to send forth water, as the rock formerly did, causing a spring to break forth in that Lehi, mentioned ver. Jdg 15:14, for Lehi is both the name of a place, and a jaw - bone.En - hakkore - That is, the fountain of him that cried for thirst; or, that called upon God for deliverance; that is, the fountain which was given in answer to my prayer. In Lehi - According to this translation, Lehi is the name of a place.

15:20 He judged - That is, he pleaded their cause, and avenged them against the Philistines. Of the Philistines - That is, whilst the Philistines had the power and dominion, from which he was not fully to deliver, but only to begin to deliver them. From this place it is manifest, that in the computation of the times of the judges, the years of servitude or oppression are not to be separated from the years of the judges, but added to them, and are comprehended within them; which proposition is of great importance for clearing this difficult part of scripture - chronology.

16  Samson is greatly endangered by his intercourse with an harlot, Jdg 16:1-3.
Betrayed by Delilah to the Philistines thrice, Jdg 16:4-14.
Weakened and effectually betrayed, Jdg 16:15-20.
Seized, blinded, bound, imprisoned and made sport of, Jdg 16:21-25.
Avenged of the Philistines, Jdg 16:26-31.

16:1 And saw - Going into an house of publick entertainment to refresh himself. He there saw this harlot accidentally; and by giving way to look upon her, was ensnared, Gen 3:6.

16:2 In the morning - This they chose to do, rather than to seize upon him in his bed by night; either, because they knew not certainly in what house he was; or, because they thought that might cause great terror, and confusion, and mischief among their own people; whereas in the day - time they might more fully discover him, and more certainly use their weapons against him. O that all who indulge any unholy desire, might see themselves thus surrounded, and marked for destruction by their spiritual enemies! The more secure they are, the greater is their danger.

16:3 Arose - Perhaps warned by God in a dream; or rather by the checks of his own conscience. Went away - The watch - men not expecting him 'till morning, and therefore being now retired into the sides, or upper part of the gate - house, as the manner now is, to get some rest, to fit themselves for their hard service intended in the morning: nor durst they pursue him, whom they now again perceived to have such prodigious strength, and courage; and to be so much above the fear of them, that he did not run away with all speed, but went leisurely. Hebron - Which was above twenty miles from Gaza. And Samson did this not out of vain ostentation, but as an evidence of his great strength, for the encouragement of its people to join with him vigorously; and for the greater terror and contempt of the Philistines. It may seem strange that Samson immediately after so foul a sin should have courage and strength from God, for so great a work. But first,

1. It is probable, that Samson had in some measure repented of his sin, and begged of God pardon and assistance.
2. This singular strength and courage was not in itself a grace, but a gift, and it was such a gift as did not so much depend on the disposition of his mind, but on the right ordering of his body, by the rule given to him, and others of that order.

16:4 Loved - Probably as an harlot: because the dreadful punishment now inflicted upon Samson for this sin, whom God spared for the first offence, is an intimation, that this sin was not inferior to the former.

16:5 The lords - The lords of their five principal cities, who were leagued together against him as their common enemy. Afflict - To chastise him for his injuries done to us. They mean to punish him severely, but they express it in mild words, lest it might move her to pity him.Pieces of silver - Shekels, as that phrase is commonly used.

16:7 Samson said - Samson is guilty both of the sin of lying, and of great folly in encouraging her enquiries, which he should at first have checked: but as he had forsaken God, so God had now forsaken him, otherwise the frequent repetition and vehement urging of this question might easily have raised suspicion in him.

16:9 With her - That is, in a secret chamber within her call. Nor is it strange that they did not fall upon him in his sleep, because they expected an opportunity for doing their work more certainly, and with less danger.

16:13 Web - Or, thread which is woven about a weaver's loom: or, with a weaver's beam. If my hair, which is all divided into seven locks, be fastened about a weaver's beam; or interwoven with weaver's threads: then I shall be weak as another man.

16:15 Not with me - Not open to me.

16:16 Vexed - Being tormented by two contrary passions, desire to gratify her, and fear of betraying himself. So that he had no pleasure of his life.

16:17 If I be shaven - Not that his hair was in itself the cause of his strength, but because it was the chief condition of that covenant, whereby God was pleased to ingage himself to fit him for, and assist him in that great work to which he called him: but upon his violation of the condition, God justly withdraws his help. (EFN Isa 40:31 Psa 29:11, )

16:18 And brought money in their hand - See one of the bravest men then in the world bought and sold, as a sheep for the slaughter. How does this instance sully all the glory of man, and forbid the strong man ever to boast of his strength!

16:19 Sleep - By some sleepy potion. Knees - Resting his head upon her knees. To weaken or hurt, tho' he felt it not.

