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Judges 6

1

And the children of Israel did evil in the sight of the Lord: and the Lord delivered them into the hand of Midian seven years.

2

And the hand of Midian prevailed against Israel: and because of the Midianites the children of Israel made them the dens which are in the mountains, and caves, and strong holds.

3

And so it was, when Israel had sown, that the Midianites came up, and the Amalekites, and the children of the east, even they came up against them;

4

And they encamped against them, and destroyed the increase of the earth, till thou come unto Gaza, and left no sustenance for Israel, neither sheep, nor ox, nor ass.

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5

For they came up with their cattle and their tents, and they came as grasshoppers for multitude; for both they and their camels were without number: and they entered into the land to destroy it.

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6

And Israel was greatly impoverished because of the Midianites; and the children of Israel cried unto the Lord.

7

And it came to pass, when the children of Israel cried unto the Lord because of the Midianites,

8

That the Lord sent a prophet unto the children of Israel, which said unto them, Thus saith the Lord God of Israel, I brought you up from Egypt, and brought you forth out of the house of bondage;

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9

And I delivered you out of the hand of the Egyptians, and out of the hand of all that oppressed you, and drave them out from before you, and gave you their land;

10

And I said unto you, I am the Lord your God; fear not the gods of the Amorites, in whose land ye dwell: but ye have not obeyed my voice.

11

And there came an angel of the Lord, and sat under an oak which was in Ophrah, that pertained unto Joash the Abi–ezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites.

12

And the angel of the Lord appeared unto him, and said unto him, The Lord is with thee, thou mighty man of valour.

13

And Gideon said unto him, Oh my Lord, if the Lord be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the Lord bring us up from Egypt? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites.

14

And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee?

15

And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father’s house.

16

And the Lord said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man.

17

And he said unto him, If now I have found grace in thy sight, then shew me a sign that thou talkest with me.

18

Depart not hence, I pray thee, until I come unto thee, and bring forth my present, and set it before thee. And he said, I will tarry until thou come again.

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19

And Gideon went in, and made ready a kid, and unleavened cakes of an ephah of flour: the flesh he put in a basket, and he put the broth in a pot, and brought it out unto him under the oak, and presented it.

20

And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth. And he did so.

21

Then the angel of the Lord put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes; and there rose up fire out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of the Lord departed out of his sight.

22

And when Gideon perceived that he was an angel of the Lord, Gideon said, Alas, O Lord God! for because I have seen an angel of the Lord face to face.

23

And the Lord said unto him, Peace be unto thee; fear not: thou shalt not die.

24

Then Gideon built an altar there unto the Lord, and called it Jehovah–shalom: unto this day it is yet in Ophrah of the Abi–ezrites.

25

And it came to pass the same night, that the Lord said unto him, Take thy father’s young bullock, even the second bullock of seven years old, and throw down the altar of Baal that thy father hath, and cut down the grove that is by it:

26

And build an altar unto the Lord thy God upon the top of this rock, in the ordered place, and take the second bullock, and offer a burnt sacrifice with the wood of the grove which thou shalt cut down.

27

Then Gideon took ten men of his servants, and did as the Lord had said unto him: and so it was, because he feared his father’s household, and the men of the city, that he could not do it by day, that he did it by night.

28

And when the men of the city arose early in the morning, behold, the altar of Baal was cast down, and the grove was cut down that was by it, and the second bullock was offered upon the altar that was built.

29

And they said one to another, Who hath done this thing? And when they enquired and asked, they said, Gideon the son of Joash hath done this thing.

30

Then the men of the city said unto Joash, Bring out thy son, that he may die: because he hath cast down the altar of Baal, and because he hath cut down the grove that was by it.

31

And Joash said unto all that stood against him, Will ye plead for Baal? will ye save him? he that will plead for him, let him be put to death whilst it is yet morning: if he be a god, let him plead for himself, because one hath cast down his altar.

32

Therefore on that day he called him Jerubbaal, saying, Let Baal plead against him, because he hath thrown down his altar.

33

Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel.

34

But the Spirit of the Lord came upon Gideon, and he blew a trumpet; and Abi–ezer was gathered after him.

