Apologetics Bible
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Judges describes the repeated cycle of Israel's apostasy, oppression, repentance, and deliverance through Spirit-empowered judges. The book is unrelentingly honest about human failure — a mark of authentic historiography rather than theological propaganda.
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Connected primary witness
- Connected ID:
Judges_3
- Primary Witness Text: Now these are the nations which the LORD left, to prove Israel by them, even as many of Israel as had not known all the wars of Canaan; Only that the generations of the children of Israel might know, to teach them war, at the least such as before knew nothing thereof; Namely, five lords of the Philistines, and all the Canaanites, and the Sidonians, and the Hivites that dwelt in mount Lebanon, from mount Baal–hermon unto the entering in of Hamath. And they were to prove Israel by them, to know whether they would hearken unto the commandments of the LORD, which he commanded their fathers by the hand of Moses. And the children of Israel dwelt among the Canaanites, Hittites, and Amorites, and Perizzites, and Hivites, and Jebusites: And they took their daughters to be their wives, and gave their daughters to their sons, and served their gods. And the children of Israel did evil in the sight of the LORD, and forgat the LORD their God, and served Baalim and the groves. Therefore the anger of the LORD was hot against Israel, and he sold them into the hand of Chushan–rishathaim king of Mesopotamia: and the children of Israel served Chushan–rishathaim eight years. And when the children of Israel cried unto the LORD, the LORD raised up a deliverer to the children of Israel, who delivered them, even Othniel the son of Kenaz, Caleb’s younger brother. And the Spirit of the LORD came upon him, and he judged Israel, and went out to war: and the LORD delivered Chushan–rishathaim king of Mesop...
Connected dataset overlay
- Connected ID:
Judges_3
- Chapter Blob Preview: Now these are the nations which the LORD left, to prove Israel by them, even as many of Israel as had not known all the wars of Canaan; Only that the generations of the children of Israel might know, to teach them war, at the least such as before knew nothing thereof; Namely, five lords of the Philistines, and all the Canaanites, and the Sidonians, and the Hivites that dwelt in...
Chapter frameStart here before opening notes.
Chapter frame
Judges describes the repeated cycle of Israel's apostasy, oppression, repentance, and deliverance through Spirit-empowered judges. The book is unrelentingly honest about human failure — a mark of authentic historiography rather than theological propaganda.
The book's apologetics contribution is its candor: Scripture does not sanitize its heroes. Samson, Gideon, and Jephthah are delivered-through-faith despite massive moral failure (Heb 11:32). The final chapters of Judges (17-21) are the bleakest in the OT, deliberately framed to demand a king and ultimately a divine King who can actually transform human nature.
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Judges 3:1
Hebrew
וְאֵלֶּה הַגּוֹיִם אֲשֶׁר הִנִּיחַ יְהוָה לְנַסּוֹת בָּם אֶת־יִשְׂרָאֵל אֵת כָּל־אֲשֶׁר לֹֽא־יָדְעוּ אֵת כָּל־מִלְחֲמוֹת כְּנָֽעַן׃ve'eleh-hagvoyim-'asher-hiniycha-yehvah-lenasvot-vam-'et-yishera'el-'et-khal-'asher-lo'-yade'v-'et-khal-milechamvot-khena'an
KJV: Now these are the nations which the LORD left, to prove Israel by them, even as many of Israel as had not known all the wars of Canaan;
AKJV: Now these are the nations which the LORD left, to prove Israel by them, even as many of Israel as had not known all the wars of Canaan;
ASV: Now these are the nations which Jehovah left, to prove Israel by them, even as many of Israel as had not known all the wars of Canaan;
YLT: And these are the nations which Jehovah left, to try Israel by them, all who have not known all the wars of Canaan;
Exposition: Judges 3:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now these are the nations which the LORD left, to prove Israel by them, even as many of Israel as had not known all the wars of Canaan;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 3:2
Hebrew
רַק לְמַעַן דַּעַת דֹּרוֹת בְּנֵֽי־יִשְׂרָאֵל לְלַמְּדָם מִלְחָמָה רַק אֲשֶׁר־לְפָנִים לֹא יְדָעֽוּם׃raq-lema'an-da'at-dorvot-veney-yishera'el-lelamedam-milechamah-raq-'asher-lefaniym-lo'-yeda'vm
KJV: Only that the generations of the children of Israel might know, to teach them war, at the least such as before knew nothing thereof;
AKJV: Only that the generations of the children of Israel might know, to teach them war, at the least such as before knew nothing thereof;
ASV: only that the generations of the children of Israel might know, to teach them war, at the least such as beforetime knew nothing thereof:
YLT: (only for the sake of the generations of the sons of Israel's knowing, to teach them war, only those who formerly have not known them) --
Commentary WitnessJudges 3:2Quoted commentary witness
Commentary Witness
Judges 3:2
Verse 2 That - Israel might know, to teach them war - This was another reason why the Canaanites were left in the land, that the Israelites might not forget military discipline, but habituate themselves to the use of arms, that they might always be able to defend themselves against their foes. Had they been faithful to God, they would have had no need of learning the art of war; but now arms became a sort of necessary substitute for that spiritual strength which had departed from them. Thus Gods in his judgments leaves one iniquitous nation to harass and torment another. Were all to turn to God, men need learn war no more.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 3:2
Source lane
Apologetics Bible source bundle
Exposition: Judges 3:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Only that the generations of the children of Israel might know, to teach them war, at the least such as before knew nothing thereof;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 3:3
Hebrew
חֲמֵשֶׁת ׀ סַרְנֵי פְלִשְׁתִּים וְכָל־הַֽכְּנַעֲנִי וְהַצִּידֹנִי וְהַחִוִּי יֹשֵׁב הַר הַלְּבָנוֹן מֵהַר בַּעַל חֶרְמוֹן עַד לְבוֹא חֲמָֽת׃chameshet- -sareney-felishetiym-vekhal-hakhena'aniy-vehatziydoniy-vehachiviy-yoshev-har-halevanvon-mehar-va'al-cheremvon-'ad-levvo'-chamat
KJV: Namely, five lords of the Philistines, and all the Canaanites, and the Sidonians, and the Hivites that dwelt in mount Lebanon, from mount Baal–hermon unto the entering in of Hamath.
AKJV: Namely, five lords of the Philistines, and all the Canaanites, and the Sidonians, and the Hivites that dwelled in mount Lebanon, from mount Baalhermon to the entering in of Hamath.
ASV: namely, the five lords of the Philistines, and all the Canaanites, and the Sidonians, and the Hivites that dwelt in mount Lebanon, from mount Baal-hermon unto the entrance of Hamath.
YLT: five princes of the Philistines, and all the Canaanite, and the Zidonian, and the Hivite inhabiting mount Lebanon, from mount Baal-Hermon unto the entering in of Hamath;
Commentary Witness (Generated)Judges 3:3Generated editorial synthesis
Commentary Witness (Generated)
Judges 3:3
Judges 3:3 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Namely, five lords of the Philistines, and all the Canaanites, and the Sidonians, and the Hivites that dwelt in mount Lebanon, from mount Baal–hermon unto the entering in of Hamath.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Judges 3:3
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Judges 3:3
Named authorities or texts detected in the witness
- Namely
- Philistines
- Canaanites
- Sidonians
- Lebanon
- Hamath
Exposition: Judges 3:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Namely, five lords of the Philistines, and all the Canaanites, and the Sidonians, and the Hivites that dwelt in mount Lebanon, from mount Baal–hermon unto the entering in of Hamath.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 3:4
Hebrew
וַֽיִּהְיוּ לְנַסּוֹת בָּם אֶת־יִשְׂרָאֵל לָדַעַת הֲיִשְׁמְעוּ אֶת־מִצְוֺת יְהוָה אֲשֶׁר־צִוָּה אֶת־אֲבוֹתָם בְּיַד־מֹשֶֽׁה׃vayiheyv-lenasvot-vam-'et-yishera'el-lada'at-hayisheme'v-'et-mitzevt-yehvah-'asher-tzivah-'et-'avvotam-veyad-mosheh
KJV: And they were to prove Israel by them, to know whether they would hearken unto the commandments of the LORD, which he commanded their fathers by the hand of Moses.
AKJV: And they were to prove Israel by them, to know whether they would listen to the commandments of the LORD, which he commanded their fathers by the hand of Moses. ¶
ASV: And they were left, to prove Israel by them, to know whether they would hearken unto the commandments of Jehovah, which he commanded their fathers by Moses.
YLT: and they are to prove Israel by them, to know whether they obey the commands of Jehovah that He commanded their fathers by the hand of Moses.
