Thola ruleth Israel twenty-three years; and Jair twenty-two. The people fall again into idolatry, and are afflicted again by the Philistines and Ammonites. They cry to God for help, who upon their repentance hath compassion on them.
Thola ruleth in Israel twentie three yeares. 3. lair twentie two. 6. The people fal againe to idolatrie, are afflicted by the Philisthimes, and Ammonites. 10. they crie to God for helpe, who biddeth them cal for helpe to the goddes whom they haue serued. 16. but crying stil to God, and throwing away their idoles, he hath compassion of them.
1After Abimelech, there arose a ruler in Israel, Thola, son of Phua, the uncle of Abimelech, a man of Issachar, who dwelt in Samir of mount Ephraim:Dopo Abimelech fu capo d'Israele Thola, figliuolo di Phua zio di Abimelech, il quale era della tribù d'Issachar, e abitava in Samir sul monte Ephraim:AFTER Abimelech there arose Ruler in Israel Thola the sonne of Phua the vncle of Abimelech, a man of Issachar, which dwelt in Samir of mount Ephraim:Post Abimelech surrexit dux in Israël Thola filius Phua patrui Abimelech, vir de Issachar, qui habitavit in Samir montis Ephraim: 2And he judged Israel three and twenty years, and he died, and was buried in Samir.E governò Israele ventitré anni, e morì e fu sepolto in Samir.and iudged Israel three and twentie yeares, and died and was buried in Samir.et judicavit Israëlem viginti et tribus annis, mortuusque est, ac sepultus in Samir. 3To him succeeded Jair, the Galaadite, who judged Israel for two and twenty years,Ed ebbe per successore Jair di Galaad il quale fu giudice d'Israele per ventidue anni.After him succeded Iair the Galaadite, who iudged Israel for two and twentie yeares,Huic successit Jair Galaadites, qui judicavit Israël per viginti et duos annos, 4Having thirty sons, that rode on thirty ass colts, and were princes of thirty cities, which from his name were called Havoth Jair, that is, the towns of Jair, until this present day, in the land of Galaad.Ed egli avea trenta figliuoli che cavalcavano trenta asini giovani, ed eran principi di trenta città nel paese di Galaad, le quali dal nome di lui ebber nome Havoth-Jair, vale a dire città di Jair, fino al di d'oggi.hauing thirtie sonnes sitting vpon thirtie asse coltes, & princes of thirtie cities, which of his name were called Hauoth Iair, that is, the townes of Iair, vntil this present day in the Land of Galaad.habens triginta filios sedentes super triginta pullos asinarum, et principes triginta civitatum, quæ ex nomine ejus sunt appellatæ Havoth Jair, id est, oppida Jair, usque in præsentem diem, in terra Galaad. 5And Jair died, and was buried in the place which is called Camon.E morì Jair, e fu sepolto nel luogo detto Camon.And Iair died; and was buried in the place, which is called Camon.Mortuusque est Jair, ac sepultus in loco cui est vocabulum Camon. 6But the children of Israel, adding new sins to their old ones, did evil in the sight of the Lord, and served idols, Baalim and Astaroth, and the gods of Syria, and of Sidon, and of Moab, and of the children of Ammon, and of the Philistines: and they left the Lord, and did not serve him.Ma i figliuoli d'Israele aggiungendo a' vecchi de' nuovi peccati, fecero il male nel cospetto del Signore; e servirono agl'idoli, a Baal, e ad Astaroth, e agli dei della Siria, e di Sidone, e di Moab e dei figliuoli di Ammon, e de' Filistei, e abbandonarono il Signore e non l'onorarono.But the children of Israel ioyning new sinnes to their old, did euil in the sight of our Lord, & serued the Idols, Baalim and Astaroth, & the goddes of Syria and of Sidon and of Moab and of the children of Ammon and of the Philisthimes: and they left our Lord, and did not serue him.Filii autem Israël peccatis veteribus jungentes nova, fecerunt malum in conspectu Domini, et servierunt idolis, Baalim et Astaroth, et diis Syriæ ac Sidonis et Moab et filiorum Ammon et Philisthiim: dimiseruntque Dominum, et non coluerunt eum.
7And the Lord being angry with them, delivered them into the hands of the Philistines, and of the children of Ammon.Onde irato con essi il Signore li diede in potere de' Filistei, e dei figliuoli di Ammon.Against whom our Lord being wrath, deliuered them into the handes of the Philisthijms and of the children of Ammon.Contra quos Dominus iratus, tradidit eos in manus Philisthiim et filiorum Ammon. 8And they were afflicted, and grievously oppressed for eighteen years, all they that dwelt beyond the Jordan in the land of the Amorrhite, who is in Galaad:E furono vessati e oppressi crudelmente per diciotto anni tutti quelli che abitano di là dal Giordano nel paese degli Amorrhei che è in Galaad:And they were afflicted, and sore opressed for eightene yeares, al that dwelt beyond Iordan in the Land of the Amorrheite, which is in Galaad:Afflictique sunt, et vehementer oppressi per annos decem et octo, omnes qui habitabant trans Jordanem in terra Amorrhæi, qui est in Galaad: 9Insomuch that the children of Ammon, passing over the Jordan, wasted Juda, and Benjamin, and Ephraim: and Israel was distressed exceedingly.Di maniera che i figliuoli di Ammon passato il Giordano desolavano la Giudea, e Beniamin, ed Ephraim: e Israele fu abbattuto formisura.in so much, that the children of Ammon passing ouer Iordan, wasted Iudas and Beniamin and Ephraim: and Israel was afflicted exceedingly.in tantum ut filii Ammon, Jordane transmisso, vastarent Judam et Benjamin et Ephraim: afflictusque est Israël nimis. 10And they cried to the Lord, and said, We have sinned against thee, because we have forsaken the Lord our God, and have served Baalim.E alzando le strida al Signore dissero: Abbiam peccato contro di te, perchè abbiamo abbandonato il Signore Dio nostro, e servito a Baal.And crying to our Lord, they said: We haue sinned to thee, because we haue forsaken our Lord God & haue serued Baalim.Et clamantes ad Dominum, dixerunt: Peccavimus tibi, quia dereliquimus Dominum Deum nostrum, et servivimus Baalim. 11And the Lord said to them: Did not the Egyptians, and the Amorrhites, and the children of Ammon, and the Philistines,E il Signore disse loro: Non è egli vero che gli Egiziani, e gli Amorrhei, e i figliuoli di Ammon, e i Filistei,To whom our Lord spake: Haue not the Aegyptians and the Ammorrheites, and the children of Ammon and the Philisthijms,Quibus locutus est Dominus: Numquid non Ægyptii et Amorrhæi, filiique Ammon et Philisthiim, 12The Sidonians also, and Amalec, and Chanaan, oppress you, and you cried to me, and I delivered you out of their hand?E anche i Sidonii e Amalech, e Canaan vi straziarono, e alzaste la voce a me, e io vi liberai dalle mani loro?the Sidonians also and Amalech and Chanaan oppressed you, & you cried to me, and I deliuered you out of their hand?Sidonii quoque et Amalec et Chanaan oppresserunt vos, et clamastis ad me, et erui vos de manu eorum ?
