The Angel of ADONAI Confronts Isra’el
2: 1-5

The Angel of ADONAI confronts Isra’el DIG: How has Isra’el disobeyed ADONAI? How does God get their attention? How do they respond regarding this? Who is the Angel of ADONAI? Why can the people sacrifice away from the Tabernacle? How do you see God’s treatment of Isra’el? Too harsh? Too soft? Just right?

REFLECT: What factors might cause you to break your commitments, and how can you guard against this? How and when has ADONAI confronted you about your sin? What was the result? Repentance or rebellion? What does it mean to repent? When was the last time you wept over your sin? Who can you help this week?

Isra’el failed to eliminate the Canaanites, so now the Canaanites would be a snare for them.

The period of warlike activity was over, and the Israelites, now firmly established, settled down to a normal life; but the fears of Moses and Joshua with regard to the evil effects which would confirm Isra’el’s surrender to the Canaanites would soon prove to be well founded. These verses are the climax of the first major section of the introduction to the book.

A. The Israelites asked ADONAI, “Who will be the first to go up . . . (1:1)?

B. The tribe of Judah will go up . . . (1:2).

B. The house of Joseph went up . . . (1:22a-26).

A. The Angel of ADONAI came up . . . (2:1-5)

But 2:1-5 also acts as a transition to what follows. It is the first of a series of three confrontations between ADONAI and Isra’el found in Judges. The second is found in 6:7-10 (to see link click Az – A Prophet Sent by ADONAI Confronts Isra’el), and the third is found in 10:10-16 (see Bo – ADONAI Himself Confronts Isra’el).³⁶

ADONAI’s Rebuke (2:1-3): The Rebuker Himself is named in the first verse. Now The Angel of ADONAI came up from Gilgal to Bochim bringing an ominous message (2:1a). Any time The Angel of ADONAI is mentioned in the TaNaKh, this is not merely an ordinary angel, but the preincarnate, the Second Person of the Trinity, Yeshua Messiah.³⁷ His appearance is set against the backdrop of the book of Joshua. Gilgal, located just west of the Jordan River somewhere on the outskirts of the city of Jericho, was the location of the Israelites’ first encampment after they crossed the swollen Jordan River during the springtime of Joshua’s leadership. There, they left behind the infamy of the wilderness wanderings by performing a mass circumcision and celebrating their first Passover as a nation in their Land (see the commentary on Joshua, to see link click Aw – The Dedication of the Israelites).³⁸ This was not merely a geographical migration, but a spiritual one. In Joshua 5:13-15, Gilgal was where Joshua was unexpectedly visited by the Commander of ADONAI’s army, who stood with a sword in his hand and brought an encouraging message of divine support on the eve of leading the nation on a holy war against the Canaanites (see the commentary on Deuteronomy Ag – The Problem of Holy War in the TaNaKh).

The name Bochim (meaning weeping) is outdated in terms of the author’s own chronology, for the weeping in question does not begin until 2:4b, and the naming of the place as Bochim does not happen until 2:5a. However, the introduction of the name here in verse one contributes significantly to the design of the unit. It anticipates its explanation in 2:5a, and these two verses function as two bookends around God’s rebuke. The real identity of the place is not given, but it’s probably Bethel. The taking of Bethel (see Aj – The Failures of the Northern Tribes: The Victory over Bethel) would have made it available for such a meeting. It was a place with a tradition of meeting with ADONAI going right back to patriarchal times (Genesis 28:10-22 and 35:1-15), and there are repeated references in the book of Judges to the Israelites meeting YHVH there (20:18, 26, 31, and 21:2). There is even weeping in 20:26 that echoes the weeping here in 2:4. It is as though the book turns full circle by the end; Isra’el will finally find herself back at Bethel, the place of weeping, once again.³⁹

In this passage, however, The Angel of ADONAI came up from Gilgal with a message of defeat and judgement. He said: I brought you up out of Egypt and led you into the Land I promised to your fathers and said: I will never break My Covenant with you (2:1b CJB). This is possibly a reference to the land promise in the Abrahamic Covenant (see the commentary on Exodus Di – I Am the LORD, Who Brought You Out of the Land of Slavery), but it could also be in reference to the Mosaic Covenant (see Deuteronomy Fm – Renewal of the Covenant), which stated that the enjoyment of the land was conditional on obedience. But clearly, The Angel of ADONAI is speaking as if He were God, because He is God. And you, for your part, are not to make any covenant with the people living in this land, but must tear down their altars. Here is the accusation: Yet, you have disobeyed Me. Why have you done this (2:2 CJB)? This is a rhetorical question, with a hint of indignation. The sense is, “How could you have done this after everything I have done for you?”

Then comes the judgement: So now I declare that I will no longer drive them out; first, they will become a snare for you, and second, their gods will be a constant temptation to you (2:3 Hebrew). Isra’el failed to rid themselves of the two things that would then become a problem for them. They failed to eliminate the Canaanites, so now the Canaanites would be a snare for them. Furthermore, since they failed to tear down their altars, the altars themselves would become a temptation to lure them into idolatry. As a result of this judgment, ADONAI will first cease working on Isra’el’s behalf to drive out the Canaanites, and, second, He would allow the Canaanites and their gods to prevail over Isra’el. This judgement was the fulfillment of the threat found in Exodus 23:20-33 and 34:1-11. There, Ha’Shem warned Isra’el that if they did not obey YHVH, He would not drive out the Canaanites. Instead, Isra’el would face an increasingly hostile Canaanite population.⁴⁰

Isra’el’s Response (2:4-5): The national and religious conscience was dormant, but not dead. After The Angel of ADONAI had finished speaking to all the Israelites, the people wept loudly (2:4 Hebrew). Therefore, rather than being in a festive mood similar to Joshua’s Passover at Gilgal, the encampment at Bokhim (which means “weeping”) only highlighted the unraveling of Isra’el’s destiny in the new Land. By repeating events associated with Joshua, the book of Judges emphasizes the terrible difference that was unfolding. This time, the preincarnate Messiah’s message to the people was only ominous, for He bore no sword symbolizing victory, but also the painful words of divine rebuke (2:5a NLT).⁴¹

And they offered sacrifices to ADONAI (2:5b NLT). The fact that they sacrificed to ADONAI at Bochim does not mean that the Tabernacle was located there at that time. Normally, it would have been the place for sacrifices. However, since The Angel of ADONAI was a theophany (the preincarnate Yeshua Messiah) the Shechinah Glory, the visible manifestation of God’s presence, it was permissible to sacrifice there. This action will be repeated in Judges 6:20, 6:26, 6:28, 13:16-20, and also in Second Samuel 24:25. Any place where a theophany appeared, it was possible to sacrifice at that place. This further shows that The Angel of ADONAI is indeed God Himself.⁴²

Up to this point, YHVH has only said what He was going to do in the future. His specific actions don’t come until 2:20-22, after the period of the judges as a whole has been previewed in 2:6-19. For now, all we have is Isra’el’s response to the judgement they have just heard: After The Angel of ADONAI had finished speaking to all the Israelites, the people wept loudly . . . and they offered sacrifices to ADONAI (2:4-5b). At the time, these signs of repentance provided some grounds for hope. Perhaps Isra’el will turn around, go in the right direction, prove faithful to YHVH, and come into full possession of the land that He promised to give them after all! But what follows in 2:6 to 2:19 will show that this hope didn’t last long. Indeed, if their remorse had been genuine, Isra’el’s history would have been much different, the events described in the rest of the book would have never taken place, and Judges wouldn’t have been written. But Isra’el’s repentance evaporated, and they sank into an apostasy from which even ADONAI Himself seemed powerless to retrieve them. And this, sadly, leads to, and justifies, the judgement that is finally announced in 2:20-22.⁴³

Dear heavenly Father, praise You for being so wise in Your discipline. It is awesome to have such a wonderful Father who has steadfast love! Even in the midst of trials Your love is there as a comfort and support to me (Psalms 63:5). But it’s very important to realize that your love, which is sooo great, does not rule out the option of discipline. For you say that love may use discipline as a means of restoring the broken relationship and producing the fruit of righteousness (Hebrews 11:6,11). What a joy and a peace to put our faith/trust in You and realize that when trials come, they are not worthy to be compared with the coming glory to be revealed to us.  (Romans 8:18). To the One who sits at Your right hand. Amen

The Failures of the Northern Tribes
1: 22-36

The failures of the Northern tribes DIG: What was significant about the death of Joshua? In what sense were Simeon and Judah brothers? What was the purpose of driving the Canaanites from the Land? Why was it important to eliminate them? What was the problem of war in the TaNaKh? How many times in these verses did the Israelites fail to drive out the Canaanites? What does that say about them?

REFLECT: What does a “holy war” look like today? Who are we fighting against? Who are the Canaanites in your life? Do these verses turn on your competitive drive to win? Or does it turn your stomach in revulsion? Under what conditions would you “go to war” with your blood brother or your spiritual brother? When is it hard for you to obey God? Is it possible that there is an area of compromise in your life now?

Instead of ridding the land of the Canaanites, Isra’el became like the Canaanites.

The account of the northern tribes of Isra’el begins on a positive note with the success of the house of Joseph in their victory over Bethel because ADONAI’s presence was with them. Reference to the success of the house of Joseph concludes the account of the northern tribes in 1:35b, but between these two is a long list of failures as they struggled to take possession of their allotted territory. These accounts of failure grow increasingly worse as the chapter progresses, beginning with the Canaanites living among the tribes (1:29-30), then the tribes living among the Canaanites (1:31-33), and then the Canaanites forced the tribe of Dan into the hill country (1:34). At the beginning and end of the list of failures (1:27 and 1:35b), the author reminds us of the success of the house of Joseph over the Canaanites, but highlights their decision to exploit them as forced labor rather than eliminate them as commanded by ADONAI (see Deuteronomy Dp – Regulations for a Holy War: Canaanite cities within the Land), a failure that will be highlighted in 2:1-5.

The Victory over Bethel (1:22-26): Now the house of Joseph went up and attacked Bethel (1:22a Hebrew). As the leading tribe in the north, the house of Joseph (Ephraim and Manasseh) is mentioned first. Since they will be mentioned separately below, the focus here is on the combined efforts of both tribes, a description that reminds us of the initial account of the southern tribes (1:3 and 17). Bethel means The House of God and is twelve miles north of Jerusalem. Given its commanding position, its capture was of great strategic importance. It also had considerable sentimental and religious significance. Bethel had Israelite connections reaching back to patriarchal times (Genesis 12:8-9 and 35:9-15), so in that sense the taking of Bethel was reclaiming, by the Israelites, of a place which they may have felt was theirs already.²¹

Bethel was actually given to Benjamin, according to Joshua 18:22, but since Bethel was situated on the southern border of the house of Joseph, Ephraim and Manasseh could not tolerate the Canaanites on its border. So just as the tribe of Judah took Jerusalem for Benjamin, the tribes of Ephraim and Manasseh took Bethel for Benjamin. Therefore, the author once again shows Benjamin’s failure to do what the other tribes succeeded in doing. Then comes the divine role: and ADONAI was with them (1:22b Hebrew).²²

Verses 23 to 26 proceed to give the details of the deliverance following the summary statement in verse 22. When they sent men to scout Bethel, formerly known as Luz (1:23 NIV) they saw a man coming out of the city, apparently from a secret entry, which the scouts could not see. And they said to him, “Show us the entrance to the city and we will have mercy on you (1:24 Hebrew). In return for the information, the man was going to be allowed to live in much the same way as Rahab (Joshua 6:17 and 6:22-25). So he showed them the entrance to the city, and the tribes of Joseph put Bethel to the sword, but spared the man and his whole family. He then went to the land of the Hittites, where he built a city and called it Luz, which is its name to this very day (1:25-26 NIV). So once again, a Canaanite escapes the sword by helping the Jews. The difference is that Rahab had already become a believer in the God of Isra’el. There is no indication that this man became a believer. He betrayed his city, only to survive, and there is nothing spiritual about that.²³

Was the house of Joseph’s taking of Bethel really a success? ADONAI went with His people against that city, but the result was that while the old Luz was destroyed, a new one was built, perpetuating the Canaanite culture which Ha’Shem had appointed for destruction (see Leviticus Ff – Cherem). Are we not meant to contrast the first battle in the north with the first one in the south? There, the Lord of Bezek was unjustly spared by the tribe of Judah; here, the man of Luz was unjustly spared by the house of Joseph (1:25-26).

And the contrast continues. Instead of victories of Judah, we find an alarming sequence of events in which the Canaanites were allowed to live at a distance from the Israelites (1:22-26), then the Canaanites were allowed to live among the Israelites (1:27-30), then Israelites were allowed to live among the Canaanites (1:31-33), and finally Israelites were allowed to live at a distance from the Canaanites (1:34). Here too, a tiny epilogue, corresponding to 1:20-21, sums it up nicely: the inhabitants of the land proved so tenacious that for all Judah’s successes, even the southern border is still thought of as an Amorite one. The border of the Amorites ran from the ascent of Akrabbim, from Sela and upward (1:36).