Commentary WitnessJudges 3:4Quoted commentary witness
Commentary Witness
Judges 3:4
Verse 4 To know whether they would hearken - This would be the consequence of the Canaanites being left among them: if they should be faithful to God, their enemies would not be able to enslave them; should they be rebellious, the Lord would abandon them to their foes.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 3:4
Source lane
Apologetics Bible source bundle
Exposition: Judges 3:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they were to prove Israel by them, to know whether they would hearken unto the commandments of the LORD, which he commanded their fathers by the hand of Moses.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 3:5
Hebrew
וּבְנֵי יִשְׂרָאֵל יָשְׁבוּ בְּקֶרֶב הַֽכְּנַעֲנִי הַחִתִּי וְהָֽאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִֽי׃vveney-yishera'el-yashevv-veqerev-hakhena'aniy-hachitiy-veha'emoriy-vehaferiziy-vehachiviy-vehayevvsiy
KJV: And the children of Israel dwelt among the Canaanites, Hittites, and Amorites, and Perizzites, and Hivites, and Jebusites:
AKJV: And the children of Israel dwelled among the Canaanites, Hittites, and Amorites, and Perizzites, and Hivites, and Jebusites:
ASV: And the children of Israel dwelt among the Canaanites, the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites:
YLT: And the sons of Israel have dwelt in the midst of the Canaanite, the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite,
Commentary Witness (Generated)Judges 3:5Generated editorial synthesis
Commentary Witness (Generated)
Judges 3:5
Judges 3:5 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the children of Israel dwelt among the Canaanites, Hittites, and Amorites, and Perizzites, and Hivites, and Jebusites:'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Judges 3:5
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Judges 3:5
Named authorities or texts detected in the witness
- Canaanites
- Hittites
- Amorites
- Perizzites
- Hivites
- Jebusites
Exposition: Judges 3:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the children of Israel dwelt among the Canaanites, Hittites, and Amorites, and Perizzites, and Hivites, and Jebusites:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 3:6
Hebrew
וַיִּקְחוּ אֶת־בְּנוֹתֵיהֶם לָהֶם לְנָשִׁים וְאֶת־בְּנוֹתֵיהֶם נָתְנוּ לִבְנֵיהֶם וַיַּעַבְדוּ אֶת־אֱלֹהֵיהֶֽם׃vayiqechv-'et-venvoteyhem-lahem-lenashiym-ve'et-venvoteyhem-natenv-liveneyhem-vaya'avedv-'et-'eloheyhem
KJV: And they took their daughters to be their wives, and gave their daughters to their sons, and served their gods.
AKJV: And they took their daughters to be their wives, and gave their daughters to their sons, and served their gods.
ASV: and they took their daughters to be their wives, and gave their own daughters to their sons and served their gods.
YLT: and take their daughters to them for wives, and their daughters have given to their sons, and they serve their gods;
Commentary WitnessJudges 3:6Quoted commentary witness
Commentary Witness
Judges 3:6
Verse 6 And they took their daughters - They formed matrimonial alliances with those proscribed nations, served their idols, and thus became one with them in politics and religion.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 3:6
Source lane
Apologetics Bible source bundle
Exposition: Judges 3:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they took their daughters to be their wives, and gave their daughters to their sons, and served their gods.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 3:7
Hebrew
וַיַּעֲשׂוּ בְנֵי־יִשְׂרָאֵל אֶת־הָרַע בְּעֵינֵי יְהוָה וַֽיִּשְׁכְּחוּ אֶת־יְהוָה אֱלֹֽהֵיהֶם וַיַּעַבְדוּ אֶת־הַבְּעָלִים וְאֶת־הָאֲשֵׁרֽוֹת׃vaya'ashv-veney-yishera'el-'et-hara'-ve'eyney-yehvah-vayishekhechv-'et-yehvah-'eloheyhem-vaya'avedv-'et-have'aliym-ve'et-ha'ashervot
KJV: And the children of Israel did evil in the sight of the LORD, and forgat the LORD their God, and served Baalim and the groves.
AKJV: And the children of Israel did evil in the sight of the LORD, and forgot the LORD their God, and served Baalim and the groves. ¶
ASV: And the children of Israel did that which was evil in the sight of Jehovah, and forgat Jehovah their God, and served the Baalim and the Asheroth.
YLT: and the sons of Israel do the evil thing in the eyes of Jehovah, and forget Jehovah their God, and serve the Baalim and the shrines.
Commentary WitnessJudges 3:7Quoted commentary witness
Commentary Witness
Judges 3:7
Verse 7 Served Baalim and the groves - No groves were ever worshipped, but the deities who were supposed to be resident in them; and in many cases temples and altars were built in groves, and the superstition of consecrating groves and woods to the honor of the deities was a practice very usual with the ancients. Pliny assures us that trees, in old times, served for the temples of the gods. Tacitus reports this custom of the old Germans; Quintus Curtius, of the Indians; and Caesar, and our old writers, mention the same of the Druids in Britain. The Romans were admirers of this way of worship and therefore had their luci or groves in most parts of the city, dedicated to some deity. But it is very probable that the word אשרות asheroth which we translate groves, is a corruption of the word עשתרות ashtaroth, the moon or Venus, (see on Jdg 2:13 (note)), which only differs in the letters ע ת, from the former. Ashtaroth is read in this place by the Chaldee Targum, the Syriac, the Arabic, and the Vulgate, and by one of Dr. Kennicott's MSS.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 3:7
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Vulgate
- Targum
- Germans
- Quintus Curtius
- Indians
- Caesar
- Britain
- Venus
- Chaldee Targum
- Syriac
- Arabic
- Dr
Exposition: Judges 3:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the children of Israel did evil in the sight of the LORD, and forgat the LORD their God, and served Baalim and the groves.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 3:8
Hebrew
וַיִּֽחַר־אַף יְהוָה בְּיִשְׂרָאֵל וַֽיִּמְכְּרֵם בְּיַד כּוּשַׁן רִשְׁעָתַיִם מֶלֶךְ אֲרַם נַהֲרָיִם וַיַּעַבְדוּ בְנֵֽי־יִשְׂרָאֵל אֶת־כּוּשַׁן רִשְׁעָתַיִם שְׁמֹנֶה שָׁנִֽים׃vayichar-'af-yehvah-veyishera'el-vayimekherem-veyad-khvshan-rishe'atayim-melekhe-'aram-naharayim-vaya'avedv-veney-yishera'el-'et-khvshan-rishe'atayim-shemoneh-shaniym
KJV: Therefore the anger of the LORD was hot against Israel, and he sold them into the hand of Chushan–rishathaim king of Mesopotamia: and the children of Israel served Chushan–rishathaim eight years.
AKJV: Therefore the anger of the LORD was hot against Israel, and he sold them into the hand of Chushanrishathaim king of Mesopotamia: and the children of Israel served Chushanrishathaim eight years.
ASV: Therefore the anger of Jehovah was kindled against Israel, and he sold them into the hand of Cushan-rishathaim king of Mesopotamia: and the children of Israel served Cushan-rishathaim eight years.
YLT: And the anger of Jehovah burneth against Israel, and He selleth them into the hand of Chushan-Rishathaim king of Aram-Naharaim, and the sons of Israel serve Chushan-Rishathaim eight years;
Commentary WitnessJudges 3:8Quoted commentary witness
Commentary Witness
Judges 3:8
Verse 8 Chushan-rishathaim - Kushan, the wicked or impious; and so the word is rendered by the Chaldee Targum, the Syriac, and the Arabic, wherever it occurs in this chapter. King of Mesopotamia - King of ארם נהרים Aram naharayim, "Syria of the two rivers;" translated Mesopotamia by the Septuagint and Vulgate. It was the district situated between the Tigris and Euphrates, called by the Arabian geographers Maverannaher, "the country beyond the river," it is now called Diarbek. See the note on Act 2:9. Served Chushan - eight years - He overran their country, and forced them to pay a very heavy tribute.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 3:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 2:9
Named authorities or texts detected in the witness
- Septuagint
- Vulgate
- Targum
- Ray
- Kushan
- Chaldee Targum
- Syriac
- Arabic
- Euphrates
- Maverannaher
- Diarbek
Exposition: Judges 3:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Therefore the anger of the LORD was hot against Israel, and he sold them into the hand of Chushan–rishathaim king of Mesopotamia: and the children of Israel served Chushan–rishathaim eight years.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 3:9
Hebrew
וַיִּזְעֲקוּ בְנֵֽי־יִשְׂרָאֵל אֶל־יְהוָה וַיָּקֶם יְהוָה מוֹשִׁיעַ לִבְנֵי יִשְׂרָאֵל וַיּֽוֹשִׁיעֵם אֵת עָתְנִיאֵל בֶּן־קְנַז אֲחִי כָלֵב הַקָּטֹן מִמֶּֽנּוּ׃vayize'aqv-veney-yishera'el-'el-yehvah-vayaqem-yehvah-mvoshiy'a-liveney-yishera'el-vayvoshiy'em-'et-'ateniy'el-ven-qenaz-'achiy-khalev-haqaton-mimenv
KJV: And when the children of Israel cried unto the LORD, the LORD raised up a deliverer to the children of Israel, who delivered them, even Othniel the son of Kenaz, Caleb’s younger brother.
AKJV: And when the children of Israel cried to the LORD, the LORD raised up a deliverer to the children of Israel, who delivered them, even Othniel the son of Kenaz, Caleb’s younger brother.
ASV: And when the children of Israel cried unto Jehovah, Jehovah raised up a saviour to the children of Israel, who saved them, even Othniel the son of Kenaz, Caleb’s younger brother.
