1 The men of Ephraim said to him, “Why have you treated us this way, that you didn’t call us when you went to fight with Midian?” They rebuked him sharply.
2 He said to them, “What have I now done in comparison with you? Isn’t the gleaning of the grapes of Ephraim better than the vintage of Abiezer?
3 God has delivered into your hand the princes of Midian, Oreb and Zeeb! What was I able to do in comparison with you?” Then their anger was abated toward him when he had said that.
4 Gideon came to the Jordan and passed over, he and the three hundred men who were with him, faint, yet pursuing.
5 He said to the men of Succoth, “Please give loaves of bread to the people who follow me; for they are faint, and I am pursuing after Zebah and Zalmunna, the kings of Midian.”
6 The princes of Succoth said, “Are the hands of Zebah and Zalmunna now in your hand, that we should give bread to your army?”
7 Gideon said, “Therefore when Yahweh has delivered Zebah and Zalmunna into my hand, then I will tear your flesh with the thorns of the wilderness and with briers.”
8 He went up there to Penuel, and spoke to them in the same way; and the men of Penuel answered him as the men of Succoth had answered.
9 He spoke also to the men of Penuel, saying, “When I come again in peace, I will break down this tower.”
10 Now Zebah and Zalmunna were in Karkor, and their armies with them, about fifteen thousand men, all who were left of all the army of the children of the east; for there fell one hundred twenty thousand men who drew sword.
11 Gideon went up by the way of those who lived in tents on the east of Nobah and Jogbehah, and struck the army; for the army felt secure.
12 Zebah and Zalmunna fled and he pursued them. He took the two kings of Midian, Zebah and Zalmunna, and confused all the army.
13 Gideon the son of Joash returned from the battle from the ascent of Heres.
14 He caught a young man of the men of Succoth, and inquired of him; and he described for him the princes of Succoth, and its elders, seventy-seven men.
15 He came to the men of Succoth, and said, “See Zebah and Zalmunna, concerning whom you taunted me, saying, ‘Are the hands of Zebah and Zalmunna now in your hand, that we should give bread to your men who are weary?’”
16 He took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth.
17 He broke down the tower of Penuel, and killed the men of the city.
18 Then he said to Zebah and Zalmunna, “What kind of men were they whom you killed at Tabor?” They answered, “They were like you. They all resembled the children of a king.”
19 He said, “They were my brothers, the sons of my mother. As Yahweh lives, if you had saved them alive, I would not kill you.”
20 He said to Jether his firstborn, “Get up and kill them!” But the youth didn’t draw his sword; for he was afraid, because he was yet a youth.
21 Then Zebah and Zalmunna said, “You rise and fall on us; for as the man is, so is his strength.” Gideon arose, and killed Zebah and Zalmunna, and took the crescents that were on their camels’ necks.
22 Then the men of Israel said to Gideon, “Rule over us, both you, your son, and your son’s son also; for you have saved us out of the hand of Midian.”
23 Gideon said to them, “I will not rule over you, neither shall my son rule over you. Yahweh shall rule over you.”
24 Gideon said to them, “I do have a request: that you would each give me the earrings of his plunder.” (For they had golden earrings, because they were Ishmaelites.)
25 They answered, “We will willingly give them.” They spread a garment, and every man threw the earrings of his plunder into it.
26 The weight of the golden earrings that he requested was one thousand and seven hundred shekels of gold, in addition to the crescents, and the pendants, and the purple clothing that was on the kings of Midian, and in addition to the chains that were about their camels’ necks.
27 Gideon made an ephod out of it, and put it in Ophrah, his city. Then all Israel played the prostitute with it there; and it became a snare to Gideon and to his house.
28 So Midian was subdued before the children of Israel, and they lifted up their heads no more. The land had rest forty years in the days of Gideon.