13And yet you have forsaken me, and have worshipped strange gods: therefore I will deliver you no more:E con tutto questo mi abbandonaste, e rendeste onore agli dei stranieri: per questo io più non vi libererò.And yet you haue forsaken me, and haue worshipped strange goddes: therfore I wil not adde to deliuer you any more:Et tamen reliquistis me, et coluistis deos alienos: idcirco non addam ut ultra vos liberem: 14Go, and call upon the gods which you have chosen: let them deliver you in the time of distress.Andate ad invocare gli dei che avete eletti: essi vi liberino nel tempo di afflizione.goe and inuocate the goddes which you haue chosen: let them deliuer you in the time of distresse.ite, et invocate deos quos elegistis: ipsi vos liberent in tempore angustiæ. 15And the children of Israel said to the Lord: We have sinned, do thou unto us whatsoever pleaseth thee: only deliver us this time.Ma i figliuoli d'Israele dissero al Signore: Abbiam peccato; fa di noi quello che ti piace: per questa volta sola liberaci.And the children of Israel said to our Lord: We haue sinned, render to vs whatsoeuer pleaseth thee: only now deliuer vs.Dixeruntque filii Israël ad Dominum: Peccavimus, redde tu nobis quidquid tibi placet: tantum nunc libera nos. 16And saying these things, they cast away out of their coasts all the idols of strange gods, and served the Lord their God: and he was touched with their miseries.E avendo dette queste cose gittaron fuora de' loro confini tutti i simulacri degli dei stranieri, e servirono al Signore Dio, il quale ebbe compassione delle loro miserie.In saying which thinges, they threw away out of their coastes al the idols of strange goddes, and serued our Lord God: who sorowed for their miseries.Quæ dicentes, omnia de finibus suis alienorum deorum idola projecerunt, et servierunt Domino Deo: qui doluit super miseriis eorum. 17And the children of Ammon shouting together, pitched their tents in Galaad: against whom the children of Israel assembled themselves together, and camped in Maspha.Intanto i figliuoli di Ammon con alte grida piantaron le tende in Galaad: contro de' quali adunatisi i figliuoli d'Israele, posero il campo in Maspha.Therfore the children of Ammon crying together pitcht their tentes in Galaad: against whom the children of Israel being assembled camped in Maspha.Itaque filii Ammon conclamantes in Galaad fixere tentoria, contra quos congregati filii Israël in Maspha castrametati sunt.
18And the princes of Galaad said one to another: Whosoever of us shall first begin to fight against the children of Ammon, he shall be the leader of the people of Galaad.E i principi di Galaad si dissero l'uno all'altro: Quegli di noi che sarà il primo ad attaccare la mischia co' figliuoli di Ammon, sarà condottiere del popolo di Galaad.And the princes of Galaad said euerie one to their neighbours: Who of vs shal first beginne to fight against the children of Ammon, shal be the duke of the people of Galaad.Dixeruntque principes Galaad singuli ad proximos suos: Qui primus ex nobis contra filios Ammon cœperit dimicare, erit dux populi Galaad.
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Challoner
Uncle of Abimelech, that is, Half-brother to Gedeon, as being born of the same mother, but by a different father, and of a different tribe. (Challoner)
Haydock
The wife of Joas might have been married to a person of the tribe of Issachar, by whom she had Phua, who was half-brother of Gedeon. (Haydock)
Menochius
Thola was cousin-german of Abimelech. (St. Augustine, q. xlvii., etc.) The Israelites elected Thola for their judge, (Abulensis) out of respect to Gedeon, (Cornelius a Lapide) that he might put an end to the commotions which had been excited by the tyrant. (Menochius)
Joatham might be passed over on account of his youth. The Septuagint and Chaldean have "Thola, the son of Phua, the son of his uncle by the father's side," which may be true, if the brother of Gedeon adopted him; or this uncle might refer to Abimelech. The uncertainty arises from the Hebrew Dodo, which may be taken as a proper name. "Phua, the son of Dodo;" (Pagnin; Protestants, etc.; Haydock) or as denoting a relation, the paternal uncle of Abimelech, or of Thola, (Bonfrere, etc.; Calmet) or simply "his kinsman." The Hebrew, Septuagint, etc., assert that Thola "arose to defend or to save Israel." He seems to have kept all quiet during the 23 years of his administration.
Menochius
Samir. Septuagint Alexandrian reads "Samaria;" but the city was not built till the reign of Amri. There was a city on a mountain, (Haydock) called Samir, in the tribe of Juda, (Josue 15:48,) different from this. (Menochius)
Calmet
People were at liberty to dwell where they pleased, out of their own tribe. (Calmet)
Haydock
This judge was buried among the Ephraimites. (Haydock)
Calmet
But we know not the exact place where Samir stood. (Calmet)
There seems, however, to be no inconvenience in allowing that there was a town in the vicinity of Sichem, long before Amri made Samaria the capital of his kingdom; (see 3 Kings 13:22., and 16:24,) and here Thola might reside. He was probably the eldest, or of the second branch, of Issachar, (Numbers 26:23, ) of great nobility and virtue, and the 10th judge of Israel.
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Year of the World 2816.
Haydock
Years. S. Severus says 22, making the reign of Jair of equal length. Cum aeque viginti et duos annos principatum obtinuisset. But this is contrary to all the best chronologers. The fidelity of the Israelites seems to have been of no longer continuance at this period than usual, as we find that they relapsed into idolatry again, at least after the death of Jair, within 45 years after they had been scourged by the tyrant Abimelech, ver. 6. (Haydock)
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Challoner
Havoth Jair. This name was now confirmed to these towns, which they had formerly received from another Jair, Numbers 32:41. (Challoner)
Sixty are there specified, and only 30 here, which might either be the same, or different from those villages to which the former Jair had left his name. Grotius thinks that judge Jair was the son of Segub, who left 23 cities to him. These, with seven belonging to his grandfather, Hesron, make up the number here specified, 1 Paralipomenon 2:22.