16:20 Said - Within himself. Shake myself - That is, put forth my strength. Knew not - Not distinctly feeling the loss of his hair, or not considering what would follow. Many have lost the favourable presence of God, and are not aware of it. They have provoked God to withdraw from them; but are not sensible of their loss.

16:21 His eyes - Which was done both out of revenge and policy, to disable him from doing them harm, in case he should recover his strength; but not without God's providence, punishing him in that part which had been instrumental to his sinful lusts. Gaza - Because this was a great and strong city, where he would be kept safely; and upon the sea - coast, at sufficient distance from Samson's people; and to repair the honour of that place, upon which he had fastened so great a scorn. God also ordering things thus, that where he first sinned, Jdg 16:1, there he should receive his punishment. Grind - As slaves use to do. He made himself a slave to harlots, and now God suffers men to use him like a slave. Poor Samson, how art thou fallen! How is thine honour laid in the dust!Wo unto him, for he hath sinned! Let all take warning by him, carefully to preserve their purity. For all our glory is gone, when the covenant of our separation to God, as spiritual Nazarites, is profaned.

16:22 The hair - This circumstance, though in itself inconsiderable, is noted as a sign of the recovery of God's favour, and his former strength, in some degree, upon his repentance, and renewing his vow with God, which was allowed for Nazarites to do.

16:23 Dagon - An idol, whose upper part was like a man, and whose lower part was like a fish: probably one of the sea - gods of the Heathens.

16:25 Made sport - Either being made by them the matter of their sport and derision, of bitter scoffs, and other indignities: or, by some proofs of more than ordinary strength yet remaining in him, like the ruins of a great and goodly building: whereby he lulled them asleep, until by this complaisance he prepared the way for that which he designed.

16:26 Whereon the house standeth - Whether it were a temple, or theatre, or some slight building run up for the purpose.

16:27 The roof - Which was flat, and had window's through which they might see what was done in the lower parts of the house.

16:28 Samson called - This prayer was not an act of malice and revenge, but of faith and zeal for God, who was there publickly dishonoured; and justice, in vindicating the whole common - wealth of Israel, which was his duty, as he was judge. And God, who heareth not sinners, and would never use his omnipotence to gratify any man's malice, did manifest by the effect, that he accepted and owned his prayer as the dictate of his own Spirit.And that in this prayer he mentions only his personal injury, and not their indignities to God and his people, must be ascribed to that prudent care which he had, upon former occasions, of deriving the rage of the Philistines upon himself alone, and diverting it from the people. For which end I conceive this prayer was made with an audible voice, though he knew they would entertain it only with scorn and laughter.

16:30 Two pillars - Instances are not wanting of more capacious buildings than this, that have been supported only by one pillar.Pliny in the 15th chapter of the 36th Book of his Natural History, mentions two theatres built by C. Curio, in Julius Caesar's time; each of which was supported only by one pillar, tho' many thousands of people sat in it together. Let me die - That is, I am content to die, so I can but contribute to the vindication of God's glory, and the deliverance of God's people. This is no encouragement to those who wickedly murder themselves: for Samson did not desire, or procure his own death voluntarily, but by mere necessity; he was by his office obliged to seek the destruction of these enemies and blasphemers of God, and oppressors of his people; which in these circumstances he could not effect without his own death. Moreover, Samson did this by Divine direction, as God's answer to his prayer manifests, and that he might be a type of Christ, who by voluntarily undergoing death, destroyed the enemies of God, and of his people. They died, just when they were insulting over an Israelite, persecuting him whom God had smitten. Nothing fills up the measure of the iniquity of any person or people faster, than mocking or misusing the servants of God, yea, tho' it is by their own folly, that they are brought low. Those know not what they do, nor whom they affront, that make sport with a good man.

16:31 Buried - While the Philistines were under such grief, and consternation, that they had neither heart nor leisure to hinder them.

8:18-21 Гедеон преследует врага за Иорданом во имя кровной мести, в то время считавшейся священной обязанностью родственника (Числ 35:19).

8:22-23 Верный теократическому началу, Гедеон отказывается властвовать над израильтянами, признавая одного только Бога Владыкой и Спасителем Израиля.

8:27 Этот жертвенник Ягве, установленный Гедеоном, был законным (ср Суд 6:24), но после его смерти может быть служил для идолопоклоннического культа (Суд 8:32-35).

9 Древний эпизод истории Израиля. По-видимому его описание появилось в кругах, близких к пророкам Северного царства, враждебных монархическому режиму (ср речь Иофама). Между хананеянами и израильтянами во время утверждения последних в Палестине существовали добрососедские отношения: Авимелех, после Гедеона, царствует и над теми и над другими.

9:45 Символическое действие, которое должно было, согласно представлениям того времени, сделать землю бесплодной. Раскопки в Сихеме свидетельствуют о разрушении города в 13 в. до Р.Х.