YLT: and the sons of Israel cry unto Jehovah, and Jehovah raiseth a saviour to the sons of Israel, and he saveth them--Othniel son of Kenaz, Caleb's younger brother;
Commentary WitnessJudges 3:9Quoted commentary witness
Commentary Witness
Judges 3:9
Verse 9 Raised up - Othniel, the son of Kenaz - This noble Hebrew was of the tribe of Judah, and nephew and son-in-law to Caleb, whose praise stands without abatement in the sacred records. Othniel had already signalized his valor in taking Kirjath-sepher, which appears to have been a very hazardous exploit. By his natural valor, experience in war, and the peculiar influence of the Divine Spirit, he was well qualified to inspire his countrymen with courage, and to lead them successfully against their oppressors.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 3:9
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Othniel
- Judah
- Caleb
- Divine Spirit
Exposition: Judges 3:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when the children of Israel cried unto the LORD, the LORD raised up a deliverer to the children of Israel, who delivered them, even Othniel the son of Kenaz, Caleb’s younger brother.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 3:10
Hebrew
וַתְּהִי עָלָיו רֽוּחַ־יְהוָה וַיִּשְׁפֹּט אֶת־יִשְׂרָאֵל וַיֵּצֵא לַמִּלְחָמָה וַיִּתֵּן יְהוָה בְּיָדוֹ אֶת־כּוּשַׁן רִשְׁעָתַיִם מֶלֶךְ אֲרָם וַתָּעָז יָדוֹ עַל כּוּשַׁן רִשְׁעָתָֽיִם׃vatehiy-'alayv-rvcha-yehvah-vayishefot-'et-yishera'el-vayetze'-lamilechamah-vayiten-yehvah-veyadvo-'et-khvshan-rishe'atayim-melekhe-'aram-vata'az-yadvo-'al-khvshan-rishe'atayim
KJV: And the Spirit of the LORD came upon him, and he judged Israel, and went out to war: and the LORD delivered Chushan–rishathaim king of Mesopotamia into his hand; and his hand prevailed against Chushan–rishathaim.
AKJV: And the Spirit of the LORD came on him, and he judged Israel, and went out to war: and the LORD delivered Chushanrishathaim king of Mesopotamia into his hand; and his hand prevailed against Chushanrishathaim.
ASV: And the Spirit of Jehovah came upon him, and he judged Israel; and he went out to war, and Jehovah delivered Cushan-rishathaim king of Mesopotamia into his hand: and his hand prevailed against Cushan-rishathaim.
YLT: and the Spirit of Jehovah is upon him, and he judgeth Israel, and goeth out to battle, and Jehovah giveth unto his hand Chushan-Rishathaim king of Aram, and strong is his hand against Chushan-Rishathaim;
Commentary WitnessJudges 3:10Quoted commentary witness
Commentary Witness
Judges 3:10
Verse 10 His hand prevailed - We are not told or what nature this war was, but it was most decisive; and the consequence was an undisturbed peace of forty years, during the whole life of Othniel. By the Spirit of the Lord coming upon him, the Chaldee understands the spirit of prophecy; others understand the spirit of fortitude and extraordinary courage, as opposed to the spirit of fear or faintness of heart; but as Othniel was judge, and had many offices to fulfill besides that of a general, he had need of the Spirit of God, in the proper sense of the word, to enable him to guide and govern this most refractory and fickle people; and his receiving it for these purposes, shows that the political state of the Jews was still a theocracy. No man attempted to do any thing in that state without the immediate inspiration of God, the pretension to which was always justified by the event.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 3:10
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Othniel
Exposition: Judges 3:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the Spirit of the LORD came upon him, and he judged Israel, and went out to war: and the LORD delivered Chushan–rishathaim king of Mesopotamia into his hand; and his hand prevailed against Chushan–rishathaim.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 3:11
Hebrew
וַתִּשְׁקֹט הָאָרֶץ אַרְבָּעִים שָׁנָה וַיָּמָת עָתְנִיאֵל בֶּן־קְנַֽז׃vatisheqot-ha'aretz-'areva'iym-shanah-vayamat-'ateniy'el-ven-qenaz
KJV: And the land had rest forty years. And Othniel the son of Kenaz died.
AKJV: And the land had rest forty years. And Othniel the son of Kenaz died. ¶
ASV: And the land had rest forty years. And Othniel the son of Kenaz died.
YLT: and the land resteth forty years. And Othniel son of Kenaz dieth,
Commentary Witness (Generated)Judges 3:11Generated editorial synthesis
Commentary Witness (Generated)
Judges 3:11
Judges 3:11 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the land had rest forty years. And Othniel the son of Kenaz died.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Judges 3:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Judges 3:11
Exposition: Judges 3:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the land had rest forty years. And Othniel the son of Kenaz died.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 3:12
Hebrew
וַיֹּסִפוּ בְּנֵי יִשְׂרָאֵל לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה וַיְחַזֵּק יְהוָה אֶת־עֶגְלוֹן מֶֽלֶךְ־מוֹאָב עַל־יִשְׂרָאֵל עַל כִּֽי־עָשׂוּ אֶת־הָרַע בְּעֵינֵי יְהוָֽה׃vayosifv-veney-yishera'el-la'ashvot-hara'-ve'eyney-yehvah-vayechazeq-yehvah-'et-'egelvon-melekhe-mvo'av-'al-yishera'el-'al-khiy-'ashv-'et-hara'-ve'eyney-yehvah
KJV: And the children of Israel did evil again in the sight of the LORD: and the LORD strengthened Eglon the king of Moab against Israel, because they had done evil in the sight of the LORD.
AKJV: And the children of Israel did evil again in the sight of the LORD: and the LORD strengthened Eglon the king of Moab against Israel, because they had done evil in the sight of the LORD.
ASV: And the children of Israel again did that which was evil in the sight of Jehovah: and Jehovah strengthened Eglon the king of Moab against Israel, because they had done that which was evil in the sight of Jehovah.
YLT: and the sons of Israel add to do the evil thing in the eyes of Jehovah; and Jehovah strengtheneth Eglon king of Moab against Israel, because that they have done the evil thing in the eyes of Jehovah;
Commentary WitnessJudges 3:12Quoted commentary witness
Commentary Witness
Judges 3:12
Verse 12 The children of Israel did evil - They forgat the Lord and became idolaters, and God made those very people, whom they had imitated in their idolatrous worship, the means of their chastisement. The Lord strengthened Eglon the king of Moab - The success he had against the Israelites was by the especial appointment and energy of God. He not only abandoned the Israelites, but strengthened the Moabites against them. Eglon is supposed to have been the immediate successor of Balak. Some great men have borne names which, when reduced to their grammatical meaning, appear very ridiculous: the word עגלון Eglon signifies a little calf!
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 3:12
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Israelites
- Balak
Exposition: Judges 3:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the children of Israel did evil again in the sight of the LORD: and the LORD strengthened Eglon the king of Moab against Israel, because they had done evil in the sight of the LORD.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 3:13
Hebrew
וַיֶּאֱסֹף אֵלָיו אֶת־בְּנֵי עַמּוֹן וַעֲמָלֵק וַיֵּלֶךְ וַיַּךְ אֶת־יִשְׂרָאֵל וַיִּֽירְשׁוּ אֶת־עִיר הַתְּמָרִֽים׃vaye'esof-'elayv-'et-veney-'amvon-va'amaleq-vayelekhe-vayakhe-'et-yishera'el-vayiyreshv-'et-'iyr-hatemariym
KJV: And he gathered unto him the children of Ammon and Amalek, and went and smote Israel, and possessed the city of palm trees.
AKJV: And he gathered to him the children of Ammon and Amalek, and went and smote Israel, and possessed the city of palm trees.
ASV: And he gathered unto him the children of Ammon and Amalek; and he went and smote Israel, and they possessed the city of palm-trees.
YLT: and he gathereth unto him the Bene-Ammon and Amalek, and goeth and smiteth Israel, and they possess the city of palms;
Commentary WitnessJudges 3:13Quoted commentary witness
Commentary Witness
Judges 3:13
Verse 13 The city of palm trees - This the Targum renders the city of Jericho; but Jericho had been destroyed by Joshua, and certainly was not rebuilt till the reign of Ahab, long after this, 1Kgs 16:34. However, as Jericho is expressly called the city of palm trees, Deu 34:3, the city in question must have been in the vicinity or plain of Jericho, and the king of Moab had seized it as a frontier town contiguous to his own estates. Calmet supposes that the city of palm trees means En-gaddi.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 3:13
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 1Kgs 16:34
Named authorities or texts detected in the witness
- Targum
- Jericho
- Joshua
- Ahab
- However
Exposition: Judges 3:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he gathered unto him the children of Ammon and Amalek, and went and smote Israel, and possessed the city of palm trees.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 3:14
Hebrew
וַיַּעַבְדוּ בְנֵֽי־יִשְׂרָאֵל אֶת־עֶגְלוֹן מֶֽלֶךְ־מוֹאָב שְׁמוֹנֶה עֶשְׂרֵה שָׁנָֽה׃vaya'avedv-veney-yishera'el-'et-'egelvon-melekhe-mvo'av-shemvoneh-'eshereh-shanah
KJV: So the children of Israel served Eglon the king of Moab eighteen years.
AKJV: So the children of Israel served Eglon the king of Moab eighteen years.
ASV: And the children of Israel served Eglon the king of Moab eighteen years.
YLT: and the sons of Israel serve Eglon king of Moab eighteen years.