29 Jerubbaal the son of Joash went and lived in his own house.
30 Gideon had seventy sons conceived from his body, for he had many wives.
31 His concubine who was in Shechem also bore him a son, and he named him Abimelech.
32 Gideon the son of Joash died in a good old age, and was buried in the tomb of Joash his father, in Ophrah of the Abiezrites.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Josephus37–c. 100JewishAntiquities of the Jews · on Judges 8:1–3However, the tribe of Ephraim was so displeased at the good success of Gideon, that they resolved to make war against him, accusing him because he did not tell them of his expedition against their enemies. But Gideon, as a man of temper, and that excelled in every virtue, pleaded, that it was not the result of his own authority or reasoning, that made him attack the enemy without them; but that it was the command of God, and still the victory belonged to them as well as those in the army. And by this method of cooling their passions, he brought more advantage to the Hebrews, than by the success he had against these enemies, for he thereby delivered them from a sedition which was arising among them
However, the tribe of Ephraim was so displeased at the good success of Gideon, that they resolved to make war against him, accusing him because he did not tell them of his expedition against their enemies. But Gideon, as a man of temper, and that excelled in every virtue, pleaded, that it was not the result of his own authority or reasoning, that made him attack the enemy without them; but that it was the command of God, and still the victory belonged to them as well as those in the army. And by this method of cooling their passions, he brought more advantage to the Hebrews, than by the success he had against these enemies, for he thereby delivered them from a sedition which was arising among them
Josephus, Antiquities of the Jews, Antiquities 5.6.6; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Judges 8:22–32Hereupon Gideon would have laid down the government, but was over-persuaded to take it, which he enjoyed forty years, and distributed justice to them, as the people came to him in their differences; and what he determined was esteemed valid by all. And when he died, he was buried in his own country of Ophrah.
Hereupon Gideon would have laid down the government, but was over-persuaded to take it, which he enjoyed forty years, and distributed justice to them, as the people came to him in their differences; and what he determined was esteemed valid by all. And when he died, he was buried in his own country of Ophrah.
Josephus, Antiquities of the Jews, Antiquities 5.6.7; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Judges 8:22–23It was honourable in him to refuse it: I will not rule over you, Jdg 8:23. What he did was with a design to serve them, not to rule them - to make them safe, easy, and happy, not to make himself great or honourable. And, as he was not ambitious of grandeur himself, so he did not covet to entail it upon his family: "My son shall not rule over you, either while I live or when I am gone, but the Lord shall still rule over you, and constitute your judges by the special designation of his own Spirit, as he has done." … Perhaps he discerned in the people a dislike of the theocracy, or divine government, a desire of a king like the nations, and thought they availed themselves of his merits as a colourable pretence to move for this change of government. But Gideon would by no means admit it.
It was honourable in him to refuse it: I will not rule over you, Jdg 8:23. What he did was with a design to serve them, not to rule them - to make them safe, easy, and happy, not to make himself great or honourable. And, as he was not ambitious of grandeur himself, so he did not covet to entail it upon his family: "My son shall not rule over you, either while I live or when I am gone, but the Lord shall still rule over you, and constitute your judges by the special designation of his own Spirit, as he has done." … Perhaps he discerned in the people a dislike of the theocracy, or divine government, a desire of a king like the nations, and thought they availed themselves of his merits as a colourable pretence to move for this change of government. But Gideon would by no means admit it.
Matthew Henry, Commentary on the Whole Bible, on 8:22–28; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Judges 8:27Of this he made an ephod, Jdg 8:27. It was plausible enough, and might be well intended to preserve a memorial of so divine a victory in the judge's own city. But it was a very unadvised thing to make that memorial to be an ephod, a sacred garment. … But we have reason to suspect that this ephod had, as usual, a teraphim annexed to it (Hos 3:4), and that, having an altar already built by divine appointment (Jdg 6:26), which he erroneously imagined he might still use for sacrifice, he intended this for an oracle, to be consulted in doubtful cases. … Gideon therefore, through ignorance or inconsideration, sinned in making this ephod, though he had a good intention in it. … However this might be honestly intended, and at first did little hurt, yet in process of time, … they deserted God's altar and priesthood, … having some excuse for paying respect to this ephod, because so good a man as Gideon had set it up, and by degrees their respect to it grew more and more superstitious.