In a word, our review of the field-report has to be: Disappointing. An excellent start falls apart even before we leave Chapter One. But we must get this sobering pattern firmly in our minds, for it will be the pattern of the whole book. We note that Chapter One begins with the obedience of Judah and ends with the disgrace of Dan, and we should not be surprised to find that the overall history of the twelve judges follows the same ominous pattern all the way from Othniel the Judahite to Samson the Danite. ADONAI keeps His promises, but will His people do their part? Will they accept judgment; that is, what He judges, or decides is to be done and then acted upon, or will they ignore Him and to their own thing?²⁴

The first step the new generation took toward defeat and slavery was neglecting the Word of God. ADONAI had commanded that the priests should read Deuteronomy aloud every seven years to all the people at Sukkot (see Deuteronomy Ft – The Reading of Deuteronomy) during the Year of Release (see Deuteronomy Cy – The Year of Release). He wanted every Israelite to be aware of, and understand, His expectations of them. They were to completely destroy the Canaanites (see Deuteronomy Ca – Warning Against Idolatry). Ha’Shem didn’t want the filth of the Canaanite society and religion to contaminate His people Isra’el. She was, and is, the apple of His eye (Deuteronomy 32:10), chosen to fulfill divine purposes in this world. Isra’el would be given the knowledge of the true and living God, the Holy Scriptures, and the Savior. In order to accomplish God’s purposes, the nation had to be separated from all other nations, for if Isra’el was polluted, how could the Holy Son of God come into the world? Ha’Shem is continually at war with sin. This is the explanation for His desire that the Canaanites would be totally exterminated. But Isra’el didn’t obey.

The Failure of Manasseh (1:27-28): The cities mentioned in this verse controlled one of the most important trade-routs of Canaan, which passed through the valleys of Jezreel and Esdraelon and formed a wedge between the Israelites occupying the hill country to the north and south. While victories were recorded in Joshua 12:21 and 23 against the kings of some of these cities, it is clear that the Canaanites were able to dominate the low-lying areas, where they were able to deploy their chariots effectively (Joshua 17:11-13).²⁵

According to the book of Joshua, the tribe of Manasseh received two territories, one east of the Jordan, allotted to it by Moses (Joshua 13:29-31), and the other west of the Jordan given to it by Joshua (Joshua 17:1-11). Only the latter is in view here in Judges 1. According to Joshua 22:9, the eastern half of the tribe of Manasseh had already gone back across the Jordan and settled in its territory there. Interestingly, according to Joshua 17:11 all the towns mentioned here in Judges 1:27 belonged to a special category; they were assigned to Manasseh, but actually lay within the territory of the tribes of Issachar and Asher, to Manasseh’s north. Why Manasseh’s border was not drawn further north we do not know. It is easy to understand, however, why Manasseh, as a more numerous and powerful tribe than its northern neighbors, was assigned the task of conquering and occupying the following particular cities: But the tribe of Manasseh failed to drive out the people living in Beth-shean, Taanach, Dor, Ibleam, Megiddo, and all their surrounding settlement, because the Canaanites were determined to stay in that region (1:27 NLT).²⁶

A glance at a map, however, will show that these cities were widely separated, so that, while the Canaanites were able to maintain control of the valley itself, there would still be considerable freedom of movement between the Israelites and the highlands that were nearby. Beth-shean was an important fortress commanding the junction between the Jordan valley and the valley of Jezreel. Ibleam controlled the southern exit of the Esdraelon valley to Shechem and Bethel. Taanach was five miles south-east of Megiddo, with which it is often associated (Joshua 12:21, 17:11, Judges 5:19, First Kings 4:12), and these two cities dominated the south-western pass from the Esdraelon valley to the Plain of Sharon and beyond. Megiddo was under Egyptian control until the middle of the twelfth century BC when it was suddenly destroyed, remaining unoccupied for a considerable period of time (5:19). Dor was situated on the Mediterranean coast just south of Mount Carmel.²⁷ However, when the Israelites grew stronger, they forced the Canaanites to work as slaves. We are not informed when the final subjugation took place, but it could not have been before king David’s reign. The Israelites’ struggle with the Philistines must have weakened their power already in the days of king Sha’ul, because Beth-shean was in Philistine hands at that time. All these cities became subject to Solomon (First Kings 4:11ff), but then never drove them out completely (1:28 NLT). This is the key problem that sets the stage for the rest of the book. The territory allotted to Ephraim lay immediately south of Manasseh’s, and it extended from the Jordan River to the coastal plain (Joshua 16:5-9).

The Failure of Ephraim (1:29): Now the author provides the summary statement that we might have expected in 1:22. The tribe of Ephraim failed to drive out the Canaanites living in Gezer, so the Canaanites continued to live there among them (1:29 NLT). Gezer is mentioned in Joshua 21:21 as one of the cities in Ephraim’s territory that was set aside for the Levites. But taking it proved to be very difficult. It lay in the foothills on the southwestern border of Ephraim (Joshua 16:3), about 19 miles west-northwest of Jerusalem, overlooking the coastal plain. Gezer lay at a key ancient crossroad where the trunk road leads to Jerusalem and sits in the hills where it branches off from the Via Maris [Way of the Sea].

It seems likely that the Ephraimites, finding Gezer in a weakened state after the defeat of its army by Joshua, were able to enter the city and establish a strong presence there; but they either could not or simply didn’t expel its Canaanite inhabitants, who continued to live there among them. Given this situation, plus the generally chaotic nature of the times, it’s not surprising that Gezer and other cities set aside for the Levites were not realized during the period of the judges. This also helps to explain the unsettled condition of the Levites seen at the end of the book (see Bz – The Epilogue of Judges).²⁸

In the far eschatological future, Joseph, Ephraim’s father will be substituted in the list of undefiled Jews who will be part of the 144,000 during the Great Tribulation (see the commentary on Revelation Cr – Then I Heard the Number of Those Who were Sealed, 144,000 from all the Tribes of Isra’el), because like Dan (see below), they became synonymous with spiritual adultery. After the death of Solomon they set up a golden calf to substitute for the true worship of ADONAI in Jerusalem. Mercifully, however, Dan and Ephraim, will have a portion of Land in the Messianic Kingdom (Ezeki’el 48:1-29).²⁹

The Failure of Zebulun (1:30): The tribe of Zebulun failed similarly to Manasseh and Ephriam because they didn’t drive out the residents of Kitron and Nahalol. As a result, again, the Canaanites continued to live among them. But for those the people of Zebulun were able to subdue, the Canaanites were forced to work as slaves (1:30 NLT).

The Failure of Asher (1:31-32): While most of the tribes were able to occupy at least some part of their allotted territory the tribe of Asher seems to have failed completely to dislodge the Canaanites, hence the significant charge that the tribe of Asher failed to drive out the residents of Acco, Sidon, Ahlab, Aczib, Helbah, aphik, and Rehob (1:31 NLT). The first four cities listed here were all situated on the coast north of Mount Carmel. In this area the Canaanite inhabitants of the land retained the strength which was lost elsewhere, and this region developed into the important maritime kingdom of Phoenicia, which David and Solomon entered into alliance (Second Samuel 5:11 and First Kings 5:1-12). It was the Phoenician princess, Jezebel (see the commentary on Elijah and Elisha At – The Wrath of Jesebel), who introduced the worship of Ba’al into Isra’el following her marriage to Ahab (First Kings 16:31), with disastrous results. Instead, the people of Asher moved in among the Canaanites, who controlled the land, for they failed to drive them out (1:32 NLT). The same situation applied to the tribes of Naphtali and Dan. We must understand that the allocated territories given by Joshua were merely goals. But what was intended was never achieved and the resulting disorganization affected the tribal boundaries which were completely occupied by Canaanites!³⁰

The Failure of Naphtali (1:33): Naphtali’s allotted territory as described in Joshua 19:32-39 was to the east and north of Zebulun’s. Its northern half bordered directly on Asher’s territory, and on the south it had a common border with Issachar. Likewise, the tribe of Naphtali failed to drive out the residents of Beth-shemesh [House of the Sun God] and Beth-anath [House of Anath, the Canaanite goddess of fertility and war]. These two cities hint at their deeper significance for what was happening in Judges Chapter One. Not merely a military clash for control of land, but a clash between two mutually incompatible religious cultures: The worship of YHVH versus the worship of natural phenomena such as the sun or gods such as Anath. Furthermore, given Isra’el’s belief in the one true God (see the commentary on Deuteronomy Bw – Sh’ma Isra’el), no accommodation was possible without compromising the very heart of Isra’el’s covenant faith. But they did compromise. Instead, finding the Canaanites in these cities too entrenched to expel, they moved in among the Canaanites, who controlled the land. However, the Israelites eventually wrestled control away from the Canaanites and the people of Beth-shemesh and Beth-anath were forced to work as slaves for the people of Naphtali (1:33 NLT). Unfortunately, as the rest of the book shows, the Israelites were in turn subdued by the Canaanite gods. So, this brief report of Naphtali’s fortunes is a kind of microcosm of what happened to Isra’el as a whole following Joshua’s death.

The Failure of Dan (1:34-35): The failures of the northern tribes reached a climax when the tribe of Dan was unable to occupy the territory allotted to them due to the opposition of the Amorites and then the pressure of the Philistines (Joshua 19:41-46). They were forced back into the hill country, where they were confined to a very small area on the border of Judah because the Amorites would not let them come down into the plains (1:34 NLT). This note is important in two ways: first, it anticipates the northern migration of the tribe of Dan later in Chapter 18 (see Cb – The Migration of Dan to the North); and second, because Dan was being forced back into the hill country, it marks the end of the decline of Isra’el’s fortunes in Chapter One. The final sad story of Dan also corresponds to the final sad story of Samson the Danite in the series of twelve judges. The Amorites were determined to stay in Mount Heres, Aijalon, and Shaalbrim, but when [the tribe of Manasseh] became stronger, they forced the Amorites to work as slaves before they migrated (1:35 NLT). Rather than having no pity and destroying them, the tribe of Manasseh used them for forced labor.³¹

In the far eschatological future, the tribe of Dan will be omitted from the list of undefiled Jews who will be part of the 144,000 during the Great Tribulation (see the commentary on Revelation Cr – Then I Heard the Number of Those Who were Sealed, 144,000 from all the Tribes of Isra’el). Dan was the first tribe in Isra’el to introduce and embrace idol worship. After the death of Solomon they established a false priesthood and set up a golden calf to be worshiped, turning away from the true worship of ADONAI in Jerusalem. (see the commentary on the Life of King Solomon Dd – Golden Calves at Dan and Bethel). Mercifully, however, Ephraim and Dan, will have a portion of Land in the Messianic Kingdom (Ezeki’el 48:1-29).³²

The Amorite Appendix (1:36): The failure of the tribe of Dan is immediately followed with a description of the border of the Amorites, a striking reminder to us of Isra’el’s failure in its struggle against the Canaanites introduced at the beginning of the chapter. The border of the Amorites ran from the ascent of Akrabbim, from Sela and upward (1:36 ESV). By the time we reach the end of the chapter, the focus has shifted away from the more or less successful occupation and settlement of conquered territory. This verse is telling us that when the whole process of conquest and settlement had run its course, the only border of any significance was the border of the Amorites. Simply put, the Amorites/Canaanites were still the people of the land, and far from driving them out, the Israelites lived among them. So, this verse provides a final mocking comment on the chapter as a whole, since it contains no reference to the northern tribes; indeed, no part of Isra’el at all . . . a silence that speaks volumes about her failure to reach the high expectations with which the chapter began.³³

After some short-lived success, the northern tribes descended into spiritual adultery. This would set the stage for the disastrous reigns of most of the kings of the Northern Kingdom after the death of Solomon (see the commentary on the Life of Solomon Dn – The Kings of Isra’el), and ultimately, the Babylonian Captivity (see Jeremiah Gu – Seventy Years of Imperial Babylonian Rule).

