Yahweh sent Jerubbaal, Bedan, Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side; and you lived in safety.
Parallel Translations
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Yahweh sent Jerubbaal, Bedan, Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side; and you lived in safety.
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And the LORD sent Jerubbaal, and Bedan, and Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side, and ye dwelled safe.
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And the LORD sent Jerubbaal, and Bedan, and Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side, and ye dwelt in safety.
Cross-references (8)
Passages linked to 1 Samuel 12:11 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Judges 6:32 Therefore on that day he named him Jerub-Baal, saying, “Let Baal contend against him, because he has broken down his altar.”
- Judges 4:6 She sent and called Barak the son of Abinoam out of Kedesh Naphtali, and said to him, “Hasn’t Yahweh, the God of Israel, commanded, ‘Go and lead the way to Mount Tabor, and take with you ten thousand men of the children of Naphtali and of the children of Zebulun?
- Judges 6:14 Yahweh looked at him, and said, “Go in this your might, and save Israel from the hand of Midian. Haven’t I sent you?”
- Judges 8:29 Jerubbaal the son of Joash went and lived in his own house.
- Judges 8:35 neither did they show kindness to the house of Jerubbaal, that is, Gideon, according to all the goodness which he had shown to Israel.
- Judges 11:1-33 Now Jephthah the Gileadite was a mighty man of valor. He was the son of a prostitute. Gilead became the father of Jephthah. Gilead’s wife bore him sons. When his wife’s sons grew up, they drove Jephthah out and said to him, “You will not inherit in our father’s house, for you are the son of another woman.” Then Jephthah fled from his brothers and lived in the land of Tob. Outlaws joined up with Jephthah, and they went out with him. After a while, the children of Ammon made war against Israel. When the children of Ammon made war against Israel, the elders of Gilead went to get Jephthah out of the land of Tob. They said to Jephthah, “Come and be our chief, that we may fight with the children of Ammon.” Jephthah said to the elders of Gilead, “Didn’t you hate me, and drive me out of my father’s house? Why have you come to me now when you are in distress?” The elders of Gilead said to Jephthah, “Therefore we have turned again to you now, that you may go with us and fight with the children of Ammon. You will be our head over all the inhabitants of Gilead.” Jephthah said to the elders of Gilead, “If you bring me home again to fight with the children of Ammon, and Yahweh delivers them before me, will I be your head?” The elders of Gilead said to Jephthah, “Yahweh will be witness between us. Surely we will do what you say.” Then Jephthah went with the elders of Gilead, and the people made him head and chief over them. Jephthah spoke all his words before Yahweh in Mizpah. Jephthah sent messengers to the king of the children of Ammon, saying, “What do you have to do with me, that you have come to me to fight against my land?” The king of the children of Ammon answered the messengers of Jephthah, “Because Israel took away my land when he came up out of Egypt, from the Arnon even to the Jabbok, and to the Jordan. Now therefore restore that territory again peaceably.” Jephthah sent messengers again to the king of the children of Ammon; and he said to him, “Jephthah says: Israel didn’t take away the land of Moab, nor the land of the children of Ammon; but when they came up from Egypt, and Israel went through the wilderness to the Red Sea, and came to Kadesh, then Israel sent messengers to the king of Edom, saying, ‘Please let me pass through your land;’ but the king of Edom didn’t listen. In the same way, he sent to the king of Moab, but he refused; so Israel stayed in Kadesh. Then they went through the wilderness, and went around the land of Edom, and the land of Moab, and came by the east side of the land of Moab, and they encamped on the other side of the Arnon; but they didn’t come within the border of Moab, for the Arnon was the border of Moab. Israel sent messengers to Sihon king of the Amorites, the king of Heshbon; and Israel said to him, ‘Please let us pass through your land to my place.’ But Sihon didn’t trust Israel to pass through his border; but Sihon gathered all his people together, and encamped in Jahaz, and fought against Israel. Yahweh, the God of Israel, delivered Sihon and all his people into the hand of Israel, and they struck them. So Israel possessed all the land of the Amorites, the inhabitants of that country. They possessed all the border of the Amorites, from the Arnon even to the Jabbok, and from the wilderness even to the Jordan. So now Yahweh, the God of Israel, has dispossessed the Amorites from before his people Israel, and should you possess them? Won’t you possess that which Chemosh your god gives you to possess? So whoever Yahweh our God has dispossessed from before us, them will we possess. Now are you anything better than Balak the son of Zippor, king of Moab? Did he ever strive against Israel, or did he ever fight against them? Israel lived in Heshbon and its towns, and in Aroer and its towns, and in all the cities that are along the side of the Arnon for three hundred years! Why didn’t you recover them within that time? Therefore I have not sinned against you, but you do me wrong to war against me. May Yahweh the Judge be judge today between the children of Israel and the children of Ammon.” However, the king of the children of Ammon didn’t listen to the words of Jephthah which he sent him. Then Yahweh’s Spirit came on Jephthah, and he passed over Gilead and Manasseh, and passed over Mizpah of Gilead, and from Mizpah of Gilead he passed over to the children of Ammon. Jephthah vowed a vow to Yahweh, and said, “If you will indeed deliver the children of Ammon into my hand, then it shall be, that whatever comes out of the doors of my house to meet me when I return in peace from the children of Ammon, it shall be Yahweh’s, and I will offer it up for a burnt offering.” So Jephthah passed over to the children of Ammon to fight against them; and Yahweh delivered them into his hand. He struck them from Aroer until you come to Minnith, even twenty cities, and to Abelcheramim, with a very great slaughter. So the children of Ammon were subdued before the children of Israel.