35

And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them.

36

And Gideon said unto God, If thou wilt save Israel by mine hand, as thou hast said,

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Behold, I will put a fleece of wool in the floor; and if the dew be on the fleece only, and it be dry upon all the earth beside, then shall I know that thou wilt save Israel by mine hand, as thou hast said.

38

And it was so: for he rose up early on the morrow, and thrust the fleece together, and wringed the dew out of the fleece, a bowl full of water.

39

And Gideon said unto God, Let not thine anger be hot against me, and I will speak but this once: let me prove, I pray thee, but this once with the fleece; let it now be dry only upon the fleece, and upon all the ground let there be dew.

40

And God did so that night: for it was dry upon the fleece only, and there was dew on all the ground.

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Judges 6

Gideon is called by an angel of the LORD to deliver Israel from Midianite oppression, but he responds with doubt and requests signs: the fleece twice becoming wet while the ground remains dry, then vice versa (6:36-40)—a testing of divine commitment that mirrors Israel's own patterns of wavering faith. Gideon's initial destruction of his father's Baal altar and the construction of an altar to YHWH provokes the townspeople to demand his execution, yet his father Joash defends him: 'Let Baal contend for himself' (6:31), suggesting that idolatry is internally incoherent and that true gods need not be defended by human violence. Gideon is given the alternative name Jerubbaal ('let Baal contend'), marking his covenantal turning and setting the stage for his role as judge; the chapter emphasizes that fear and doubt characterize the judge's initial calling, but the LORD's persistence overcomes human hesitation. The theological pattern: the judge is reluctant and faltering, yet the LORD's call is irresistible, and faith, once kindled, enables the delivery of covenant people.

Judges 6:1

The Israelites did what was evil in the sight of the LORD, and the LORD gave them into the hand of Midian for seven years. — The cycle's renewal initiates the Gideon narrative, with Israel's apostasy producing domination by 'Midian' for 'seven years'. The Midianites, nomadic pastoralists from the Arabian Peninsula, represented a different type of enemy—raiders and extractors rather than settled conquerors.

Judges 6:2

The hand of Midian prevailed over Israel; and because of Midian the Israelites provided themselves with the dens that are in the mountains, caves and strongholds. — The description of Israel's forced migration into mountain refuges indicates the severity of Midianite raids and oppression. The terms 'dens... caves and strongholds' suggest that Israel retreated from valley settlement to defensible highlands, indicating loss of agricultural land and economic security.

Judges 6:3

For whenever the Israelites put in seed, the Midianites and the Amalekites and the people of the East would come up against them — The pattern of Midianite-Amalekite raiding ('whenever the Israelites put in seed... would come up against them') indicates systematic destruction of Israel's agricultural production, creating starvation pressure and economic desperation.

Judges 6:4

and camp against them and destroy the produce of the land, as far as the land of Gaza, and leave no sustenance in Israel, and no sheep or ox or donkey. — The comprehensive destruction of agricultural produce, livestock ('sheep or ox or donkey'), and economic resources indicates that the raiders pursued not mere plunder but systematic impoverishment designed to reduce Israel to starvation.

Judges 6:5

For they and their camels were innumerable; and they came into the land to devastate it. — The mention of 'camels' emphasizes the nomadic character of the Midianite threat, with the large animal herds enabling rapid mobility and extensive raiding. The term 'innumerable' suggests overwhelming force that Israel could not resist through conventional military means.

Judges 6:6

So Israel was greatly impoverished because of Midian; and the Israelites cried out to the LORD for help. — The impoverishment formula—'Israel was greatly impoverished because of Midian'—indicates severe economic desperation and famine. The supplication 'cried out to the LORD for help' initiates the salvation phase of the cycle.

Judges 6:7

When the Israelites cried out to the LORD on account of the Midianites, — The repetition of Israel's cry emphasizes the desperation producing divine response, suggesting that the supplication phase must reach critical intensity before God intervenes.