Of this he made an ephod, Jdg 8:27. It was plausible enough, and might be well intended to preserve a memorial of so divine a victory in the judge's own city. But it was a very unadvised thing to make that memorial to be an ephod, a sacred garment. … But we have reason to suspect that this ephod had, as usual, a teraphim annexed to it (Hos 3:4), and that, having an altar already built by divine appointment (Jdg 6:26), which he erroneously imagined he might still use for sacrifice, he intended this for an oracle, to be consulted in doubtful cases. … Gideon therefore, through ignorance or inconsideration, sinned in making this ephod, though he had a good intention in it. … However this might be honestly intended, and at first did little hurt, yet in process of time, … they deserted God's altar and priesthood, … having some excuse for paying respect to this ephod, because so good a man as Gideon had set it up, and by degrees their respect to it grew more and more superstitious.
Matthew Henry, Commentary on the Whole Bible, on 8:22–28; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Judges 8:22–23rule thou over us, both thou and thy son, and thy son's son also; by which they meant, that he would take the kingly government of them, and which they proposed to settle in his posterity for ages to come; for, as a judge in Israel, he had a sort of rule and government of them under God already, but amounted not to regal power and authority … I will not rule over you,.... Not that he declined the government of them as a judge, to which he was raised of God, but as a king, for which he had no authority and call from God; the choice of a king belonging to him, and not to the people … the Lord shall rule over you; as he did; their government was a theocracy, which they would have changed, but Gideon would not agree to it.
rule thou over us, both thou and thy son, and thy son's son also; by which they meant, that he would take the kingly government of them, and which they proposed to settle in his posterity for ages to come; for, as a judge in Israel, he had a sort of rule and government of them under God already, but amounted not to regal power and authority … I will not rule over you,.... Not that he declined the government of them as a judge, to which he was raised of God, but as a king, for which he had no authority and call from God; the choice of a king belonging to him, and not to the people … the Lord shall rule over you; as he did; their government was a theocracy, which they would have changed, but Gideon would not agree to it.
John Gill, An Exposition of the Old and New Testament, on 8:22 and 8:23; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Judges 8:27That no idolatrous use was in view, nor any divisive course from Shiloh contemplated, is manifest from Jdg 8:33. Gideon proposed, with the gold he received, to make an ephod for his use only as a civil magistrate or ruler, as David did (Ch1 15:27), and a magnificent pectoral or breastplate also. It would seem, from the history, that he was not blamable in making this ephod, as a civil robe or ornament merely, but that it afterward became an object to which religious ideas were attached; whereby it proved a snare, and consequently an evil, by perversion, to Gideon and his house
That no idolatrous use was in view, nor any divisive course from Shiloh contemplated, is manifest from Jdg 8:33. Gideon proposed, with the gold he received, to make an ephod for his use only as a civil magistrate or ruler, as David did (Ch1 15:27), and a magnificent pectoral or breastplate also. It would seem, from the history, that he was not blamable in making this ephod, as a civil robe or ornament merely, but that it afterward became an object to which religious ideas were attached; whereby it proved a snare, and consequently an evil, by perversion, to Gideon and his house
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 8:27; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Judges 8:5–6The princes of Succoth, however, showed so little sympathy and nationality of feeling, that instead of taking part of the attack upon the enemies of Israel, they even refused to supply bread to refresh their brethren of the western tribes who were exhausted with the pursuit of the foe. … In these words there is not only an expression of cowardice, or fear of the vengeance which the Midianites might take when they returned upon those who had supported Gideon and his host, but contempt of the small force which Gideon had, as if it were impossible for him to accomplish anything at all against the foe; and in this contempt they manifested their utter want of confidence in God.
