177
"In longum sui ludibrium," Curtius de Rebus: Alex. v. 5, 6.
178
This notice is here inserted, probably, because the event happened between the taking of Debir (1:11)
and that of Zephath (1:17).
179
Only Gaza, Ashkelon, and Ekron seem to have been taken, but neither Gath nor Ashdod.
180
These were armed with scythes on their wheels.
181
They drove them out of the valley (1:35) which constituted the principal part of the possession of Dan
(Joshua 19:40). The Amorites even "dared to dwell" in Har-Heres, in Aijalon, and in Shaalbim (Judges 1:35),
although they were afterwards made tributary by the house of Joseph.
182
Cassel erroneously regards this as a human messenger from God.
183
For the situation of this Gilgal, comp. a previous chapter.
184
Ashtaroth is the "star-goddess" of the night, Astarte, whose symbol, properly speaking, was the
Asherah. It is impossible to detail the vileness of her service. Mention of it occurs so early as in Genesis
14:5, where we read of Ashteroth Karnaim, the "star-goddess of the horns," i.e., the quarter of the moon.
185
"Baalim and the Astartes" (Ashtaroth or Asheroth). So literally.
186
See Cassel's Comm. p. 33. Jewish tradition and most commentators translate the name: "twofold sin," in
supposed allusion to a twofold wrong against Israel. But this is, to say the least, a very strained exp lanation.
187
The same word as that used of Israel in Exodus 2:23.
188
The expression here and in 11:29 is, "was upon" him; in 6:34, it is "clothed him;" in 14:6, 19; 15:14, "came
upon" or "lighted upon." The attentive reader will note the important difference of meaning in each of these
terms. In the first ease there is permanence - at least to carry out a special purpose; in the second, the idea is
of surrounding, protecting, or enduing; and, in the third, of suddenness, implying a power, wholly from
without, descending unexpectedly at the right moment, and then withdrawn. All have, however, this in
common, that the influence comes straight from the Spirit of God.
189
This, or else "my lion is God," is the rendering of the name.
190
The text does not make it clear whether Othniel died at the end of these forty years; only that he died
after the land had obtained rest.
191
We infer that Eglon was not the king of all Moab, because in that case he would not have exchanged its
capital Rabbath Moab for Jericho, and also from the fact that, after the death of Eglon and the destruction of
his garrison, the war does not seem to have been carried on by either party.
192
Not paralyzed - the term occurs in Psalm 69:15. Cassel has some very curious remarks on this subject.
Benjamin means "son of the right hand;" yet it seems a peculiarity of Benjamin to have had left -handed
warriors (see Judges 20:16). Similarly we read of certain African races, that they mostly fought with the left
hand (Stobaeus, Ecl. phys. i. 52). The Roman hero, who, like Ehud delivered his country of its foreign
oppressor, was Scavola - left-handed. The left was in ancient times the place of honor, because it was the
weaker and less protected side (Xenoph. Cyrop. viii. 4). Similarly, the sea (in Hebrew, yam) was always
regarded as the right side of a country - that of liberty, as it were.