Commentary Witness (Generated)Judges 3:14Generated editorial synthesis
Commentary Witness (Generated)
Judges 3:14
Judges 3:14 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'So the children of Israel served Eglon the king of Moab eighteen years.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Judges 3:14
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Judges 3:14
Exposition: Judges 3:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So the children of Israel served Eglon the king of Moab eighteen years.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 3:15
Hebrew
וַיִּזְעֲקוּ בְנֵֽי־יִשְׂרָאֵל אֶל־יְהוָה וַיָּקֶם יְהוָה לָהֶם מוֹשִׁיעַ אֶת־אֵהוּד בֶּן־גֵּרָא בֶּן־הַיְמִינִי אִישׁ אִטֵּר יַד־יְמִינוֹ וַיִּשְׁלְחוּ בְנֵי־יִשְׂרָאֵל בְּיָדוֹ מִנְחָה לְעֶגְלוֹן מֶלֶךְ מוֹאָֽב׃vayize'aqv-veney-yishera'el-'el-yehvah-vayaqem-yehvah-lahem-mvoshiy'a-'et-'ehvd-ven-gera'-ven-hayemiyniy-'iysh-'iter-yad-yemiynvo-vayishelechv-veney-yishera'el-veyadvo-minechah-le'egelvon-melekhe-mvo'av
KJV: But when the children of Israel cried unto the LORD, the LORD raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man lefthanded: and by him the children of Israel sent a present unto Eglon the king of Moab.
AKJV: But when the children of Israel cried to the LORD, the LORD raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man left handed: and by him the children of Israel sent a present to Eglon the king of Moab.
ASV: But when the children of Israel cried unto Jehovah, Jehovah raised them up a saviour, Ehud the son of Gera, the Benjamite, a man left-handed. And the children of Israel sent tribute by him unto Eglon the king of Moab.
YLT: And the sons of Israel cry unto Jehovah, and Jehovah raiseth to them a saviour, Ehud son of Gera, a Benjamite (a man--shut of his right hand), and the sons of Israel send by his hand a present to Eglon king of Moab;
Commentary WitnessJudges 3:15Quoted commentary witness
Commentary Witness
Judges 3:15
Verse 15 Ehud the son of Gera - a man left handed - איש אטר יד ימינו ish itter yad yemino, a man lame in his right hand, and therefore obliged to use his left. The Septuagint render it ανδρα αμφοτεροδεξιον, an ambidexter, a man who could use both hands alike. The Vulgate, qui utraque manu pro dextera utebatur, a man who could use either hand as a right hand, or to whom right and left were equally ready. This is not the sense of the original, but it is the sense in which most interpreters understand it. It is well known that to be an ambidexter was in high repute among the ancients: Hector boasts of it: - Αυταρ εγων εν οιδα μαχας τ,ανδροκτασιας τε· Οιδ' επι δεξια, οιδ' επ' αριστερα νωμησαι βων Αζαλεην, το μοι εστι ταλαυρινον πολεμιζειν. Iliad, lib. vii., ver. 237. "But am in arms well practiced; many a Greek Hath bled by me, and I can shift my shield From right to left; reserving to the last Force that suffices for severest toil." Cowper. Asteropaeus is also represented by Homer as an ambidexter, from which he derives great advantages in fight: - Ὡς φατ' απειλησας· ὁ δ' ανεσχετο διος Αχιλλευς Πηλιαδα μελιην· ὁ δ' ὁμαρτη δουρασιν αμφις Ἡρως Αστεροπαιος, επει περιδεξιος ηε. Iliad, lib. xxi., ver. 161. So threatened he. Then raised Achilles high The Pelian ash: - and his two spears at once Alike, (a practiced warrior), with both hands Asteropaeus hurled." Cowper. We are informed by Aristotle, that Plato recommended to all soldiers to acquire by study and exercise an equal facility of using both hands. Speaking of Plato, he says: Και την εν τοις πολεμικοισασκεσιν, ὁπως αμφιδεξιοι γινωνται κατα την μελετην, ὡς δεον μη την μεν χρησιμον ειναι ταιν χεροιν, την δε αχρηστον. - De Repub., lib. ii., cap. 12. "He (Plato) also made a law concerning their warlike exercises, that they should acquire a habit of using both hands alike; as it is not fit that one of the hands should be useful and the other useless." In Jdg 20:16 of this book we have an account of seven hundred men of Benjamin, each of whom was אטר יד ימינו itter yad yemino, lame of his right hand, and yet slinging stones to a hair's breadth without missing: these are generally thought to be ambidexters. Sent a present unto Eglon - This is generally understood to be the tribute money which the king of Moab had imposed on the Israelites.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 3:15
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Septuagint
- Vulgate
- Aristotle
- Plato
- The Vulgate
- Iliad
- Cowper
- Alike
- De Repub
- Benjamin
- Israelites
Exposition: Judges 3:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But when the children of Israel cried unto the LORD, the LORD raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man lefthanded: and by him the children of Israel sent a present unto Eglon the king of Moab.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 3:16
Hebrew
וַיַּעַשׂ לוֹ אֵהוּד חֶרֶב וְלָהּ שְׁנֵי פֵיוֹת גֹּמֶד אָרְכָּהּ וַיַּחְגֹּר אוֹתָהּ מִתַּחַת לְמַדָּיו עַל יֶרֶךְ יְמִינֽוֹ׃vaya'ash-lvo-'ehvd-cherev-velah-sheney-feyvot-gomed-'arekhah-vayachegor-'votah-mitachat-lemadayv-'al-yerekhe-yemiynvo
KJV: But Ehud made him a dagger which had two edges, of a cubit length; and he did gird it under his raiment upon his right thigh.
AKJV: But Ehud made him a dagger which had two edges, of a cubit length; and he did gird it under his raiment on his right thigh.
ASV: And Ehud made him a sword which had two edges, a cubit in length; and he girded it under his raiment upon his right thigh.
YLT: and Ehud maketh for himself a sword, and it hath two mouths (a cubit is its length), and he girdeth it under his long robe on his right thigh;
Commentary WitnessJudges 3:16Quoted commentary witness
Commentary Witness
Judges 3:16
Verse 16 A dagger which had two edges, of a cubit length - The word גמד gomed, which we translate cubit, is of very doubtful signification. As the root seems to signify contracted, it probably means an instrument made for the purpose shorter than usual, and something like the Italian stiletto. The Septuagint translate it by σπιθαμη, a span, and most of the versions understand it in the same sense. Upon his right thigh - Because he was left-handed. Ordinarily the sword is on the left side, that it may be readily drawn out by the right hand; but as Ehud was left-handed, to be convenient his sword must be on the right side.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 3:16
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Septuagint
Exposition: Judges 3:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But Ehud made him a dagger which had two edges, of a cubit length; and he did gird it under his raiment upon his right thigh.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 3:17
Hebrew
וַיַּקְרֵב אֶת־הַמִּנְחָה לְעֶגְלוֹן מֶלֶךְ מוֹאָב וְעֶגְלוֹן אִישׁ בָּרִיא מְאֹֽד׃vayaqerev-'et-haminechah-le'egelvon-melekhe-mvo'av-ve'egelvon-'iysh-variy'-me'od
KJV: And he brought the present unto Eglon king of Moab: and Eglon was a very fat man.
AKJV: And he brought the present to Eglon king of Moab: and Eglon was a very fat man.
ASV: And he offered the tribute unto Eglon king of Moab: now Eglon was a very fat man.
YLT: and he bringeth near the present to Eglon king of Moab, and Eglon is a very fat man.
Commentary WitnessJudges 3:17Quoted commentary witness
Commentary Witness
Judges 3:17
Verse 17 Eglon was a very fat man - The איש בריא ish bari of the text is translated by the Septuagint ανηρ αστειος σφοδρα, a very beautiful or polite man, and in the Syriac, a very rude man. It probably means what we call lusty or corpulent.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 3:17
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Septuagint
- Syriac
Exposition: Judges 3:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he brought the present unto Eglon king of Moab: and Eglon was a very fat man.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 3:18
Hebrew
וַֽיְהִי כַּאֲשֶׁר כִּלָּה לְהַקְרִיב אֶת־הַמִּנְחָה וַיְשַׁלַּח אֶת־הָעָם נֹשְׂאֵי הַמִּנְחָֽה׃vayehiy-kha'asher-khilah-lehaqeriyv-'et-haminechah-vayeshalach-'et-ha'am-noshe'ey-haminechah
KJV: And when he had made an end to offer the present, he sent away the people that bare the present.
AKJV: And when he had made an end to offer the present, he sent away the people that bore the present.
ASV: And when he had made an end of offering the tribute, he sent away the people that bare the tribute.
YLT: And it cometh to pass, when he hath finished to bring near the present, that he sendeth away the people bearing the present,
Commentary WitnessJudges 3:18Quoted commentary witness
Commentary Witness
Judges 3:18
Verse 18 Made an end to offer the present - Presents, tribute, etc., in the eastern countries were offered with very great ceremony; and to make the more parade several persons, ordinarily slaves, sumptuously dressed, and in considerable number, were employed to carry what would not be a burden even to one. This appears to have been the case in the present instance.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 3:18
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Presents
Exposition: Judges 3:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when he had made an end to offer the present, he sent away the people that bare the present.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 3:19
Hebrew
וְהוּא שָׁב מִן־הַפְּסִילִים אֲשֶׁר אֶת־הַגִּלְגָּל וַיֹּאמֶר דְּבַר־סֵתֶר לִי אֵלֶיךָ הַמֶּלֶךְ וַיֹּאמֶר הָס וַיֵּֽצְאוּ מֵֽעָלָיו כָּל־הָעֹמְדִים עָלָֽיו׃vehv'-shav-min-hafesiyliym-'asher-'et-hagilegal-vayo'mer-devar-seter-liy-'eleykha-hamelekhe-vayo'mer-has-vayetze'v-me'alayv-khal-ha'omediym-'alayv
KJV: But he himself turned again from the quarries that were by Gilgal, and said, I have a secret errand unto thee, O king: who said, Keep silence. And all that stood by him went out from him.