- 1 Samuel 7:13 So the Philistines were subdued, and they stopped coming within the border of Israel. Yahweh’s hand was against the Philistines all the days of Samuel.
- Judges 13:1-16 The children of Israel again did that which was evil in Yahweh’s sight; and Yahweh delivered them into the hand of the Philistines forty years. There was a certain man of Zorah, of the family of the Danites, whose name was Manoah; and his wife was barren, and childless. Yahweh’s angel appeared to the woman, and said to her, “See now, you are barren and childless; but you shall conceive and bear a son. Now therefore please beware and drink no wine nor strong drink, and don’t eat any unclean thing; for, behold, you shall conceive and give birth to a son. No razor shall come on his head, for the child shall be a Nazirite to God from the womb. He shall begin to save Israel out of the hand of the Philistines.” Then the woman came and told her husband, saying, “A man of God came to me, and his face was like the face of the angel of God, very awesome. I didn’t ask him where he was from, neither did he tell me his name; but he said to me, ‘Behold, you shall conceive and bear a son; and now drink no wine nor strong drink. Don’t eat any unclean thing, for the child shall be a Nazirite to God from the womb to the day of his death.’ ” Then Manoah entreated Yahweh, and said, “Oh, Lord, please let the man of God whom you sent come again to us, and teach us what we should do to the child who shall be born.” God listened to the voice of Manoah, and the angel of God came again to the woman as she sat in the field; but Manoah, her husband, wasn’t with her. The woman hurried and ran, and told her husband, saying to him, “Behold, the man who came to me that day has appeared to me,” Manoah arose and followed his wife, and came to the man, and said to him, “Are you the man who spoke to my wife?” He said, “I am.” Manoah said, “Now let your words happen. What shall the child’s way of life and mission be?” Yahweh’s angel said to Manoah, “Of all that I said to the woman let her beware. She may not eat of anything that comes of the vine, neither let her drink wine or strong drink, nor eat any unclean thing. Let her observe all that I commanded her.” Manoah said to Yahweh’s angel, “Please stay with us, that we may make a young goat ready for you.” Yahweh’s angel said to Manoah, “Though you detain me, I won’t eat your bread. If you will prepare a burnt offering, you must offer it to Yahweh.” For Manoah didn’t know that he was Yahweh’s angel.
Cross-references from openbible.info (CC BY 4.0)
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Geneva Bible translators 1599 · Public Domain That is, Samson, Judg. 13:25.
That is, Samson, Judg. 13:25.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 1Sa 12:11 And the LORD sent Jerubbaal, and Bedan,…
1Sa 12:11 And the LORD sent Jerubbaal, and Bedan, and Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side, and ye dwelled safe.