This survey of Isra’el’s fortunes after the death of Joshua begins positively enough, with the Israelites consulting ADONAI, the tribes of Judah and Simeon cooperating, and families functioning normally. Even so, this chapter is saturated by unfulfilled commitment, incomplete obedience, and compromising tolerance. Even when the Israelites gain the upper hand over the Canaanites, they refuse to carry out God’s agenda. Instead of reshaping the world in the image of ADONAI’s will, they live in and with the world (First John 2:15-16). Instead of making this the land of the people of God, they become like the people of the land. This not only explains why the time of the judges turned out to be so dark, but it also serves as a permanent reminder of the deadly consequences of compromise and disobedience to all who claim to be the people of God. At the same time, the chapter announces that if anything positive is accomplished by the people of God, it is because of His gracious presence and His action on our behalf.³⁴

But we cannot leave Chapter 1 without finding some encouragement alongside those relating to Jerusalem and Bethel. This is the account of the capture of Debir, which has already appeared in Joshua 15:14-19, but is no doubt recounted here in 1:11-15 because it points forward to so much else that we shall find in Judges. For the moment, we simply note one thing. In taking the Canaanite town, Othniel also wins the hand of Caleb’s daughter, and fruitful farmland with it; that is, in a chapter which is generally very disappointing we have a story of a task well done, a promise kept, a gift given, and a marriage made. As the rest of Scripture unfolds, we are aware that marriage is going to symbolize the relationship between God and His people. Maybe we have here one key to Judges, the hope that where Isra’el’s behavior is wedded to His judgments, and her behaviors to His power; then, Isra’el becomes the bride of her LORD, and things begin to be as they should.³⁵

Dear heavenly Father, praise You for always being so wonderful! What a joy it is to know that no battle is too hard for You. However, Your people must be obedient to Your Word for the victories to be won. As believers, You will be with us, but we must obey. Isra’el will always be the apple of Your eye; however, when she sins against you and violates Your covenant with her, there will always be consequences. We bow before You in love, willing to fight whatever battles You have for us. In Messiah Yeshua’s holy Name and power of His resurrection. Amen

 

The Failures of the Southern Tribes
1: 1-21

The failures of the southern tribes DIG: What was significant about the death of Joshua? In what sense were Simeon and Judah brothers? What was the purpose of driving the Canaanites from the Land? Why was it important to eliminate them? What was the problem of war in the TaNaKh? How many times in these verses did the Israelites or their alien armies fail to drive out the Canaanites?

REFLECT: What does a “holy war” look like today? Who are we fighting against? Who are the Simeonites in your life? Do these verses turn on your competitive drive to win? Or does it turn your stomach in revulsion? Under what conditions would you “go to war” with your blood brother or your spiritual brother? When is it hard for you to obey God? Why? Who are the Canaanites that you are battling with today?

Instead of ridding the land of the Canaanites, Isra’el became like the Canaanites.

The War Against Adonai-Bezek (1:1-7): The death of Joshua links what follows to what preceded it (see the commentary on Joshua, to see link click Cu – The Death of Joshua). Have you ever noticed how new beginnings in the Scriptures are punctuated by the death of God’s servants? Exodus begins with the death of Joseph; Joshua begins with the death of Moses; Judges begins with the death of Joshua; and First Kings begins with the death of David. And yet for all that, God’s Kingdom does not collapse, not even when ADONAI takes His most useful servants.⁷

Therefore, Joshua’s death did not end Isra’el’s story; something followed it, and the book of Judges will tell us what it was. But the same words also separate what follows from what has gone on before. The death of Joshua was a boundary event, dividing Isra’el’s time into “before” and “after,” just as Yeshua’s death was later to divide world’s time into BC and CE. Moses personally commissioned Joshua as his successor (see the commentary on Deuteronomy Fs – Moses Went), and Joshua’s ministry had been a continuation and completion of Moses’ ministry (Joshua 4:14 and 23-24). The death of Joshua was the end of an era. Isra’el’s life would go on, but it would never quite be the same again.

The first difference Isra’el had to confront as they went forward was one of leadership. After Moses there had been Joshua, but after Joshua there was no obvious successor. Who would lead the Israelites now? Certainly no one with the same commanding presence and character. So the question asked at the beginning of the book is a natural one under the circumstances.⁸ The Israelites asked ADONAI, “Who will lead us now that Joshua is dead, who will be the first to go up and fight for us against the Canaanites” (1:1 NIV). In the critical moment when they were deprived of leadership, the people sought divine guidance by consulting the Urim and Thummim (see Exodus Gb – The Urim and Thummim: The Means of Making Decisions) through the high priest who, at the time, was Phinehas, the grandson of Aaron. The method of determining the will of ADONAI was, according to Rabbinical tradition, as follows: The Tetragrammaton, meaning the four-letter name of YHVH (Yud Hay Vav Hay), was placed in the high priest’s breastplate (see Exodus Ga – Fashion a Breastplate for Making Decisions), in which were set twelve precious stones, each engraved with the name of a tribe. By the power of the Divine the stone bearing Judah’s name was illuminated.

ADONAI replied: The tribe of Judah will go up; behold, I have handed the Land over to them (1:2 NIV). The tribal wars against the Canaanites were responses to Joshua’s last address, encouraging them to finish taking the Land. The men of Judah were not merely to conquer the territory assigned to them, but they were to conquer the whole Land on behalf of the other tribes. This was why Judah took Jerusalem, a city that belonged to the tribe of Benjamin, even though the tribe of Benjamin was unable to hold onto it. Judah was chosen to spearhead the attack because, in Jacob’s blessings, Judah was appointed to be the champion of his brothers (see Genesis Lg – The Scepter Will Not Depart from Judah Until He Comes to Whom it Belongs).⁹

Then the men of Judah said to the Simeonites their brothers, “Come up with us into the territory allotted to us, to fight against the Canaanites. Judah was Simeon’s brother not only in the sense that all the sons of Jacob were brothers, but Leah was their mother. Chosen as an ally because of the close proximity of their land which lay to the south. The Simeonite towns were within the territory of Judah (cf. Joshua 19:1-9 with Joshua 15:26-32 and 42). As a result of Simeon’s planning and participation in the slaughter at Shechem (see Genesis Ie – The Slaughter at Shechem by Simeon and Levi), Jacob had prophesied that the tribe of Simeon would be scattered (see Genesis Lf – Simeon and Levi). So, by the time of the second census the number of their fighting men had shrunk from 59,300 to just 22,220 (see the commentary on Numbers Ef – The Tribe of Simeon). Placing Simeon as a region within Judah rather than giving them their own distinct borders fulfilled this historical prophecy. The proposal from Judah was that if the Simeonites would help them in their fight against the Canaanites, then Judah would, in turn, help the Simeonites conquer their own region. The proposal was the unification of their forces against a common enemy. So the men of the tribe of Simeon went with the men of Judah (1:3 Hebrew).

Verse 4 presents a summary statement. So, the men of Judah went up. They alone were mentioned because they were the primary partner in the attack. And ADONAI gave them victory over the Canaanites and the Perizzites. Canaanites is a general term (the pre-Israelite inhabitants of Canaan); Perizzites is a specific term (those who lived around Bezek). According to Genesis 13:7, the Perizzites were already living in Canaan during Abraham’s lifetime, probably (here) in the central hill country to the north of Jerusalem. And they killed 10,000 enemy warriors at the town of Bezek (1:4 NLT). The size of the enemy force is impressive and underscores the significance of the victory. It would also shed further light on why Judah sought assistance from Simeon for this campaign: given the size and strategic importance of Jerusalem, engagement with a major enemy force could be expected.¹⁰

Following this summary statement, verses 5 through 7 provide the details of the war. It was there that they found Adonai-Bezek. Since Adonai-Bezek means “the Lord of Bezek,” the name was probably a dynastic title for the king of Bezek. The men of Judah fought against him and defeated the Canaanites and the Perizzites (1:5 ESV). Here the author follows a narrative pattern that repeats itself throughout the Former Prophets (First Samuel 4:10 and 17, 13:1; Second Samuel 2:17 and 18:6-7). This pattern briefly describes the battle, its outcome, and its casualties (verse 4), followed by an account of the death of a main character and the importance of the defeat of the enemy (verses 5-7).¹¹

With his army decisively defeated, Adonai-Bezek fled, as Sisera would do later in the battle at Kishon (4:15). But the Israelites soon captured the king and cut off his thumbs and big toes (1:6 NLT). Adonai-Bezek thought to himself: Seventy kings with their thumbs and big toes cut off have picked up the scraps under my table. The reference to seventy kings is probably intended to be a round number meaning all the chieftains in the area. Now, god has paid me back for what I did to them. This statement is ambiguous, but as a Canaanite, it would have been unusual for him to have named YHVH, the God of Isra’el as his Judge.

However, Adonai-Bezek’s comment is loaded with irony. Here, by quoting the Canaanite king, the author offers the first hint of the Canaanization of Israelite society during the period of the judges. The fact that the king wasn’t executed was telling, for it points ominously to the actions of Isra’el in the rest of the book. Then they brought him to Jerusalem and he died there (1:7 NIV). But letting Adonai-Bezek live out his days in Jerusalem violated God’s command: When ADONAI your God brings you into the land you are entering to possess and drives out many nations before you . . . you are to strike them down, then you are to utterly destroy them. You are to devote them to destruction and show no mercy to them (Deuteronomy 7:1-2). Apart from the issue of having spared a man who clearly should have been executed with the rest of his subjects, instead of following God’s Word in the Torah, the Israelites used the Canaanites as models when deciding how to treat captives!

Adonai-Bezek is the first Canaanite we meet in Judges, and as a leader he is more than a random individual. He represents the kind of Canaanite regimes that YHVH will overthrow through the Israelites, who (we are to understand) are the agents of His judgement. This cameo appearance opens a window to the Canaanite culture as represented in its leaders – a culture ripe for judgement, whose day of reckoning should have come (Genesis 15:16).¹²

The War for Jerusalem (1:8): The men of Judah attacked Jerusalem and captured it, killing all its people and setting the city on fire (1:8 NIV). In this short note with little detail, the author relates Judah’s military success at Jerusalem, where they not only took the City but also inflicted the cherem judgment on its inhabitants (see Leviticus Ff – Cherem).¹³ However, the capture of the city of Jerusalem was only temporary, because it was lost again, according to verse 21, and later in 19:11-12, where Jerusalem was considered a foreign city. It was Judah who took the City, but since Jerusalem was in Benjamin’s territory, Judah did not settle there. However, Benjamin failed to take advantage Judah’s victory and the Jebusites came back, rebuilt Jerusalem and lived there, where it remained under Jebusite control until the days of David.¹⁴

The War for the Judean Territory (1:9-10): After that, the men of Judah went down. Because of Jerusalem’s unique location high atop the Judean Mountains, almost any journey from the City requires a physical descent to a lower elevation. So, the men of Judah went down to fight against the Canaanites who lived in the hill country in the north, the Negev in the south, and the foothills in the west.

They advanced against the Canaanites living in Hebron, a key city in the hill country in the north of Judah. Hebron was actually taken by Caleb (see below) according to Joshua 15:13-14; but he was a member of the tribe of Judah, so the author credits the conquest of Hebron to Judah. And defeated the forces of Sheshai, Ahiman, and Talmai (1:9-10 NIV). These three names connect the victory with a specific Hebron tradition that the reader is assumed to be familiar with. They were supposedly descendants of Anak, whose father was Arba, the great man among the Anakim (Joshua 14:15, cf. Joshua 15:14, 21:11 and Numbers 13:22). Therefore, the parenthesis in the middle of the verse (formerly called Kiriath Arba) provides the link between the general statement that precedes it: Judah advanced against the Canaanites living in Hebron, and the particular one that follows it: and defeated the forces of Sheshai, Ahiman, and Talmai. The presence of people in Hebron still using these names is testimony to the tenacity with which the Canaanites (here of the Anakim kind) clung to their land and traditions, despite the repeated attempts of the Israelites to dislodge them. Although this was a victory, it has embedded in it hints of the problem of the continued presence of Canaanites in “conquered territories” which gradually emerge into a full-blown problem for the Israelites as the chapter proceeds.¹⁵

The Conquest by Caleb and Othniel (1:11-15): From there they went to fight against the people living in the town of Debir (formerly called Kiriath-sepher, meaning book or scribe city). The book of Joshua also includes Isra’el’s fighting against Debir where Joshua took the city and completely destroyed everyone in it, leaving no survivors (Joshua 10:38-39). So, this is another example of a city that had been taken by the Israelites, but not held. More Canaanites moved back into Debir so that another battle had to be fought to regain it. In Judges, sometimes these efforts were successful, but too many times they were not.

Caleb had been promised Hebron by Moses because he was one of the two faithful spies who came back from Canaan (see the commentary on Numbers By – The Report of the Spies). Debir seems to also have been given to Caleb, so after conquering Hebron, he enlisted others for the attack on Debir.¹⁶ He did this by offering his daughter Aksah in marriage to the one who attacked and captured Debir. Caleb’s offer allowed the author to introduce the first major judge of the book (see Ap – The First Cycle: Othniel). Othniel, son of Kenas, Caleb’s nephew (3:9) was the one who conquered it. So Acsah became his wife (1:11-13 NIV).