The princes of Succoth, however, showed so little sympathy and nationality of feeling, that instead of taking part of the attack upon the enemies of Israel, they even refused to supply bread to refresh their brethren of the western tribes who were exhausted with the pursuit of the foe. … In these words there is not only an expression of cowardice, or fear of the vengeance which the Midianites might take when they returned upon those who had supported Gideon and his host, but contempt of the small force which Gideon had, as if it were impossible for him to accomplish anything at all against the foe; and in this contempt they manifested their utter want of confidence in God.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 8:6; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Judges 8:27The word ephod does not signify an image of Jehovah, or an idol, as Gesenius and others maintain, but the shoulder-dress of the high priest, no doubt including the choshen belonging to it, with the Urim and Thummim … It is far more probable that Gideon put on the ephod and wore it as a priest, when he wished to inquire and learn the will of the Lord. … The germs of Gideon's error, which became a snare to him and to his house, lie unquestionably deeper than this, namely, in the fact that the high-priesthood had probably lost its worth in the eyes of the people on account of the worthlessness of its representatives, so that they no longer regarded the high priest as the sole or principal medium of divine revelation; … His sin therefore consisted chiefly in his invading the prerogative of the Aaronic priesthood, drawing away the people from the one legitimate sanctuary, and thereby not only undermining the theocratic unity of Israel, but also giving an impetus to the relapse of the nation into the worship of Baal after his death.
The word ephod does not signify an image of Jehovah, or an idol, as Gesenius and others maintain, but the shoulder-dress of the high priest, no doubt including the choshen belonging to it, with the Urim and Thummim … It is far more probable that Gideon put on the ephod and wore it as a priest, when he wished to inquire and learn the will of the Lord. … The germs of Gideon's error, which became a snare to him and to his house, lie unquestionably deeper than this, namely, in the fact that the high-priesthood had probably lost its worth in the eyes of the people on account of the worthlessness of its representatives, so that they no longer regarded the high priest as the sole or principal medium of divine revelation; … His sin therefore consisted chiefly in his invading the prerogative of the Aaronic priesthood, drawing away the people from the one legitimate sanctuary, and thereby not only undermining the theocratic unity of Israel, but also giving an impetus to the relapse of the nation into the worship of Baal after his death.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 8:27; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Judges 8
Judges 8:1–32, World English Bible
Judges 8 in the Bible · Told in the Story: Chapter 5, The Bramble King
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Judges 8:1–3However, the tribe of Ephraim was so displeased at the good success of Gideon, that they resolved to make war against him, accusing him because he did not tell them of his expedition against their enemies. But Gideon, as a man of temper, and that excelled in every virtue, pleaded, that it was not the result of his own authority or reasoning, that made him attack the enemy without them; but that it was the command of God, and still the victory belonged to them as well as those in the army. And by this method of cooling their passions, he brought more advantage to the Hebrews, than by the success he had against these enemies, for he thereby delivered them from a sedition which was arising among them
Josephus, Antiquities of the Jews, Antiquities 5.6.6; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Judges 8:22–32Hereupon Gideon would have laid down the government, but was over-persuaded to take it, which he enjoyed forty years, and distributed justice to them, as the people came to him in their differences; and what he determined was esteemed valid by all. And when he died, he was buried in his own country of Ophrah.
Josephus, Antiquities of the Jews, Antiquities 5.6.7; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Judges 8:22–23It was honourable in him to refuse it: I will not rule over you, Jdg 8:23. What he did was with a design to serve them, not to rule them - to make them safe, easy, and happy, not to make himself great or honourable. And, as he was not ambitious of grandeur himself, so he did not covet to entail it upon his family: "My son shall not rule over you, either while I live or when I am gone, but the Lord shall still rule over you, and constitute your judges by the special designation of his own Spirit, as he has done." … Perhaps he discerned in the people a dislike of the theocracy, or divine government, a desire of a king like the nations, and thought they availed themselves of his merits as a colourable pretence to move for this change of government. But Gideon would by no means admit it.