Введение (Суд 10:6-16; ср Суд 2и Суд 6:7-10), предшествующее истории Иеффая, служит предисловием ко второй части кн Суд и, можно сказать, к первой части 1 Цар (Sa1 1-12), посвященной Самуилу. В основу следующего затем рассказа положены, очевидно, предания заиорданского происхождения. Иеффай, отвергнутый своей семьей, стал возглавителем шайки. Призванный в час опасности, он ставит условия, что приводит к новой попытке установить царскую власть. Иеффай был судьей преимущественно земли Галаадской. Борьба между ефремлянами и галаадитянами показывает, как далек был еще Израиль от единства.

10 Эти т. н. "малые судьи" были, очевидно, клановыми вождями, принимавшими на себя командование для изгнания врага. Они носят имена племен: Фола и Фуа - племена колена Иссахарова, Иаир - племя колена Манассиина в земле Галаадской.

11:9 Повествование об Иеффае показывает, как установление судей уже подготавливает монархический строй.

11:24 Рассуждение Иеффая согласуется с представлением о богах тогдашнего восточного мира: каждому божеству принадлежит определенная территория, которой никто другой не должен был захватывать. В эпоху Иеффая Ягве- Всевышний Бог для истинного израильтянина; наряду с ним могли существовать "боги иные".

11:31 Иеффай - убежденный ягвист, но разделяет представления своей среды (ср 4 Цар 3:27- царь Моавитский принес в жертву своего сына). Обычай приносить человеческие жертвы божеству проникал в Израиль под влиянием хананеев, вопреки существовавшему запрещению (ср Лев 18:21и 4 Цар 23:10).

11:37-40 Конечно, Иеффай был человеком глубокой веры (Евр 11:32), но его неосмотрительность и импульсивность нельзя одобрить. Однако суровость нравов, религиозное невежество, убеждение, что принесенный обет должен быть обязательно исполнен, служат смягчающими обстоятельствами. Для него самого исполнение обета было тем более тяжким, что от его единственной дочери у него не осталось потомства: в то время это считалось позором и проклятием.

12:1-4 Ефремляне стремятся к первенству среди колен; они обеспокоены властью, приобретенной Иеффаем (в Суд 8:1-3- параллельный эпизод).

12:1 Филистимляне- народ, пришедший с Запада, с островов Эгейского моря. Они владели секретом выплавки железа и поэтому имели военное преимущество над всеми обитателями Палестины.

13:4-8 "Назорей Божий" - посвященный Богу (см прим к Числ 6).

13:18 Ангел не соглашается открыть свое имя, как и в Быт 32:30, говоря лишь, что "оно чудно" - это название Исайя применяет к Мессии (Ис 9:6).

13:25 "Начал Дух Господень действовать в нем" - Самсон посвящен Богу от чрева матери своей, и его назорейство стало источником его силы, благодаря действию в нем Духа Господня. Он предстает как носитель харизматического дара, чем и объясняется его причисление к судьям Израилевым.

14 В древнее предание о Самсоне, облеченном силой Божией и избавляющем Израиль от филистимлян, вплетаются красочные детали, заимствованные, очевидно, из народных сказаний.

16:28 Самсон сознает, что он не был верен Богу, поэтому молитва его смиренна. В последнем поступке его жизни снова проявляется его героизм: он жертвует жизнью, в последний раз обращая против врагов своего народа силу, данную ему Богом.

7:16-22 Подобно Аврааму, во время его нападения на войска царей Сеннаара и Элама (ср. Быт 14:15 ), Гедеон разделил свой отряд на три части и произвел нападение на стан мадиамский во время средней стражи, т. е. в полночь, когда неприятельский стан был объят глубоким сном. Появление в лагере таинственных людей со светящимися факелами, треск разбиваемых кувшинов и крик воинов Гедеона произвели в стане мадианитян панику, и они обратились в бегство, причем избивали друг друга. Большая часть их направилась по Ездрелонской долине на юг, к местечку Бефшитта, указываемому в современной Эль-Шитта, близ потока, впадающего в вади Джалуд и далее до Авел-Мехолы (ср. 3 Цар 19:16 ), лежавшей по Иерониму на 10 римских милях к северу от Скифополя (Бет-Сана). Местоположение упоминаемых в описании бегства мадианитян Цереры (вероятно, Цереды) и Таббаха неизвестно. История представляет несколько других примеров стратегической уловки, употребленной Гедеоном. Фалиски навели страх на римскую армию посредством людей, имевших вместо оружия факелы и змей. То же самое делали весты и фидены (Тит Ливий. XXII, 16; Sallust. Jugurtha. 99).