When Acsah married Othniel, she urged her husband to ask her father for a productive field. Apparently Othniel was better at capturing cities than he was at asking favors from his new father-in-law, so Achsah had to do it herself. As she went to see her father and got down off of her donkey, Caleb asked her, “What do you want?” She replied: Give me a blessing (meaning, give me a material gift) since you have already given me the land of the Negev, give me springs of water also. Achsah did not mean that the city of Debir was in the Negev, for it was in the hill country of Judah, directly south of Hebron. She meant that the land had Negev-type qualities in that the soil was good, but it lacked water. She was not asking for more fertile land – the land itself was fertile – but water was necessary to make it fruitful. So Caleb gave her the upper and lower springs (1:14-15 Hebrew).¹⁷

The Migration of the Kenites (1:16): From the hill country in the north, the men of Judah left Jericho – known as the city of the palms (Deuteronomy 34:3; Joshua 3:13; and Second Chronicles 28:15) – with the Kenites, who were descendants of Moses’ father-in-law (see Exodus Cx – Now Jethro Heard Everything God Had Done). They traveled with Judah further south into the Negev. The Kenites were a nomadic tribe of metalworkers and skilled artisans who were associated with the Amalekites (First Samuel 15:6) and the Midianites (cf. Exodus 18:1 with Judges 1:16). They were proselytes (see Acts Bb – An Ethiopian Asks about Isaiah 53: see God-fearers) who had been so thoroughly integrated into the faith and culture of Isra’el that Caleb represented the tribe of Judah when the spies initially went into the Land (see the commentary on Numbers Bw – The Selection of the Spies). The author followed the migration of the Kenites southward by noting that the important town of Arad was not actually conquered by Judah, but by relatives of Moshe’s first wife from Midian. They settled down among the people there, near the town of Arad (1:16 NLT). This final comment is the key to this verse. Like their Judahite hosts in verses 5-7, they shared in Isra’el’s mandate to eliminate the Canaanites. But instead of destroying the city and its population, they settled down among them, thereby sowing the seeds of Canaanization that sprout up and flourish in the following chapters.¹⁸

The War of the Cities (1:17-20): The men of Judah went with the Simeonites their fellow Israelites, and attacked the Canaanites living in Zephath, located in the foothills in the west, and they totally destroyed the city (see Deuteronomy Dp – Regulations for a Holy War: Canaanite cities within the Land). Therefore, it was called Hormah, meaning destruction (1:17 NIV). The fact that Zephath is not mentioned anywhere else in the TaNaKh by name is silent testimony to the fact that its population was totally destroyed. Like two bookends, the reappearance of the Simeonites suggests that the larger unit that started in verse 3 is coming to a close. Interestingly, whereas there Simeon went with Judah; here, Judah goes with Simeon. In Joshua 19:4, Zephath, referred to as Hormah, was in the territory specifically allocated to Simeon. At the very least, the mention here of both Simeonites and Judahites is an added indication of the scale of this battle, and the alliance between the two tribes played a decisive part in the outcome. Zephath was no pushover!¹⁹

Verses 18-20 continue the account of Judah’s fortunes. But they stand outside the frame formed by the references to the Judah-Simeon alliance in verses 3 and 17. In addition, Judah captured, but not destroyed, the towns of Gaza, Ashkelon, and Ekron, along with the surrounding territories (1:18 NLT). At this time, the inhabitants had been Canaanites; but with the Philistine invasion, Isra’el would once again lose those territories. There was initial success because of divine aid: ADONAI was with the men of Judah, but once again they were unable to drive out the people living on the plains because they had iron chariots (1:19 Hebrew). But in light of the danger of not finishing the battle, no one, no matter how technologically superior to the Israelites, should have been able to withstand Judah’s attack. This verse must be read in light of Josuha 17:16-18, where Joshua specifically encouraged Ephraim and Manasseh by declaring that the Canaanites’ superior strength and their possession of iron chariots would be no hindrance to their conquest of the river valleys and plains. So why did the Judahites not take the plains here? The author does not say, but presumably they lost their nerve at this point, or they might have been satisfied with their past achievements. The account of Judah’s military fortunes ends with a final reminder of their treatment of Caleb. The town of Hebron was given to Caleb as Moses had promised (Joshua 14:9 and Deuteronomy 1:36). And Caleb drove out the people living there, who were descendants of the three sons of Anak (1:20 NLT). The author ends his survey of Judahite fortunes in the fulfillment of the divine mandate to take the Land by offering a summary evaluation. Positively, they were able to wrestle control away from the Canaanites in the hill country. But negatively, they were unable to take the plains because of the Canaanites’ technological superiority.²⁰

In the next verse the tone changes, becoming increasingly pessimistic as the author observes what was supposed to be a triumphant campaign of conquest turn into a tragedy of compromise. Throughout, he laments the failure of the Israelite tribes to totally destroy and eliminate the Canaanites, which resulted in their slow downward spiral into spiritual adultery (see Deuteronomy Ca – Warning Against Idolatry).

Benjamin Failed to Conquer the Jebusites (1:21): The account of the failures of the remaining tribes (see Aj – The Failures of the Northern Tribes) begins with a summary of the Benjamite failure, and foreshadows their future disaster of being virtually annihilated by ADONAI and all the other northern tribes (see Cd – The Tribal War Against Benjamin). In verse 8, it was Judah who took Jerusalem, but since it was in Benjamin’s territory, Judah did not settle there. Unfortunately, Benjamin failed to take advantage of Judah’s victory and the Jebusites came back and rebuilt the City, where it remained under their control. However, the Benjamites failed to drive out the Jebusites who were living in Jerusalem. So, to this day, the Jebusites live there among the tribe of Benjamin (1:21 NLT). The Jebusites lived in the City until the reign of David when they were finally driven out (see the Life of David Co – David Conquers Yerushalayim).

Dear heavenly Father, praise You for being both the magnificent conquering Warrior and the wise and loving Father who indwells those who believe in You. Today, many people are “fans” of Your great love shown in Messiah’s offering Himself as the sin offering. But, being a “fan” does not qualify someone for receiving the inheritance of eternal salvation. Many in the tribes of Isra’el were “fans” of Your great love. They were so glad to have been delivered from Egypt and to be given a wonderful land that You promised filled with milk and honey. However, they forgot that their inheritance of the land was part of a covenant that they were to keep, to love ADONAI and to obey the Torah. God was very willing to do His part to give them the land – and the tribes were to do their part of the covenant to be God’s people. Obedience included destroying the evil Canaanites of the land (Joshua 3:10).

Unfortunately, the same attitude can be seen in many people today. It is much easier to simply receive a great gift, smile and say thank You, than to believe that you are a sinner, repent, and receive the great gift of salvation through Messiah’s death and resurrection. Unfortunately, people today do not realize that to trust You means to agree to follow You in a covenant relationship where both parties must do their part. Lord, help me to keep my eyes and heart on You. Help me to let my life draw others to You. Thank you for abiding in me to help me in temptations to conquer and have victory. No temptation has taken hold of you except what is common to mankind (First Corinthians 10:13). I love You and want to know You better and love You more. In Messiah Yeshua’s holy Name and power of His resurrection. Amen

The Incomplete Conquest
1: 1 to 2:5

As Michael Hattin relates in his book Judes, the Perils of Possession, the book of Judges follows the book of Joshua seamlessly. In Joshua, the people of Isra’el crossed the Jordan River, entered the Promised Land, and began the process of conquering it (see the commentary on Deuteronomy, to see link click Ag – The Problem of Holy War in the TaNaKh). This involved major battles against coalitions of Canaanite kings, each of whom ruled over a petty city-state. First, the southern hill country was conquered, followed by the northern part of the country. Only then, did the settlement of the Land begin in earnest.

While the actual warfare in the book of Joshua lasted for a relatively short time, the settling of the Land took centuries. Only the initial stages are described in the book of Judges – the allotment of territory to the tribes of Isra’el and their first halting steps in clearing the land and cultivating its slopes. Joshua died with much of the task incomplete.

The book of Judges begins where the book of Joshua ends. With the aged leader no more, the tribes of Isra’el naturally turn inwards, more concerned with their own fate than with a larger vision of the people as a whole. Each tribe must fend for itself; some were more successful in wresting their territory from the grip of the Canaanites, and some less. Joshua may have smashed the Canaanite military coalitions, but the Canaanite people and their culture remained intact. When the tribes of Isra’el fell prey to Canaanite idolatry and its associated values, retribution was swift and harsh. It took the form of Gentile oppressors, regional despots, who overran one or more tribes and imposed tyranny.⁶

Isra’el’s Failure to Conquer the Land
1:1 to 3:6

ADONAI, the Judge

These verses form a two-part introduction to the book (to see link click Ai – The Failures of the Southern Tribes) and (Aj – The Failures of the Northern Tribes). It tells us how the Israelites fared as they tried to complete the conquest of Canaan by occupying the areas that had been allotted to them by Joshua (see the commentary on Joshua Bq – The Settlement of the Land). Like the biblical accounts of the careers of Sha’ul, Solomon, and Uzziah, it begins well but ends badly. It begins with Isra’el wholeheartedly seeking the LORD. The Israelites asked ADONAI, “Who will be the first to go up and fight for us against the Canaanites.” God replied: Judah will go up; behold, I have handed the Land over to him (1:1-2), and it ends with them weeping before Him (see Al – The Angel of ADONAI Confronts Isra’el). The intervening verses recount the activities, successes, and failures of the individual tribes, beginning with Judah and Simeon in 1:9, and ending with Dan in 1:34.

Of particular interest is the strategic repetition of the Hebrew verb ala, to go up in 1:1 to 2:5 as a whole. In 1:1-2 the Israelites asked: Who will be the first to go up? The account of the fortunes of the southern tribes begins when Judah “goes up” in 1:4. The corresponding sections dealing with the northern tribes begins when Joseph “goes up” in 1:22, and the conclusion is reached when the Angel of ADONAI “goes up” in 2:1. This is partly a simple matter of topography – a movement up into the central hill country. Then there is a subsequent “going down” in 2:9. However, the “going up” has more significance than this. The repetition of ala unifies the passage as a whole, helps to delineate its parts, and shows us that the end comes in 2:1-5 rather than at the end of Chapter 1. When the Angel of ADONAI “goes up” in 2:1, a climax is reached. All that has gone on beforehand is reviewed and evaluated, and this evaluation produces the weeping of 2:4. While there have been some successes in Chapter 1, overall it has been a chronicle of failure.⁵

The Relevance of the Book of Judges Today

Spiritual idolatry is spiritual suicide.

The writer to the Hebrews had a profound and universal influence on the history of the Church’s interpretation of the book of Judges. With a method of interpretation that tends to read the TaNaKh in light of the B’rit Chadashah, to this day many readers understand the book as a collection of stirring stories about the exploits of truly honorable heroes. These people are held up as models after whom we should pattern our lives. It is indeed true that all believers are called to a life of faith and that without faith nothing can be accomplished for ADONAI, but this evaluation of Judges is way too positive, especially when we allow the judges to speak for themselves. The primary significance of the book for us today, especially in the West, lies in quite a different direction.

Earlier I mentioned that one of the three themes of the book of Judges is the Canaanization of Isra’el (to see link click Ac – Judges from a Messianic Perspective: Themes); how the Israelites became more and more like the Canaanites and less and less like a Covenant people. This is the key to the relevance of this ancient book for us today. For like the Israelites of the settlement period, we have largely forgotten the covenant Lord, and have come to take for granted his gracious redemptive work on our behalf. Like the ancient Israelites, we are being squeezed into the mold of the ancient world around us. Evidences of the “Canaanization” of the Church are everywhere: our preoccupation with material prosperity, which turns our faith into a fertility religion; our worship that prioritizes feelings over biblical truth and waters down sound theology; our refusal to ADONAI’s call to separate from the world (John 2:15-15); our divisiveness and competitiveness; our moral compromises (see the commentary on Revelation Bb – The Church at Pergamum), as a result believers and non-believers are often indistinguishable; our willingness to stand up and defend agents of evil instead of justice. These and many other lessons can be drawn from the pages of this fascinating book as we proceed.

