Bible Dictionary

Called also Jerubbaal (Judg. 6:29, 32), was the first of the judges whose history is circumstantially narrated (Judg. 6-8). His calling is the commencement of the second period in the history of the judges. After the victory gained by Deborah and Barak over Jabin, Israel once more sank into idolatry, and the Midianites (q.v.) and Amalekites, with other "children of the east," crossed the Jordan each year for seven successive years for the purpose of plundering and desolating the land. Gideon received a direct call from God to undertake the task of delivering the land from these warlike invaders. He was of the family of Abiezer (Josh. 17:2; 1 Chr. 7:18), and of the little township of Ophrah (Judg. 6:11). First, with ten of his servants, he overthrew the altars of Baal and cut down the asherah which was upon it, and then blew the trumpet of alarm, and the people flocked to his standard on the crest of Mount Gilboa to the number of twenty-two thousand men. These were, however, reduced to only three hundred. These, strangely armed with torches and pitchers and trumpets, rushed in from three different points on the camp of Midian at midnight, in the valley to the north of Moreh, with the terrible war-cry, "For the Lord and for Gideon" (Judg. 7:18, R.V.). Terror-stricken, the Midianites were put into dire confusion, and in the darkness slew one another, so that only fifteen thousand out of the great army of one hundred and twenty thousand escaped alive. The memory of this great deliverance impressed itself deeply on the mind of the nation (1 Sam. 12:11; Ps. 83:11; Isa. 9:4; 10:26; Heb. 11:32). The land had now rest for forty years. Gideon died in a good old age, and was buried in the sepulchre of his fathers. Soon after his death a change came over the people. They again forgot Jehovah, and turned to the worship of Baalim, "neither shewed they kindness to the house of Jerubbaal" (Judg. 8:35). Gideon left behind him seventy sons, a feeble, sadly degenerated race, with one exception, that of Abimelech, who seems to have had much of the courage and energy of his father, yet of restless and unscrupulous ambition. He gathered around him a band who slaughtered all Gideon's sons, except Jotham, upon one stone. (See [237]OPHRAH.)

Father of help; i.e., "helpful." (1.) The second of the three sons of Hammoleketh, the sister of Gilead. He was the grandson of Manasseh (1 Chr. 7:18). From his family Gideon sprang (Josh. 17:2; comp. Judg. 6:34; 8:2). He was also called Jeezer (Num. 26:30). (2.) One of David's thirty warriors (2 Sam. 23:27; comp. 1 Chr. 27:12). (3.) The prince of the tribe of Dan at the Exodus (Num. 1:12).

My father a king, or father of a king, a common name of the Philistine kings, as "Pharaoh" was of the Egyptian kings. (1.) The Philistine king of Gerar in the time of Abraham (Gen. 20:1-18). By an interposition of Providence, Sarah was delivered from his harem, and was restored to her husband Abraham. As a mark of respect he gave to Abraham valuable gifts, and offered him a settlement in any part of his country; while at the same time he delicately and yet severely rebuked him for having practised a deception upon him in pretending that Sarah was only his sister. Among the gifts presented by the king were a thousand pieces of silver as a "covering of the eyes" for Sarah; i.e., either as an atoning gift and a testimony of her innocence in the sight of all, or rather for the purpose of procuring a veil for Sarah to conceal her beauty, and thus as a reproof to her for not having worn a veil which, as a married woman, she ought to have done. A few years after this Abimelech visited Abraham, who had removed southward beyond his territory, and there entered into a league of peace and friendship with him. This league was the first of which we have any record. It was confirmed by a mutual oath at Beer-sheba (Gen. 21:22-34). (2.) A king of Gerar in the time of Isaac, probably the son of the preceeding (Gen. 26:1-22). Isaac sought refuge in his territory during a famine, and there he acted a part with reference to his wife Rebekah similar to that of his father Abraham with reference to Sarah. Abimelech rebuked him for the deception, which he accidentally discovered. Isaac settled for a while here, and prospered. Abimelech desired him, however, to leave his territory, which Isaac did. Abimelech afterwards visited him when he was encamped at Beer-sheba, and expressed a desire to renew the covenant which had been entered into between their fathers (Gen. 26:26-31). (3.) A son of Gideon (Judg. 9:1), who was proclaimed king after the death of his father (Judg. 8:33-9:6). One of his first acts was to murder his brothers, seventy in number, "on one stone," at Ophrah. Only one named Jotham escaped. He was an unprincipled, ambitious ruler, often engaged in war with his own subjects. When engaged in reducing the town of Thebez, which had revolted, he was struck mortally on his head by a mill-stone, thrown by the hand of a woman from the wall above. Perceiving that the wound was mortal, he desired his armour-bearer to thrust him through with his sword, that it might not be said he had perished by the hand of a woman (Judg. 9:50-57). (4.) The son of Abiathar, and high priest in the time of David (1 Chr. 18:16). In the parallel passage, 2 Sam. 8:17, we have the name Ahimelech, and Abiathar, the son of Ahimelech. This most authorities consider the more correct reading. (5.) Achish, king of Gath, in the title of Ps. 34. (Comp. 1 Sam. 21:10-15.)