7:23-25 Израильтяне ближайших колен, явившиеся по зову Гедеона, преследуя бежавших неприятелей, перехватили переправу через Иордан [Бет-вара = или место брода (через Иордан), или, по Иерониму, место источника (Ономастикон, 106, 12), ср. Ин 1:28 , южнее Скифополя], и избили здесь множество мадианитян. В числе убитых оказались и князья мадиамские Орив и Зив. Это поражение мадианитян в последующей истории называлось «днем Мадиама» ( Исх 9:4 ; 10:26 ; Авв 3:7 ; Пс 82:10,12 ).

8:1-3 Ефремляне, стоявшие во время Судей во главе прочих колен, так как в одном из городов их, именно Силоме, в это время находилось святилище Господне ( Суд 18:31 ), заносчиво и несправедливо выразили Гедеону неудовольствие за кажущееся невнимание к себе (ср. Суд 12:1 ). Но Гедеон своим любезным ответом смягчил их раздражение против себя.

8:4-9 Жители Сокхофа и Пенуэла отказали Гедеону, боровшемуся за спасение Израиля, даже в хлебе, чем навлекли на себя справедливый гнев его. О Сокхофе см. Быт 33:17 ; о Пенуэле см. Быт 32:30-32 .

8:10-12 О Нове см. Чис 32:42 ; о Иогбеге — ibid., 35. Каркор, или Каркар, Евсевий и Иероним помещают к северу от Петры, на расстоянии дневного пути (Ономастикон, 272, 62), а Буркгардт отождествляет с Каркагейш (Syrie. P. 612).

8:13 Возвышенность «Херес» (по LXX ‛Άρες) полагается где-либо около Сокхофа. Таргум и Вульгага переводят: «до восхода солнца» (ante solis ortum), понимая слово chares как schemesch (= солнце). Берто, согласно Акиле и Симмаху, читает еврейское hechares через heharim (= горы), почему переводит: «с вершины гор», т. е. Галаадских.

8:14-17 После плена мадиамских царей Гедеон наказал старейшин Сокхофа и Пенуэла за их несочувствие народному делу (ср. выше, ст. 7-8 ).

8:18-21 Согласно закону о мести за кровь убитого родственника, широко применявшемуся у народов Востока (ср. Втор 19:6 ; Исх 21:12-14 ), Гедеон предал смертной казни царей Зеваха и Цалмуна за убиение его родных братьев, после чего взял бывшие на шеях их верблюдов цепочки, сделанные из драгоценного металла, подобные которым, по свидетельству путешественников, и теперь часто встречаются на шеях арабских верблюдов.

8:22-23 Строго относясь к теократическому началу, Гедеон признавал правителем Израиля одного Господа, Которому Одному народ израильский обязан своим спасением.

8:24-27 Из подаренных Гедеону израильтянами золотых серег, снятых ими с убитых неприятелей, всего весом до 1 700 золотых сиклей (более 70 фунтов), а также цепочек, ожерелий и драгоценных одежд, Гедеон сделал ефод, наподобие первосвященнического ефода (ср. Исх 28:6-12 ; 39:2-5 ), или, как догадываются некоторые, облачение к поставленному им в Офре жертвеннику «Иегова Шалом» ( Суд 6:24 ), куда, вместо Силома, где была Скиния, народ стал ходить на поклонение.

8:28-35 По смерти Гедеона, израильтяне опять впали в идолопоклонство, почитая Ваал-Верифа (Ваал-покровитель завета, ср. Суд 9:4 ), не вспоминали Господа и не оказывали милости потомству Гедеона, которое было довольно многочисленным. В числе потомков Гедеона, между прочим, был Авимелех, прижитый от наложницы, родом сихемлянки, который потом оказался виновником гибели почти всего прочего потомства Гедеонова.

9:1-6 Авимелех, прижитый Гедеоном от наложницы сихемлянки, обратился к жителям г. Сихема (современный Наплус), как родственным ему по матери, и склонил их к избиению сыновей Гедеона, прижитых от других жен. На выданные ему сихемлянами 70 сиклей серебра (около 56 рублей) из сокровищницы, бывшего в Сихеме храма Ваал-Верифа (ср. Суд 8:33 ), он нанял негодных людей, которые и совершили гнусное убийство всех сыновей Гедеона, за исключением спасшегося Иофама. После этого сихемляне и жители сихемской крепости («весь дом Милло») воцарили Авимелеха. Местом воцарения был стоявший у Сихема дуб, вероятно, тот самый, под которым Иисус Навин поставил памятник завета Господня ( Нав 24:26 ).

9:7-20 Гнусный поступок сихемлян относительно потомков Гедеона и воцарение Авимелеха послужили поводом для Иофама, одного оставшегося из сыновей Гедеона, произнести к ним с вершины горы Гаризима обличительную речь в виде аполога, или приточной басни о деревьях, избравших себе царя.

9:21 По произнесении аполога Иофам убежал в Веер, под которыми некоторые понимают Вирсавию ( Быт 21:31 ), как наиболее удаленную от Сихема.