AKJV: But he himself turned again from the quarries that were by Gilgal, and said, I have a secret errand to you, O king: who said, Keep silence. And all that stood by him went out from him.
ASV: But he himself turned back from the quarries that were by Gilgal, and said, I have a secret errand unto thee, O king. And he said, Keep silence. And all that stood by him went out from him.
YLT: and he himself hath turned back from the graven images which are at Gilgal, and saith, A secret word I have unto thee, O king;' and he saith, Hush!' and go out from him do all those standing by him.
Commentary WitnessJudges 3:19Quoted commentary witness
Commentary Witness
Judges 3:19
Verse 19 He - turned - from the quarries - פסילים pesilim. Some of the versions understand this word as meaning idols or graven images, or some spot where the Moabites had a place of idolatrous worship. As פסל pasal signifies to cut, hew, or engrave, it may be applied to the images thus cut, or to the place, or quarry whence they were digged: but it is most likely that idols are meant. Some think that trenches are meant, and that pesilim here may mean the boundaries of the two countries: and when Ehud had got thus far, he sent away the people that were with him, under pretense of having a secret message to Eglon, and so got rid of his attendants, in presence of whom he could not have executed his scheme, nor have secured his escape afterwards. But I do not see the evidence of this mode of interpretation.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 3:19
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Eglon
Exposition: Judges 3:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But he himself turned again from the quarries that were by Gilgal, and said, I have a secret errand unto thee, O king: who said, Keep silence. And all that stood by him went out from him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 3:20
Hebrew
וְאֵהוּד ׀ בָּא אֵלָיו וְהֽוּא־יֹשֵׁב בַּעֲלִיַּת הַמְּקֵרָה אֲשֶׁר־לוֹ לְבַדּוֹ וַיֹּאמֶר אֵהוּד דְּבַר־אֱלֹהִים לִי אֵלֶיךָ וַיָּקָם מֵעַל הַכִּסֵּֽא׃ve'ehvd- -va'-'elayv-vehv'-yoshev-va'aliyat-hameqerah-'asher-lvo-levadvo-vayo'mer-'ehvd-devar-'elohiym-liy-'eleykha-vayaqam-me'al-hakhise'
KJV: And Ehud came unto him; and he was sitting in a summer parlour, which he had for himself alone. And Ehud said, I have a message from God unto thee. And he arose out of his seat.
AKJV: And Ehud came to him; and he was sitting in a summer parlor, which he had for himself alone. And Ehud said, I have a message from God to you. And he arose out of his seat.
ASV: And Ehud came unto him; and he was sitting by himself alone in the cool upper room. And Ehud said, I have a message from God unto thee. And he arose out of his seat.
YLT: And Ehud hath come unto him, and he is sitting in the upper chamber of the wall which he hath for himself, and Ehud saith, `A word of God I have unto thee;' and he riseth from off the throne;
Commentary WitnessJudges 3:20Quoted commentary witness
Commentary Witness
Judges 3:20
Verse 20 He was sitting in a summer parlor - Besides the platforms, says Dr. Shaw, which were upon the ancient houses of the East, and which are found there to this day, it is probable that heretofore, as well as at present, most of the great houses had a smaller one annexed, which seldom consisted of more than one or two rooms and a terrace. Others, built as they frequently are above the porch or gateway, have, if we except the ground-floor, all the conveniences belonging to the house, properly so called. There is a door of communication from them into the gallery of the house, kept open or shut at the discretion of the master of the house, besides another door which opens immediately from a privy stairs down into the porch or street, without giving the least disturbance to the house. In these back houses strangers are usually lodged and entertained; hither the men are wont to retire from the hurry and noise of their families, to be more at leisure for meditation or diversions; and they are often used for wardrobes and magazines. These the Arabs call oleah, which exactly answers to the Hebrew word עלית aliyath found in this place; and without doubt such was the apartment in which Eglon received Ehud, by the privy stairs belonging to which he escaped, after having killed Eglon. The doors of the Eastern buildings are large, and their chambers spacious, conveniences well adapted to those hotter climates; but in the present passage something more seems to be meant; at least there are now other conveniences in the East to give coolness to particular rooms, which are very common. In Egypt the cooling their rooms is effected by openings at the top, which let in the fresh air. Mons. Maillet informs us that their halls are made very large and lofty, with a dome at the top, which towards the north has several open windows, so constructed as to throw the north wind down into the rooms; and by this means, though the country is excessively hot, they can make the coolness of those apartments so great, as often not to be borne without being wrapped in furs. Eglon's was a chamber; and some contrivance to mitigate the heat of it was the more necessary, as he appears to have kept his court at Jericho, Jdg 3:13, Jdg 3:28, where the heat is so excessive as sometimes to prove fatal. See Harmer's Observations. I have a message from God unto thee - דבר אלהים לי אליך debar elohim li aleycha, a word of the gods to me, unto thee. It is very likely that the word elohim is used here to signify idols, or the pesilim mentioned above, Jdg 3:19. Ehud, having gone so far as this place of idolatry, might feign he had there been worshipping, and that the pesilim had inspired him with a message for the king; and this was the reason why the king commanded silence, why every man went out, and why he rose from his seat or throne, that he might receive it with the greater respect. This, being an idolater, he would not have done to any message coming from the God of Israel. I have a message from God unto thee is a popular text: many are fond of preaching from it. Now as no man should ever depart from the literal meaning of Scripture in his preaching, we may at once see the absurdity of taking such a text as this; for such preachers, to be consistent, should carry a two-edged dagger of a cubit length on their right thigh, and be ready to thrust it into the bowels of all those they address! This is certainly the literal meaning of the passage, and that it has no other meaning is an incontrovertible truth.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 3:20
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Dr
- Shaw
- East
- Ehud
- Eglon
- Mons
- Jericho
- Observations
- This
- Israel
Exposition: Judges 3:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Ehud came unto him; and he was sitting in a summer parlour, which he had for himself alone. And Ehud said, I have a message from God unto thee. And he arose out of his seat.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 3:21
Hebrew
וַיִּשְׁלַח אֵהוּד אֶת־יַד שְׂמֹאלוֹ וַיִּקַּח אֶת־הַחֶרֶב מֵעַל יֶרֶךְ יְמִינוֹ וַיִּתְקָעֶהָ בְּבִטְנֽוֹ׃vayishelach-'ehvd-'et-yad-shemo'lvo-vayiqach-'et-hacherev-me'al-yerekhe-yemiynvo-vayiteqa'eha-vevitenvo
KJV: And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly:
AKJV: And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly:
ASV: And Ehud put forth his left hand, and took the sword from his right thigh, and thrust it into his body:
YLT: and Ehud putteth forth his left hand, and taketh the sword from off his right thigh, and striketh it into his belly;
Commentary Witness (Generated)Judges 3:21Generated editorial synthesis
Commentary Witness (Generated)
Judges 3:21
Judges 3:21 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly:'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Judges 3:21
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Judges 3:21
Exposition: Judges 3:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 3:22
Hebrew
וַיָּבֹא גַֽם־הַנִּצָּב אַחַר הַלַּהַב וַיִּסְגֹּר הַחֵלֶב בְּעַד הַלַּהַב כִּי לֹא שָׁלַף הַחֶרֶב מִבִּטְנוֹ וַיֵּצֵא הֽ͏ַפַּרְשְׁדֹֽנָה׃vayavo'-gam-hanitzav-'achar-halahav-vayisegor-hachelev-ve'ad-halahav-khiy-lo'-shalaf-hacherev-mivitenvo-vayetze'-hafareshedonah
KJV: And the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out.
AKJV: And the haft also went in after the blade; and the fat closed on the blade, so that he could not draw the dagger out of his belly; and the dirt came out.
ASV: and the haft also went in after the blade; and the fat closed upon the blade, for he drew not the sword out of his body; and it came out behind.
YLT: and the haft also goeth in after the blade, and the fat shutteth on the blade, that he hath not drawn the sword out of his belly, and it goeth out at the fundament.
Commentary WitnessJudges 3:22Quoted commentary witness
Commentary Witness
Judges 3:22
Verse 22 The haft also went in after the blade - As the instrument was very short, and Eglon very corpulent, this might readily take place. And the dirt came out - This is variously understood: either the contents of the bowels issued through the wound, or he had an evacuation in the natural way through the fright and anguish. The original, פרשדונה parshedonah, occurs only here, and is supposed to be compounded of פרש peresh, dung, and שדה shadah, to shed, and may be very well applied to the latter circumstance; so the Vulgate understood it: Statinque per secreta naturae alvi stercora proruperunt.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 3:22
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Vulgate
Exposition: Judges 3:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 3:23
Hebrew
וַיֵּצֵא אֵהוּד הַֽמִּסְדְּרוֹנָה וַיִּסְגֹּר דַּלְתוֹת הָעַלִיָּה בַּעֲדוֹ וְנָעָֽל׃vayetze'-'ehvd-hamisedervonah-vayisegor-daletvot-ha'aliyah-va'advo-vena'al
KJV: Then Ehud went forth through the porch, and shut the doors of the parlour upon him, and locked them.