Calmet
The Hebrew does not say that these 30 cities were called after the judge: "they had 30 cities, which are called Havoth Jair," etc. (Calmet)
Haydock
Some copies of the Septuagint add "two" to the number of sons, asses, and cities, as if there had been 32 of each. In other respects they agree with the original. It was formerly a mark of distinction to ride on fair asses, Judges 5:10. (Haydock)
St. Jerome thinks that horses were prohibited, as they were in Egypt, without the king's leave. But we nowhere find this law recorded , (Calmet) and it is not universally true that it existed. (Menochius) (Hieropolit. 3:15.)
Estius
Some have inferred from Jair's children having 30 cities, that he exercised a sovereign authority over Israel: but he might only give his children the authority of magistrates in them, as Samuel did, 1 Kings viii. (Estius)
Haydock
We know not by what means Jair was raised to the chief command, nor what he did for the benefit of the people. He is supposed to be the same who is called Bedan, 1 Kings 12:11. Serarius; Usher, etc.); though others think that Bedan is a title of Samson. He was of the tribe of Manasses in Galaad. Having kept the people under due restraint during his administration, they burst forth, like a torrent, at his death, and, on all sides, abandoned themselves to a multiplicity of idols, so that God made some difficulty in restoring them again to favour. (Haydock)
Haydock
Cornelius a Lapide thinks that they had begun to relapse 18 years before the death of Jair, and were, consequently, chastised by the Ammonites. Serarius is of a contrary opinion, though Houbigant rather inclines to the former sentiment, as it is not said that Jair gave rest to the land, nor more than Samgar. (Haydock)
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Bonfrere
Camon is placed in Galaad by Adrichomius, though St. Jerome mentions another, six miles from Legion, where he supposes that Jair was buried. It seems more natural to say that he was interred in his own country, on the east side of the Jordan. (Bonfrere)
Calmet
It is, probably the same city as Hamon (1 Paralipomenon 6:16,) and Hammothdor, Josue 31:32. (Calmet)
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Gods. The sun and moon were principally adored among these nations, under different names.
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Haydock
Ammon. While these infested the eastern parts, the Philistines made incursions into the territories of their neighbours. (Haydock)
Haydock
This servitude resembled that of Madian. Jephte attacked the Ammonites, and Abesan, with other judges, made head against the Philistines (Calmet) on the west. (Haydock)
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Calmet
Years by the Ammonites, whose dominion was suppressed by the victory of Jephte. When the servitude commenced is uncertain, ver. 4. Hebrew, "and that year they vexed," etc. (Calmet)
Eusebius † AD 339
Roman Septuagint, "at that time." Grabe's copy has "in that year;" and though the former expression appear to be more indefinite, yet it must refer to some period, (Haydock) either prior to the death of Jair, (Salien) or subsequent to that event. (Eusebius; Genebrard.)
The text will not decide with certainty. How long the Philistines harassed Israel is specified, Judges 13:1.
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Haydock
Exceedingly. Not only those who lived in Galaad, but also three tribes on the west of the Jordan, were treated as the half tribe of Manasses had been, (Calmet) when Gedeon delivered them. (Haydock)
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Menochius
Said by the mouth of an angel, or of some prophet. (Menochius)
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Calmet
Chanaan. Hebrew, "Maon." Septuagint Roman and Alexandrian, "Madian." The Maonites are styled Mineans by the Septuagint (1 Paralipomenon 4:40,) and these inhabited Arabia, (Diod. 3:42,) and might join themselves to Madian and Amalec, in their attacks upon the Israelites. As for Chanaan, which other editions of the Septuagint retain, we know that they were domestic enemies, like thorns in the sides of Israel, Josue 23:13. All the persecutions, which the Hebrews had to undergo, are not particularized in this book. (Calmet)
Haydock
They were grievously tormented in Egypt, they had to contend with the Amorrhites at their first entrance into the land. (Haydock)
Calmet
The Ammonites and Amalecites had assisted Eglon before, and the Philistines had attacked Samgar. The Sidonians, it seems, had also greatly molested those who lived near them, and probably were the auxiliaries of Jabin. (Calmet)
Calmet
But the Chanaanites were ready to fall upon every weak spot, living in various parts of the country, (Haydock) and continually tempted the people of Israel to abandon the service of God. (Calmet)
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Haydock
No more, so readily as I have done formerly. I will make you feel the rod of your oppressors. (Haydock)
Calmet
Unless you change your conduct, I will never deliver you. (Calmet)
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Go. This is not a command, but an ironical expression, as Deuteronomy 32:38.
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Menochius
Time. They are willing to suffer from the hand of God, (2 Kings 24:14,) if they prove inconstant any more. (Menochius)
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Menochius
Touched. Literally, "grieved." Hebrew, "his soul was straitened," as in joy it is said to be enlarged. He speaks of God in a human manner. (Calmet) (Genesis 6:6.) (Menochius)
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Together, as people sure of victory.
Galaad, the capital of the country of the same name. It belonged to Gad.
Calmet
Maspha, near the springs of the Jaboc, Josue 11:3., and 13:26. (Calmet)
Menochius
It signifies "a watch-tower." (Menochius)
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Calmet
Galaad. It seems none of them durst accept the offer, as the first onset was the most hazardous. Hence they invited Jephte to take upon him the command. The Israelites consulted the Lord on a former occasion, who should begin the attack upon the Chanaanites, Judges 1:1. In these wars much depended on one battle. The wars were seldom protracted to such a length as they have been since. (Calmet)
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Havoth Jair.... This name was now confirmed to these towns, which they had formerly received from another Jair. Num. 32.41.
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Not euerie one that sayeth: Lord, Lord but he that doth the wil of God, &c. Mat. 7.