A word signifying, both in the Hebrew and Greek, a "messenger," and hence employed to denote any agent God sends forth to execute his purposes. It is used of an ordinary messenger (Job 1:14: 1 Sam. 11:3; Luke 7:24; 9:52), of prophets (Isa. 42:19; Hag. 1:13), of priests (Mal. 2:7), and ministers of the New Testament (Rev. 1:20). It is also applied to such impersonal agents as the pestilence (2 Sam. 24:16, 17; 2 Kings 19:35), the wind (Ps. 104:4). But its distinctive application is to certain heavenly intelligences whom God employs in carrying on his government of the world. The name does not denote their nature but their office as messengers. The appearances to Abraham at Mamre (Gen. 18:2, 22. Comp. 19:1), to Jacob at Peniel (Gen. 32:24, 30), to Joshua at Gilgal (Josh. 5:13, 15), of the Angel of the Lord, were doubtless manifestations of the Divine presence, "foreshadowings of the incarnation," revelations before the "fulness of the time" of the Son of God. (1.) The existence and orders of angelic beings can only be discovered from the Scriptures. Although the Bible does not treat of this subject specially, yet there are numerous incidental details that furnish us with ample information. Their personal existence is plainly implied in such passages as Gen. 16:7, 10, 11; Judg. 13:1-21; Matt. 28:2-5; Heb. 1:4, etc. These superior beings are very numerous. "Thousand thousands," etc. (Dan. 7:10; Matt. 26:53; Luke 2:13; Heb. 12:22, 23). They are also spoken of as of different ranks in dignity and power (Zech. 1:9, 11; Dan. 10:13; 12:1; 1 Thess. 4:16; Jude 1:9; Eph. 1:21; Col. 1:16). (2.) As to their nature, they are spirits (Heb. 1:14), like the soul of man, but not incorporeal. Such expressions as "like the angels" (Luke 20:36), and the fact that whenever angels appeared to man it was always in a human form (Gen. 18:2; 19:1, 10; Luke 24:4; Acts 1:10), and the titles that are applied to them ("sons of God," Job 1:6; 38:7; Dan. 3:25; comp. 28) and to men (Luke 3:38), seem all to indicate some resemblance between them and the human race. Imperfection is ascribed to them as creatures (Job 4:18; Matt. 24:36; 1 Pet. 1:12). As finite creatures they may fall under temptation; and accordingly we read of "fallen angels." Of the cause and manner of their "fall" we are wholly ignorant. We know only that "they left their first estate" (Matt. 25:41; Rev. 12:7, 9), and that they are "reserved unto judgement" (2 Pet. 2:4). When the manna is called "angels' food," this is merely to denote its excellence (Ps. 78:25). Angels never die (Luke 20:36). They are possessed of superhuman intelligence and power (Mark 13:32; 2 Thess. 1:7; Ps. 103:20). They are called "holy" (Luke 9:26), "elect" (1 Tim. 5:21). The redeemed in glory are "like unto the angels" (Luke 20:36). They are not to be worshipped (Col. 2:18; Rev. 19:10). (3.) Their functions are manifold. (a) In the widest sense they are agents of God's providence (Ex. 12:23; Ps. 104:4; Heb. 11:28; 1 Cor. 10:10; 2 Sam. 24:16; 1 Chr. 21:16; 2 Kings 19:35; Acts 12:23). (b) They are specially God's agents in carrying on his great work of redemption. There is no notice of angelic appearances to man till after the call of Abraham. From that time onward there are frequent references to their ministry on earth (Gen. 18; 19; 24:7, 40; 28:12; 32:1). They appear to rebuke idolatry (Judg. 2:1-4), to call Gideon (Judg. 6:11, 12), and to consecrate Samson (13:3). In the days of the prophets, from Samuel downward, the angels appear only in their behalf (1 Kings 19:5; 2 Kings 6:17; Zech. 1-6; Dan. 4:13, 23; 10:10, 13, 20, 21). The Incarnation introduces a new era in the ministrations of angels. They come with their Lord to earth to do him service while here. They predict his advent (Matt. 1:20; Luke 1:26-38), minister to him after his temptation and agony (Matt. 4:11; Luke 22:43), and declare his resurrection and ascension (Matt. 28:2-8; John 20:12, 13; Acts 1:10, 11). They are now ministering spirits to the people of God (Heb. 1:14; Ps. 34:7; 91:11; Matt. 18:10; Acts 5:19; 8:26; 10:3; 12:7; 27:23). They rejoice over a penitent sinner (Luke 15:10). They bear the souls of the redeemed to paradise (Luke 16:22); and they will be the ministers of judgement hereafter on the great day (Matt. 13:39, 41, 49; 16:27; 24:31). The passages (Ps. 34:7, Matt. 18:10) usually referred to in support of the idea that every individual has a particular guardian angel have no such meaning. They merely indicate that God employs the ministry of angels to deliver his people from affliction and danger, and that the angels do not think it below their dignity to minister even to children and to the least among Christ's disciples. The "angel of his presence" (Isa. 63:9. Comp. Ex. 23:20, 21; 32:34; 33:2; Num. 20:16) is probably rightly interpreted of the Messiah as the guide of his people. Others have supposed the expression to refer to Gabriel (Luke 1:19).

Covenant lord, the name of the god worshipped in Shechem after the death of Gideon (Judg. 8:33; 9:4). In 9:46 he is called simply "the god Berith." The name denotes the god of the covenant into which the Israelites entered with the Canaanites, contrary to the command of Jehovah (Ex. 34:12), when they began to fall away to the worship of idols.