Ver. 11. And Bedan.] That is, Barak, according to the Septuagint. Others, Jair; but most likely Samson, as hath been noted. {See Trapp on "Jdg 13:25"}
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And Samuel.] He mentioneth himself, not out of vain glory, but to aggravate their ingratitude toward him, by whom they had been so lately and memorably delivered. {1Sa 7:9-10; 1Sa 8:4-5}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Bedan is certainly one of the judges; and because…
Bedan is certainly one of the judges; and because there is no judge so called in the Book of Judges, it is reasonably concluded that this was one of the judges there mentioned having two names, as was very frequent. And this was either, first, Samson, as most interpreters believe, who is called Bedan, i.e. in Dan, or of Dan, or the son of Dan, one of the tribe, to signify that they had no reason to distrust that God, who could, and did, raise so eminent a saviour out of so obscure a tribe. Or, secondly, Jair the Gileadite, of whom Jdg 10:3; which may seem best to agree, first, With the time and order of the judges; for Jair was before Jephthah, but Samson was after him. Secondly, With other scriptures; for among the sons of a more ancient and a famous Jair, of whom see Num 32:41, we meet with one called Bedan, 1Ch 7:17, which name seems here given to Jair the judge, to distinguish him from that first Jair. Thirdly, With he following words, which show that this Bedan was one of those judges who
delivered them out of the hand of their enemies an every side, and made them to dwell safely; which seems not so properly to agree to Samson, who did only begin to deliver Israel out of the hand of the Philistines, as was foretold of him, Jdg 13:5, as to Jair, who kept them in peace and safety, in the midst of all their enemies, as may be gathered from Jdg 10:3-6; and so did all the rest of the judges here mentioned.
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And Samuel; he speaks of himself in the third person, which is frequent in the Hebrew tongue, as Gen 4:23; Psa 132:1,10,11; Da 1:6; Isa 1:1. And he mentions himself not through vain ostentation, but for his own just and necessary vindication, and for the justification and enforcement of his following reproof, to show that he had not degenerated from his predecessors, nor had been so inconsiderable and unprofitable to them, as to give them any occasion to contrive or desire this change of government in his days.
Ye dwelled safe; so that it was no necessity, but mere wantonness, that made you desire a change.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And the Lord sent Jerubbaal,.... Or Gideon, as the…
And the Lord sent Jerubbaal,.... Or Gideon, as the Targum, for Jerubbaal was the name given to Gideon, when he first became a judge, Jdg 6:32.
and Bedan; if this was one of the judges, he must have two names, or is one that is not mentioned in the book of Judges; the Targum interprets it of Samson; so Jerom (h), for the word may be rendered "in Dan"; one in Dan, who was of the tribe of Dan, as Samson was; and it was in the camp of Dan the Spirit of God first came upon him; and Kimchi observes that it is the same as Bendan, the son of Dan, that is, a Danite; and though he was after Jephthah, yet is set before him, because he was a greater man than he; and this way go the generality of Jewish writers (i); but a man of this name being among the posterity of Manasseh, Ch1 7:17. Junius, and who is followed by others, thinks that Jair is meant, and is so called to distinguish him from a more ancient Jair, the son of Manasseh, and with whom the order of the judges better agrees, see Num 32:41 but the Septuagint, Syriac, and Arabic versions read Barak; and he may rather be thought to be meant, because he was the instrument of delivering Israel out of the hand of Sisera, the captain of the host of Hazor before mentioned, Sa1 12:9 and agrees with the words of the apostle, Heb 11:32, who mentions those judges much in the same order:
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and Jephthah, and Samuel; meaning himself, who was the last of the judges, and who speaks of himself as of a third person, as Lamech does, Gen 4:23 and this he did not out of ostentation, but to observe that God had made him an instrument of delivering them out of the hand of the Philistines, which must be fresh in their memory, as he had made use of others before him, when he sent judges, and not kings, and therefore they had no need to ask a king. The Syriac and Arabic versions read Samson instead of Samuel, and which also agrees best with Heb 11:32.
and delivered you out of the hands of your enemies on every side; not the judges, but the Lord; for the word for "delivered" is of the singular number:
and ye dwelled safe; in the greatest security and confidence, without any fear of enemies, having God their King in the midst of them, and stood in no need of any other king to protect and defend them.