But the book of Judges teaches us important positive messages as well, especially about God. First, ADONAI calls His people to a covenant relationship with Himself. This relationship is the highest privilege imaginable, and when the recipients of grace hold Him in contempt by abandoning Him for other “gods,” the God of grace is zealous for our attention. Second, Ha’Shem tolerates no rivals (see the commentary on Deuteronomy Bl – Have No Other Gods). We cannot serve Him and commit spiritual adultery at the same time. To do so is to trample His grace underfoot. However, third, ADONAI is still gracious, often treating His people not according to what they deserve, but mercifully giving us what we don’t deserve. Fourth, if anything positive is ever accomplished in the Church, it is the work of God. Human leaders have a profound tendency to disappoint and to exploit the church for their own purposes. Fifth, in the words of Yeshua, God will build His Church, and the gates of hell will not prevail against it (see the commentary on The Life of Christ Fx – On This Rock I Will Build My Church). The book of Judges presents a picture of a nation called the people of God, but seemingly determined to negate the title if not destroy itself. But ADONAI will not let that happen. He has chosen them to be a blessing to the world (see the commentary on Genesis Dt – I Will Bless Those Who Bless You and Whoever Curses You I Will Curse); He has rescued them from Egypt; He has entered into an eternal covenant with them; and He has delivered the land of Canaan into their hands as an eternal possession (which many refuse to recognize today). In the final analysis, God cannot, and will not, abort His plan. The mission of grace to the world depends upon the preservation of His people (Jeremiah 31:31-34). Therefore, against all odds, and certainly against Isra’el’s desires, the nation survived the dark days of the judges. The true hero in the book is ADONAI . . . and ADONAI alone.⁴

The Cycle of Sin in Judges

When a generation tolerates sin, the next generation will celebrate it, and the next generation after them won’t even know it’s sin (J. C. Ryle 1816-1900).

The cycles of oppression and restoration under the judges cover the Chapters 3:7 to 16:31. This section is built around a five-part cycle as follows: rebellion, retribution, repentance, restoration, and rest.

Rebellion: With the rise of a new generation, there is apostasy and disobedience to the Torah, usually by means of idolatry.

Retribution: A divine judgment would come to Isra’el by means of slavery to her enemies.

Repentance: Retribution is followed by Isra’el’s cry to ADONAI for help.

Restoration: ADONAI would raise up a judge to deliver Isra’el by means of a successful war. Restoration would begin a period of rest, and a new cycle would begin.

Rest: Consists of a period when Isra’el is obedient and enjoying peace, usually during the rule of a judge, beginning with the last years of Joshua.

The book describes a total of seven cycles (see Genesis, to see link click Ae – The Number Seven), each with five parts as seen above. With a total of twelve judges, there were actually twelve cycles, but the author does not detail all twelve cycles, only seven. The first cycle is the oppression by the Mesopotamians and the deliverance through Othniel (see Ap – The First Cycle: Othniel); the second cycle is the oppression by Mo’ab, and the deliverance by Ehud (see Aq – The Second Cycle: Ehud); the third cycle is the oppression by the Philistines and the deliverance by Shamgar in 3:31 (see Ar – The Third Cycle: Shamgar); the fourth cycle is the oppression by the Canaanites, and the deliverance through Deborah (see As – The Fourth Cycle: Deborah and Barak); the fifth cycle is the oppression of the Midianites and the deliverance through Gideon (see Ay – The Fifth Cycle: Gideon); the sixth cycle is the oppression of the Ammonites and the deliverance through Jephthah (see Bn – The Sixth Cycle: Jephthah); the seventh cycle is the oppression of the Philistines and the deliverance through Samson in Chapters 13 to 16 (see Bt – The Seventh Cycle: Samson).³ There is a downward moral progression in each of the judges whose reign if detailed.

Abba: An Aramaic word used as an affectionate term of address to someone’s father. Yeshua used it to refer to God as His Father, and believers in Jesus also use it today to address God as Father. In modern Hebrew, this common name means Dad, Daddy, or Papa (also see Mark 14:36 and Romans 8:15).

Adar: the twelfth month of the Jewish biblical calendar.

Adonai: literally, my Lord, a word the TaNaKh uses to refer to God.

ADONAI: The Tetragrammaton, meaning the four-letter name of YHVH (Yud Hay Vav Hay). Since its pronunciation is not known, and also out of respect for God’s name, Jews traditionally substitute the words ADONAI and Ha’Shem. ADONAI, however, is more of an affectionate name like daddy (also see Exodus 3:15; Jeremiah 1:9; Psalm 1:2; Matthew 1:22; Mark 5:19; Luke 1:5; John 1:23).

ADONAI Elohei-Tzva’ot: the LORD God of heaven’s angelic armies. God does not have many names, as seen here and below, He has only one name – YHVH (Yud Hay Vav Hay). All the other names in the Bible describe His characteristics and His attributes.

ADONAI Elohim: This is the Hebrew word for LORD God. This title links Isra’el’s God, the God of the Covenant, with God as Creator of the universe (also see Genesis 2:4; Isaiah 48:16; Psalm 72:18; Luke 1:32; Revelation 1:8).

ADONAI Nissi: the LORD my Banner (see Exodus 17:15; Psalm 20:1).

ADONAI Shalom: the LORD of Peace.

ADONAI, The Angel of: He is called the Angel of ADONAI 58 times and He is called the Angel of God 11 times. This is never a common angel, but the second Person of the Trinity, Yeshua. This is always a reference to the pre-incarnate Messiah. Significantly, the rabbis teach that the phrase the Angel of ADONAI is sometimes used to denote God Himself.

ADONAI Tzidkenu: the LORD our Righteousness.

ADONAI-Tzva’ot: The LORD of heaven’s angelic armies (see Joshua 5:13-15; Second Kings 19:31; Psalm 24:10; Second Corinthians 6:18).

Adversary, The: Satan, the devil, the prince of the power of the air, and the old dragon.

Afikomen: Literally, “That which comes after.” Piece of matzah that is hidden during the Seder, to be found and eaten after the third cup of redemption.

Amen: At the end of a prayer, this word means, “It is true,” or “Let it be so,” or “May it become true,” indicating that the readers or listeners agree with what has just been said. Although everything Yeshua said was true, “amen” adds special emphasis (also see Deuteronomy 27:25; Jeremiah 28:6; Psalm 41:14; Nehemiah 8:6; Matthew 5:26; Mark 10:15; Luke 23:43; John 10:1).

Anti-missionaries: Today they are Orthodox Jews who champion Jews for Judaism through the organization called “Jews for Moses” to combat “Jews for Jesus.” They do not limit their mischief to harassing missionaries; any Jewish believer is a target. It is unfortunate that so many of these anti-missionaries feel their ends justify certain unethical means. In order to “protect” Judaism, they do or encourage others to do what Judaism condemns. In Paul’s day, they were the Judaizers who wanted Gentile believers to add obedience to the 613 commandments of Moshe, circumcision, and eating kosher to Paul’s salvation equals faith-plus-nothing Gospel.

Ariel: lion of God, or fireplace on God’s altar.

Aviv: the first month of the biblical year, corresponding to the modern Jewish month of Nisan.

Avraham: Abraham

Azazel: a scapegoat or goat demon sent out in the wilderness on Yom Kippur.

Ba’al: the chief male god of the Phoenicians and Canaanites. The word means lord or master.

Bar Mitzvah: Hebrew for “Son of the Commandment.” Although not specifically mentioned in the Bible, it is a Jewish coming of age ritual in which a young man, or Bat Mitzvah for a young woman, chooses to follow the commandments of their forefathers and takes responsibility for their own relationship with the God of Isra’el. This ceremony normally takes place at age 13 for boys or age 12 for girls. Afterwards, he/she is theoretically considered to be an adult, but in modern Judaism this is mostly symbolic, and a twelve-year-old is not treated like an adult.

BCE: These abbreviations, which mean “Before the Common Era,” are commonly used within the Jewish community instead of the more common BC, or, “Before Christ,” and AD, or “Anno Domini,” which is Latin for “in the year of our Lord.”

Beit-Lechem: Bethlehem, the birthplace of David and Yeshua, meaning house of bread.

B’midbar: the book of Numbers

Bnei-Yisrael: The children of Isra’el.

B’resheet: Genesis

B’rit Chadashah: Hebrew for the New Covenant. Christians commonly call it the New Testament.

Challah: Challah is a special bread of Ashkenazi Jewish origin, usually braided and typically eaten on ceremonial occasions such as Shabbat and major Jewish holidays. Ritually acceptable challah is made of dough from which a small portion has been set aside as an offering.

Chesed: “mercy,” “lovingkindness,” and/or “covenant-loyalty.” It is a complex word that summarizes God’scomplex and overwhelming love for His people, going beyond the concepts of love, mercy or kindness all together (also see Isaiah 63:7; Zechariah 7:1; Psalm 13:1; Psalm 86:1; Psalm 107:1; Psalm 118:1; Psalm 136:1).

Clear oil: In the oil pressing process this would have been oil from the first of three or pressings. The first pressing, most likely done by adding one stone weight to a wooden bean which then put pressure onto a bag of olives by being forced downward by the weight, was the one which produced the purest oil. This was traditionally the oil used in the Temple.

Cohen of Ha’Elyon: Priest of the God Most High.

Cohen: A priest, a man who offered sacrifices and performed other religious rituals at the Temple in Jerusalem.

Cohanim: The Cohanim were descended from Aaron, the brother of Moses. The Sadducees were from this priestly sect of Judaism.

Cohen Rosh Gadol: The Great High Priest who served as the head religious official, the only one to enter the Most Holy Place. Aaron, the brother of Moses, was the first man appointed as the Cohen Gadol. In later times, the Cohen Gadol was in charge of the Temple and its administration. The Cohen Gadol Caiaphas, played a key role in questioning Yeshua at His trial. The writer of Hebrews describes Messiah as our great Cohen Gadol, who gives us access to God’s throne in the heavenly sanctuary (also see Leviticus 21:10; Haggai 1:14; Nehemiah 3:1; Matthew 26:57ff; Mark 14:61ff; John 18:19ff; Hebrews 4:14ff and 10:19-22).

Covenant: Theologically, it speaks of the contractual relationship between God and His people. The Hebrew term is b’rit. Also see B’rit Chadashah, Hebrew for New Covenant (see Genesis 6:18 and 17:2; Jeremiah 31:30; Nehemiah 9:32; Matthew 26:28; Mark 14:24; Luke 1:72).

Defile, or tam’ei in Hebrew: This is not a sinful condition, but a condition of life. From this we can see that being tam’ei is merely a state of being unable to participate in the Temple service until cleansed because the person has come into contact with the realm of sin and/or death, not necessarily because the person has sinned himself.

Diaspora, the Dispersion: the scattering of the Jewish people in exile throughout the world. Today almost 7 million Jews live in Isra’el, and over 8 million more Jews live in the Diaspora (also see Isaiah 11:10; John 7:35).

Diver-Hayamim Alef: First Chronicles

Diver-Hayamim Bet: Second Chronicles

Diviners, Babylonian: Hebrew: gezar, primarily means to cut or divide. The term conveys a sense of separation or determination, often implying authority or finality in a decision being made. They were important in a theocratic society that was shaped by divine and royal decrees.

Drash: A drash is a long d’var.

D’var: Is a short talk on topics relating to a parashah, the weekly Torah portion.

D’vaim: Deuteronomy

Echad: The Hebrew word for “one” or “unity.” Echad is used in the Shema (Deuteronomy 6:4).

Eikhah: Lamentations

Elyon: A title for God, meaning the Most High God (see Luke 1:35 and 76; Acts 7:48). A longer form is El Elyon, God Most High (also see Deuteronomy 32:8; Isaiah 14:14; Psalm 91:1; Acts 16:17).

Elohim: “God” in general terms, or as Creator. Compared with ADONAI, God’s “covenant name” is used especially in His relationship to the Jewish people. Elohim is the plural form of El, also found in the Bible occasionally with the same meaning. Yeshua is sometimes called Ben-Elohim, the Son of God (also see Genesis 2:19; Isaiah 61:11; Matthew 4:3; Mark 1:1; Luke 1:35; John 11:4).

El Shaddai: God Almighty

Emissaries: Apostles

Enchanters, Babylonian: Hebrew: ashshaph, refers to a class or wise men who were often consulted for their ability to interpret dreams, signs, and omens, and as such, were key figures in the king’s advisory team.

God-fearers: These were Gentiles who became convinced that ADONAI was the only true God, they abandoned their paganism and idolatry, but they did not choose to become a proselyte in any form, and hence there was no adoption of Jewish customs or practices (see the commentary on Acts, to see link click Bb – An Ethiopian Asks about Isaiah).

Goyim: the nations, non-Jews, Gentiles

Gehenna: The word for “hell,” the place of perpetual misery and suffering after this life. It comes from the Greek word Genna and the Hebrew word Gei-Hinnom, which means the valley of Hinnom. There was actually such a valley by that name south of the Temple in Jerusalem. It was used as a garbage dump, and fires were always burning there, making it a suitable picture of life in hell. In Jewish sources, the term is used as the opposite of Gan-Eden, or the Garden of Eden or Paradise (Matthew 23:33; Mark 9:43).

Gentiles: A term for individuals or groups who are not Jewish. In Hebrew a common word for Gentile is goy or goyim is the plural form (see Isaiah 8:23; Matthew 10:18; Mark 10:33).

Go’el: Literally, a redeemer, used both for God and of people. In the book of Ruth, go’el means the kinsman-redeemer, a close relative obligated to defend and protect his kin. The go’el could buy back (redeem) land or someone who sold himself into slavery, and could marry a widow in the family in order to protect her future. The human go’el is a picture of God the greater Go’el who protects and redeems us, the members of His family (see Ruth 3:9-12).