Lightning, the son of Abinoam (Judg. 4:6). At the summons of Deborah he made war against Jabin. She accompanied him into the battle, and gave the signal for the little army to make the attack; in which the host of Jabin was completely routed. The battle was fought (Judg. 4:16) in the plain of Jezreel (q.v.). This deliverance of Israel is commemorated in Judg. 5. Barak's faith is commended (Heb. 11:32). "The character of Barak, though pious, does not seem to have been heroic. Like Gideon, and in a sense Samson, he is an illustration of the words in Heb. 11:34, 'Out of weakness were made strong.'" (See [47]DEBORAH.)

House of crossing, a place south of the scene of Gideon's victory (Judg. 7:24). It was probably the chief ford of the Jordan in that district, and may have been that by which Jacob crossed when he returned from Mesopotamia, near the Jabbok (Gen. 32:22), and at which Jephthah slew the Ephraimites (Judg. 12:4). Nothing, however, is certainly known of it. (See [62]BETHABARA.)

There are numerous natural caves among the limestone rocks of Syria, many of which have been artificially enlarged for various purposes. The first notice of a cave occurs in the history of Lot (Gen. 19:30). The next we read of is the cave of Machpelah (q.v.), which Abraham purchased from the sons of Heth (Gen. 25:9, 10). It was the burying-place of Sarah and of Abraham himself, also of Isaac, Rebekah, Leah, and Jacob (Gen. 49:31; 50:13). The cave of Makkedah, into which the five Amorite kings retired after their defeat by Joshua (10:16, 27). The cave of Adullam (q.v.), an immense natural cavern, where David hid himself from Saul (1 Sam. 22:1, 2). The cave of Engedi (q.v.), now called Ain Jidy, i.e., the "Fountain of the Kid", where David cut off the skirt of Saul's robe (24:4). Here he also found a shelter for himself and his followers to the number of 600 (23:29; 24:1). "On all sides the country is full of caverns which might serve as lurking-places for David and his men, as they do for outlaws at the present day." The cave in which Obadiah hid the prophets (1 Kings 18:4) was probably in the north, but it cannot be identified. The cave of Elijah (1 Kings 19:9), and the "cleft" of Moses on Horeb (Ex. 33:22), cannot be determined. In the time of Gideon the Israelites took refuge from the Midianites in dens and caves, such as abounded in the mountain regions of Manasseh (Judg. 6:2). Caves were frequently used as dwelling-places (Num. 24:21; Cant. 2:14; Jer. 49:16; Obad. 1:3). "The excavations at Deir Dubban, on the south side of the wady leading to Santa Hanneh, are probably the dwellings of the Horites," the ancient inhabitants of Idumea Proper. The pits or cavities in rocks were also sometimes used as prisons (Isa. 24:22; 51:14; Zech. 9:11). Those which had niches in their sides were occupied as burying-places (Ezek. 32:23; John 11:38).

God has frequently made use of dreams in communicating his will to men. The most remarkable instances of this are recorded in the history of Jacob (Gen. 28:12; 31:10), Laban (31:24), Joseph (37:9-11), Gideon (Judg. 7), and Solomon (1 Kings 3:5). Other significant dreams are also recorded, such as those of Abimelech (Gen. 20:3-7), Pharaoh's chief butler and baker (40:5), Pharaoh (41:1-8), the Midianites (Judg. 7:13), Nebuchadnezzar (Dan. 2:1; 4:10, 18), the wise men from the east (Matt. 2:12), and Pilate's wife (27:19). To Joseph "the Lord appeared in a dream," and gave him instructions regarding the infant Jesus (Matt. 1:20; 2:12, 13, 19). In a vision of the night a "man of Macedonia" stood before Paul and said, "Come over into Macedonia and help us" (Acts 16:9; see also 18:9; 27:23).

Took precedence over that of Manasseh by virtue of Jacob's blessing (Gen. 41:52; 48:1). The descendants of Joseph formed two of the tribes of Israel, whereas each of the other sons of Jacob was the founder of only one tribe. Thus there were in reality thirteen tribes; but the number twelve was preserved by excluding that of Levi when Ephraim and Manasseh are mentioned separately (Num. 1:32-34; Josh. 17:14, 17; 1 Chr. 7:20). Territory of. At the time of the first census in the wilderness this tribe numbered 40,500 (Num. 1:32, 33); forty years later, when about to take possession of the Promised Land, it numbered only 32,500. During the march (see [191]CAMP) Ephraim's place was on the west side of the tabernacle (Num. 2:18-24). When the spies were sent out to spy the land, "Oshea the son of Nun" of this tribe signalized himself. The boundaries of the portion of the land assigned to Ephraim are given in Josh. 16:1-10. It included most of what was afterwards called Samaria as distinguished from Judea and Galilee. It thus lay in the centre of all traffic, from north to south, and from Jordan to the sea, and was about 55 miles long and 30 broad. The tabernacle and the ark were deposited within its limits at Shiloh, where it remained for four hundred years. During the time of the judges and the first stage of the monarchy this tribe manifested a domineering and haughty and discontented spirit. "For more than five hundred years, a period equal to that which elapsed between the Norman Conquest and the War of the Roses, Ephraim, with its two dependent tribes of Manasseh and Benjamin, exercised undisputed pre-eminence. Joshua the first conqueror, Gideon the greatest of the judges, and Saul the first king, belonged to one or other of the three tribes. It was not till the close of the first period of Jewish history that God refused the tabernacle of Joseph, and chose not the tribe of Ephraim, but chose the tribe of Judah, the Mount Zion which he loved' (Ps. 78:67, 68). When the ark was removed from Shiloh to Zion the power of Ephraim was humbled." Among the causes which operated to bring about the disruption of Israel was Ephraim's jealousy of the growing power of Judah. From the settlement of Canaan till the time of David and Solomon, Ephraim had held the place of honour among the tribes. It occupied the central and fairest portions of the land, and had Shiloh and Shechem within its borders. But now when Jerusalem became the capital of the kingdom, and the centre of power and worship for the whole nation of Israel, Ephraim declined in influence. The discontent came to a crisis by Rehoboam's refusal to grant certain redresses that were demanded (1 Kings 12).