(h) Heb. Trad. in lib. Reg. fol. 75. K. (i) So in T. Bab. Roshhashanah, fol. 25. 1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Bedan - This was either Samson, as most interpreters…
Bedan - This was either Samson, as most interpreters believe, who is called Bedan; that is, in Daniel, or of Daniel, one of that tribe, to signify that they had no reason to distrust that God, who could raise so eminent a saviour out of so obscure a tribe: or, Jair the Gileadite, which may seem best to agree, first, with the time and order of the Judges; for Jair was before Jephthah, but Samson was after him. Secondly, with other scriptures: for among the sons of a more ancient Jair, we meet with one called Bedan, 1 Chron. vii, 17, which name seems here given to Jair the judge, to distinguish him from that first Jair. Safe - So that it was no necessity, but mere wantonness, that made you desire a change.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 11. Jerubbaal] That is, Gideon. And Bedan: instead…
Verse 11. Jerubbaal] That is, Gideon. And Bedan: instead of Bedan, whose name occurs nowhere else as a judge or deliverer of Israel, the Septuagint have Barak; the same reading is found in the Syriac and Arabic. The Targum has Samson. Many commentators are of this opinion; but Calmet thinks that Jair is intended, who judged Israel twenty-two years, Jdg 10:3.
Instead of Samuel the Syriac and Arabic have Samson; and it is most natural to suppose that Samuel does not mention himself in this place. St. Paul's authority confirms these alterations: The time would fail me, says he, to tell of Gideon, of Barak, of Samson, of Jephthah, of David, &c.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Sa 12:11. And Bedan — We have no mention…
1Sa 12:11. And Bedan — We have no mention of Bedan in the book of Judges or elsewhere before, and therefore many commentators think this is another name for Barak. Others, however, think Samson to be the person here meant, being here called Ben-Dan, the son of Dan, or Be-Dan, that is, in or of Dan, because he was of that tribe, and to signify that they had no reason to distrust God, who could raise so eminent a saviour out of so obscure a tribe. And ye dwelled safe — So that it was not necessity, but mere wantonness, that made you desire a change.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Bedan - No such name occurs among the Judges…
Bedan - No such name occurs among the Judges who delivered Israel. Some versions and commentators read “Barak,” the form of the letters of both words being in Hebrew somewhat similar.
And Samuel - There is nothing improper or out of place in Samuel mentioning his own judgeship. It had supplied a remarkable instance of God’s deliverance 1Sa 7:12-15; and, as it was the last as well as one of the very greatest deliverances, it was natural he should do so. The passage in Heb 11:32 is quite as favorable to the mention of Samuel here as to that of “Samson,” which some propose to read instead of “Samuel.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Jerobaal and Badan. That is, Gedeon and Samson, called…
Jerobaal and Badan. That is, Gedeon and Samson, called here Badan or Bedan, because he was of Dan. (Challoner) (Chaldean, &c.) (Worthington) --- Others think that Jair, (Judges x. 3.; Junius, Usher,) or, according to the Septuagint, "Barac," are designated. Jair was a descendant of one Bedan, 1 Paralipomenon ii. 21. (Calmet) --- But we do not read that Jair performed any great exploit. (Haydock) --- Samuel. He speaks of himself as of any other man: as the interests of God were not to be betrayed by an unseasonable modesty. (Calmet) --- Josephus only specifies Jephte and Gedeon. (Haydock) --- The Israelites thought that they could dispose things better than God had done under the judges; and hence their sin is so often repeated. (St. Gregory) (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Bedan--The Septuagint reads "Barak"; and for "Samuel" some versions…
Bedan--The Septuagint reads "Barak"; and for "Samuel" some versions read "Samson," which seems more natural than that the prophet should mention himself to the total omission of the greatest of the judges. (Compare Heb 11:32).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 11. Bedan — We have no record of any…
11. Bedan — We have no record of any judge in Israel of this name, and interpreters have accordingly resorted to various conjectures as to the person meant. Some think the word בדןshould be rendered in Dan, that is, a native of Dan, meaning Samson, who was of that tribe. Jdg_13:2. Others think Jair, the Gileadite, is meant, because a descendant of Manasseh bears this name in 1Ch_7:17. There may, indeed, have been a judge of this name, of whom we have no mention in the book of Judges, for we are not to regard that book as a complete history; but the name Bedan is more probably a corruption of Abdon, (Jdg_12:13,) or of Barak. Jdg_4:6. The reading Barak is favoured by its resemblance to Bedan in orthography, ( בדן— ברק,) and by the fact that it is so taken in the Septuagint, Syriac, and Arabic versions. Compare also Heb_11:32.