Hag ha’Matzah: The Feast of Unleavened Bread

Halakhah: are mitzvot governing Jewish life and comes from the Hebrew root to walk. The rabbis used the term to refer to the legal way to walk out the commandments of the Torah. It can also refer to the Oral Law (see the commentary on The Life of Christ Ei – The Oral Law). A (one) halakhah is a specific ruling given regarding a particular issue, “the halakhah” being the ruling accepted and observed by the Jewish community.

Hametz or Chametz: The Hebrew word for leaven, or yeast, which makes bread rise. God commanded Isra’elnot to eat hametz during Passover, Yeshua teaches that both good and evil spread, the same way hametzleavens the whole batch of dough (Also see 16:6-12; Mark 8:15; Luke 12:1 Exodus 12:20; Leviticus 7:13; Amos 4:5; Matthew 13:33 and 13:21).

Hanukkah: Meaning dedication, the feast lasts eight days and commemorates the victory of the Maccabees over the armies of Antiochus Epiphanes in 165 BC and the rebuilding and dedication of the Temple after its desecration by Syrian invaders.

Hanukkiah: a candelabra specifically designed to hold the nine candles on Hanukkah, one candle for each night and an extra candle in the middle, with which to light the other candles. The candles are lit from right to left.

Ha’Shem: The Tetragrammaton, meaning the four-letter name of YHVH. Since its pronunciation is not known, and also out of respect for God’s name, Jews traditionally substitute the words ADONAI and Ha’Shem. While ADONAI is more of an affectionate name like daddy, Ha’Shem is a more formal name like sir (also see Exodus 3:15; Jeremiah 1:9; Psalm 1:2, Matthew 1:22; Mark 5:19; Luke 1:5; John 1:23).

Hellenist: In the B’rit Chadashah, it refers to Jews who lived in the Diaspora, or had moved to Isra’el from the Diaspora, spoke Greek, and were more Greek in their culture, than traditional Jewish people brought up in Isra’el (Acts 6:1, 9:29, 11:20).

Immerse: To dip the whole body under water as an act of dedication to the LORD, or as a profession of faith in Yeshua. The word is often seen in other translations as “baptize.” The ceremony of dipping is called “immersion” or “baptism.” Yeshua’s cousin was known as John the Immerser (Matthew 3:1; Mark 6:14; Luke 7:20).

Imputation: To reckon or charge to one’s account. When the Spirit gives life (John 6:63a), that means that all the righteousness of Christ is transferred to your spiritual account at the moment of faith. What is true of Messiah is true of you, minus His deity.

Incarnation: The divine revelation (Hebrews 1:1-2) of YHVH becoming one with humanity as an ordinary human being in the person of Yeshua Messiah. He was one-hundred percent man and one-hundred percent God. The Triune God knew that the Second Person would come to earth to be subject to numerous evils: hunger, ridicule, rejection, and death. He did this in order to negate sin, and therefore, its evil effects.

Iyov: Job

Jerusalem Council: An early guiding body of believers that convened around 50/51 CE, made up of the apostles, elders, and other prominent figures within the Messianic community (see the commentary on Acts Bs – The Council at Jerusalem). The purpose of the council was to decide whether or not Gentiles must convert to Judaism, and therefore, be obligated to be circumcised and Torah observant before becoming part of the Messianic community. The final decision, after much debate, was that Gentiles are not required to convert to Judaism, and therefore, not obligated to undergo circumcision or be Torah observant. But, they did retain some prohibitions (see Acts Bt – The Council’s Letter to the Gentile Believers).

Judaizers: Jewish false teachers, who taught that obedience to the 613 commandments of the Torah were necessary to have a relationship with God, and opposed Paul at every turn. Everywhere Paul went, the Judaizers were sure to follow. Once Paul established a church in Galatia, as soon as he left, they would come in and distort the Gospel of Messiah (1:7).

Justification: The act of God whereby, negatively, He forgives the sins of believers and, positively, He declares them righteous by imputing the obedience and righteousness of Messiah to them through faith (Luke 18:9-14). It is not a reward for anything good we have done. It is not something we cooperate with God in (in other words, it is not sanctification). It is an utterly undeserved free gift of the mercy of ADONAI (Romans 3:24; Titus 3:7). It is entirely accomplished by God, once and for all, at the moment of salvation. It results in good deeds (James 2:14-26) and sanctification over our lifetime.

Kadosh: The Hebrew word for ‘holy.” This term describes the people set apart for God. ADONAI Himself is kodosh (Leviticus 19:1-2). Many letters to Christ’s newly formed communities (churches) address Yeshua’s followers as the Kedoshim (also see Jeremiah 2:3; Nehemiah 8:10; First Corinthians 1:2; Ephesians 1:1; Philippians 1:1; Colossians 1:2).

Kedoshim: The holy ones

Kippah: Known as a yarmulke or skullcap, a kippah is a head covering for Jews. The tradition to wear a kippah does not come from any biblical passage. Rather, it is a custom which evolved as a sign of recognition that there is Someone “above” who watches our every act.

Kohelet: Ecclesiastes

Korban: The root of the word korban, can be translated to bring near. A korban, then, should be defined as something brought near. The reason it is so named is that the person bringing an offering did so in order to be brought near to God. It was a sacrifice or offering dedicated to God, especially to fulfill a vow. If something was to be dedicated to God, it generally could not be used for other purposes. Some Pharisees and teachers of the Torah wrongly used this as an excuse not to provide for their parents in their old age, even though Jewish teaching insisted that the commandment to honor one’s father and mother extended to providing for their physical needs (see Mark 7:11).

Kosher: Kosher foods are those that conform to the Jewish dietary regulations of kashrut, primarily derived from Leviticus and Deuteronomy. Food that may be consumed according to halakha is termed kosher in English, from the Ashkenazi pronunciation of the Hebrew term kashér, meaning “fit”.

Levite: Descendants of the tribe of Levi, who served in the Tabernacle and Temple as gatekeepers, musicians, teachers, and assistants to the priests. The scribes, or Torah-teachers, originally came only from among the Levites and were the forerunners of the Pharisees. They later expanded to include members who were from all tribes, with no affiliation with Levi required. (Also see Exodus 4:14; Ezeki’el 48:12; Ezra 1:5; John 1:19).

LORD: When the translators of the King James Bible in the 1600’s came to the Hebrew word YHVH, they needed to distinguish it from the word Lord, meaning master. So, they capitalized it. Therefore, LORD is actually the Tetragrammaton, meaning the four-letter name of YHVH.

LXX (Septuagint): The “official” Greek translation of the TaNaKh, dating from the third century BC through the fourth century AD. The original translation was of the Torah (the five books of Moshe), which the Letter of Aristeas records was allegedly made by seventy Jewish scholars in Alexandria (Egypt) from which it gained its name (Septuagint). It is commonly referred to by the abbreviation, LXX (70).

Mattityahu: Matthew

Midrash: An ancient commentary on part of the TaNaKh, attached to the biblical text. It also offers existing and potential interpretations of Jewish halacha.

Mikhah: Micah

Magi, Babylonian: Hebrew: chartom, refers to a magician or wise man, often associated with the practice of interpreting dreams, or performing magic.

Mal’akhi: Malachi

Malki-Tzedek: Melchizedek.

Mashiach (Hebrew): Messiah, the Anointed One (Matthew 26:63; Mark 1:1; John 20:31). 

Matzah (singular) or Matzot (plural): Unleavened bread, which is made without yeast, eaten especially during the feast of Passover. Also see hametz (also see Exodus 13:6; Leviticus 2:5; Ezeki’el 45:21; Matthew 26:17; Mark 14:22; Luke 22:19; John 13:26). 

Masoretic Text: The official text of the TaNaKh edited by the Masoretes, or Jewish grammarians, during the sixth to tenth centuries AD. This text is “pointed” with various vowel signs and accents which were lacking in the previous texts.

M’chitzah, the: The middle wall of separation (see the commentary on Acts Cn – Paul’s Advice from Jacob and the Elders at Tziyon).

Megillah (singular) or Megillot (plural): The five books in the Writings used for special readings during the holidays: Song of Songs, Ruth, Lamentations, Ecclesiastes and Esther.

Menorah (singular) or Menorot (plural): It is simply the Hebrew word for “lamp.” The seven branched lampstand(s) designed and commanded by God for service in the Tabernacle/Temple (Exodus 25:32; First Kings 7:49; Zechariah 4:2).

Messiah (Greek): Christ, the Anointed One, often used in speaking of a Redeemer sent from God to free His people from exile and oppression (also see Matthew 1:16; Mark 8:29; Luke 2:11 and John 1:41).

Midrash (singular) or Midrashim (plural): allegorical interpretation or application of a text. The listener is expected to understand that the writer of the midrash is not expounding the plain meaning of the text, but introducing his own ideas.

Mikveh: a bath or pool with a flow of fresh water; used in Orthodox Judaism to this day for ritual purification or ceremonial cleansing, performed at various times in a person’s life (see Matthew 3:13 and Titus 3:5).

Mishlei: Proverbs

Mishnah, The: is the first major written collection of the Jewish oral traditions that are known as the Oral Law (see below). 

Mitzvah (singular) or mitzvot (plural): Primarily a commandment from God in the Torah. (Deuteronomy 11:22; Second Kings 17:37; Proverbs 6:20; Matthew 26:10; Mark 14:6). Today, a more modern meaning would be “a good deed,” more broadly, a general principle for living.

M’Lakhim Alef: First Kings

M’Lakhim Bet: Second Kings

Moshe: Moses.

Nachum: Nahum

Nechemyah: Nehemiah

Olam haba: “The age to come,” or “the world to come.” It describes a time after the world is perfected under the rulership of Messiah. This term also refers to the afterlife, where the soul passes after death. It can be contrasted with olam ha-zeh, “this world” (Matthew 12:32; Mark 10:30; Luke 18:30 and 20:35; Ephesians 1:21; Hebrews 6:5; Revelation 20-21).

Omer: Meaning “sheaf,” the bundle of barley used in the Firstfruits offering. After the Temple period it came to be identified with Sefirat ha’Omer, or the counting of the omer, the counting of the days from Firstfruits to Shavu’ot.

Oral Law: The Oral Law refers to the Talmud, which is a compilation of rabbinic commentaries on the first five books of Moses, called the Torah. The Talmud, completed around 500 ACE, consists of the Mishnah as well as commentary on the Mishnah called Gemara (Mishnah + Gemara = Talmud). The tradition grew to include a further compendium called Midrash until about the 12^th century. The rabbis taught that when the Messiah came, He would not only believe in the Oral Law, but He would participate in the making of new Oral Laws (see the commentary on The Life of Christ Ei – The Oral Law).

‘Ovadyah: Obadiah

Pentateuch: Another name of the Torah, it refers to the first five books of Moses.

Pesach: Passover. The Jewish festival commemorating deliverance from Egyptian bondage. In Biblical times Jews used to journey to the Temple, sacrifice lambs there, and eat a special meal commemorating the departure of the Jews from slavery in Egypt. It was one of the three “pilgrimage festivals” that all able-bodied Jews were expected to celebrate before YHVH in Yerushalayim. Today, Passover is celebrated at home with a special meal called a seder. Yeshua celebrated Passover with His apostles (Matthew 26:18; Mark 14:12; Luke 22:7; John 13:1).

Pharisees: One of the sects of Judaism in the first century. The Pharisees had their own views of how exactly to keep Torah. They were especially concerned with ritual impurity and (unlike the Sadducees) they believed in the resurrection of the dead. While the Sadducees were more involved with the Temple, the Pharisees were concerned more with home and synagogue life.

Propitiation: The averting of God’s wrath by means of the substitutionary and efficacious (producing the desired effect) sacrifice (death) of Yeshua Messiah (the atonement). It is the work of Messiah that satisfies every claim of God’s holiness and justice so that Ha’Shem is free to act on behalf of sinners.

Proselytes of the Covenant: In the third level of Gentile relationship to Judaism (see above), there were proselytes of the Covenant. They entered into the Covenant of Sinai as a full Jew, so to speak. Most of these were women because this level required circumcision.

Proselytes at the Gate: There were three levels of Gentile relationship to Judaism. After God-fearers and proselytes of the Gate were the second level. The Gate was the middle wall of separation (Ephesians 2:14) in the Temple compound that Gentiles were not allowed to go beyond under penalty of death (see the commentary on Acts Bb – An Ethiopian Asks about Isaiah 53). These were Gentiles who adopted many Jewish practices like celebrating Shabbat and the feast of Isra’el, but did not become a full proselyte. Most of these were men because it didn’t require circumcision.

Purim: Meaning “lots,” is the holiday based on the story of Esther.