Judges 6:8

the LORD sent a prophet to the Israelites; and he said to them, 'Thus says the LORD, the God of Israel: I brought you up from the land of Egypt, and brought you out of the house of slavery; — The prophet's intervention invokes the foundational Exodus covenant, reminding Israel of God's prior faithfulness. The covenant formula 'I brought you up from the land of Egypt... brought you out of the house of slavery' emphasizes God's demonstrated power to deliver from oppression.

Judges 6:9

and I rescued you from the hand of the Egyptians, and from the hand of all who oppressed you, and drove them out before you, and gave you their land. — The recitation of God's conquest power emphasizes that the Midianite present crisis did not exceed God's power, suggesting that the current oppression resulted from Israel's unfaithfulness rather than from God's inability to deliver.

Judges 6:10

And I said to you, "I am the LORD your God; do not pay reverence to the gods of the Amorites, in whose land you live." But you have not obeyed my voice.' — The prophet's indictment emphasizes Israel's covenant breach specifically regarding idolatry—'do not pay reverence to the gods of the Amorites'. The accusation 'you have not obeyed my voice' reiterates the fundamental pattern of Israel's failure.

Judges 6:11

Now the angel of the LORD came and sat under the oak at Ophrah, which belonged to Joash the Abiezrite, as his son Gideon was beating out wheat in the winepress to hide it from the Midianites. — The introduction of Gideon presents a figure in desperate circumstances: threshing wheat in a winepress (an inappropriate location chosen for concealment) to hide grain from raiding Midianites. The appearance of 'the angel of the LORD' initiates the divine call narrative that establishes Gideon as a judge.

Judges 6:12

The angel of the LORD appeared to him and said, 'The LORD is with you, you mighty warrior.' — The angel's greeting 'The LORD is with you, you mighty warrior' (הַגִּבּוֹר הַחַיִל) establishes the divine calling formula. The designation 'mighty warrior' paradoxically addresses Gideon despite his present weakness and desperation, suggesting that God's assessment transcends current circumstance.

Judges 6:13

Gideon answered him, 'But sir, if the LORD is with us, why then has all this happened to us? And where are all his wonderful deeds that our ancestors told us about? But now the LORD has abandoned us and given us into the hand of Midian.' — Gideon's response challenges the angel's assertion of divine presence by pointing to Israel's desperate circumstances. His rhetorical questions ('if the LORD is with us, why then has all this happened... where are all his wonderful deeds') voice the common people's spiritual doubt and despair. The accusation 'the LORD has abandoned us' reflects the profound spiritual crisis produced by prolonged oppression.

Judges 6:14

'The LORD turned to him and said, 'Go in this might of yours and deliver Israel from the hand of Midian; do I not send you?' — The LORD's commission overrides Gideon's objections with a direct mandate: 'Go in this might of yours and deliver Israel from the hand of Midian'. The phrase 'do I not send you?' emphasizes God's direct agency in Gideon's calling, establishing that the commission originates from divine authority rather than human initiation.

Judges 6:15

He responded, 'But sir, how can I deliver Israel? My clan is the weakest in Manasseh, and I am the least in my family.' — Gideon's further objection emphasizes his perceived inadequacy: 'the weakest in Manasseh... the least in my family'. His self-deprecation suggests spiritual humility or perhaps a test of his willingness to accept God's commission despite apparent disqualification.

Judges 6:16

'The LORD said to him, 'But I will be with you, and you shall strike down the Midianites, one and all.' — The LORD's reassurance 'I will be with you, and you shall strike down the Midianites, one and all' emphasizes that divine presence, rather than human ability, ensures victory. The phrase 'I will be with you' becomes the fundamental condition of Gideon's salvific mission.

Judges 6:17

Then he said to him, 'If now I have found favor in your sight, then show me a sign that it is you who speak with me. — Gideon's request for a 'sign' indicates his need for confirmation that the divine commission is genuine. His hesitation suggests spiritual doubt or perhaps legitimate verification concerns about whether the angel truly represents God.

Judges 6:18

Do not depart from here, I pray, until I bring out my present, and set it before you.' And he said, 'I will stay until you return.' — Gideon's hospitality offer—providing a meal for the angel—reflects ancient Near Eastern courtesy protocol. The angel's acceptance indicates willingness to remain for the sign request.