Samuel — Some have thought proper, by the aid of the Syriac and Arabic versions, to emend the Hebrew text here and read Samson, on the ground that Samuel would not mention himself as one of the deliverers of Israel. But Samuel did more than any other judge to break the Philistine oppression, (1Sa_7:13,) and he mentions himself to show the people how inexcusable they were in “refusing to obey the voice of Samuel, and saying, Nay, but we will have a king over us.” 1Sa_8:19.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 11. And the Lord sent, &c.] Four typical deliverers…
11. And the Lord sent, &c.] Four typical deliverers of the nation are mentioned. (1) Jerubbaal, who brought the Midianite oppression to an end (Judges 6-8). His original name Gideon was changed to Jerubbaal (= let Baal plead) for his bold act of piety in destroying the altar of Baal (Jdg_6:31-32). (2) Bedan. This name is not found in the book of Judges, but as that book is not a complete history, Bedan may possibly have been the name of a judge not mentioned there. But more probably Bedan is a copyist’s error for Barak, which is the reading of the Sept. and Syriac. The letters of the two words are much alike. In this case the reference will be to the deliverance from the Canaanite oppression already mentioned (Jdg_4:6 ff.). Bedan has also been explained as a name of Samson, either = Ben-Dan, i.e. the son of Dan or Danite (Jdg_13:2): or as a bye-name = corpulent. (3) Jephthah the Gileadite, who routed the Ammonites (Judges 11). (4) Samuel. That Samuel should thus mention himself need not surprise us if we remember (a) that the apparent abruptness of the mention is due to the condensation of the narrative, which gives only a summary of the original speech: (b) that he has resigned his office, and standing as it were outside the era of the Judges, he reviews it as a whole: (c) that in order to point his rebuke of the Israelites for ingratitude to Jehovah in asking a king, it was necessary to prove that He had not forsaken them, but had continued His deliverances down to the present.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (11) And the Lord sent Jerubbaal.—Again the speaker only…
(11) And the Lord sent Jerubbaal.—Again the speaker only names a few of the God-sent deliverers, just the most prominent of their great and famous heroes. Gideon was surnamed Jerubbaal out of scorn and derision for the Phœnician deity: “Let Baal then strive or contend with me, Gideon.”
Bedan.—This name does not occur in the record of the “judges.” We meet with it only in 1Ch_7:17, as a name of one of the descendants of Machir the Manassite, but this Bedan of the Chronicles seems to have been a person of no importance. The LXX. and the Syriac, the two most ancient versions, read, instead of Bedan, Barak. The letters forming these two names in the Hebrew are very similar, and a scribe might easily have written the one for the other, and the mistake might well have been perpetuated—at least, this is probable. The famous Hebrew commentator, Rabbi D. Kimchi, suggests Bedan is written for Ben-Dan, the son of Dan the Danite. that is. Samson. The list of Hebrew heroes in Heb_11:32 noticeably connects Barak with Gideon and Jephthah. Wordsworth curiously prefers to leave the unknown name of Bedan in the hero catalogue, because he argues “that in this very obscurity of the name we have a confirmation of the genuineness of the speech. A forger would not have ventured to insert a name which occurs nowhere else.”
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And Samuel.—The Syriac Version substitutes Samson for Samuel, finding, doubtless, a difficulty in the quotation of his own name by the speaker. But the other versions uniformly agree with the Hebrew text, and in truth Samuel could well cite himself a signal instance of God’s loving pity in sending deliverance, conscious as he was of his own high mission. No judge had accomplished such great things for the people, and none had received more general recognition. It was a most fitting name to bring in at the close of his list.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Bedan. Numerous ingenious explanations of this name have been…
Bedan. Numerous ingenious explanations of this name have been given, but the only probable account is that Bedan is a misreading for Barak. The two names are very similar in the Hebrew, and the two most ancient versions, the Septuagint and the Syriac, actually have Barak. And Samuel. This is even more puzzling than Bedan. We cannot suppose that Samuel, who hitherto had confined himself to the old deliverances, would thus suddenly introduce his own name. In mentioning only them he had avoided everything that would grate upon the ears of the people, but this would look like giving way to personal vexation. Some, therefore, would read Samson; but this, though found in the Syriac, is supported by no other version. Possibly some scribe, mindful of Samuel"s recent achievement at Mizpah, wrote his name in the margin, whence it was admitted into the text. And ye dwelled safe. Literally, "in confidence," in security. With sin came danger and unquiet; upon repentance, not only was their country free from danger, but their minds were at rest.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 12:11 As in 12:9, this list of leaders is…
12:11 As in 12:9, this list of leaders is representative. • Bedan: Greek and Syriac versions read Barak (see Judg 4:6-24; 5:1, 12, 15). The identity of this judge remains uncertain.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.