9:22 Авимелех «царствовал» над Израилем в течение трех лет, но не «судил» Израиля, как прочие судьи израильские.

9:23-25 Деспотический образ правителя Авимелеха возбудил против него самих же сихемлян, которые устроили против него засаду, о которой, впрочем, стало известно Авимелеху.

9:26-29 Некто Гаал, сын Еведов, в праздник собирания винограда, вероятно, в честь бога Адониса, возбудил израильтян против Авимелеха, склоняя их служить потомкам Еммора, отца Сихемова, которые еще оставались в Сихеме (ср. Быт 34 ).

9:30-45 Восстание сихемлян против Авимелеха, во время предупрежденного градоначальником Сихема Зевулом, окончилось поражением сихемлян, изгнанием Гаала и братьев его и разрушением самого города, место которого было засеяно солью, т. е. как бы обращено в солончак.

9:37  Дуб Меоненим — «дуб гадающих по облакам» указывает на суеверный обычай сихемлян, имевших храм Ваал-Верифа и, по-видимому, почитавших также Адониса ( ст. 27 ), — гадать по движению облаков.

9:41 Местечко Арума было недалеко от Сихема, ныне Эль-Орма, вероятно, тождественно с Румой ( 4 Цар 23:36 ).

9:46-49 Остаток сихемлян, заключавшихся в башне Ваал-Верифа, после осады ее Авимелехом, погиб в огне вместе с башней.

9:50-57 Во время осады города Тевеца, лежавшего к северу от Сихема, ныне Тувац, жители которого, очевидно, также участвовали в заговоре сихемлян против Авимелеха, погиб сам Авимелех от камня, брошенного сверху городской стены одной женщиной (ср. 2 Цар 11:21-22 ).

10:1-5 По смерти Авимелеха судьями Израиля были последовательно Фола из колена Иссахарова и Иаир из Галаада, не заявившие себя особыми действиями в жизни народа. Из них первый по смерти был погребен в г. Шамире Ефремовом, который отличается от Шамира Иудейского ( Нав 15:48 ), а второй — в г. Камоне, лежавшем, по свидетельству Иосифа Флавия, в колене Манассиином, в Галааде (Иуд. древн. V, 7, §6).

10:6-9 По смерти Фолы и Иаира идолопоклонство израильтян усилилось до крайней степени: они почитали богов всех окрестных народов, оставив в то же время служение Господу. За такое нечестие Господь предал их под власть двух народов: филистимлян (ср. Быт 10:14 ), занимавших побережье Средиземного моря, к юго-западу от израильской территории, и аммонитян ( Быт 19:38 ), живших близ Мертвого моря, на северо-восток от моавитян, в прежней территории аморреев, которые (аммонитяне) в настоящем случае перешли Иордан, и угнетали израильтян.

10:10-16 Когда израильтяне, под влиянием притеснений со стороны аммонитян, обратились к Господу с молитвой о помиловании, то Господь, уже не единожды миловавший их, на этот раз, чтобы возбудить в них более глубокое раскаяние, не тотчас послал им избавителя, а сделал это лишь после того, когда увидел их искреннее раскаяние и обращение к Нему.

10:17-18 Видя, что аммонитяне заняли Галаад, израильтяне собрались и расположились в Массифе, которая в настоящем случае отождествляется с Рамоф, галаадским ( Втор 4:43 ; Нав 13:26 ), и предложили первому, осмелившемуся начать войну против аммонитян, быть у них начальником.

11:1-3 До начала войны с аммонитянами Иеффай жил в местечке Тов, в заиорданской области ( 2 Цар 10:6 ; 1 Макк 5:13 ).

11:4-11 Приняв предложение старейшин галаадских быть вождем и начальником народа, Иеффай, как и старейшины, дал клятву пред лицом Господа в Массифе.

11:12-28 Пред началом военных действий Иеффай вел переговоры с аммонитским царем относительно прав израильтян на владение заиорданской областью, часть которой была занята аммонитянами. Во время этих переговоров в общих чертах была воспроизведена история завоевания заиорданской области при Моисее (ср. Чис 20:14,17 ; 21:13,21,24 ; Втор 2:19 ). Хамос, которого Иеффай называет племенным богом аммонитян (ст. 24), был в то же время племенным богом моавитян, как это ясно из 3 Цар 11:7 ; 4 Цар 23:13 и надписи моавитского царя Меши (из IX в.), но почитался одинаково и родственными для моавитян аммонитянами.

11:29-33 После того, как аммонитский царь отказался исполнить требование Иеффая, Иеффай, одушевляемый Духом Божиим, выступил из Массифы (Рамоф) галаадской воевать против аммонитян, дав пред этим страшный обет Богу. Во время этой войны аммонитяне потерпели поражение, причем у них были отняты занятие ими города (числом 20), от Арофа (ср. Втор 3:12 ) до Минита (ср. Иез 27:17 ) (ныне «Мениа», восточнее Хесбона), и Авель-Керамима (местечко в 7 милях от Филадельфии, еще во время Евсевия (Ономастикон, 225, 6) богатое виноградниками, ныне развалины Авилы).