Judges 6:19

So Gideon went into his house, and prepared a kid, and unleavened cakes made from an ephah of flour; the meat he put in a basket, and the broth he put in a pot, and brought them out to him under the oak, and presented the food. — The preparation of kid meat (goat), unleavened cakes, and broth represents a substantial offering, suggesting that Gideon recognized the angel's significance through hospitable generosity despite his poverty and desperation.

Judges 6:20

The angel of the LORD said to him, 'Take the meat and the unleavened cakes, and put them on this rock, and pour out the broth.' And he did so. — The angel's instruction to place the food 'on this rock' redirects the offering toward an altar rather than personal consumption, suggesting a quasi-sacrificial presentation.

Judges 6:21

Then the angel of the LORD reached out the tip of the staff that was in his hand, and touched the meat and the unleavened cakes; and fire sprang up from the rock and consumed the meat and the unleavened cakes; and the angel of the LORD vanished from his sight. — The miraculous consumption of the offering by fire serves as the 'sign' Gideon requested, confirming the angel's divine origin. The angel's subsequent vanishing emphasizes the supernatural character of the encounter and the confirmation of Gideon's commission.

Judges 6:22

Then Gideon perceived that it was the angel of the LORD; and Gideon said, 'Help me, Lord God! For I have seen the angel of the LORD face to face.' — Gideon's fear ('Help me, Lord God!') at recognizing the angel's true identity reflects the traditional response to theophanic encounters. His acknowledgment of having 'seen the angel of the LORD face to face' emphasizes the extraordinary nature of the revelation.

Judges 6:23

But the LORD said to him, 'Peace be to you; do not fear. You shall not die.' — The LORD's assurance 'Peace be to you; do not fear. You shall not die' indicates mercy and continued commission despite Gideon's spiritual fear. The affirmation establishes that Gideon survives the theophanic encounter empowered for the salvific mission.

Judges 6:24

Then Gideon built an altar there to the LORD, and called it, The LORD is peace. It still stands at Ophrah, of the Abiezrites. — Gideon's construction of an altar named 'The LORD is peace' (יְהוָה שָׁלוֹם) commemorates the divine encounter and transforms the location into a sanctuary. The note 'it still stands at Ophrah, of the Abiezrites' suggests that the narrator is addressing readers familiar with the site's contemporary location.

Judges 6:25

That night the LORD said to him, 'Take your father's bull, the second one seven years old, and pull down the altar of Baal that belongs to your father, and cut down the Asherah that is beside it; — The LORD's command initiates the spiritual reformation necessary for covenant restoration. Gideon's destruction of 'the altar of Baal' and 'the Asherah' that his own father maintained indicates the depth of religious syncretism and the radical reformation required.

Judges 6:26

and build an altar to the LORD your God on the top of the stronghold here, in proper order; then take the second bull, and offer it as a burnt offering with the wood of the Asherah that you shall cut down.' — The instruction to build a proper altar to the LORD and offer the bull as a burnt offering frames Gideon's destruction of idolatrous fixtures as preparation for restored covenant worship. The use of the Asherah wood for fuel emphasizes the conversion of instruments of apostasy into fuel for legitimate sacrifice.

Judges 6:27

So Gideon took ten of his servants and did as the LORD had commanded him; but because he was too afraid of his family and the townspeople to do it by day, he did it by night. — Gideon's execution 'by night' to avoid opposition from 'his family and the townspeople' reveals the local commitment to Baalism and the social cost of covenant reform. Yet his obedience despite fear demonstrates faith sufficient for the commission.

Judges 6:28

When the townspeople rose early in the morning, the altar of Baal was broken down, and the Asherah beside it was cut down, and the second bull was offered on the altar that had been built. — The townspeople's discovery of the destroyed altar initiates conflict, as they recognize that someone has violated the sanctuary and destroyed communal religious practices. The investigation that follows frames Gideon's spiritual reformation as community-destabilizing.

Judges 6:29

They said to one another, 'Who has done this thing?' After inquiry and investigation, they were told, 'Gideon son of Joash has done this thing.' — The eventual identification of Gideon as the perpetrator indicates that community pressure and anger would naturally focus on him as the transgressor against local religious norms.