Qumran: A site overlooking the Dead Sea where Jewish sects lived in religious communities from 135 BC to 70 AD and from which we have numerous documents which are frequently referred to as the Dead Sea Scrolls. These texts include partial copies and fragments of most of the biblical books (the only whole copy is Isaiah), apocryphal writings such as Enoch, and texts produced by the community itself (the manual of Discipline and the Thanksgiving Hymns). The texts are referred to according to the number of the cave in which they were discovered (for example, 1Qs [Community Rule], 11Q Temp [Temple Scroll]).

Rasheet: One of several names for the Festival of First Fruits.

Redeemed: Setting free from slavery, buying back something lost, for a price.

Righteous of the TaNaKh: Old Testament believers.

Rosh Ha’Shanah: Hebrew for “Head of the Year.” Known as the Jewish New Year, or the Feast of Trumpets.

Ruach: The Hebrew word for “spirit,” “breath,” or “wind.” Yeshua explains wind and Spirit to Nicodemus in John 3:5-8. Scripture frequently refers to the Ruach Ha’Kodesh, the Holy Spirit (Exodus 35:31; Numbers 11:25; Malachi 2:15; Acts 2:2 and 10:44; Romans 8:4-17).

Ruach Ha’Kodesh: The Hebrew name for the Spirit of God, or the Holy Spirit (Isaiah 63:11; Psalm 51:13; Matthew 1:20; Mark 1:8; Luke 1:16; John 14:26).

Rut: Ruth

Sadducees: One of the sects of Judaism in the first century. From the Sadducees came the leading priests who managed the affairs of the Temple. In contrast to the Pharisees, they did not believe in the resurrection of the dead (Matthew 16:12; Mark 12:18; Luke 20:27).

Shir-Hashirim: Song of Solomon

Sh’mu’el Alef: First Samuel

Sh’mu’el Bet: Second Samuel

Sanhedrin: Literally, the gathering of the seated, like being a judge seated on a bench – a legal term for an officiating judge. This was the Supreme Court of ancient Isra’el. It exercised legislative and judicial authority (Matthew 26:59; Mark 15:1; Luke 22:66; John 11:47).

Sanctification: To be set apart, specifically, to the holy use and purposes of God. It is a process that takes a whole lifetime. It is the work of God in which you cooperate (Romans 12:1-2; First Corinthians 10:13; Hebrews 12:3-4; First Peter 5:8-9); and is a process Ephesians 4:11-16), trusting in God, apart from whom we can do nothing (John 15:5; Ephesians 3:16; Colossians 1:11; Hebrews 2:18 and 4:14). He who began a good work in you will carry it on to completion until the day of Christ Jesus (Phil 1:6).

Septuagint: The Septuagint is the Greek translation of the Hebrew Scriptures and was presumably made for the Jewish community in Egypt when Greek was the common language throughout the region. It is also called the translation of the Seventy because tradition states that the Septuagint was translated by seventy rabbis. In academia, the Septuagint is often abbreviated as LXX (the Roman numeral for seventy) in honor of this translation.

Shabbat: The Sabbath Day, the seventh day of the week, when work ceases. On this day God’s people are beckoned to rest and renew our relationship with our Creator, who also rested on the seventh day. Shabbat begins on Friday evening at sundown and ends Saturday evening after three stars appear (Exodus 20:10; Nehemiah 9:14; Matthew 12:10; Mark 1:21; Luke 23:56; John 9:14).

Shaddai: A common name for God in the TaNaKh, usually translated as Almighty. The name is often used in a combination such as El Shaddai, or God Almighty (Genesis 17:1; Ezeki’el 1:24; Job 11:7).

Shall be cut off: This phrase may mean that the person is stoned to death, or that he is barred from returning to the Tabernacle or Temple to offer sacrifices. This person would be cherem, literally set apart for destruction, either physically or culturally.

Sh’mot: Exodus

Shof’tim: Judges

Shaliach: A legal representative, meaning one who is sent.

Shalom: The Hebrew word for peace, wholeness, wellness and true happiness; it is a greeting used when meeting or departing (Genesis 26:31; First Samuel 16:4; Second Chronicles 18:16; Matthew 10:13; Mark 9:50; Luke 1:28; John 14:27).

Sh’khinah glory: The visual manifestation of the glory of God.

Shavu’ot: the festival of Weeks (Hebrew) or Pentecost (Greek), since it comes seven weeks after Pesach; also called Pentecost, from the Greek word for fifty because one counts fifty days after Passover. It is one of the three “pilgrimage festivals” that all able-bodied Jews were expected to celebrate before YHVH in Yerushalayim. It originally celebrated the harvest, but later commemorated the day God gave the Torah to Isra’el. After Yeshua’s resurrection, the disciples waited for God’s gift of the Ruach Ha’Kodesh, which also came on Shavu’ot (Exodus 34:22; Second Chronicles 8:13; Acts 2:1 and 20:16; First Corinthians 16:8).

Sh’ol: The Hebrew equivalent of the Greek “Hades,” the place where the dead exist.

Shofar: A ram’s horn, used in the Bible for summoning armies, calling to repentance, and in other situations. Blasts of various lengths and numbers signified different instructions. Metal trumpets were also used for similar purposes, but exclusively by the cohanim. Today, the shofar is used on Rosh ha-Shanah of Yom Kippur, the Jewish High Holy Days. The shofar also ushers in the Year of Jubilee (Leviticus 25:9-10; Zechariah 9:14; Matthew 24:31; First Corinthians 15:52; First Thessalonians 4:16-17).

Sinai: the mountain in the desert between Egypt and the land of Isra’el.

Shuwb: turn, turning, and the big idea of Jeremiah.

Son of Man: A name that Yeshua commonly used to refer to Himself. It comes from Dani’el 7:13-14, in which the Son of Man is given all authority. This name sometimes emphasizes Yeshua’s humanity and sometimes His deity (Matthew 9:6; Mark 9:31; Luke 21:36; John 6:27).

Sorcerers: Hebrew: kashaph, refers to the use of drugs, potions, or spells and is associated with “sorcery” or “witchcraft.”

Sukkot: the festival of Booths or Tabernacles, celebrating the forty years when the people of Isra’el lived in booths, tents, shacks, in the desert between Egypt and the land of Isra’el. The Hebrew word sukkah means booth and sukkot is the plural and means booths. Sukkot is one of the three “pilgrimage festivals” that all able-bodied Jews were expected to celebrate before YHVH in Yerushalayim (Leviticus 23:34; Zechariah 14:16; Second Chronicles 8:13; Matthew 17:4; Mark 9:5; Luke 9:33).

Synagogue: A place of assembly for Jews for hearing the Torah, praying and worshipping God. There were many synagogues throughout Isra’el and the Greco-Roman world (Matthew 4:23; Mark 5:22; Luke 4:16; John 9:22).

Tabernacle: A temporary dwelling, such as the booths constructed during Sukkot. It is also used in the TaNaKh of the tent in which God dwelt among the Jewish people, both in the wilderness and in the land of Isra’el. When the word is used as a verb, it refers to Yeshua coming to dwell among His people (John 1:14), reminding us of the wilderness Tabernacle and also of the Feast of Tabernacles (Exodus 25:9; First Chronicles 6:17; John 1:14 and 7:2).

Talmid (singular) or Talmudim (plural): Student or students.

Talmud: The codified body of Jewish Oral Law; includes literary creations, legends, scriptural interpretations, comprising the Mishnah and the Gemara.

TaNaKh: The Hebrew word TaNaKh is an acronym, based on the letters T for “Torah”,N for “Nevi’im” (Prophets), and K for “Ketuv’im” (Sacred Writings). It is a collection of the teachings of God to human beings in document form. This term is used instead of the phrase, “the Old Testament,” which sounds “old” and outdated.

Tehillim: Psalms

Torah: Literally, this Hebrew word means teaching or instruction (Exodus 13:9; Isaiah 2:3; Psalm 1:2; Matthew 5:17; Mark 1:22; Luke 24:44; John 7:19; Romans 7:1ff; First Corinthians 9:20-21; Galatians 3:21). It can be used for the five books of Moshe, or more generally for God’s commandments, or the whole TaNaKh (John 10:34). Uncapitalized, torah can be understood generally as a law or principle (Romans 7:21-8:2).

Torah-Teacher: A Torah scribe engaged in interpreting and transmitting the Torah. They wrote Torah scrolls, bills of divorce, and other legal documents. The Hebrew term is sofer.

Tree of Life, The: The tree at the center of the garden of Eden (Genesis 2:9, 3:24), the source of eternal life. Scripture points to a future in the B’rit Chadashah, with access to the Tree of Life. In the meantime, the Torahis like the Tree of Life to those who embrace her, and blessed will be all who hold firmly to her (Proverbs 3:18 also see Revelation 2:7, 22:2 and 14).

Tzedakah: Is a Hebrew word meaning righteousness, but commonly used to signify an ethical obligation to do what is right, and is commonly used to signify charity.

Tz’Fanyah: Zephaniah

Tzitzit: A fringe that was put on a garment in accordance with Numbers 15:37-41.

Tziyon: Zion, Mount Zion, was originally the City of David, south of the modern Old City of Yerushalayim. Later the name Tziyon came to refer metaphorically to the Temple Mount, Jerusalem, or the people of Isra’el. The hill now called Mount Tziyon was given its name in the fourth century AD (Isaiah 1:27; Psalm 65:2; Matthew 21:5; John 12:15).

Vayikra: Leviticus

Yarmelkes: see Kippah.

Yechezk’el: Ezeki’el

Yeshivah: The Hebrew word yeshivah comes from the word that means sit and it signifies a place for learning Torah. The Greek word schole, which gives us the English word school, means lecture hall. No English word really comes close to the real meaning of yeshivah, but the Yiddish word shul, or school, comes the closest.

Yeshua: The Hebrew name for our Messiah, known in English as Jesus, and is a masculine form, and a word play on yeshu’ah (salvation) (Matthew 1:21; Mark 6:14; Luke 2:21; John 19:19).

Yerushalayim: Jerusalem.

Yesha’yahu: Isaiah

Y’hoshua: Joshua

Y’hudah: Judah.

YHVH: The Tetragrammaton, meaning the Name, the four-letter name of God. Therefore, God does not have many names, He has only one name – YHVH (Yud Hay Vav Hay). All the other names in the Bible describe His characteristics and His attributes.

Yirmeyahu: Jeremiah

Yisra’el: Isra’el.

Yochanan: John.

Yo’el: Joel

Yom ha’Bikkurim: One of several names for The Feast of Firstfruits.

Yom Kippur: The Day of Atonement, the close of the High Holy Days, and considered the holiest day of the year in traditional Judaism.

Yonah: Jonah

Z’Kharyah: Zechariah

Judges from a Messianic Perspective

To Levi, my great-grandson, although you are only nine-years-old right now, I pray that you will grow up and honor your namesake in the Bible by drawing close to God, discovering and using your spiritual gift(s), living a godly life, and being a godly man and leader for your family.

Title: The traditional name of the Book, Shophetim, is as early as the Talmudical period (B. B. 14b), and has the support of the LXX (the Septuagint, the Greek translation of the TaNaKh), Sophateim (Origen), and of the Latin Vulgate, Sophtim (Jerome). The Greek title, as found in the Septuagint, is Kritai, meaning judges. The Greek name is simply a Greek translation of the Hebrew word. The greater part of the book deals with the exploits of a series of national leaders who, by their victories over Isra’el’s enemies, brought her independence from the yoke of oppressive foreigners. The term shophet has a wider connotation in Hebrew than has the English word “judge” or the corresponding nouns in Greek and Latin. It denotes both judicare and vindicare, the latter in the double sense of defending, delivering, and avenging, punishing. The shophet was both judge and governor.

As related in Arnold Fruchtenbaum commentary on Judges, the office of judge was first mentioned by Moses (Deuteronomy 16:18, 17:9, and 19:17). The judge was to stand by the side of the high priest as the supreme judge, or leader, in Isra’el. The judge’s function included much more than just civil services. It also included responsibilities of leadership, in both military and religious affairs. The office of judge carried the judicial sense of administrating justice, but it also included being a military leader. The shophet was inspired by the Spirit and summoned directly for His work by divine appointment (3:15, 4:6, and 6:12).

The nature of a judge in the book of Judges, then, was not just civil, but military and religious as well. The usual order as found in this book is as follows: A judge would first serve as a military leader and deliver Isra’el from some foreign occupation. Only after the military deliverance would the judge serve as a civil leader. These judges, therefore, should not be confused with those appointed by Moses in Exodus 18:21-26. Those were civil judges, appointed to decide issues of case law. However, the ones in the book of Judges were to deliver Isra’el from foreign oppression, usually by war, and then to rule in peacetime.