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1. AFTER ABIMELECH THERE AROSE A JUDGE IN ISRAEL, THOLA, THE SON OF PUA, THE UNCLE OF ABIMELECH. — Thola was therefore a cousin of Abimelech, being the son of Pua, who was the brother of Gideon, the father of Abimelech. Thola appears to have been created Judge by the election of the people, for no mention is made of God here. Thus Abulensis. So the people elected Judges: Jephte, Abesan, Ahialon and Abdon, cap. XII, vers. 8. "There arose" therefore one elected by the people to correct the scandal and to abolish the tyranny of Abimelech, lest anyone thereafter imitate it and attempt something similar. Whence the Hebrew and Septuagint add that he arose to save Israel, namely that he might free the Commonwealth from the tyranny and idolatry of Baalberith introduced by Abimelech, and that he might defend it from neighboring enemies, if they should invade Israel after their custom; and perhaps in fact he did defend it, even if Scripture does not record the deed. For the Judges of Israel were saviors, as was said cap. II, vers. 16, and cap. III, vers. 9. For "the uncle of Abimelech," the Hebrew is בן דודו ben dodo, that is, the son of his uncle, namely of Abimelech, supply: Thola was this new Judge. Thus also the Septuagint, and indeed the Chaldean, except that it renders it in the genitive, the son of his uncle; as if not Thola, but his father Pua were the son of the uncle of Abimelech. The Rabbis, however, and among them Pagninus, Arias, Vatablus, Cajetan, retain Dodo as a proper name, and render it, Thola the son of Pua, the son of Dodo; as if Dodo were the father of Pua and the grandfather of Thola the Judge. But we should rather believe St. Jerome, the Septuagint and the Chaldean, who translate dodo as "his uncle." Certainly the Hebrews, on account of the merits of Gideon, wished to create a Judge from his lineage who would succeed him; and since all the sons of Gideon had been slain by Abimelech, they took the son of his brother, namely Thola, and created him Judge. A MAN OF ISSACHAR. — You may ask: Gideon was of the tribe of Manasseh, how then was his brother Pua, and his son Thola, of the tribe of Issachar? St. Augustine and others respond that Gideon and Pua were brothers only on the mother's side, so that their mother first married Joas a Manassite, and by him bore Gideon, then married another man of the tribe of Issachar, and by him bore Pua the father of Thola. For women could marry men of another tribe outside their own, when they had brothers who were heirs of their fathers and preserved their inheritance in their tribe, lest it pass to a man of another tribe through the woman (if she should be the heir in the absence of male offspring) to whom she was married, Num. cap. ult. WHO DWELT IN SAMIR (a city) OF MOUNT EPHRAIM. — Although therefore he was of the tribe of Issachar, nevertheless he dwelt in the tribe of Ephraim, so that dwelling as it were in the midst of the more numerous tribes, he might rule them more easily as Judge. For it befits a king to be in the center of his kingdom, so that he may be easily approached and met by all parts of the kingdom. Allegorically, Thola in Hebrew is the same as a worm or scarlet. Whence he was a type of Christ, who said: "I am a worm and not a man," Psal. XXI, 7; he was equally scarlet in blood and in charity, because he was purpled in his blood for us, and burned with fiery charity, the son of Pua, that is of the Corner, because he himself is the cornerstone of the Church. His seat was Samir, that is custody, dregs, thorns, adamant. For we have great need of custody in so many perils and snares, great need of knowledge and contempt of our dregs, great need of compunction of flesh and spirit, and finally great need of constancy and adamantine strength.
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3. HIM SUCCEEDED JAIR THE GALAADITE, — and therefore of the tribe of Manasseh; for this tribe dwelt beyond the Jordan in Galaadite near Mount Galaad; whence also the cities over which his thirty sons presided were in the tribe of Manasseh. He is here the eighth Judge of Israel. Jair in Hebrew is the same as "he who illuminates," because he illuminated Israel by his justice, virtue and religion. All the Judges were given by God to Israel for this purpose, that they might keep them in the true faith and worship of God, and therefore all were holy, and are praised as such by Ecclesiasticus, cap. XLVI, vers. 13, and by the Apostle, Hebr. XI, 32. Hence Jair was a type of Christ, who as the light of the world "illuminates every man coming into this world," John I, 9. Tropologically, let every Prelate and faithful person be "Jair," that is an illuminator of others, according to that saying of Christ: "So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven," Matt. V, 16.
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4. HAVING THIRTY SONS SITTING (In Hebrew, riding; Septuagint, mounting; Josephus, most skilled in riding) UPON THIRTY FOALS OF ASSES. — Cajetan wishes these foals to have been equine, not asses; because, he says, this is brought forward here to show the glory of these princes; but glory is to ride upon a horse, not an ass: but Cajetan errs. In Hebrew עירים aiarim, foals of the ass, not of the horse, signifies here and elsewhere, as St. Jerome, the Septuagint, Pagninus and others testify throughout. Thus also Lyra, Arias, Vatablus and Abulensis, who understand by foals of asses mules, which are born from an ass and a mare; for nobles are carried in mules. More simply you should take mere asses, because these are what aiarim signifies in Hebrew, and these in Palestine are more vigorous and stronger than ours; whence there they used asses in place of horses, especially because God had forbidden the Hebrews the use and abundance of horses, as I showed in the Pentateuch, Deuteronomy XVII, 16, at those words: "He shall not multiply horses to himself." To this pertains the etymology of ass, concerning which St. Isidore in book XII of the Etymologies says: "The ass, he says, and the little ass is called from sitting, as it were assedus; but this name, which was more fitting for horses, this animal took on, because before men captured horses they began to ride upon this one. For it is a slow animal and resisting by no reasoning, and as soon as man wished it, it immediately submitted itself to him." AND PRINCES OF THIRTY CITIES. — In Hebrew there is a beautiful paronomasia in the word aiarim, which signifies both foals and cities. A similar one exists in Greek between polou and poleis. WHICH FROM HIS NAME ARE CALLED HAVOTH JAIR, THAT IS, THE TOWNS OF JAIR. — Long before, these thirty cities, and moreover another thirty, that is sixty, by another more ancient Jair were called the cities of Jair, as appears in Numbers XXXII, 41; here however that name was confirmed to them, and as it were newly given on account of a new reason, namely because thirty princes, sons of Jair the judge, presided over these thirty cities; but of the other thirty no mention is made here, because those did not pertain to these thirty princes.
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8. OPPRESSED FOR EIGHTEEN YEARS. — These 18 years cannot be comprehended in the years of the following Judge, namely Jephthah, for he presided only six years. Wherefore Serarius wishes them to be altogether added in the chronology to the years of the other Judges. But in chapter II I showed that this cannot be done. Wherefore these 18 years must be comprehended in the years of the preceding Judge, namely Jair, who presided 22 years. For although Jair strove with all effort to keep the Israelites in the worship of the one true God, yet they themselves, partly from innate malice and inclination toward idols, partly from commerce and marriages with neighboring idolatrous Gentiles, partly from the continual peace of 23 years under Judge Thola, abounding in riches and feasting and wantonness, turned aside to the idols and vices of the Gentiles; wherefore God, the just avenger of perfidy, immediately chastised them, sending upon them the Philistines and Ammonites, who plundered and oppressed them, and this for 18 years, until they themselves, broken by so many scourges, seriously repenting and casting off idols, returned to God, who thereupon, reconciled by this repentance, liberated them through Jephthah, as appears from what follows. For this is what Scripture predicted, chapter II, verse 16: "And the Lord raised up Judges, who should deliver them from the hands of the spoilers; but they would not hearken to them, committing fornication with strange gods."