11:34-40 Возвратившись после поражения аммонитян, Иеффай исполнил обет свой, данный Богу. О способе исполнения обета Иеффаева думают различно. Многие древние толкователи утверждали, что Иеффай в самом деле принес свою дочь, вышедшую к нему первой на встречу после победы над аммонитянами, во всесожжение (ср. св. Иоанн Златоуст. Обозрение Книги Судей. Твор. св. Иоанна Златоуста. Т. 6, с. 637; Бес. к антиох. нар. (XIV), т. 2, с. 160-161). Другие же, особенно позднейшие (Генгстенберг, Рейнке, Кассель, Келер и др.), полагают, что дочь Иеффая осталась в девстве и была посвящена скинии для некоторого служения, сообразного с ее полом. Св. ап. Павел видит в Иеффае пример лиц, победивших своей верой ( Евр 11:32 ).

12:1 Переправившись через Иордан и собравшись в Севине (= Цафон, ср. Нав 13:27 ), жители колена Ефремова стали упрекать Иеффая в том, что он не пригласил их вместе с собой на войну против аммонитян (ср. Суд 8:1 ).

12:2-6 В наказание за дерзость ефремлян Иеффай, собрав галаадитян, сразился с ефремлянами и обратил их в бегство, так что они были принуждены переправляться в свой удел за Иордан. Перехватив переправу через реку, Иеффай задержал возвращавшихся ефремлян, которых он отличал по произношению слова шибболет (= «колос» или «поток», ср. Ис 17:12 , как могли называть Иордан), которое они произносили «сибболет», и здесь избивал их.

12:7 После своей смерти Иеффай, бывший сравнительно непродолжительное время (6 лет) судьей израильтян и, вероятно, только в восточной половине Палестины, был погребен в одном из городов галаадских.

12:8-15 По смерти Иеффая судьями израильтян были Есевон, Едон и Авдон, не заявившие себя особыми действиями в народе. Первый из них по смерти был погребен в Вифлееме, вероятно, Иудином; второй — в Аиалоне завулоновом ( Нав 19:33 по евр. тексту), и третий — в колене Ефремовом, в местности, называемой гора Амаликова. Место рождения Авдона, г. Пирафон, находят в современной Ферата (в 1 Макк 9:50 : Фарафон).

13:1 Одновременно с аммонитянами израильтян, в западной части Палестины, угнетали филистимляне (ср. Суд 10:7 ), иго которых продолжалось сорок лет.

13:2-23 В это время в колене Дановом, соприкасавшемся с филистимлянской территорией, в городе Цоре (ср. Нав 15:33 , ныне Cap), жил Маной, жена которого была неплодной. Явившийся им ангел Господень возвестил им о рождении от них сына, который должен быть назореем от чрева матери (ср. Чис 6:2-7 ). По случаю явления ангела Господня Маноем был сооружен жертвенник, остатки которого были открыты в окрестности Артуфа (на 52-й вопр. Яффско-иерусал. ж. д.) архитектором Шикком в 1883 г. (проф. Олесницкий А. А. Мегалитические памятники в Палестине. С. 312-314).

13:24-25 Родившийся у Маноя и жены его сын Самсон, одушевляемый Духом Божиим, впервые начал проявлять свою необыкновенную силу и мужество в военном стане данитян, между Дорой (Cap) и Ештаолом (ныне Ашу') (ср. Нав 15:33 ).

14:1-10 Во время посещения Фимнафы (то же, что Фимна, ср. Нав 15:10 , ныне Тибне), города, принадлежавшего колену Иудину, но занятого филистимлянами, Самсон увидел женщину-филистимлянку, которая понравилась ему и на которой он, вопреки возражению родителей, считавших незаконным для израильтянина входить в родство с необрезанными (ср. Исх 34:16 ; Втор 7:3 ), женился.

14:11-20 Во время брачного пира Самсон загадал своим брачным друзьям загадку, за разрешение которой обещал им 30 рубах из тонкого полотна и 30 перемен одежд, и когда они, выпытав от его жены смысл загадки, сообщили ему ее решение, пошел в филистимский город Аскалон, убил здесь 30 человек и, сняв с них одежды, отдал их разгадчикам, после чего сам с гневом удалился в родительский дом, а его жена вышла за одного из брачных друзей, оказавшись, таким образом, вероломной относительно Самсона.

14:12  Синдон — рубашка из тонкого полотна.