The Greek form of the Hebrew "Jezreel," the name of the great plain (called by the natives Merj Ibn Amer; i.e., "the meadow of the son of Amer") which stretches across Central Palestine from the Jordan to the Mediterraanean, separating the mountain ranges of Carmel and Samaria from those of Galilee, extending about 14 miles from north to south, and 9 miles from east to west. It is drained by "that ancient river" the Kishon, which flows westward to the Mediterranean. From the foot of Mount Tabor it branches out into three valleys, that on the north passing between Tabor and Little Hermon (Judg. 4:14); that on the south between Mount Gilboa and En-gannim (2 Kings 9:27); while the central portion, the "valley of Jezreel" proper, runs into the Jordan valley (which is about 1,000 feet lower than Esdraelon) by Bethshean. Here Gideon gained his great victory over the Midianites (Judg. 7:1-25). Here also Barak defeated Sisera, and Saul's army was defeated by the Philistines, and king Josiah, while fighting in disguise against Necho, king of Egypt, was slain (2 Chr. 35:20-27; 2 Kings 23-29). This plain has been well called the "battle-field of Palestine." "It has been a chosen place for encampment in every contest carried on in this country, from the days of Nebuchadnezzar, king of the Assyrians, in the history of whose wars with Arphaxad it is mentioned as the Great Plain of Esdraelon, until the disastrous march of Napoleon Bonaparte from Egypt into Syria. Jews, Gentiles, Saracens, Crusaders, Frenchmen, Egyptians, Persians, Druses, Turks, and Arabs, warriors out of every nation which is under heaven, have pitched their tents in the plain, and have beheld the various banners of their nations wet with the dews of Tabor and Hermon" (Dr. Clark).

The wool of a sheep, whether shorn off or still attached to the skin (Deut. 18:4; Job 31:20). The miracle of Gideon's fleece (Judg. 6:37-40) consisted in the dew having fallen at one time on the fleece without any on the floor, and at another time in the fleece remaining dry while the ground was wet with dew.

Palpitation, a fountain near which Gideon and his army encamped on the morning of the day when they encountered and routed the Midianites (Judg. 7). It was south of the hill Moreh. The present Ain Jalud ("Goliath's Fountain"), south of Jezreel and nearly opposite Shunem, is probably the fountain here referred to (7:4, 5).

Jehovah send peace, the name which Gideon gave to the altar he erected on the spot at Ophrah where the angel appeared to him (Judg. 6:24).

Contender with Baal; or, let Baal plead, a surname of Gideon; a name given to him because he destroyed the altar of Baal (Judg. 6:32; 7:1; 8:29; 1 Sam. 12:11).

Contender with the shame; i.e., idol, a surname also of Gideon (2 Sam. 11:21).

Surplus; excellence. (1.) Father-in-law of Moses (Ex. 4:18 marg.), called elsewhere Jethro (q.v.). (2.) The oldest of Gideon's seventy sons (Judg. 8:20). (3.) The father of Amasa, David's general (1 Kings 2:5, 32); called Ithra (2 Sam. 17:25). (4.) 1 Chr. 7:38. (5.) 1 Chr. 2:32; one of Judah's posterity. (6.) 1 Chr. 4:17.

Lying on the northern side of the city, between the ridges of Gilboa and Moreh, an offshoot of Esdraelon, running east to the Jordan (Josh. 17:16; Judg. 6:33; Hos. 1:5). It was the scene of the signal victory gained by the Israelites under Gideon over the Midianites, the Amalekites, and the "children of the east" (Judg. 6:3). Two centuries after this the Israelites were here defeated by the Philistines, and Saul and Jonathan, with the flower of the army of Israel, fell (1 Sam. 31:1-6). This name was in after ages extended to the whole of the plain of Esdraelon (q.v.). It was only this plain of Jezreel and that north of Lake Huleh that were then accessible to the chariots of the Canaanites (comp. 2 Kings 9:21; 10:15).

Whom Jehovah bestowed. (1.) A contracted form of Jehoash, the father of Gideon (Judg. 6:11, 29; 8:13, 29, 32). (2.) One of the Benjamite archers who joined David at Ziklag (1 Chr. 12:3). (3.) One of King Ahab's sons (1 Kings 22:26). (4.) King of Judah (2 Kings 11:2; 12:19, 20). (See [318]JEHOASH [1].) (5.) King of Israel (2 Kings 13:9, 12, 13, 25). (See [319]JEHOASH [2].) (6.) 1 Chr. 7:8. (7.) One who had charge of the royal stores of oil under David and Solomon (1 Chr. 27:28).