10:12
12. AND CHANAAN. — Thus also the Septuagint translates. In Hebrew מעון maon, which others retain as a proper name of a place. See St. Jerome in the Hebrew Places: "Maon, he says, is a region of the Moabites, according to Jeremiah," chapter XLVIII, verse 23; according to the Septuagint, Marinus in the Lexicon and others think Maon is the same as Bethmaon and Baalmaon, which was a city of the Moabites near the torrent Arnon in the tribe of Reuben. Hence the inhabitants of Maon, I Paralipomenon IV, 41, and II Paralipomenon XXVI, 7, are called Meonenim, where the Septuagint translates Minaeans. Whence also the Septuagint, Job chapter II, verse 11, constitutes Sophar, the friend of Job, king of the Minaeans. St. Jerome however, II Paralipomenon XXVI, 7, translates Ammonites. Whence it appears that he himself took Meonenim by metathesis for Ammonim, that is Ammonites. But in the former place, I Paralipomenon IV, 41, he translates inhabitants, for this is what meonenim signifies. However it may be, it is certain that these were Canaanites. For thus the Septuagint and our translator render it, who appropriate to them the common name of Canaanites, as if they in that age were called Chanaan and Canaanites before others.
10:14
14. GO AND CALL UPON THE GODS WHICH YOU HAVE CHOSEN. — It is a sarcasm similar to that in Deuteronomy XXXII: "Where are their gods, in whom they had confidence? etc. Let them rise and help you, and protect you in time of need."
10:16
16. THEY CAST AWAY THEIR IDOLS. — Behold, this is the sign of serious sorrow and penance, to cast away their idols and vices: and therefore God soon had mercy upon them. WHO WAS GRIEVED FOR THE MISERIES OF THEM. — In Hebrew ותקצר katsar, that is, his soul was straitened in the labour of Israel. The Septuagint renders it, diminished or contracted. This is said anthropopathically: for indeed anguish does not fall upon God, but figuratively it signifies a great affection of compassion in God. Thus God says, Jerem. XVIII, 7: "At what instant I shall speak against a nation, and against a kingdom, to root out, and to pull down, and to destroy it. If that nation against whom I have spoken shall repent of their evil: I also will repent of the evil that I have thought to do unto them. And at what instant I shall speak concerning a nation, and concerning a kingdom, to build it up, and to plant it." See St. Chrysostom, homily 5 to the People, and 25 in Genesis and 41 in Matthew.
10:17
17. THEREFORE THE CHILDREN OF AMMON SHOUTING (that is, summoning their men to war) PITCHED THEIR TENTS IN GALAAD. — For the region of Ammon is near to Galaad and the Galaadites, namely the Manassites, who therefore first opposed them when they rushed upon them. AGAINST WHOM THE CHILDREN OF ISRAEL BEING GATHERED TOGETHER ENCAMPED IN MASPHA. — There is a twofold Maspha, one in the tribe of Gad, another in the tribe of Manasse, which is here understood; both because the Ammonites had invaded the tribe of Manasse which was near to them; and because Jephte was appointed to them as it were as a leader, who was of Manasse, as we shall hear in the next chapter. Moreover Maspha in Hebrew is the same as a watchtower, because it was in a high place, from which they could watch for the coming of the Ammonites and other neighbouring enemies, so that they might provide against it.
10:18
18. WHOSOEVER OF US SHALL FIRST BEGIN TO FIGHT AGAINST THE CHILDREN OF AMMON SHALL BE LEADER OF ALL THE PEOPLE OF GALAAD, — thus indeed at that time they decreed by tumultuous counsel, but not altogether rightly. Whence shortly after a sounder counsel came into their mind concerning summoning Jephte, a warlike man, as we shall hear in the next chapter. Thus Abulensis.
Machine translation from the Latin, not reviewed.
10:1
Le TM suivi en général par les versions diffère beaucoup d'un autre texte grec. D'après TM, Thola' est fils de Pouah, lui-même fils de Dodo, et homme d'Issachar. La forme אי וששכר en elle-même indiquerait les gens d'Issachar ; cependant pour un particulier on a une analogie Num. 25 8.14 et plus haut 7 14. Mais il est étrange que תולע (étym. > vers qui donne la couleur rouge », « habit de cette couleur בע cf. ass. {ullu « vers ») soit aussi 6 propre fils d'Issachar (Gen. 4613 etc.) et frère de פואה (Gen. 46 13, écrit פוה dans Num. 26 23), signifiant rouge d'après les anciens, d'après les Araméens rubia tinctorum, la garance (Moore). Il est certain cependant que Thola est ici un nom de personne. La résidence d’un homme d'Issachar au mont d'Éphraïm n’a rien d'étonnant en soi, mais devient suspecte quand il s’agit d'un chef. La position de Chamir est inconnue, on 16 place naturellement le plus près possible de la plaine d'Esdrelon. Le nom de Dodo se trouve IT Sam. 23 9 et dans el-Amarna, 2000 (KB.VI 44; 45; 52 15) sans parler du nom probablement divin de דודה dans Mésa (1. 12). Même avec ce texte quelques-uns (G. Κα.) ont rendu דודו > son oncle ». — Quelques minuscules grecs (M. de Moore) ont lu : xai ἀνέστησεν ὁ θεὸς... τόν Θωλα υἱὸν Doux υἱὸν Καριε πατραδέλφου αὐτοῦ, en omettant Issachar. Un plus grand nombre à Zauapeta au lieu de Chamir. Quelques éléments sont ici suspects : il est très naturel qu'entendant dodo dans le sens d'oncle, on ait supprimé Issachar, pour éviter la difficulté de la parenté entre Abimélek de Manassé et Pouah d’Issachar; de plus Samarie ayant été fondée plus tard, il est clair que le nom plus connu a remplacé Chamir. Mais il est difficile de croire que le nom de Kagte ou Kapne qui représente קרח )11 Reg. 25 23 etc.) ail été inventé. Si c'est un nom hypocoristique ne pourrait-on imaginer qu'il est abrégé de קרחדודו ? La formule > Dieu suscita » est au moins aussi probable que celle de TM (cf. 2 16.18).