Author: The actual author of this book is unknown. In rabbinic tradition, the Talmudic tractate Babba Bathra 14b-15a states that Samuel wrote the book (First and Second Samuel were originally one book) that bears his name and also the books of Judges and Ruth. It is certainly possible that Samuel did write portions of Judges. But outside of rabbinic tradition, the actual writer of the book of Judges is unknown.

Date: A total of twelve judges are identified in the book of Judges, with Debrah being the only female judge (Abimelech was not actually a judge, and Eli and Samuel do not appear in this book). The dates of the judges from the death of Joshua until the rise of Sha’ul; in other words, from 1380 to 1043 BC. Judges covers a period of transition, archaeologically speaking, from the Bronze Age to the Iron Age – the period of arrival and settlement of the Philistines. The actual period of the Judges includes not only what is found in the book itself, but also what is found in Ruth, and the first twelve chapters of First Samuel.

Date of composition: The question is: What was the composition of the book of Judges itself? The history within the book covers a period of 350 years, and so whoever wrote the book in its final form had to put together a history that covered three-and-a-half centuries.

The first clue in dealing with the date of the book is this phrase: In those days there was no king in Isra’el, which appears four times in the last five chapters: 17:6, 18:1, 19:1, and 21:25. What this phrase shows is that the book of Judges was written there was no king in Isra’el, and each case contextually gives that reason why a king was necessary.

The second clue concerning the date of the composition is, according to 1:29, that the city of Gezer was still in Canaanite hands. This shows that this book was written before Solomon became king, because Solomon had acquired Gezer by marriage (First Kings 9:16).

The third clue, according to 1:21, is that Jerusalem was still in Jebusite hands. This shows that the book was written before David’s capture of Jerusalem (see the commentary on the Life of David, to see link click Co – David Conquers Yerushalayim).

The fourth clue is the statement that Sidon was the chief deity of the Phoenicians. Before the twelfth century BC, Sidon was dominant over Tyre; after the twelfth century, Tyre was dominant over Sidon.

The fifth clue is that Judges contains a series of parenthetical sections (1:11, 1:23, 3:1-2, 19:10, and 20:27-28) show that the book in its final form was written much later than when the particular events being described in the text. In other words, several times in Judges the author makes a statement, but the statement needed to be explained to his readers, who might not understand how things were done in earlier times.

The sixth clue is that the book contains seven chronological notes that conclude: until this day (1:21, 1:26, 6:24, 10:4, 15:19, 18:12, 19:30), meaning until the time of the writing. It doesn’t mean any particular statement was still after the writing of the book, but at the time it was written, these things were still true.

The seventh clue is that it had to have been written after the 1051 BC because that was the year Samson died. He was the last person named and dealt with in the chronological sequence of the book of Judges.

Putting all those clues together, Judges was written approximately 1000 BC. It was written in the early days of David, when he was king over the tribe of Judah only (see the Life of David Ce – David Anointed King Over Judah), before he became king over all Isra’el.¹

Place in the canon: The Jewish Bible has three mani divisions: the Torah, the Prophets, and the writings. Judges stands second in the section known as the Nevi’im or the Prophets. It is also part of a subdivision known as the “The Former Prophets,” consisting of the historical books which narrate the story of Isra’el from the entry into Canaan to the destruction of the First Temple (see the commentary on Jeremiah Gb – The Destruction of Solomon’s Temple on Tisha B’Av in 586 BC). In the Septuagint, Ruth is attached to Judges, either under the one name Kritai (from the Greek translation for the Hebrew word meaning judges), or under its own name. In some Greek MSS, Judges and Ruth are combined with the Torah and Joshua to form a separate manuscript – The Octateuch, which continues the story of Isra’el’s rise to nationhood and deals with the death of Joshua to the birth of Samuel.

Canaanite gods: (1) El was the head of the Canaanite pantheon and the father of gods and mortals. However, he tended to be weak in comparison to Ba’al. (2) Asherah was the wife of El and the mother of the gods and the goddess of the sea. Her role in the Bible is mentioned in First Kings 15:13 and 18:19; 2 Kings 21:7 and 23:4; and 2 Chronicles 15:16. Also mentioned are the wooden Asherah poles (Deuteronomy 16:21; Second Kings 23:6; Judges 6:25 and 18:30). (3) Ba’al, the storm god, became the most powerful god in the pantheon because of his connection with fertility. He was the dying and rising god of the Canaanites and is mentioned frequently throughout the Bible. (4) Ashtoreth was the female goddess of fertility and the goddess of love and war, closely associated with Ba’al and becoming his female consort. References to her are found in Judges 10:6 and First Samuel 7:4 and 12:10. (5) Anath was Ba’al’s sister and wife and the goddess of love and war, and she tended to be rather bloodthirsty. She does not appear in the Bible, except in a person’s name (3:31).

Attraction and danger for Isra’el: The fertility of the land still held by the Canaanites compared with the less productive part of the land held by Isra’el would give the impression that the gods of the Canaanites seen above were better to their worshippers than the God of Abraham, Isaac, and Jacob were to Isra’el. In Judges, the Jews hold the high ground, the mountainous rocky regions, but the soil was a lot less productive. The Canaanites were able to hold on to the fertile valleys because of their chariots. The Israelites looked upon the fertility of those areas and could logically conclude that the gods of the Canaanites were superior. Secondly, the practice of Canaanite temple prostitution was a very strong temptation. It was part of their worship and contrasted sharply with the sexual morality of the Torah (see the commentary on Leviticus Db – Sexual Sin and Covenant Loyalty).

Continuity between Joshua and Judges: The continuity between Joshua and Judges can be seen in five ways. First: the tribe of Benjamin was unable to conquer Jerusalem (Joshua 15:63 and Judges 1:21). Second: Caleb gave his daughter to Othniel (Joshua 15:15-19 and Judges 1:11-15). Third: Caleb drove out the sons of Anak (Joshua 15:14 and Judges 1:20). Fourth: Ephraim was unable to drive out the Canaanites (Joshua 16:10 and Judges 1:29). And Fifth: both record the death of Joshua (Joshua 24:28-31 and Judges 2:6-10).

The Chronology of Rulers from the Exodus to Solomon’s Temple: It was the 480^th year after the people of Isra’el had left the land of Egypt, in the fourth year of Solomon’s reign over Isra’el, in the month of Ziv, which is the second month, that he began to build the House of ADONAI (see the commentary on the Life of Solomon Ba – This New House).

From the Exodus and Wilderness Wanderings 40 years

The Conquest of the Land 7 years

From the Division of the Land to the Conquest by Cushan 10 years

The Oppression by Cushan 8 years

Othniel and Rest 40 years

The Oppression by Mo’ab 18 years

Ehud and Rest 80 years

Oppression by Jabin 20 years

Deborah and Barak and Rest 40 years

Oppression by Midian 7 years

Gideon and Rest 40 years

The Rule of Abimelech 3 years

Tola 23 years

Jair 22 years

Judges 10:7 implies that Jephthah and Sampson ruled at the same time on two different sides of the Jordan River, with Samson battling the Philistines on the west side Jephthah battling the Ammonites on the east side. On the one hand, the west side suffered the loss of the Ark of the Covenant; but on the other hand, we read about Samson’s deeds and the rule of Samuel. On the east side we learn about these judges: Jephthah, Ibzan, Elon, and Abdon, for a total of 59 years.

The Reign of Sha’ul 20 years

David in Hebron 7 years

David in Jerusalem 33 years

Solomon until the construction of the Temple began 3 years

Total number of years 480 years

The Results of the Era of the Judges: Chapters 17 to 21 serve to illustrate the tribal disorder of the period covered by the book of Judges. The first appendix describes the migration of the tribe of Dan, and the second appendix describes Isra’el’s war against the tribe of Benjamin. But these two appendices are not chronological. The migration of Dan probably occurred after Samson’s judgeship, but the war against the tribe of Benjamin occurred much earlier, especially if Judges 20:28 is compared with Joshua 22:13 and 24:33.

Purpose: Two basic purposes come into play in the book of Judges. First, was to demonstrate that Isra’el was in need of a king. But more specifically, the second purpose was to support the claims of king David against the claims of the House of Sha’ul. As a result, in Judges, Gibeah, which later became the home of Sha’ul, is shown in a negative light; whereas Bethlehem, the home of David, is shown in a positive light.

Key Verses: There are three key verses in Judges. But then ADONAI raised up judges, who rescued them from the power of those who were plundering them. Yet, they did not pay attention to their judges, but they made they committed spiritual adultery with other gods and worshiped them; they quickly turned away from the path on which their ancestors had walked, and failed to obey ADONAI’s mitzvot (2:16-17). And at that time there was no king in Isra’el; everyone did whatever seemed right in their own eyes (17:6).

Themes: There are at least three basic themes in the book: First, Isra’el’s struggle, or how they became more and more like the Canaanites and less and less Israelite, and ADONAI’s faithfulness through it all. This first theme is that of military and spiritual struggles of the Covenant people as they tried to settle in the Promised Land promised to them by the LORD.

The second theme is the “Canaanization of Israelite society” during the period of the settlement. The book of Joshua ended on a positive note, when things were going well and there was rest for all the families of the nation settling into their inherited portion of the Land. But the book of Joshua also warns that not all of the land promised to Isra’el had been conquered. That failure, now becomes a full-blown crisis, and the warnings against spiritual adultery with the Canaanites and worshipping their gods are all ignored during the period of the Judges. The high spiritual level seen in Joshua collapses. Instead, the book of Judges begins with conflict in the Land against the enemies who should have already been destroyed (see the commentary on Deuteronomy Ag – The Problem of Holy War in the TaNaKh), and closes with Isra’el’s apostasy and spiritual adultery that already should have been wiped out.

A third theme is the contrast between the covenantal faithfulness of ADONAI and Isra’el’s covenantal spiritual adultery.²

With a total of twelve judges, there were actually twelve cycles, but the author does not detail all twelve cycles, he details only seven cycles.

Judges, Where Life and the Bible Meet . . .

1. Look at the outline (Ab), and the Introduction (Ac) before starting on the commentary itself.

2. The DIG and REFLECT questions are in bold royal blue and will help to give you a deeper understanding of the book and make it more personal to you. Go slowly and give yourself time to answer these questions. They really strike at the heart of the commentary. What are the DIG questions for? To dig into the Scripture “story.” To find out what’s going on, to figure out the main idea, the plot, the argument, the spiritual principle, and so on. What are the REFLECT questions for? To apply the “story” in the Scripture to your own life; to take personal inventory and to decide what you are going to do about it! Many of the DIG and REFLECT questions are taken from the Serendipity Bible.

3. I would strongly suggest that you look up the references that are given in each section. Many times, this will greatly enhance the background, and hence, your understanding of the Scriptures that you are reading on a particular day. Take your time, read only as much as you can digest.

There are times when I refer you to either another file in Romans, or a file in another book of the Bible, to give you more detail on a particular person, topic, concept or theology. An example might be something like the Great Sanhedrin (see my commentary on The Life of Christ, to see link click Lg – The Great Sanhedrin). If you feel you already know enough about the Great Sanhedrin, you can skip the reference and continue reading. But if it interests you, or if you don’t know what the Great Sanhedrin is, you can go to that file and read it first before continuing. It’s your choice. 

4. All Scripture is in bold print. The NIV is used unless indicated otherwise. However, sometimes the purpose of the bold print is merely for emphasizing a certain point. When bold maroon is used, it is for special emphasis. The words of Yeshua are bolded in red.

5. When bold teal is used in the text, it is quoted from the Soncino Press, Judges, by Aaron Cohen, London, United Kingdom, 1953. It is useful for word studies and historical context, but its Christology is obviously entirely wrong. Where rabbinical interpretation is cited, I will add, “The rabbis teach. . .” in front of the passage. Although it is not a Christian interpretation, I think it is interesting to see how the rabbis interpret these passages.

6. Read the Scriptures for a particular day first, then skim the DIG or REFLECT questions, read the commentary and reflect on it; answer the DIG or REFLECT questions, then read your Bible again. Hopefully, it will have greater meaning for you the second time you read it. Then live it out.

7. We have added two new features to our site. First, at the top of the page you can choose to “Save This Pages as a PDF” by simply clicking on the red rectangle; secondly, at the bottom of the page we have added a “text to speech” feature. Just click on the triangle in the middle of the black circle and you can hear the entire file. To go to the next paragraph, either forward, or backwards, click on the double arrows.

8. If you come to a Jewish word or phrase you do not understand, see the Glossary at the beginning of the book (see Ad – Glossary).

9. To download a pdf file, click on the red rectangle on the top of the page.

10. To hear the file read to you from the Ttsreader click on the triangle at the bottom of the page.

11. You can download anything you want from this devotional commentary for bible study. Nothing can be sold © 2026 all rights are reserved by Jay David Mack, M.Div.