Jehovah is perfect. (1.) The youngest of Gideon's seventy sons. He escaped when the rest were put to death by the order of Abimelech (Judg. 9:5). When "the citizens of Shechem and the whole house of Millo" were gathered together "by the plain of the pillar" (i.e., the stone set up by Joshua, 24:26; comp. Gen. 35:4) "that was in Shechem, to make Abimelech king," from one of the heights of Mount Gerizim he protested against their doing so in the earliest parable, that of the bramble-king. His words then spoken were prophetic. There came a recoil in the feelings of the people toward Abimelech, and then a terrible revenge, in which many were slain and the city of Shechem was destroyed by Abimelech (Judg. 9:45). Having delivered his warning, Jotham fled to Beer from the vengeance of Abimelech (9:7-21). (2.) The son and successor of Uzziah on the throne of Judah. As during his last years Uzziah was excluded from public life on account of his leprosy, his son, then twenty-five years of age, administered for seven years the affairs of the kingdom in his father's stead (2 Chr. 26:21, 23; 27:1). After his father's death he became sole monarch, and reigned for sixteen years (B.C. 759-743). He ruled in the fear of God, and his reign was prosperous. He was contemporary with the prophets Isaiah, Hosea, and Micah, by whose ministrations he profited. He was buried in the sepulchre of the kings, greatly lamented by the people (2 Kings 15:38; 2 Chr. 27:7-9).

(Heb. shophet, pl. shophetim), properly a magistrate or ruler, rather than one who judges in the sense of trying a cause. This is the name given to those rulers who presided over the affairs of the Israelites during the interval between the death of Joshua and the accession of Saul (Judg. 2:18), a period of general anarchy and confusion. "The office of judges or regents was held during life, but it was not hereditary, neither could they appoint their successors. Their authority was limited by the law alone, and in doubtful cases they were directed to consult the divine King through the priest by Urim and Thummim (Num. 27:21). Their authority extended only over those tribes by whom they had been elected or acknowledged. There was no income attached to their office, and they bore no external marks of dignity. The only cases of direct divine appointment are those of Gideon and Samson, and the latter stood in the peculiar position of having been from before his birth ordained to begin to deliver Israel.' Deborah was called to deliver Israel, but was already a judge. Samuel was called by the Lord to be a prophet but not a judge, which ensued from the high gifts the people recognized as dwelling in him; and as to Eli, the office of judge seems to have devolved naturally or rather ex officio upon him." Of five of the judges, Tola (Judg. 10:1), Jair (3), Ibzan, Elon, and Abdon (12:8-15), we have no record at all beyond the bare fact that they were judges. Sacred history is not the history of individuals but of the kingdom of God in its onward progress. In Ex. 2:14 Moses is so styled. This fact may indicate that while for revenue purposes the "taskmasters" were over the people, they were yet, just as at a later time when under the Romans, governed by their own rulers.

Is so called because it contains the history of the deliverance and government of Israel by the men who bore the title of the "judges." The book of Ruth originally formed part of this book, but about A.D. 450 it was separated from it and placed in the Hebrew scriptures immediately after the Song of Solomon. The book contains, (1.) An introduction (1-3:6), connecting it with the previous narrative in Joshua, as a "link in the chain of books." (2.) The history of the thirteen judges (3:7-16:31) in the following order: | FIRST PERIOD (3:7-ch. 5) | Years | I. Servitude under Chushan-rishathaim of | Mesopotamia 8 | 1. OTHNIEL delivers Israel, rest 40 | II. Servitude under Eglon of Moab: | Ammon, Amalek 18 | 2. EHUD'S deliverance, rest 80 | 3. SHAMGAR Unknown. | III. Servitude under Jabin of Hazor in | Canaan 20 | 4. DEBORAH and, | 5. BARAK 40 | (206) | | SECOND PERIOD (6-10:5) | | IV. Servitude under Midian, Amalek, and | children of the east 7 | 6. GIDEON 40 | ABIMELECH, Gideon's son, reigns as | king over Israel 3 | 7. TOLA 23 | 8. JAIR 22 | (95) | | THIRD PERIOD (10:6-ch. 12) | | V. Servitude under Ammonites with the | Philistines 18 | 9. JEPHTHAH 6 | 10. IBZAN 7 | 11. ELON 10 | 12. ABDON 8 | (49) | | FOURTH PERIOD (13-16) | VI. Seritude under Philistines 40 | 13. SAMSON 20 | (60) | In all 410 Samson's exploits probably synchronize with the period immediately preceding the national repentance and reformation under Samuel (1 Sam. 7:2-6). After Samson came Eli, who was both high priest and judge. He directed the civil and religious affairs of the people for forty years, at the close of which the Philistines again invaded the land and oppressed it for twenty years. Samuel was raised up to deliver the people from this oppression, and he judged Israel for some twelve years, when the direction of affairs fell into the hands of Saul, who was anointed king. If Eli and Samuel are included, there were then fifteen judges. But the chronology of this whole period is uncertain. (3.) The historic section of the book is followed by an appendix (17-21), which has no formal connection with that which goes before. It records (a) the conquest (17, 18) of Laish by a portion of the tribe of Dan; and (b) the almost total extinction of the tribe of Benjamin by the other tribes, in consequence of their assisting the men of Gibeah (19-21). This section properly belongs to the period only a few years after the death of Joshua. It shows the religious and moral degeneracy of the people. The author of this book was most probably Samuel. The internal evidence both of the first sixteen chapters and of the appendix warrants this conclusion. It was probably composed during Saul's reign, or at the very beginning of David's. The words in 18:30, 31, imply that it was written after the taking of the ark by the Philistines, and after it was set up at Nob (1 Sam. 21). In David's reign the ark was at Gibeon (1 Chr. 16:39)

Foundation, a place in the open desert wastes on the east of Jordan (Judg. 8:10), not far beyond Succoth and Penuel, to the south. Here Gideon overtook and routed a fugitive band of Midianites under Zeba and Zalmunna, whom he took captive.