10:2
Thola‘ est attiré comme Abimélek vers Éphraïm comme centre de gravité. En disant qu'il habitait à Chamir le texte indiquerait plutôt que cette ville n'était pas sur le territoire propre d’Issachar. Steuernagel 8 conclu au contraire (Die Éinwanderung, p. 13) à la présence de la tribu d’Issachar au mont d'Éphraïm à une époque antérieure ἃ son installation définitive. 3-5. laïr. — De R°. comme le prouvent 18 date et la judicature. — 4) חוּה apparenté à חי qui en srabe signifie une tente, puis une tribu. fl s'agit de stations de nomades qui se sont transformées en villages en gardant leur nom. D'après les critiques, ce sont ces villes qui sont en question; les ânes ont probablement été empruntés à 42 14, d'autant plus facilement que O2 et עירִים se ressemblent davantage ; ils enlèvent donc comme glose « montés sur trente ânes ». Cependant la question des villes elles-mêmes (lire ערים 2° loco avec toutes les versions) est assez complexe. 101 elles sont en Galaad, comme ] Chron. 2 22, mais dans Jos. 43 30, Dt. 3 13 s. elles semblent confondues avec 10 pays de Basan. Cette difficulté n'est pas insoluble si on suppose le Galaad du nord, auj. ‘Adjloun, et si l'on entend par Argob le pays de Souwét entre Irbid et 28786, contigu au premier. Il faut d’ailleurs reconnaître que Dt. 3 13 s. porte des traces de glose, aussi bien que 1 Reg. 4 13 et que les appellations, tout en s'appliquant au passé, portaient la trace des changements successifs. Ainsi Num. 32 41 les villes de Iaïr ne sont pas nombrées. 1 Chr. 2 22 en compte 23; le TM ici 30, mais les LXX en ont 32; Jos. 13 30 en compte 60. Dans Dt. 3 14 et Jos. 13 30 les mots « dans Basan » sont une glose contraire au texte lui-même, et qui ne s'explique que parce que le royaume de ‘Og, roi de Basan, avait compris aussi 16 pays d’Argob (cf. Dt. 3 4). Lorsque I Chr. 2 23 les vingt-trois cités sont considérées comme descendant de l’union de Hesron le Judéen avec la famille de Makir, on indique le mélange de population juive restée dans ces villes, qui étaient sans doute près du pays de Tubion vers lequel Judas Macchabée dirigea une expédition pour délivrer les Juifs qui l'habitaient — c'est à cette époque que le nom de Galaad a le plus d'extension ([ Macc. 5 25 ss.). Il demeure que laïr donna son nom à ces villes soit comme premier conquérant au temps de Moïse (Num. 32 41) soit comme juge (ici). Hum. suppose que ces villes ont repris avec le second laïr le nom du premier qu'elles avaient perdu. Cette harmonisation est embarrassée. On pourrait plutôt s'étonner que la tradition hébraïque, à supposer qu'elle eût ‘villes ”, et on les nomma Hawot Ilaïr jusqu’aujourd'hui, .4 עורום TM ;ערים .4 été double, eût été enregistrée à double avec tant de sans façon. Notre phrase est singulièrement embrouillée, comme le prouvent les deux להם et l’incise retardée : qui sont au pays de Galaad. Il est fort possible que le texte ne contenail ici que les 30 fils et les 30 ânes et que les villes ne sont venues que par le calembour de quelque glossateur, attirées par le nom de laïr. Il s’en suivrait seulement que R?°. n'aurait rien trouvé de plus pour caractériser laïr ; pour ‘Abdon il n’en dit pas davantage tout en rapportant un chiffre d’ânes plus élevé (42 14).
10:5
Qamôên est inconnu, mais il est évident par le contexte qu'il faut le chercher à l’est du Jourdain. Polybe )\ 70 12) parle d'une ville de Καμοὺν près de 16118, auj. Tabakat Fahil. CHariTRE 100 --- 12 7. — INTRODUCTION ET HISTOIRE DE JEPHTÉ
10:6
Les formules sont celles du Rp, cf. 2 11.13 ; 3 7 etc. Aux Baals et aux Astartés on joint les dieux des Ammonites et des Philistins, ce qui explique les oppressions suivantes. Les autres dieux n'avaient pas à être nommés ici et les différents textes sont fort divergents. Ce sont surtout les dieux des environs, développement de 2 12. G )2(8 Αραδ ארוד pour ארם ; Arvadirait bien avec Sidon, mais cette leçon n'est pas assez appuyée. > Les dieux d'Aram » doit être une glose ajoutée après que l'adversaire d'Othoniel fut devenu roi d’Aram des fleuves; cela manque dans plusieurs mss. grecs et se trouve avec astérisques dans Syr.-hex., transposé dans G(A); 16 syr. fournit la variante Édom que nous n'osons croire primitive.
10:7
Cf. 3 14.20; 3 8; 4 2. On est étonné de trouver là les Philistins puisqu'il ne sera plus question prochainement que des Ammonites, mais cette longue morale n'indique-t-elle pas que l’auteur fait ici comme une préface à la seconde moitié du livre ? Peu importe que l'ordre des servitudes soit interverti après que l'ordre des idolâtries a été donné selon le plan du livre; les Ammonites viennent en second lieu comme sujet de ce qui suit.
10:8
רעץ et רצץ l'un à côté de l’autre avec un sens assez semblable peuvent bien être le résultat d'une variante marginale; mais rien n'empêche d'écrire de la sorte : « cette année-là », c'est l’année de l'oppression qui devait être déterminée dans le document qui paraît commencer ici : ces mots 10. Omettre ך devant ‘2. sont embarrassants à côté de « pendant 18 ans » ; aussi la Vg. les a supprimés et Hum. propose de les considérer comme une glose, mais tout l'embarras est causé par la soudure de deux textes. Cependant comme un rédacteur mème n'écrirait pas de la sorte, il est probable que les 18 ans sont tombés du v. précédent : Dieu les livra pendant 18 ans, comme 3 14. — La terre des Amorrhéens, c'est en parfaite conformité avec le récit de la conquête dans ₪ Num. 21 21 ss. ; cf. Dt. 1 24 55.
10:9
Le v. 9b est certainement de ἢν; cf. 2 15; il est donc probable que la première partie en est aussi. Elle étend l'oppression à l’ouest du Jourdain.