Matthew Henry, Commentary on the Whole Bible, on 8:22–28; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Judges 8:27Of this he made an ephod, Jdg 8:27. It was plausible enough, and might be well intended to preserve a memorial of so divine a victory in the judge's own city. But it was a very unadvised thing to make that memorial to be an ephod, a sacred garment. … But we have reason to suspect that this ephod had, as usual, a teraphim annexed to it (Hos 3:4), and that, having an altar already built by divine appointment (Jdg 6:26), which he erroneously imagined he might still use for sacrifice, he intended this for an oracle, to be consulted in doubtful cases. … Gideon therefore, through ignorance or inconsideration, sinned in making this ephod, though he had a good intention in it. … However this might be honestly intended, and at first did little hurt, yet in process of time, … they deserted God's altar and priesthood, … having some excuse for paying respect to this ephod, because so good a man as Gideon had set it up, and by degrees their respect to it grew more and more superstitious.
Matthew Henry, Commentary on the Whole Bible, on 8:22–28; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Judges 8:22–23rule thou over us, both thou and thy son, and thy son's son also; by which they meant, that he would take the kingly government of them, and which they proposed to settle in his posterity for ages to come; for, as a judge in Israel, he had a sort of rule and government of them under God already, but amounted not to regal power and authority … I will not rule over you,.... Not that he declined the government of them as a judge, to which he was raised of God, but as a king, for which he had no authority and call from God; the choice of a king belonging to him, and not to the people … the Lord shall rule over you; as he did; their government was a theocracy, which they would have changed, but Gideon would not agree to it.
John Gill, An Exposition of the Old and New Testament, on 8:22 and 8:23; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Judges 8:27That no idolatrous use was in view, nor any divisive course from Shiloh contemplated, is manifest from Jdg 8:33. Gideon proposed, with the gold he received, to make an ephod for his use only as a civil magistrate or ruler, as David did (Ch1 15:27), and a magnificent pectoral or breastplate also. It would seem, from the history, that he was not blamable in making this ephod, as a civil robe or ornament merely, but that it afterward became an object to which religious ideas were attached; whereby it proved a snare, and consequently an evil, by perversion, to Gideon and his house
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 8:27; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Judges 8:5–6The princes of Succoth, however, showed so little sympathy and nationality of feeling, that instead of taking part of the attack upon the enemies of Israel, they even refused to supply bread to refresh their brethren of the western tribes who were exhausted with the pursuit of the foe. … In these words there is not only an expression of cowardice, or fear of the vengeance which the Midianites might take when they returned upon those who had supported Gideon and his host, but contempt of the small force which Gideon had, as if it were impossible for him to accomplish anything at all against the foe; and in this contempt they manifested their utter want of confidence in God.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 8:6; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Judges 8:27The word ephod does not signify an image of Jehovah, or an idol, as Gesenius and others maintain, but the shoulder-dress of the high priest, no doubt including the choshen belonging to it, with the Urim and Thummim … It is far more probable that Gideon put on the ephod and wore it as a priest, when he wished to inquire and learn the will of the Lord. … The germs of Gideon's error, which became a snare to him and to his house, lie unquestionably deeper than this, namely, in the fact that the high-priesthood had probably lost its worth in the eyes of the people on account of the worthlessness of its representatives, so that they no longer regarded the high priest as the sole or principal medium of divine revelation; … His sin therefore consisted chiefly in his invading the prerogative of the Aaronic priesthood, drawing away the people from the one legitimate sanctuary, and thereby not only undermining the theocratic unity of Israel, but also giving an impetus to the relapse of the nation into the worship of Baal after his death.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 8:27; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.