(1.) That part of the candle-sticks of the tabernacle and the temple which bore the light (Ex. 25:37; 1 Kings 7:49; 2 Chr. 4:20; 13:11; Zech. 4:2). Their form is not described. Olive oil was generally burned in them (Ex. 27:20). (2.) A torch carried by the soliders of Gideon (Judg. 7:16, 20). (R.V., "torches.") (3.) Domestic lamps (A.V., "candles") were in common use among the Hebrews (Matt. 5:15; Mark 4:21, etc.). (4.) Lamps or torches were used in connection with marriage ceremonies (Matt. 25:1). This word is also frequently metaphorically used to denote life, welfare, guidance, etc. (2 Sam. 21:17; Ps. 119:105; Prov. 6:23; 13:9).

Of water like a dog, i.e., by putting the hand filled with water to the mouth. The dog drinks by shaping the end of his long thin tongue into the form of a spoon, thus rapidly lifting up water, which he throws into his mouth. The three hundred men that went with Gideon thus employed their hands and lapped the water out of their hands (Judg. 7:7).

An Arabian tribe descended from Midian. They inhabited principally the desert north of the peninsula of Arabia. The peninsula of Sinai was the pasture-ground for their flocks. They were virtually the rulers of Arabia, being the dominant tribe. Like all Arabians, they were a nomad people. They early engaged in commercial pursuits. It was to one of their caravans that Joseph was sold (Gen. 37:28, 36). The next notice of them is in connection with Moses' flight from Egypt (Ex. 2:15-21). Here in Midian Moses became the servant and afterwards the son-in-law of Reuel or Jethro, the priest. After the Exodus, the Midianites were friendly to the Israelites so long as they traversed only their outlying pasture-ground on the west of the Arabah; but when, having passed the southern end of Edom, they entered into the land of Midian proper, they joined with Balak, the king of Moab, in a conspiracy against them (Num. 22:4-7). Balaam, who had been sent for to curse Israel, having utterly failed to do so, was dismissed by the king of Moab; nevertheless he still tarried among the Midianites, and induced them to enter into correspondence with the Israelites, so as to bring them into association with them in the licentious orgies connected with the worship of Baal-Peor. This crafty counsel prevailed. The Israelites took part in the heathen festival, and so brought upon themselves a curse indeed. Their apostasy brought upon them a severe punishment. A plague broke out amongst them, and more than twenty-four thousand of the people perished (Num. 25:9). But the Midianites were not to be left unpunished. A terrible vengeance was denounced against them. A thousand warriors from each tribe, under the leadership of Phinehas, went forth against them. The Midianites were utterly routed. Their cities were consumed by fire, five of their kings were put to death, and the whole nation was destroyed (Josh. 13:21, 22). Balaam also perished by the sword, receiving the "wages of his unrighteousness" (Num. 31:8; 2 Pet. 2:15). The whole of the country on the east of Jordan, now conquered by the Israelites (see [400]SIHON; [401]OG), was divided between the two tribes of Reuben and Gad and the half tribe of Manasseh. Some two hundred and fifty years after this the Midianites had regained their ancient power, and in confederation with the Amalekites and the "children of the east" they made war against their old enemies the Israelites, whom for seven years they oppressed and held in subjection. They were at length assailed by Gideon in that ever-memorable battle in the great plain of Esdraelon, and utterly destroyed (Judg. 6:1-ch. 7). Frequent allusions are afterwards made to this great victory (Ps. 83:10, 12; Isa. 9:4; 10:6). They now wholly pass away from the page of history both sacred and profane.

Probably identical with "little Hermon," the modern Jebel ed-Duhy, or perhaps one of the lower spurs of this mountain. It is a gray ridge parallel to Gilboa on the north; and between the two lay the battle-field, the plain of Jezreel (q.v.), where Gideon overthrew the Midianites (Judg. 7:1-12).

A fawn. 1 Chr. 4:14. (1.) A city of Benjamin (Josh. 18:23); probably identical with Ephron (2 Chr. 13:19) and Ephraim (John 11:54). (2.) "Of the Abi-ezrites." A city of Manasseh, 6 miles south-west of Shechem, the residence of Gideon (Judg. 6:11; 8:27, 32). After his great victory over the Midianites, he slew at this place the captive kings (8:18-21). He then assumed the function of high priest, and sought to make Ophrah what Shiloh should have been. This thing "became a snare" to Gideon and his house. After Gideon's death his family resided here till they were put to death by Abimelech (Judg. 9:5). It is identified with Ferata.

Raven, a prince of Midian, who, being defeated by Gideon and put to straits, was slain along with Zeeb (Judg. 7:20-25). Many of the Midianites perished along with him (Ps. 83:9; Isa. 10:26).

The place where Gideon slew Oreb after the defeat of the Midianites (Judg. 7:25; Isa. 10:26). It was probably the place now called Orbo, on the east of Jordan, near Bethshean.

Face of God, a place not far from Succoth, on the east of the Jordan and north of the river Jabbok. It is also called "Peniel." Here Jacob wrestled (Gen. 32:24-32) "with a man" ("the angel", Hos. 12:4. Jacob says of him, "I have seen God face to face") "till the break of day." A town was afterwards built there (Judg. 8:8; 1 Kings 12:25). The men of this place refused to succour Gideon and his little army when they were in pursuit of the Midianites (Judg. 8:1-21). On his return, Gideon slew the men of this city and razed its lofty watch-tower to the ground.