10:10
Le cri vers Dieu est souvent de R», cependant nous l'avons trouvé dans E 6 7 qui contenait en germe le pragmatisme moral. De plus il emploie la confession des péchés, Num. 44 40; 24 7; ce verset peut donc être de lui, mais repris par Re, qui en fait le point de départ d'une instruction morale, exactement comme 6 8 ss. 115.) La construction par anacoluthe est impossible, et toutes les versions ץ ont renoncé. On ne peut pas dire cependant qu'elles suivaient un autre texte, elles ont simplifié, d'autant que G(B) suit en partie TM. Mais on ne peut guère supposer non plus l'ellipse de « je vous 81 sauvés » avec 72. Ce qui est classique en parlant de l'Égypte, c'est que Dieu en a fait monter, dans ces morales 2 1 et 6 8; ensuite Dieu délivre des autres. Dans 16 v. 11, il n'y a donc rien à ajouter aux Égyptiens, le reste est une glose remplaçant העליתי אתכם > je vous ai fait monter » qui est nécessaire. D'autant que les Amorrhéens, partout dépossédés, n’ont guère opprimé que Dan (4 34), fait qui n’a pas été suivi immédiatement d'une délivrance, et qu'il va être question de la délivrance des Ammonites dans l'avenir. Rachi avait déjà remarqué qu’il ץ a sept oppressions pour sept genres d'idolâtrie au v. 6, mais n'est-ce pas ce qui a porté les glossateurs à grossir ici la liste ? — Les Sidoniens ne s'expliquent guère, mais il est vrai que nous ne con- .ומן האמרי מן בני עמון ומן פלשתים TM om.— Rayer ; העליתי[אתכם .44 Ma‘ôn. בתנון TM ; כודין .19 8155085 pas toutes les circonstances. On sait que ce nom s’employait pour les Phéniciens en général. Ainsi Ethhaal roi des Sidoniens 1 Reg. 16 31 était d’après Josèphe (Ant. VIIT 43 2) roi de Tyr. La mention des Sidoniens s'expliquerait donc très bien si l'oppresseur du ch. 4 était le roi de Tyr צור et non .חצור Cela irait bien aussi avec le rapprochement des Cananéens et des Sidoniens 3 3. ‘Amaleq n'a figuré qu'avec Madian, 6 3 ; 90 figurera plus tard dans l'histoire (1 Chr. 4 41) etc., probablement Ma'‘àn à six heures à l'est de Pétra; mais ici Madian est beaucoup plus probable avec G(A,B, Lag.). La tradition textuelle est d’ailleurs assez flottante. Le Syr. remplace les Amorrhéens, les Ammonites et les Philistins par les Moabites; au v. 12 il met les Ammonites pour Ma‘on. Ce dernier mot est lu Canaan par Vg. et quelques manuscrits grecs. — En présence de ces divergences on serait tenté d'adopter la cure radicale de Moore qui lit : « Les Égyptiens vous ont opprimés et je vous ai délivrés de leurs mains. » Mais le ἢν a dû se placer dans une situation différente de celle de la sortie d'Égypte. 11 ÿ a eu chute et rechute, la situation est empirée. D'ailleurs un simple glossateur eût difficilement introduit les Sidoniens. — Le thème du repentir, comme 2 18.
10:13
La rechute comme 2 19.
10:14
Cf. Dt. 32 31 5.
10:15
Nouvelle confession, beaucoup plus humble que la première, qui se soumet éventuellement au châtiment. Cette soumission à la volonté de Dieu se retrouve 1 Sam. 3 18; IT Sam. 15 26. Il n'est pas nécessaire que toutes les confessions de péchés soient de E.
10:16
Ce verset qui suit l’aveu des fautes 50 souderait aussi bien à v. 10. D'ailleurs Moore et Budde remarquent des traces de E. Il y a une grande ressemblance avec Gen. 35 2 ; Jos. 24 20-93; I Sam. 7 3. Cela conduirait à 18. Om. שרי גלעד les princes de Galaad. attribuer à ₪ Dt. 34 16. Donc אלהי הנכר représente dans E אלהים אחרים de D. — Sur la locution : avoir l'âme courte, perdre patience, cf. Num. 21 (ΕἸ, Jud. 16 16, Zach. 44 8 Dans Job 24 # et Ex. 6 9 (P) avec ΠῚ au lieu de עמל — .נפש comme Dt. 26 7. 40 17-44 11. Désurs pe Jepuré. — ₪ ct J. Deux récits parallèles. Dans E, les Israélites cherchent un chef (ראש) (40 18); or un certain Jephté avait été chassé par ses frères (44 2); c'est lui qu'on va chercher pour être chef (41 8), ce qu’il exige formellement (44 9); on jure devant 186, car Jephté avait prononcé toutes ses paroles à Mispa. 1] ץ vivait donc, mais à l'écart de sa famille. Dans 1, Jephté, fils d’une courtisane, 8 00 fuir son pays (44 12.3). La gucrre éclate )4( ; on va le chercher au pays de Tob où il est à la tête d'une troupe et on lui propose de devenir capitaine des Israélites (5b.6). 11 accepte (44 112). Rédactionnel peut-être « les anciens » pour « les frères » au v. 44 7 et ראש ajouté .ץצ 142.
10:17
ויצעקו comme 6 34 et 7 24 dans J. Tournure qui se retrouve 6 35 et 7 23. Gala‘ad doit être représenté du moins quant au nom par Djal‘oud, à plus de deux heures au nord de Salt, בוצפה pourrait très bien être Migibta entre Souf et Djérach, découvert par Schumacher (Mit. DPV 1897 p. 5). Il semblerait par le rapport entre ces deux positions que les Israélites sont refoulés par une invasion qui viendrait du sud.
