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 “Follow me; for Jehovah has given your enemies the Moabites into your hand.” Then they went down and took (i.e., took possession of) the fords near Jericho (see at Jos 2:7), למואב, either “from the Moabites” or “towards Moab,” and let no one (of the Moabites) cross over, i.e., escape to their own land.

Verse 29
Thus they smote at that time about 10,000 Moabites, all fat and powerful men, i.e., the whole army of the enemy in Jericho and on this side of the Jordan, not letting a man escape. The expression “at that time” seems to imply that they did not destroy this number in one single engagement, but during the whole course of the war.

Verse 30
Thus Moab was subdued under the hand of Israel, and the land had rest for eighty years.

Verse 31
After him (Ehud) was, i.e., there rose up, Shamgar the son of Anath. He smote the Philistines, who had probably invaded the land of the Israelites, six hundred men, with an ox-goad, so that he also (like Othniel and Ehud, Jdg 3:9 and Jdg 3:15) delivered Israel. הבּקר מלמד, ἁπ. λεγ., signifies, according to the Rabbins and the ancient versions, an instrument with which they trained and drove oxen; and with this the etymology agrees, as למד is used in Hos 10:11 and Jer 31:18 to denote the training of the young ox. According to Rashi, בּקר מלמד is the same as דּרבן, βούκεντρον, in 1Sa 13:21. According to Maundrell in ''Paulus' Samml. der merkw. Reisen nach d. Or''. i. p. 139, the country people in Palestine and Syria use when ploughing goads about eight feet long and six inches in circumference at the thick end. At the thin end they have a sharp point to drive the oxen, and at the other end a small hoe, to scrape off any dirt that may stick to the plough. Shamgar may have smitten the Philistines with some such instrument as this, just as the Edonian prince Lycurgus is described by Homer (Il. vi. 135) as putting Dionysius and the Bacchantines to flight with a βουπλήξ. Nothing is recorded about the descent of Shamgar, either here or in the Song of Deborah, in Jdg 5:6. The heroic deed recorded of him must be regarded, as O. v. Gerlach affirms, as “merely the result of a holy inspiration that suddenly burst forth within him, in which he seized upon the first weapon that came to his hand, and put to flight the enemy when scared by a terror for God, just as Samson did on a later occasion.” For he does not seem to have secured for the Israelites any permanent victory over the Philistines. Moreover, he is not called judge, nor is the period of his labours taken into account, but in Jdg 4:1 the renewed apostasy of Israel from the Lord is dated from the death of Ehud.