15:1-5 Посетив дом своей жены в Фимнафе и не получив от ее отца разрешения на свидание с ней, как уже выданной за другого, Самсон, для отмщения филистимлянам, поймал триста лисиц (schu'alim значит и шакалов, похожих на лисиц), связал их хвостами, а между хвостами прикрепил по факелу, зажег факелы и пустил всю эту огненосную стаю на поля и сады филистимлян.

15:6-8 В отмщение за повреждение полей и садов, вследствие поступка Самсона, филистимляне сожгли дом тестя и вероломную жену Самсона. Узнав об этом, Самсон перебил многим из филистимлян голени и бедра, после чего скрылся в ущелье скалы Егам, находящейся на восточной стороне равнины Сефела, в отрогах Иудиных гор.

15:9-13 Видя в Самсоне очень опасного врага, филистимляне решили потребовать его у иудеев, в пределах которых он укрывался. А потому отряд их выступил и расположился в местечке Лехи, лежащем на север от Вирсавии ( Быт 21:11 ) и известном ныне под именем Телль-эл-Лекийе, и предложил иудеям выдать им Самсона, укрывавшегося в ущелье Егам.

15:14-17 Выданный иудеями филистимлянам, Самсон разорвал связывавшие его веревки и ослиной челюстью избил большое количество филистимлян. По имени этой челюсти и самое местечко было названо Рамаф-Лехи (брошенная челюсть).

15:18-19 Когда Самсон, после поражения филистимлян, изнемог от жажды и обратился с молитвой к Господу, Господь, по его молитве, отверз особый источник, названный им «источником взывающего» ('En-hagorê).

15:20 Судействование Самсона, как предполагают, было одновременным с судействованием Есевона и Елона (ср. Суд 12:8,11 ).

16:1-3 Самсон, окруженный в Газе жителями города, намеревавшимися убить его, в полночное время вышел из города, причем вырвал городские ворота и отнес их на вершину горы, находившейся на ½ часа пути к северу от Газы, называемой (горы) ныне горой Самсоновой (Робинсон).

16:4-20 Страсть Самсона к Далиле, жившей в долине Сорек, ныне вади эс-Серар, на севере которой показывают развалины местечка Сорек, была гибельной для Самсона.

16:21 Взятый филистимлянами, Самсон был ослеплен, приведен в Газу и, как пленник (ср. Ис 47:2 ), был помещен в темнице, где приводил в движение мельничный жернов.

16:22-30 В праздник филистимского бога Дагона, символизировавшего силу плодородия и изображавшегося с головой и руками человека и туловищем рыбы ( 1 Цар 5:4 ), Самсон, приведенный для потехи празднующих во дворе храма, став среди двух колонн, поддерживавших крышу террасы, окружавшей храм Дагона, сдвинул их с места. Обрушившаяся вследствие этого крыша террасы храма придавила до смерти множество стоявших под ней филистимлян и среди них самого Самсона.

16:31 Гробница Самсона находилась недалеко от Цоры (Cap). Ее видел, между прочим, рабби Исаак Шело, путешествовавший в Палестину в 1333 г. Герен полагает ныне на месте гробницы Самсона гробницу Вили-Шейх-Гериба (Guerin. Description geografique, historique et archeologique de la Palestine, Iudée. T. III, p. 324-326).

8:9 Букв.: в мире.

8:10 Букв.: обнажавших меч.

8:21 а) Букв.: каков муж, такова сила его.

8:21 б) Ср. Ис 3:18.

8:24 Букв.: по кольцу - имеется в виду кольцо для уха (серьга) или для носа; то же в ст. 25, 26.

8:26 Букв.: он попросил.

8:27 Эфод - тканный золотом передник или верхняя короткая риза первосвященника; здесь это, скорее, некий культовый предмет или даже статуя, изготовленная, возможно, по инициативе самого Гедеона и установленная в Офре (ср. Исх 32:2-4).

9:1 а) Букв.: братьям своей матери.

9:1 б) Букв.: и всему роду дома отца своей матери.

9:2 а) Букв.: хозяевами / господами; то же ниже в этой главе.

9:2 б) Букв.: я ваша кость и ваша плоть.

9:6 Так по друг. чтению; букв.: при поставленном (?) дубе; ср. Ис Нав 24:26.

9:7 Букв.: и они сказали Йотаму.

9:8 Букв.: помазать - обряд воцарения включает возлияние на голову царя оливкового масла, помазания.

9:9 Букв.: пойти скитаться / трястись; то же в ст. 11 и 13.

9:23 Букв.: злого духа, вероятно, в знач. духа разрушения. Здесь, скорее всего, имеется в виду некий нематериальный дух, подобный тому, что вызвался ввести в заблуждение Ахава (3 Цар 22:21). Традиционный перевод (злой дух) предполагает существо злое в силу своей природы, возможно даже бесовское, однако необязательно, что именно это подразумевается в данном случае. Евр. раа может имеет и не нравственный смысл: пагубный, опасный, губительный. Т.е. в данном случае речь, вероятно, идет лишь о том, что некое упоминаемое здесь существо причиняет вред тому, над кем Бог свершает Свой приговор.