10:18
העם se comprend très bien, c'est l’agglomération de gens qui n’ont pas de chef et qui en cherchent un ; il est étrange que ce terme soit expliqué par ,שרי גלעד les princes de Galaad ; ces derniers mots sont une glose. D'ailleurs les groupements des Israélites avaient leurs chefs naturels, nommés anciens dans 44 5-11. G(A) harmonise en lisant: les chefs du peuple de Galaad. Il ץ a une tournure analogue 4 1. 44 1) יפתח est un nom du type Jacob, qui devait être complété par 1. ותלד לגלעד ; TM ויולד גלעד et Galaad engendra. est le nom d'une vallée de Zabulon (Jos. 19 14. 27). C'est un יפתח אל ; אל brave guerrier ; cf. 6 12; 1 Sam. 9 1 ; 46 18 tous dans J. — Les deux parties du verset sont un peu divergentes dans le TM. D'une part Jephté le Galaadi, c'est-à-dire du pays de Galaad, est né d'une courtisane, par consé- quent d’un père inconnu; d'autre part on voit un personnage nommé Galaad qu'Hum. tient pour un nom réel tandis que Calmet disait déjà « un homme de Galaad », qui engendre Jephté. L'expression Ti « faire enfanter » est technique et caractéristique du Code Sacerdotal. Au v. suivant la mère de Jephté est simplement une autre femme par rapport à la femme légitime de Galuad, donc une première femme ou une concubine reconnue. La rédac- tion des LXX est du moins bien meilleure : xai ἔτεχεν τῷ Γαλααδ (A et À ἐγέννησεν τῷ Γαλααὸ (B). Vg. qui nalus est de ותלר לגלעד : consorts) soit Galaad. Les commentateurs ont harmonisé en faisant de la courtisane une concubine. Malgré ces tentatives de conciliation il demeure que 48 indique d'un mot tout ce qu'on savait de Jephté : bâtard né d’un père inconnu en Galaad, et que le père Galaad de 15 ne peut être que le résultat d'une confu- La rédaction actuelle peut se soutenir en rigueur parce qu’en somme une courtisane peut avoir un enfant d'un père connu, mais la meilleure explication de la divergence est de supposer deux documents qui n'ont été qu'imparfaitement soudés. 11 faut supposer un autre nom que Galaad pour > père, peut-être גלעד un.
10:1
… Nevertheless the tribe joined in the war waged by Deborah against Sisara (Judg. 5:15), Issacharites were the judges Thola (Judg. 10:1) and King Baasa (II Kings 15:27); and the tribe, of 87,000 warriors (I Chron. 7:5), favored David in his accession to the throne of Israel (I Chron. 12:32).
… He was the son of Puah, the uncle of Abimelech, and descended from the patriarch Issachar (Judg. 10:1 ff.).
10:2
Among the Hebrews, widowhood was a state of desolation and entailed particular prohibitions (cf. Gen. 38, 14, 19; Judg. 10, 2; 16, 9; II Sam. 20, 3; Lev. 21, 14). Thus the widow is a being who commends herself by her very condition to pity (cf. Ex. 22, 22; Deut. 24, 17; 19, 21; 14, 29; 26, 12-13; …
10:3
… He was buried at Camon, near el-Hoṣn (Judg. 10:3 ff.).
… The book as it is today cannot go back to Joshua, because it speaks of his death (24, 29 ff.) and of subsequent events (cf. Ios. 15, 13-19 and 19, 47 with Iudc. 1, 10-15 and 18, 27-29; Ios. 13, 30 with Iudc. 10, 3-5, etc.); the indications to the contrary, to which ancient Jewish opinions and very scanty late Christian testimonies refer, are explicable otherwise (Ios. 24, 26 refers only to the …
10:4
… settlements that took their name from him, Ḥawwōth Jā'ir, still mentioned in the time of Solomon (I Kings 4:13). It is debated whether these were fortified cities or tent villages; whether in Gilead or in Bashan; whether 60 (Josh. 13:30; I Kings 4:13), 30 (Judg. 10:4), or 23 (I Chron. 2:23). Under Solomon, A. constituted the 6th prefecture, over which Bengaber presided (I Kings 4:13). Some identified it with Bashan; others with Ḥirbet 'Arqūb er-Rahuah, …
J. conquered the thirty Amorite cities, south of the Jarmūq, in Gilead, which he called havvoth J., that is, encampments inhabited by semi-nomads (Num. 32:41; Judg. 10:4; 1 Sam. 4:13; 1 Chron. 2:22). Less exact and secondary is the tradition that places these cities in Bashan (Deut. 3:14; Josh. 13:30). The 60 cities in Bashan, which 1 Chron. …
10:6
The Israelites, as soon as they entered Palestine, began to pay to Baal and to A. (Judg. 2:13; 10:6; 1 Sam. 12:10) a cult that lasted until the last times of the two Israelite kingdoms; even King Solomon in his last years erected a temple to A. (1 Kings 11:5, 33). Eradicated …
… The Canaanites of Phoenicia, geographically separated from Palestine and soon entering upon a historical and political evolution different from that of the Palestinian peoples, were called after their principal city, as in Homer, Sidonians (cf. Deut. 3, 9; Iudc. 10, 6.12; 18, 7; I Reg. 5, 6 [20]; 11, 1. 5. 33; II Sam. 23, 13).
JEPHTE (Hebrew Jiphtāh). - A valiant Gileadite, judge of Israel (1 Sam. 12:11), whose exploit is narrated in Judg. 10:6-12:7.
10:7
… They had hindered Israel during the Exodus (Deut. 23:4 ff.) and Balaam came from their land (Num. 22:5). In the time of the Judges, after having supported the Moabite invasion and carried out various raids in Judah and Ephraim, they invaded Gilead but were routed by Jephthah (Judg. 3:13; 10:7-11:36). Later their king Nāhāsh (Vulgate: Naas) was defeated by Saul (1 Sam. 11). David, who had been treated kindly by King Nāhāsh (2 Sam. 10:2), sent a friendly embassy to his son and …
10:8
… year 2000. Sometimes, however, the Old Testament distinguishes between Canaanites and Amorites, calling Amorites not only the pre-Israelite inhabitants of Transjordan (cf. Num. 21, 13, 31; Deut. 3, 8; 4, 47 ff.; 31, 4; Ios. 2, 10; 9, 10; 12, 2; 13, 10; Iudc. 10, 8), but also a part of the inhabitants of Palestine proper, that is, those dwelling in the mountain (Deut. 1, 7.19.20.44: people dwelling in the south of Palestine; Ios. 10, 5 ff.), …
10:17
Maspha (Heb. Mīspāh "Watchtower")
2. Village in Gilead, Jordan (Judg. 10:17; 11:11), which is sometimes identified, although not necessarily, with M. of Gilead (ibid. 11:29) and with Ramoth-Mizpeh (Josh. 13:26). Jephthah had his residence there (Judg. 11:34), …
10:18
Evident, in such conjunctures, was the need for a leader, who was sought (cf. Judg. 10, 18; 11, 6.8), or accepted, offered by circumstances, that he might be the defender, the "liberator" (Judg. 3, 9; cf. Neh. 9, 27) of Israel.
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.