AKJV: Then Ehud went forth through the porch, and shut the doors of the parlor on him, and locked them.
ASV: Then Ehud went forth into the porch, and shut the doors of the upper room upon him, and locked them.
YLT: And Ehud goeth out at the porch, and shutteth the doors of the upper chamber upon him, and hath bolted it ;
Commentary Witness (Generated)Judges 3:23Generated editorial synthesis
Commentary Witness (Generated)
Judges 3:23
Judges 3:23 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Then Ehud went forth through the porch, and shut the doors of the parlour upon him, and locked them.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Judges 3:23
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Judges 3:23
Exposition: Judges 3:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then Ehud went forth through the porch, and shut the doors of the parlour upon him, and locked them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 3:24
Hebrew
וְהוּא יָצָא וַעֲבָדָיו בָּאוּ וַיִּרְאוּ וְהִנֵּה דַּלְתוֹת הָעֲלִיָּה נְעֻלוֹת וַיֹּאמְרוּ אַךְ מֵסִיךְ הוּא אֶת־רַגְלָיו בַּחֲדַר הַמְּקֵרָֽה׃vehv'-yatza'-va'avadayv-va'v-vayire'v-vehineh-daletvot-ha'aliyah-ne'ulvot-vayo'merv-'akhe-mesiykhe-hv'-'et-ragelayv-vachadar-hameqerah
KJV: When he was gone out, his servants came; and when they saw that, behold, the doors of the parlour were locked, they said, Surely he covereth his feet in his summer chamber.
AKJV: When he was gone out, his servants came; and when they saw that, behold, the doors of the parlor were locked, they said, Surely he covers his feet in his summer chamber.
ASV: Now when he was gone out, his servants came; and they saw, and, behold, the doors of the upper room were locked; and they said, Surely he is covering his feet in the upper chamber.
YLT: and he hath gone out, and his servants have come in, and look, and lo, the doors of the upper chamber are bolted, and they say, `He is only covering his feet in the inner chamber of the wall.'
Commentary WitnessJudges 3:24Quoted commentary witness
Commentary Witness
Judges 3:24
Verse 24 He covereth his feet - He has lain down on his sofa in order to sleep; when this was done they dropped their slippers, lifted up their feet, and covered them with their long loose garments. But the versions, in general, seem to understand it as implying a certain natural act.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 3:24
Source lane
Apologetics Bible source bundle
Exposition: Judges 3:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'When he was gone out, his servants came; and when they saw that, behold, the doors of the parlour were locked, they said, Surely he covereth his feet in his summer chamber.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 3:25
Hebrew
וַיָּחִילוּ עַד־בּוֹשׁ וְהִנֵּה אֵינֶנּוּ פֹתֵחַ דַּלְתוֹת הָֽעֲלִיָּה וַיִּקְחוּ אֶת־הַמַּפְתֵּחַ וַיִּפְתָּחוּ וְהִנֵּה אֲדֹנֵיהֶם נֹפֵל אַרְצָה מֵֽת׃vayachiylv-'ad-vvosh-vehineh-'eynenv-fotecha-daletvot-ha'aliyah-vayiqechv-'et-hamafetecha-vayifetachv-vehineh-'adoneyhem-nofel-'aretzah-met
KJV: And they tarried till they were ashamed: and, behold, he opened not the doors of the parlour; therefore they took a key, and opened them: and, behold, their lord was fallen down dead on the earth.
AKJV: And they tarried till they were ashamed: and, behold, he opened not the doors of the parlor; therefore they took a key, and opened them: and, behold, their lord was fallen down dead on the earth.
ASV: And they tarried till they were ashamed; and, behold, he opened not the doors of the upper room: therefore they took the key, and opened them; and, behold, their lord was fallen down dead on the earth.
YLT: And they stay till confounded, and lo, he is not opening the doors of the upper chamber, and they take the key, and open, and lo, their lord is fallen to the earth--dead.
Commentary Witness (Generated)Judges 3:25Generated editorial synthesis
Commentary Witness (Generated)
Judges 3:25
Judges 3:25 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And they tarried till they were ashamed: and, behold, he opened not the doors of the parlour; therefore they took a key, and opened them: and, behold, their lord was fallen down dead on the earth.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Judges 3:25
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Judges 3:25
Exposition: Judges 3:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they tarried till they were ashamed: and, behold, he opened not the doors of the parlour; therefore they took a key, and opened them: and, behold, their lord was fallen down dead on the earth.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 3:26
Hebrew
וְאֵהוּד נִמְלַט עַד הִֽתְמַהְמְהָם וְהוּא עָבַר אֶת־הַפְּסִילִים וַיִּמָּלֵט הַשְּׂעִירָֽתָה׃ve'ehvd-nimelat-'ad-hitemahemeham-vehv'-'avar-'et-hafesiyliym-vayimalet-hashe'iyratah
KJV: And Ehud escaped while they tarried, and passed beyond the quarries, and escaped unto Seirath.
AKJV: And Ehud escaped while they tarried, and passed beyond the quarries, and escaped to Seirath.
ASV: And Ehud escaped while they tarried, and passed beyond the quarries, and escaped unto Seirah.
YLT: And Ehud escaped during their tarrying, and hath passed by the images, and is escaped to Seirath.
Commentary WitnessJudges 3:26Quoted commentary witness
Commentary Witness
Judges 3:26
Verse 26 Passed beyond the quarries - Beyond the pesilim, which appear to have been the Moabitish borders, where they had set up those hewn stones as landmarks, or sacred boundary stones.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 3:26
Source lane
Apologetics Bible source bundle
Exposition: Judges 3:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Ehud escaped while they tarried, and passed beyond the quarries, and escaped unto Seirath.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 3:27
Hebrew
וַיְהִי בְּבוֹאוֹ וַיִּתְקַע בַּשּׁוֹפָר בְּהַר אֶפְרָיִם וַיֵּרְדוּ עִמּוֹ בְנֵֽי־יִשְׂרָאֵל מִן־הָהָר וְהוּא לִפְנֵיהֶֽם׃vayehiy-vevvo'vo-vayiteqa'-vashvofar-vehar-'eferayim-vayeredv-'imvo-veney-yishera'el-min-hahar-vehv'-lifeneyhem
KJV: And it came to pass, when he was come, that he blew a trumpet in the mountain of Ephraim, and the children of Israel went down with him from the mount, and he before them.
AKJV: And it came to pass, when he was come, that he blew a trumpet in the mountain of Ephraim, and the children of Israel went down with him from the mount, and he before them.
ASV: And it came to pass, when he was come, that he blew a trumpet in the hill-country of Ephraim; and the children of Israel went down with him from the hill-country, and he before them.
YLT: And it cometh to pass, in his coming in, that he bloweth with a trumpet in the hill-country of Ephraim, and go down with him do the sons of Israel from the hill-country, and he before them;
Commentary Witness (Generated)Judges 3:27Generated editorial synthesis
Commentary Witness (Generated)
Judges 3:27
Judges 3:27 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And it came to pass, when he was come, that he blew a trumpet in the mountain of Ephraim, and the children of Israel went down with him from the mount, and he before them.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Judges 3:27
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Judges 3:27
Named authorities or texts detected in the witness
- Ephraim
Exposition: Judges 3:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, when he was come, that he blew a trumpet in the mountain of Ephraim, and the children of Israel went down with him from the mount, and he before them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 3:28
Hebrew
וַיֹּאמֶר אֲלֵהֶם רִדְפוּ אַחֲרַי כִּֽי־נָתַן יְהוָה אֶת־אֹיְבֵיכֶם אֶת־מוֹאָב בְּיֶדְכֶם וַיֵּרְדוּ אַחֲרָיו וַֽיִּלְכְּדוּ אֶת־מַעְבְּרוֹת הַיַּרְדֵּן לְמוֹאָב וְלֹֽא־נָתְנוּ אִישׁ לַעֲבֹֽר׃vayo'mer-'alehem-ridefv-'acharay-khiy-natan-yehvah-'et-'oyeveykhem-'et-mvo'av-veyedekhem-vayeredv-'acharayv-vayilekhedv-'et-ma'evervot-hayareden-lemvo'av-velo'-natenv-'iysh-la'avor
KJV: And he said unto them, Follow after me: for the LORD hath delivered your enemies the Moabites into your hand. And they went down after him, and took the fords of Jordan toward Moab, and suffered not a man to pass over.
AKJV: And he said to them, Follow after me: for the LORD has delivered your enemies the Moabites into your hand. And they went down after him, and took the fords of Jordan toward Moab, and suffered not a man to pass over.
ASV: And he said unto them, Follow after me; for Jehovah hath delivered your enemies the Moabites into your hand. And they went down after him, and took the fords of the Jordan against the Moabites, and suffered not a man to pass over.
YLT: and he saith unto them, `Pursue after me, for Jehovah hath given your enemies, the Moabites, into your hand;' and they go down after him, and capture the passages of the Jordan towards Moab, and have not permitted a man to pass over.
