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 whom they were obliged to serve for eight years. All that we know about this king of Mesopotamia is what is recorded here. His name, Chushan-rishathaim, is probably only a title which was given to him by the Israelites themselves. Rishathaim signifies “double wickedness,” and the word was rendered as an appellative with this signification in the Targums and the Syriac and Arabic versions. Chushan is also formed as an adjective from Cush, and may denote the Cushites. According to M. v. Niebuhr (Gesch. Assurs u. Babels, p. 272), the rulers of Babylon at that time (1518-1273) were Arabs. “Arabs, however, may have included not only Shemites of the tribe of Joktan or Ishmael, but Cushites also.” The invasion of Canaan by this Mesopotamian or Babylonian king has a historical analogy in the campaign of the five allied kings of Shinar in the time of Abraham (Gen 14).

Verses 9-11
In this oppression the Israelites cried to the Lord for help, and He raised them up מושׁיע, a deliverer, helper, namely the Kenizzite Othniel, the younger brother and son-in-law of Caleb (see at Jos 15:17). “The Spirit of Jehovah came upon him.” The Spirit of God is the spiritual principle of life in the world of nature and man; and in man it is the principle both of the natural life which we received through birth, and also of the spiritual life which we received through regeneration (vid., Auberlen, Geist des Menschen, in Herzog's Cycl. iv. p. 731). In this sense the expressions “Spirit of God” (Elohim) and “Spirit of the Lord” (Jehovah) are interchanged even in Gen 1:2, compared with Gen 6:3, and so throughout all the books of the Old Testament; the former denoting the Divine Spirit generally in its supernatural causality and power, the latter the same Spirit in its operations upon human life and history in the working out of the plan of salvation. In its peculiar operations the Spirit of Jehovah manifests itself as a spirit of wisdom and understanding, of counsel and might, of knowledge and of the fear of the Lord (Isa 11:2). The communication of this Spirit under the Old Testament was generally made in the form of extraordinary and supernatural influence upon the human spirit. The expression employed to denote this is usually יי רוּח עליו ותּהי (“the Spirit of Jehovah came upon him:” thus here, Jdg 11:29; 1Sa 19:20, 1Sa 19:23; 2Ch 20:14; Num 24:2). This is varied, however, with the expressions יי רוּח עליו (צלחה) ותּצלח (Jdg 14:6, Jdg 14:19; Jdg 15:14; 1Sa 10:10; 1Sa 11:6; 1Sa 16:13) and את־פ לבשׁה יי רוּח, “the Spirit of Jehovah clothed the man” (Jdg 6:34; 1Ch 12:18; 2Ch 24:20). Of these the