Peaceful, (Heb. Shelomoh), David's second son by Bathsheba, i.e., the first after their legal marriage (2 Sam. 12). He was probably born about B.C. 1035 (1 Chr. 22:5; 29:1). He succeeded his father on the throne in early manhood, probably about sixteen or eighteen years of age. Nathan, to whom his education was intrusted, called him Jedidiah, i.e., "beloved of the Lord" (2 Sam. 12:24, 25). He was the first king of Israel "born in the purple." His father chose him as his successor, passing over the claims of his elder sons: "Assuredly Solomon my son shall reign after me." His history is recorded in 1 Kings 1-11 and 2 Chr. 1-9. His elevation to the throne took place before his father's death, and was hastened on mainly by Nathan and Bathsheba, in consequence of the rebellion of Adonijah (1 Kings 1:5-40). During his long reign of forty years the Hebrew monarchy gained its highest splendour. This period has well been called the "Augustan age" of the Jewish annals. The first half of his reign was, however, by far the brighter and more prosperous; the latter half was clouded by the idolatries into which he fell, mainly from his heathen intermarriages (1 Kings 11:1-8; 14:21, 31). Before his death David gave parting instructions to his son (1 Kings 2:1-9; 1 Chr. 22:7-16; 28). As soon as he had settled himself in his kingdom, and arranged the affairs of his extensive empire, he entered into an alliance with Egypt by the marriage of the daughter of Pharaoh (1 Kings 3:1), of whom, however, nothing further is recorded. He surrounded himself with all the luxuries and the external grandeur of an Eastern monarch, and his government prospered. He entered into an alliance with Hiram, king of Tyre, who in many ways greatly assisted him in his numerous undertakings. (See [599]HIRAM.) For some years before his death David was engaged in the active work of collecting materials (1 Chr. 29:6-9; 2 Chr. 2:3-7) for building a temple in Jerusalem as a permanent abode for the ark of the covenant. He was not permitted to build the house of God (1 Chr. 22:8); that honour was reserved to his son Solomon. (See [600]TEMPLE.) After the completion of the temple, Solomon engaged in the erection of many other buildings of importance in Jerusalem and in other parts of his kingdom. For the long space of thirteen years he was engaged in the erection of a royal palace on Ophel (1 Kings 7:1-12). It was 100 cubits long, 50 broad, and 30 high. Its lofty roof was supported by forty-five cedar pillars, so that the hall was like a forest of cedar wood, and hence probably it received the name of "The House of the Forest of Lebanon." In front of this "house" was another building, which was called the Porch of Pillars, and in front of this again was the "Hall of Judgment," or Throne-room (1 Kings 7:7; 10:18-20; 2 Chr. 9:17-19), "the King's Gate," where he administered justice and gave audience to his people. This palace was a building of great magnificence and beauty. A portion of it was set apart as the residence of the queen consort, the daughter of Pharaoh. From the palace there was a private staircase of red and scented sandal wood which led up to the temple. Solomon also constructed great works for the purpose of securing a plentiful supply of water for the city (Eccl. 2:4-6). He then built Millo (LXX., "Acra") for the defence of the city, completing a line of ramparts around it (1 Kings 9:15, 24; 11:27). He erected also many other fortifications for the defence of his kingdom at various points where it was exposed to the assault of enemies (1 Kings 9:15-19; 2 Chr. 8:2-6). Among his great undertakings must also be mentioned the building of Tadmor (q.v.) in the wilderness as a commercial depot, as well as a military outpost. During his reign Palestine enjoyed great commercial prosperity. Extensive traffic was carried on by land with Tyre and Egypt and Arabia, and by sea with Spain and India and the coasts of Africa, by which Solomon accumulated vast stores of wealth and of the produce of all nations (1 Kings 9:26-28; 10:11, 12; 2 Chr. 8:17, 18; 9:21). This was the "golden age" of Israel. The royal magnificence and splendour of Solomon's court were unrivalled. He had seven hundred wives and three hundred concubines, an evidence at once of his pride, his wealth, and his sensuality. The maintenance of his household involved immense expenditure. The provision required for one day was "thirty measures of fine flour, and threescore measures of meal, ten fat oxen, and twenty oxen out of the pastures, and an hundred sheep, beside harts, and roebucks, and fallow-deer, and fatted fowl" (1 Kings 4:22, 23). Solomon's reign was not only a period of great material prosperity, but was equally remarkable for its intellectual activity. He was the leader of his people also in this uprising amongst them of new intellectual life. "He spake three thousand proverbs: and his songs were a thousand and five. And he spake of trees, from the cedar tree that is in Lebanon even unto the hyssop that springeth out of the wall: he spake also of beasts, and of fowl, and of creeping things, and of fishes" (1 Kings 4:32, 33). His fame was spread abroad through all lands, and men came from far and near "to hear the wisdom of Solomon." Among others thus attracted to Jerusalem was "the queen of the south" (Matt. 12:42), the queen of Sheba, a country in Arabia Felix. "Deep, indeed, must have been her yearning, and great his fame, which induced a secluded Arabian queen to break through the immemorial custom of her dreamy land, and to put forth the energy required for braving the burdens and perils of so long a journey across a wilderness. Yet this she undertook, and carried it out with safety." (1 Kings 10:1-13; 2 Chr. 9:1-12.) She was filled with amazement by all she saw and heard: "there was no more spirit in her." After an interchange of presents she returned to her native land. But that golden age of Jewish history passed away. The bright day of Solomon's glory ended in clouds and darkness. His decline and fall from his high estate is a sad record. Chief among the causes of his decline were his polygamy and his great wealth. "As he grew older he spent more of his time among his favourites. The idle king living among these idle women, for 1,000 women, with all their idle and mischievous attendants, filled the palaces and pleasure-houses which he had built (1 Kings 11:3), learned first to tolerate and then to imitate their heathenish ways. He did not, indeed, cease to believe in the God of Israel with his mind. He did not cease to offer the usual sacrifices in the temple at the great feasts. But his heart was not right with God; his worship became merely formal; his soul, left empty by the dying out of true religious fervour, sought to be filled with any religious excitement which offered itself. Now for the first time a worship was publicly set up amongst the people of the Lord which was not simply irregular or forbidden, like that of Gideon (Judg. 8:27), or the Danites (Judg. 18:30, 31), but was downright idolatrous." (1 Kings 11:7; 2 Kings 23:13.) This brought upon him the divine displeasure. His enemies prevailed against him (1 Kings 11:14-22, 23-25, 26-40), and one judgment after another fell upon the land. And now the end of all came, and he died, after a reign of forty years, and was buried in the city of David, and "with him was buried the short-lived glory and unity of Israel." "He leaves behind him but one weak and worthless son, to dismember his kingdom and disgrace his name." "The kingdom of Solomon," says Rawlinson, "is one of the most striking facts in the Biblical history. A petty nation, which for hundreds of years has with difficulty maintained a separate existence in the midst of warlike tribes, each of which has in turn exercised dominion over it and oppressed it, is suddenly raised by the genius of a soldier-monarch to glory and greatness. An empire is established which extends from the Euphrates to the borders of Egypt, a distance of 450 miles; and this empire, rapidly constructed, enters almost immediately on a period of peace which lasts for half a century. Wealth, grandeur, architectural magnificence, artistic excellence, commercial enterprise, a position of dignity among the great nations of the earth, are enjoyed during this space, at the end of which there is a sudden collapse. The ruling nation is split in twain, the subject-races fall off, the pre-eminence lately gained being wholly lost, the scene of struggle, strife, oppression, recovery, inglorious submission, and desperate effort, re-commences.", Historical Illustrations.