Judges 6:30

Then the townspeople said to Joash, 'Bring out your son, so that he may die, for he has broken down the altar of Baal and cut down the Asherah beside it.' — The townspeople's demand for Gideon's execution ('Bring out your son, so that he may die') indicates that destruction of Baalism was punishable by death under local custom. The severity of the reaction indicates how deeply rooted Canaanite religious practice had become in community identity.

Judges 6:31

But Joash said to all who were arrayed against him, 'Will you contend for Baal? Or will you defend him? Whoever contends for Baal shall be put to death by morning. If he is a god, let him contend for himself, because his altar has been broken down.' — Joash's defense of his son employs ironic logic: if Baal is truly divine, he can defend himself without human assistance. The conditional threat 'Whoever contends for Baal shall be put to death by morning' reverses the death sentence from Gideon to would-be Baal defenders.

Judges 6:32

Therefore on that day Gideon was called Jerubbaal, that is to say, 'Let Baal contend against him,' because he broke down his altar. — The name Jerubbaal (יְרֻבַּעַל, 'Let Baal contend') becomes Gideon's commemorative title, indicating that his Baalism-destruction became his defining act. The name itself encodes Joash's ironic challenge to Baal to defend himself.

Judges 6:33

Then all the Midianites and the Amalekites and the people of the East came together, and crossing the Jordan they encamped in the Valley of Jezreel. — The mobilization of 'Midianites... Amalekites and the people of the East' across the Jordan indicates that Gideon's religious reformation coincided with a major Midianite military incursion. The Valley of Jezreel represented a crucial thoroughfare and battleground in northern Palestine.

Judges 6:34

'But the spirit of the LORD took possession of Gideon; and he sounded the trumpet, and the Abiezrites were called out to follow him. — The crucial element 'the spirit of the LORD took possession of Gideon' empowers him for military leadership. The sounding of the trumpet initiates the call to arms for the Abiezrite clan, suggesting that Gideon's spiritual reformation established his credibility for military leadership.

Judges 6:35

He sent messengers throughout all Manasseh, and they too were called out to follow him. He also sent messengers to Asher, Zebulun, and Naphtali, and they came up to meet him. — Gideon's mobilization extends beyond his immediate clan to encompass broader tribal territories: Manasseh, Asher, Zebulun, and Naphtali. The northern tribal focus replicates Deborah's alliance, suggesting that Midianite threat mobilized similar northern tribal coalitions.

Judges 6:36

'Then Gideon said to God, 'In order to see whether you will deliver Israel by my hand, as you have said, — Gideon's request for confirmation through signs indicates his continued spiritual hesitation despite the divine calling and Spirit empowerment. The phrase 'as you have said' references the initial divine commission of verse 14.

Judges 6:37

I am going to lay a fleece of wool on the threshing floor; if there is dew on the fleece alone, and it is dry on all the ground, then I shall know that you will deliver Israel by my hand, as you have said.' — The fleece test requests a miraculous sign: dew on fleece while surrounding ground remains dry. This reverses normal meteorological conditions, requesting a sign of differential moisture distribution.

Judges 6:38

And it was so. When he rose early next morning and squeezed the fleece, he wrung out the dew, a bowlful of water. — The sign manifests as requested: dew saturates the fleece while the surrounding ground remains dry. The specification 'a bowlful of water' emphasizes the sign's abundance and clarity, confirming God's commitment to the initial promise.

Judges 6:39

'Then Gideon said to God, 'Let not your anger burn against me, let me speak one more time; only this once let me make trial with the fleece: let it be dry only on the fleece, and on all the ground let there be dew.' — Gideon's request for a second, reversed sign (dry fleece, wet ground) indicates his desire for further confirmation. The apologetic phrasing 'Let not your anger burn against me' suggests awareness that repeated sign-requests might offend divine patience.

Judges 6:40

And God did so that night. The fleece was dry, and on all the ground there was dew. — The reversal manifests exactly as requested: fleece remains dry while ground becomes dew-saturated. The fulfillment of both signs confirms God's commitment and establishes Gideon's commission despite his lingering doubts.