9:27 Или: своего бога.

9:28 Так по друг. чтению; букв.: подчиняйтесь людям…

9:29 Букв.: приумножь свое войско - другими словами, говоря Авимелеху: «Можешь предстать передо мной во всем своем могуществе, и я справлюсь с тобой».

9:31 Друг. чтение: отправил в Теруму; или: отправил в Аруму.

9:33 Букв.: делай с ним, как найдет рука твоя.

9:37 Так в LXX. Друг. возм. пер.: из глубокого тыла. Точный смысл евр. выражения таббур-ха-арец неясен.

9:46 а) По всей видимости, это селение располагалось неподалеку от Шехема, но не примыкало к нему.

9:46 б) Другое имя Баал-Берита; букв.: бог завета.

9:48 Гора Цалмон также была недалеко от Шехема.

9:57 Букв.: зло мужей Шехема вернул Бог на их головы.

10:1 Букв.: поднялся / был поставлен.

10:4 Евр. Хаввот-Яир.

10:8 Букв.: сокрушили / угнетали.

11:3 Или: вместе с ним они совершали набеги; букв.: с ним они выходили.

11:16 Или: Тростниковому морю; или: морю Суф; Син. пер.: Чермному морю.

11:31 а) Евр. текст неясен. Друг. возм. пер.: первый, кто… Маловероятно, что Иеффай заведомо предполагал человеческую жертву. Выйти ему навстречу могло и бегающее по двору животное. В любом случае, его решение дать такой обет было весьма опрометчивым. Человеческие жертвы были мерзостью для древних израильтян, и на это существовал строгий запрет (см. Лев 18:21; 20:2; Втор 12:31; 18:10; Иер 19:5; Иез 20:30, 31; 23:37, 39).

11:31 б) Или: в здравии / с успехом.

11:37 7 Букв.: целомудрие / невинность мою; то же в след. стихе.

11:39 Букв.: мужа она так и не познала.

11:40 Или: петь плачи.

12:1 а) Или: мужи.

12:1 б) Букв.: почему ты (сам) переправился, чтобы напасть. Cлово «переправиться» в этом эпизоде -ключевое, см. ст. 3 и 5.

12:2 Так в LXX; масоретский текст здесь неясен.

12:4 Или: ефремлян, а их боевой клич был: «Ефремляне-беглецы! Гилад - среди Ефрема, среди Манассии!»

12:5 Или: захватили (берега подле) бродов Иордана.

12:6 Т.е. колос.

13:5 а) Букв.: от чрева матери; то же в ст. 7.

13:5 б) О назореях см. Числ 6:1-8.

13:5 в) Или: начнет избавлять.

13:18 Или: тайна; друг. возм. пер.: непознаваемо - здесь слово с тем же корнем, что и слово «чудо» в след. стихе.

13:25 а) Или: впервые начал нисходить.

13:25 б) Евр. Махане-Дан.

14:2 Букв.: отцу и матери; то же ниже в этой главе.

14:3 а) Букв.: братьев.

14:3 б) Или: она как раз по мне; то же в ст. 7.

14:6 Самсон, вероятно, к тому времени ушел от родителей далеко вперед.

14:9 Трупы людей и животных считались ритуально нечистыми. Прикоснувшись к трупу, Самсон тем самым нарушил данный им обет назорея.

14:15 Так в LXX и Пешитте; букв.: на седьмой.

14:18 Здесь сделана попытка передать грамматическую рифму оригинала.

15:2 Букв.: вместо нее.

15:3 Букв.: причиню зло.

15:6 а) Или: спрашивать.

15:6 б) Букв.: потому что он.

15:8 Букв.: ноги / голени и бедра.

15:15 а) Букв.: протянул руку и взял ее.

15:15 б) Букв.: человек.

15:16 Букв.: челюсть осла - груда, две груды. Здесь игра слов: слова осел и груда в др.-евр. звучат одинаково.

15:17 Букв.: бросание челюсти.

15:19 а) Букв.: и он ожил.

15:19 б) Евр. Эн-Хаккоре.

16:1 Букв.: вошел к ней.

16:2 Букв.: Самсон пришел сюда.

16:14 Заключенные в квадратные скобки слова есть в LXX, в масоретском тексте их нет.

16:17 а) Букв.: рассказал всё сердце свое; то же в ст. 18.

16:17 б) О назореях см. Числ 6:1-8.

16:19 LXX: он начал ослабевать.

16:25 Друг. возм. пер.: чтобы он нам станцевал.

16:27 Или: храм - возможно, речь идет о святилище Дагона.