Commentary WitnessJudges 3:28Quoted commentary witness
Commentary Witness
Judges 3:28
Verse 28 Took the fords of Jordan - It is very likely that the Moabites, who were on the western side of Jordan, hearing of the death of Eglon, were panic-struck, and endeavored to escape over Jordan at the fords near Jericho, when Ehud blew his trumpet in the mountains of Ephraim, and thus to get into the land of the Moabites, which lay on the east of Jordan; but Ehud and his men, seizing the only pass by which they could make their escape, slew ten thousand of them in their attempt to cross at those fords. What is called here the fords was doubtless the place where the Israelites had passed Jordan when they (under Joshua) took possession of the promised land.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 3:28
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moabites
- Jordan
- Eglon
- Jericho
- Ephraim
Exposition: Judges 3:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said unto them, Follow after me: for the LORD hath delivered your enemies the Moabites into your hand. And they went down after him, and took the fords of Jordan toward Moab, and suffered not a man to pass over.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 3:29
Hebrew
וַיַּכּוּ אֶת־מוֹאָב בָּעֵת הַהִיא כַּעֲשֶׂרֶת אֲלָפִים אִישׁ כָּל־שָׁמֵן וְכָל־אִישׁ חָיִל וְלֹא נִמְלַט אִֽישׁ׃vayakhv-'et-mvo'av-va'et-hahiy'-kha'asheret-'alafiym-'iysh-khal-shamen-vekhal-'iysh-chayil-velo'-nimelat-'iysh
KJV: And they slew of Moab at that time about ten thousand men, all lusty, and all men of valour; and there escaped not a man.
AKJV: And they slew of Moab at that time about ten thousand men, all lusty, and all men of valor; and there escaped not a man.
ASV: And they smote of Moab at that time about ten thousand men, every lusty man, and every man of valor; and there escaped not a man.
YLT: And they smite Moab at that time, about ten thousand men, all robust, and every one a man of valour, and not a man hath escaped,
Commentary WitnessJudges 3:29Quoted commentary witness
Commentary Witness
Judges 3:29
Verse 29 All lusty, and all men of valor - Picked, chosen troops, which Eglon kept among the Israelites to reduce and overawe them.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 3:29
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Picked
Exposition: Judges 3:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they slew of Moab at that time about ten thousand men, all lusty, and all men of valour; and there escaped not a man.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 3:30
Hebrew
וַתִּכָּנַע מוֹאָב בַּיּוֹם הַהוּא תַּחַת יַד יִשְׂרָאֵל וַתִּשְׁקֹט הָאָרֶץ שְׁמוֹנִים שָׁנָֽה׃vatikhana'-mvo'av-vayvom-hahv'-tachat-yad-yishera'el-vatisheqot-ha'aretz-shemvoniym-shanah
KJV: So Moab was subdued that day under the hand of Israel. And the land had rest fourscore years.
AKJV: So Moab was subdued that day under the hand of Israel. And the land had rest fourscore years. ¶
ASV: So Moab was subdued that day under the hand of Israel. And the land had rest fourscore years.
YLT: and Moab is humbled in that day under the hand of Israel; and the land resteth eighty years.
Commentary Witness (Generated)Judges 3:30Generated editorial synthesis
Commentary Witness (Generated)
Judges 3:30
Judges 3:30 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'So Moab was subdued that day under the hand of Israel. And the land had rest fourscore years.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Judges 3:30
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Judges 3:30
Named authorities or texts detected in the witness
- Israel
Exposition: Judges 3:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So Moab was subdued that day under the hand of Israel. And the land had rest fourscore years.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Judges 3:31
Hebrew
וְאַחֲרָיו הָיָה שַׁמְגַּר בֶּן־עֲנָת וַיַּךְ אֶת־פְּלִשְׁתִּים שֵֽׁשׁ־מֵאוֹת אִישׁ בְּמַלְמַד הַבָּקָר וַיֹּשַׁע גַּם־הוּא אֶת־יִשְׂרָאֵֽל׃ve'acharayv-hayah-shamegar-ven-'anat-vayakhe-'et-felishetiym-shesh-me'vot-'iysh-vemalemad-havaqar-vayosha'-gam-hv'-'et-yishera'el
KJV: And after him was Shamgar the son of Anath, which slew of the Philistines six hundred men with an ox goad: and he also delivered Israel.
AKJV: And after him was Shamgar the son of Anath, which slew of the Philistines six hundred men with an ox goad: and he also delivered Israel.
ASV: And after him was Shamgar the son of Anath, who smote of the Philistines six hundred men with an ox-goad: and he also saved Israel.
YLT: And after him hath been Shamgar son of Anath, and he smiteth the Philistines--six hundred men--with an ox-goad, and he saveth--he also--Israel.
Commentary WitnessJudges 3:31Quoted commentary witness
Commentary Witness
Judges 3:31
Verse 31 And after him was Shamgar the son of Anath - Dr. Hales supposes that "Shamgar's administration in the West included Ehud's administration of eighty years in the East; and that, as this administration might have been of some continuance, so this Philistine servitude which is not noticed elsewhere, might have been of some duration; as may be incidentally collected from Deborah's thanksgiving, Jdg 5:6." Slew - six hundred men with an ox-goad - מלמד הבקר malmad habbakar, the instructer of the oxen. This instrument is differently understood by the versions: the Vulgate has vomere, with the coulter or ploughshare, a dreadful weapon in the hand of a man endued with so much strength; the Septuagint has αροτροποδι των βοων, with the ploughshare of the oxen; the Chaldee, Syriac, and Arabic, understand it of the goad, as does our translation. 1. That the ox-goad, still used in Palestine, is a sufficiently destructive weapon if used by a strong and skillful hand, is evident enough from the description which Mr. Maundrell gives of this implement, having seen many of them both in Palestine and Syria: "It was observable," says he, "that in ploughing they used goads of an extraordinary size; upon measuring of several I found them about eight feet long, and at the bigger end about six inches in circumference. They were armed at the lesser end with a sharp prickle for driving the oxen, and at the other end with a small spade or paddle of iron, strong and massy, for cleansing the plough from the clay that encumbers it in working." See his Journey from Aleppo, etc., 7th edit., pp. 110, 111. In the hands of a strong, skillful man, such an instrument must be more dangerous and more fatal than any sword. It is worthy of remark that the ox-goad is represented by Homer to have been used prior to this time in the same way. In the address of Diomed to Glaucus, Iliad. lib. vi., ver. 129, Lycurgus is represented as discomfiting Bacchus and the Bacchanals with this weapon. The siege of Troy, according to the best chronologers, happened within the time of the Israelitish judges. Ουκ αν εγωγε θεοισιν επουρανιοισι μαχοιμην· Ουδε γαρ ουδε Δρυαντος υἱος κρατερος Λυκουργος Σευε κατ' ηγαθεον Νυσσηΐον· αἱ δ' ἁμα πασαι Θυσθλα χαμαι κατεχευαν, ὑπ' ανδροφονοιο Λυκουργου Θεινομεναι βουπληγι. "I fight not with the inhabitants of heaven; That war Lycurgus, son of Dryas, waged, Nor long survived. - From Nyssa's sacred heights He drove the nurses of the frantic god, Thought drowning Bacchus: to the ground they cast All cast, their leafy wands; while, ruthless, he Spared not to smite them with his murderous goad." The meaning of this fable is: Lycurgus, king of Thrace, finding his subjects addicted to drunkenness, proscribed the cultivation of the vine in his dominions, and instituted agriculture in its stead; thus θυσθλα, the thyrsi, were expelled, βουπληγι, by the ox-goad. The account, however, shows that Shamgar was not the only person who used the ox-goad as an offensive weapon. If we translate βουπληξ a cart-whip, the parallel is lost. 2. It appears that Shamgar was merely a laboring man; that the Philistines were making an inroad on the Israelites when the latter were cultivating their fields; that Shamgar and his neighbors successfully resisted them; that they armed themselves with their more portable agricultural instruments; and that Shamgar, either with a ploughshare or an ox-goad, slew six hundred of those marauders. 3. The case of Ehud killing Eglon is a very serious one; and how far he was justified in this action is with all a question of importance, and with not a few a question of difficulty. "Is it right to slay a tyrant?" I, without hesitation, answer, No individual has a right to slay any man, except it be in his own defense, when a person attacks him in order to take away his life. "But may not any of his oppressed subjects put an end to the life of a tyrant?" No. The state alone can judge whether a king is ruling contrary to the laws and constitution of that state; and if that state have provided laws for the punishment of a ruler who is endeavoring to destroy or subvert that constitution, then let him be dealt with according to those laws. But no individual or number of individuals in that state has any right to dispose of the life of the ruler but according to law. To take his life in any other way is no less than murder. It is true God, the author of life and the judge of all men, may commission one man to take away the life of a tyrant. But the pretension to such a commission must be strong, clear, and unequivocal; in short, if a man think he have such a commission, to be safe, he should require the Lord to give him as full an evidence of it as he did to Moses; and when such a person comes to the people, they should require him to give as many proofs of his Divine call as the Hebrews did Moses, before they should credit his pretensions. "But had not Ehud a Divine call?" I cannot tell. If he had, he did not murder Eglon; if he had not, his act, however it succeeded, was a murderous act; and if he had no message from God, (and there is no proof that he had), then he was a most base and hypocritical assassin. The sacred historian says nothing of his motives nor call; he mentions simply the fact, and leaves it without either observation or comment, and every reader is left to draw his own inference. The life of any ruler can only be at the disposal of the constitution, or that system of rules, laws, and regulations, by which the people he rules should be governed; if he rule not according to these, he is, ipso facto, deposed from his government. If he break the constitution, to the great injury or ruin of his subjects, then he is to be judged by those laws according to which he must have pledged himself to govern. If a king be deposed on any other account, it is rebellion. If his life be taken away by any means but those provided by the constitution, it is murder. No pretended or proved tyranny can justify his being taken off in any other way, or on any other account. And what constitution in the civilized world provides for the death of the supreme magistrate? It is true the good people, as they were called, of England and France, have each under a pretense of law, beheaded their king; and they endeavored to justify their conduct on the ground that those kings had broken the constitution: this being proved, they should have been deposed. But by what law, either of those nations or of the civilized world, were their lives taken away? Let it be remembered that the inflation of the punishment of death, either against or without law, is murder.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 3:31