Booths. (1.) The first encampment of the Israelites after leaving Ramesses (Ex. 12:37); the civil name of Pithom (q.v.). (2.) A city on the east of Jordan, identified with Tell Dar'ala, a high mound, a mass of debris, in the plain north of Jabbok and about one mile from it (Josh. 13:27). Here Jacob (Gen. 32:17, 30; 33:17), on his return from Padan-aram after his interview with Esau, built a house for himself and made booths for his cattle. The princes of this city churlishly refused to afford help to Gideon and his 300 men when "faint yet pursuing" they followed one of the bands of the fugitive Midianites after the great victory at Gilboa. After overtaking and routing this band at Karkor, Gideon on his return visited the rulers of the city with severe punishment. "He took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth" (Judg. 8:13-16). At this place were erected the foundries for casting the metal-work for the temple (1 Kings 7:46).

Of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5). It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened also to a sword (Heb. 4:12; Eph. 6:17; Rev. 1:16). Gideon's watchword was, "The sword of the Lord" (Judg. 7:20).

One of the two kings of Midian whom the "Lord delivered" into the hands of Gideon. He was slain afterwards with Zebah (Judg. 8:5-21). (See [680]ZEBAH.)

Man-killer, or sacrifice, one of the two kings who led the vast host of the Midianites who invaded the land of Israel, and over whom Gideon gained a great and decisive victory (Judg. 8). Zebah and Zalmunna had succeeded in escaping across the Jordan with a remnant of the Midianite host, but were overtaken at Karkor, probably in the Hauran, and routed by Gideon. The kings were taken alive and brought back across the Jordan; and confessing that they had personally taken part in the slaughter of Gideon's brothers, they were put to death (comp. 1 Sam. 12:11; Isa. 10:26; Ps. 83:11).

Numbered at Sinai (Num. 1:31) and before entering Canaan (26:27). It was one of the tribes which did not drive out the Canaanites, but only made them tributary (Judg. 1:30). It took little interest in public affairs. It responded, however, readily to the summons of Gideon (6:35), and afterwards assisted in enthroning David at Hebron (1 Chr. 12:33, 40). Along with the other northern tribes, Zebulun was carried away into the land of Assyria by Tiglath-pileser (2 Kings 15:29). In Deborah's song the words, "Out of Zebulun they that handle the pen of the writer" (Judg. 5:14) has been rendered in the R.V., "They that handle the marshal's staff." This is a questionable rendering. "The word sopher (scribe' or 'writer') defines the word shebhet (rod' or pen') with which it is conjoined. The rod of the scribe' on the Assyrian monuments was the stylus of wood or metal, with the help of which the clay tablet was engraved, or the papyrus inscribed with characters. The scribe who wielded it was the associate and assistant of the lawgivers.'" (Sayce).

The wolf, one of the two leaders of the great Midianite host which invaded Israel and was utterly routed by Gideon. The division of that host, which attempted to escape across the Jordan, under Oreb and Zeeb, was overtaken by the Ephraimites, who, in a great battle, completely vanquished them, their leaders being taken and slain (Judg. 7:25; Ps. 83:11; Isa. 10:26).