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Septuagint
- Vulgate
- Moses
- Dr
- East
- Chaldee
- Syriac
- Arabic
- Palestine
- Mr
- Syria
- Aleppo
- Glaucus
- Iliad
- Troy
- Lycurgus
- Dryas
- Bacchus
- Thrace
- Shamgar
- No
- Eglon
- France
Exposition: Judges 3:31 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And after him was Shamgar the son of Anath, which slew of the Philistines six hundred men with an ox goad: and he also delivered Israel.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
22
Generated editorial witnesses
9
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Judges 3:1
- Judges 3:2
- Judges 3:3
- Judges 3:4
- Judges 3:5
- Judges 3:6
- Judges 3:7
- Act 2:9
- Judges 3:8
- Judges 3:9
- Judges 3:10
- Judges 3:11
- Judges 3:12
- 1Kgs 16:34
- Judges 3:13
- Judges 3:14
- Judges 3:15
- Judges 3:16
- Judges 3:17
- Judges 3:18
- Judges 3:19
- Judges 3:20
- Judges 3:21
- Judges 3:22
- Judges 3:23
- Judges 3:24
- Judges 3:25
- Judges 3:26
- Judges 3:27
- Judges 3:28
- Judges 3:29
- Judges 3:30
- Judges 3:31
Named authorities or texts surfaced in commentary
- Israel
- Lord
- Mesopotamia
- Moab
- Ehud
- Eglon
- Moabites
- Philistines
- Gath
- Askelon
- Ashdod
- Ekron
- Gaza
- Sidonians
- Lebanon
- Canaanites
- Hittites
- Amorites
- Perizzites
- Jebusites
- Canaan
- Namely
- Hamath
- Hivites
- Vulgate
- Targum
- Germans
- Quintus Curtius
- Indians
- Caesar
- Britain
- Venus
- Chaldee Targum
- Syriac
- Arabic
- Dr
- Septuagint
- Ray
- Kushan
- Euphrates
- Maverannaher
- Diarbek
- Othniel
- Judah
- Caleb
- Divine Spirit
- Israelites
- Balak
- Jericho
- Joshua
- Ahab
- However
- Aristotle
- Plato
- The Vulgate
- Iliad
- Cowper
- Alike
- De Repub
- Benjamin
- Presents
- Shaw
- East
- Mons
- Observations
- This
- Ephraim
- Jordan
- Picked
- Ovid
- Moses
- Chaldee
- Palestine
- Mr
- Syria
- Aleppo
- Glaucus
- Troy
- Lycurgus
- Dryas
- Bacchus
- Thrace
- Shamgar
- No
- France
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Ezekiel
Rendered chapters 1–48 are mapped to the public reader path for Ezekiel. Use this card to open chapter 1 and move directly into the study surface.
Daniel
Rendered chapters 1–12 are mapped to the public reader path for Daniel. Use this card to open chapter 1 and move directly into the study surface.
Hosea
Rendered chapters 1–14 are mapped to the public reader path for Hosea. Use this card to open chapter 1 and move directly into the study surface.
Joel
Rendered chapters 1–3 are mapped to the public reader path for Joel. Use this card to open chapter 1 and move directly into the study surface.
Amos
Rendered chapters 1–9 are mapped to the public reader path for Amos. Use this card to open chapter 1 and move directly into the study surface.
Obadiah
Rendered chapter 1 are mapped to the public reader path for Obadiah. Use this card to open chapter 1 and move directly into the study surface.
Jonah
Rendered chapters 1–4 are mapped to the public reader path for Jonah. Use this card to open chapter 1 and move directly into the study surface.
Micah
Rendered chapters 1–7 are mapped to the public reader path for Micah. Use this card to open chapter 1 and move directly into the study surface.
Nahum
Rendered chapters 1–3 are mapped to the public reader path for Nahum. Use this card to open chapter 1 and move directly into the study surface.
Habakkuk
Rendered chapters 1–3 are mapped to the public reader path for Habakkuk. Use this card to open chapter 1 and move directly into the study surface.
Zephaniah
Rendered chapters 1–3 are mapped to the public reader path for Zephaniah. Use this card to open chapter 1 and move directly into the study surface.
Haggai
Rendered chapters 1–2 are mapped to the public reader path for Haggai. Use this card to open chapter 1 and move directly into the study surface.
Zechariah
Rendered chapters 1–14 are mapped to the public reader path for Zechariah. Use this card to open chapter 1 and move directly into the study surface.
Malachi
Rendered chapters 1–4 are mapped to the public reader path for Malachi. Use this card to open chapter 1 and move directly into the study surface.
Matthew
Rendered chapters 1–28 are mapped to the public reader path for Matthew. Use this card to open chapter 1 and move directly into the study surface.
Mark
Rendered chapters 1–16 are mapped to the public reader path for Mark. Use this card to open chapter 1 and move directly into the study surface.
Luke
Rendered chapters 1–24 are mapped to the public reader path for Luke. Use this card to open chapter 1 and move directly into the study surface.
John
Rendered chapters 1–21 are mapped to the public reader path for John. Use this card to open chapter 1 and move directly into the study surface.
Acts
Rendered chapters 1–28 are mapped to the public reader path for Acts. Use this card to open chapter 1 and move directly into the study surface.
Romans
Rendered chapters 1–16 are mapped to the public reader path for Romans. Use this card to open chapter 1 and move directly into the study surface.
1 Corinthians
Rendered chapters 1–16 are mapped to the public reader path for 1 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
2 Corinthians
Rendered chapters 1–13 are mapped to the public reader path for 2 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
Galatians
Rendered chapters 1–6 are mapped to the public reader path for Galatians. Use this card to open chapter 1 and move directly into the study surface.
Ephesians
Rendered chapters 1–6 are mapped to the public reader path for Ephesians. Use this card to open chapter 1 and move directly into the study surface.
Philippians
Rendered chapters 1–4 are mapped to the public reader path for Philippians. Use this card to open chapter 1 and move directly into the study surface.
Colossians
Rendered chapters 1–4 are mapped to the public reader path for Colossians. Use this card to open chapter 1 and move directly into the study surface.
1 Thessalonians
Rendered chapters 1–5 are mapped to the public reader path for 1 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
2 Thessalonians
Rendered chapters 1–3 are mapped to the public reader path for 2 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
1 Timothy
Rendered chapters 1–6 are mapped to the public reader path for 1 Timothy. Use this card to open chapter 1 and move directly into the study surface.
2 Timothy
Rendered chapters 1–4 are mapped to the public reader path for 2 Timothy. Use this card to open chapter 1 and move directly into the study surface.
Titus
Rendered chapters 1–3 are mapped to the public reader path for Titus. Use this card to open chapter 1 and move directly into the study surface.
Philemon
Rendered chapter 1 are mapped to the public reader path for Philemon. Use this card to open chapter 1 and move directly into the study surface.
Hebrews
Rendered chapters 1–13 are mapped to the public reader path for Hebrews. Use this card to open chapter 1 and move directly into the study surface.
James
Rendered chapters 1–5 are mapped to the public reader path for James. Use this card to open chapter 1 and move directly into the study surface.
1 Peter
Rendered chapters 1–5 are mapped to the public reader path for 1 Peter. Use this card to open chapter 1 and move directly into the study surface.
2 Peter
Rendered chapters 1–3 are mapped to the public reader path for 2 Peter. Use this card to open chapter 1 and move directly into the study surface.
1 John
Rendered chapters 1–5 are mapped to the public reader path for 1 John. Use this card to open chapter 1 and move directly into the study surface.
2 John
Rendered chapter 1 are mapped to the public reader path for 2 John. Use this card to open chapter 1 and move directly into the study surface.
3 John
Rendered chapter 1 are mapped to the public reader path for 3 John. Use this card to open chapter 1 and move directly into the study surface.
Jude
Rendered chapter 1 are mapped to the public reader path for Jude. Use this card to open chapter 1 and move directly into the study surface.
Revelation
Rendered chapters 1–22 are mapped to the public reader path for Revelation. Use this card to open chapter 1 and move directly into the study surface.
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What this explorer shows today
The public reader has book-by-book chapter entry points across the 66-book canon. Deeper corpus and provenance details stay on the supporting Bible Data shelves.
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Commentary Witness
Judges 3:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Judges 3:1
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness