The Sidonians also, and the Amalekites, and the Maonites, oppressed you; and you cried to me, and I saved you out of their hand. Yet you have forsaken me and served other gods. Therefore I will save you no more. Go and cry to the gods which you have chosen. Let them save you in the time of your distress!”
Show the surrounding paragraph
Judges 10:12-14 sits inside this longer paragraph.
Yahweh said to the children of Israel, “Didn’t I save you from the Egyptians, and from the Amorites, from the children of Ammon, and from the Philistines? The Sidonians also, and the Amalekites, and the Maonites, oppressed you; and you cried to me, and I saved you out of their hand. Yet you have forsaken me and served other gods. Therefore I will save you no more. Go and cry to the gods which you have chosen. Let them save you in the time of your distress!”
Parallel Translations
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The Sidonians also, and the Amalekites, and the Maonites, oppressed you; and you cried to me, and I saved you out of their hand.
Yet you have forsaken me and served other gods. Therefore I will save you no more.
Go and cry to the gods which you have chosen. Let them save you in the time of your distress!”
-
The Zidonians also, and the Amalekites, and the Maonites, did oppress you; and ye cried to me, and I delivered you out of their hand.
Yet ye have forsaken me, and served other gods: wherefore I will deliver you no more.
Go and cry unto the gods which ye have chosen; let them deliver you in the time of your tribulation.
Show all 3 translations
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The Zidonians also, and the Amalekites, and the Maonites, did oppress you; and ye cried unto Me, and I saved you out of their hand.
Yet ye have forsaken Me, and served other gods; wherefore I will save you no more.
Go and cry unto the gods which ye have chosen; let them save you in the time of your distress.'
Cross-references (16)
- Jeremiah 2:13 (v13) “For my people have committed two evils: they have forsaken me, the spring of living waters, and cut out cisterns for themselves: broken…
- 1 Chronicles 28:9 (v13) You, Solomon my son, know the God of your father, and serve him with a perfect heart and with a willing mind; for Yahweh searches all…
- Deuteronomy 32:37-38 (v14) He will say, “Where are their gods, the rock in which they took refuge; which ate the fat of their sacrifices, and drank the wine of their…
- Judges 2:12 (v13) They abandoned Yahweh, the God of their fathers, who brought them out of the land of Egypt, and followed other gods, of the gods of the…
- Jeremiah 2:28 (v14) “But where are your gods that you have made for yourselves? Let them arise, if they can save you in the time of your trouble; for you have…
Show all 16 cross-references
- Proverbs 1:25-27 (v14) but you have ignored all my counsel, and wanted none of my reproof; I also will laugh at your disaster. I will mock when calamity overtakes…
- Jonah 2:8 (v13) Those who regard lying vanities forsake their own mercy.
- Deuteronomy 32:15 (v13) But Jeshurun grew fat, and kicked. You have grown fat. You have grown thick. You have become sleek. Then he abandoned God who made him, and…
- Deuteronomy 32:26-28 (v14) I said that I would scatter them afar. I would make their memory to cease from among men; were it not that I feared the provocation of the…
- Judges 6:3 (v12) So it was, when Israel had sown, that the Midianites, the Amalekites, and the children of the east came up against them.
- Isaiah 10:3 (v14) What will you do in the day of visitation, and in the desolation which will come from afar? To whom will you flee for help? Where will you…
- Judges 5:19-31 (v12) “The kings came and fought, then the kings of Canaan fought at Taanach by the waters of Megiddo. They took no plunder of silver. From the…
- 1 Kings 18:27-28 (v14) At noon, Elijah mocked them, and said, “Cry aloud; for he is a god. Either he is deep in thought, or he has gone somewhere, or he is on a…
- 2 Kings 3:13 (v14) Elisha said to the king of Israel, “What have I to do with you? Go to the prophets of your father, and to the prophets of your mother.” The…
- 2 Chronicles 26:6-7 (v12) He went out and fought against the Philistines, and broke down the wall of Gath, the wall of Jabneh, and the wall of Ashdod; and he built…
- Psalms 106:42-43 (v12) Their enemies also oppressed them. They were brought into subjection under their hand. He rescued them many times, but they were rebellious…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (14 sources)
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John Trapp 1656 · Public Domain On vv12–14 Jdg 10:12 The Zidonians also, and the Amalekites, and…
Jdg 10:12 The Zidonians also, and the Amalekites, and the Maonites, did oppress you; and ye cried to me, and I delivered you out of their hand.
Ver. 12. The Zidonians also, … and the Maonites.] Hereby it appeareth that God had done more for this people than hitherto had been recorded. He keepeth count; should not we much more?
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 On vv12–14 The Zidonians also; for though we do not read…
The Zidonians also; for though we do not read of any oppression of Israel, particularly, by the Zidonians, yet there might be such a thing; as many things were said and done, both in the Old and New Testament, which are not recorded there; or they might join their forces with the king of Mesopotamia, Jdg 3:8, or with some other of their oppressors; for it is certain these were left among others to prove Israel, Jdg 3:1-3. Of
the Amalekites, see Jdg 3:13; 6:3.
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Maonites; either, first, Those who lived in or near the wilderness of Maon, in the south of Judah, 1Sa 23:25; 25:2, whether Edomites or other. Or, secondly, The Mehunims, a people living near the Arabians, of whom 2Ch 26:7. For in the Hebrew the letters of both names are the same, only the one is the singular, the other the plural number. Or, thirdly, The Midianites, whose oppression he would not omit; it being usual for one and the same person or persons to have two names; although the Midianites may be comprehended under the Amalekites, with whom they were joined, Jdg 6:3,33. Or, fourthly, Some other people now unknown, and not expressed elsewhere in Scripture.
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 On vv12–14 The Zidonians also,.... Who were left in the land…
The Zidonians also,.... Who were left in the land to distress them, though there is no particular mention of them, and of the distress they gave them, and of their deliverance from it, which yet is not at all to be questioned:
and the Amalekites; both quickly after they came out of Egypt, Exo 17:13 and when they were come into the land of Canaan, joining the Moabites and the Midianites against them, Jdg 3:13.
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and the Maonites did oppress you; meaning either the old inhabitants of Maon, a city in the mountains of Judah, near to which was a wilderness of this name, Jos 15:55 or rather a people of Arabia, called by Strabo (z), and Diodorus Siculus (a), Minaeans, the same with Mehunim, mentioned with the Arabians, Ch2 26:7 and who perhaps came along with the Midianites, when they oppressed Israel; though some have thought of the old inhabitants of Bethmeon and Baalmeon, Num 32:38.
and ye cried unto me, and I delivered you out of their hands; all those mercies and deliverances are mentioned to aggravate their sins, that notwithstanding the Lord hath so often and eminently appeared for them, yet they deserted him and his worship, and fell into idolatry. Jarchi observes, that here are seven salvations or deliverances mentioned in opposition to the seven sorts of false gods or idols they had served, Jdg 10:6.
(z) Geograph. l. 16. p. 528. (a) Bibliothec. l. 3. p. 176.
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 On vv12–14 The Zidonians - We do not read of any…
The Zidonians - We do not read of any oppression of Israel, particularly, by the Zidonians. But many things were done, which are not recorded. The Maonites - Either first, those who lived in, or near the wilderness of Maon, in the south of Judah, 1 Sam. xxiii, 25; xxv, 2, whether Edomites or others. Or, secondly, the Mehunims, a people living near the Arabians, of whom, 2 Chron. xxvi, 7. For in the Hebrew, the letters of both names are the same, only the one is the singular, the other the plural number.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain On vv12–13 Jdg 10:12. The Zidonians — We do not read…
Jdg 10:12. The Zidonians — We do not read of any oppression of Israel, particularly, by the Zidonians. But many things were done which are not recorded. The Maonites — Either, first, those who lived in or near the wilderness of Maon, in the south of Judah, 1Sa 23:25; 1Sa 25:2; whether Edomites or others. Or, secondly, the Mehunims, a people living near the Arabians, of whom see 2Ch 26:7. For in the Hebrew, the letters of both names are the same, only the one is the singular, the other the plural number.
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 On v12 The Zidonians - An allusion to the time of…
The Zidonians - An allusion to the time of Barak, when the Zidonians doubtless formed part of the great confederacy of Canaanites under Jabin king of Hazor. See Jos 11:8.
The Amalekites - In the time of Gideon (marginal reference).
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The Maonites - Probably one of the tribes of the “children of the East,” who came with the Midianites and Amalekites in the time of Gideon, and may have been conspicuous for their hostility to Israel, and for the greatness of their discomfiture, though the record has not been preserved. The name is “Mehununs” in 2Ch 26:7.
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 On vv12–14 Chanaan. Hebrew, "Maon." Septuagint (Roman and Alexandrian), "Madian." The…
Chanaan. Hebrew, "Maon." Septuagint (Roman and Alexandrian), "Madian." The Maonites are styled Mineans by the Septuagint (1 Paralipomenon iv. 40,) and these inhabited Arabia, (Diodorus iii. 42,) and might join themselves to Madian and Amalec, in their attacks upon the Israelites. As for Chanaan, which other editions of the Septuagint retain, we know that they were domestic enemies, like thorns in the sides of Israel, Josue xxiii. 13. All the persecutions, which the Hebrews had to undergo, are not particularized in this book. (Calmet) --- They were grievously tormented in Egypt, they had to contend with the Amorrhites at their first entrance into the land. (Haydock) --- The Ammonites and Amalecites had assisted Eglon before, and the Philistines had attacked Samgar. The Sidonians, it seems, had also greatly molested those who lived near them, and probably were the auxiliaries of Jabin. (Calmet) --- But the Chanaanites were ready to fall upon every weak spot, living in various parts of the country, (Haydock) and continually tempted the people of Israel to abandon the service of God. (Calmet)
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 On v12 Maonites--that is, "Midianites."
Maonites--that is, "Midianites."
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 On vv12–14 12. The Zidonians — Who probably joined with Jabin…
12. The Zidonians — Who probably joined with Jabin and other northern Canaanites against Israel, but were defeated by Barak. Jdg_5:19.
Amalekites — From these ancient foes they had been repeatedly delivered in the days of Moses, and Ehud, and Gideon. Compare Exo_17:13; Jdg_3:13; Jdg_6:3.
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Maonites — The Hebrew is Maon, but, like Amalek, it here denotes a people, not a place. We have no record elsewhere of any oppressors of Israel bearing this name; hence the Septuagint reads Midian, and this reading Ewald and Keil follow. It is urged that unless we adopt this reading no mention at all is made of the terrible oppression of Midian. But it may be replied, No mention is made of the Moabite oppression, which lasted eighteen years. Jdg_3:14. The sacred writer does not profess to give an exhaustive history; but, true to the spirit of the Old Testament theocratic history, he selects just seven deliverances of Israel, in apparent allusion to the seven classes of false gods mentioned in Jdg_10:6, where see note. In such an instance it is not ours to say what he ought to have written, and what omitted.
The Maonites may be included under “the children of the East,” chap. Jdg_6:3. “Traces of the name Maon are found in several localities. It is given to a town in the south of Judah, (Jos_15:55,) now identified with the ruins of Tell Main. It is given to the bleak and hilly pasture lands which extend away to the southward of the town of Maon. 1Sa_23:25. Jeremiah (Jer_48:23) mentions Beth-meon, which may be the same as Beth-baal-meon of Jos_13:17, and Baal-meon of Num_32:38, and would thus be identical with the ruins of Main, three miles south of Heshbon. Still another Maon is mentioned. 2Ch_26:7. It is probable that all these names indicate the presence of an ancient and powerful nomad tribe, whose earliest settlements were in the vale of Sodom, and with the Amalekites who dwelt in the wilderness south of Palestine.”-Porter.
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 On vv12–14 12. The Zidonians … Amalekites … Maonites] The generalizing…
12. The Zidonians … Amalekites … Maonites] The generalizing list of oppressors is continued. The Zidonians, i.e. Phoenicians (Jdg_3:3 n.), do not appear elsewhere in this character; perhaps the name was suggested by Jdg_10:6. The Amalekites are mentioned as allies of Moab in Jdg_3:13, and of Midian in Jdg_6:3 (see note); cf. Exo_17:8-16 E. The Maonites (Maon is the form here) probably = the Meunim, 1Ch_4:41, 2Ch_20:1 (RVm.), 2Ch_26:7—all late passages; the Meunim, who are referred to as hostile to Israel, were an Arab race inhabiting the Edomite country; their name survives in Ma‘ân, 6 hours S.E. of Petra. Perhaps the post-exilic editor included Maon in this list as being an enemy familiar to later times. On the supposed connexion between the Maonites (Meunim) and the Minaeans see HDB. s.v. The LXX reads Midian here, and many scholars adopt the correction; but it is suspiciously obvious.
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 On vv12–14 (12) The Sidonians.—Jdg_3:3; Jdg_18:7-28. Nothing very definite is recorded…
(12) The Sidonians.—Jdg_3:3; Jdg_18:7-28. Nothing very definite is recorded of deliverance from the Sidonians; but (as we have seen) the narrative of the book is typical rather than exhaustive. (Comp. Psa_106:42-43.)
The Amalekites.—Exo_17:8, Exod. 6:33, Exo_3:13.
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The Maonites.—As the LXX. here read Madian (and in some MSS. Canaan; Vulg., Chanaan), it seems probable that there has been an early corruption of the text. In the Arabic version we have “Moabites.” There was a town Maon in the desert of Judah (Jos_15:55; 1Sa_23:24; 1Sa_25:2), but this cannot be meant. There is also a Beth Meon in the tribe of Reuben (Num_22:38; Baal Meon, Jer_48:23), and a Meon in Arabia Petræa. Mehunims are also mentioned in 2Ch_26:7, and Meonim in 1Ch_4:41. If this is an allusion to some disaster of which we have no record given we must suppose that Meon was once the capital of some tribe which subsequently dwindled into insignificance.
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 On vv12–13 The Zidonians also. This allusion is not clear; it…
The Zidonians also. This allusion is not clear; it may mean the subjects of Jabin king of Canaan, as the northern Canaanites are called Zidonians in Jud_1:18:7; and this agrees with the order in which the deliverance from the Zidonians is here mentioned, next to that from the Philistines, and would be strengthened by the conjecture that has been made, that Harosheth (Jud_1:4:2) was the great workshop in whichthe tributary Israelites wrought in cutting down timber, etc. for the Phoenician ships; or it may allude to some unrecorded oppression. The Amalekites, who were in alliance with the Midianites, (Jud_1:6:3, 33) as previously with the Moabites (Jud_1:3:13) and with the Canaanites, (Jud_1:4:14) and whose signal defeat seems to have given the name to the mount of the Amalekites. (Jud_1:12:15) The Maonites. It is thought by many that the true reading is that preserved in the Septuagint, viz., the Midianites, which, being the greatest of all the foes of Israel, could scarcely be omitted here (see chs. 6., 7., 8.). If Maonites or Maon is the true reading, they would be the same people as the Mehunim, mentioned 2Ch_26:7 (Maon, sing., and Meunim, plur.).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v14 Cry unto the gods which ye have chosen.
Jdg_10:14
Cry unto the gods which ye have chosen.
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Man in trouble crying to his god
I. Every sinner is destined to meet with trouble. Personal afflictions; social bereavements; death.
II. in great trouble he instinctively cries to his god.
1. Every man has a god.
2. Every mans god ought to be able to help him when help is needed.
III. No god can help him in trouble but the true one. (Homilist.)
No help in trouble save from God
Travellers tell us that they who are at the top of the Alps can see great showers of rain fall under them, but not a drop of it falls on them. They who have God for their portion are in a high tower, and thereby safe from all troubles and showers. A drift rain of evil will beat in at the creatures windows, be they never so well pointed: all the garments this world can make up cannot keep them that travel in such weather from being wet to the skin. No creature is able to bear the weight of its fellow-creature, but as reeds break under, and as thorns run into the sides that lean on them. The bow drawn beyond its compass breaks in sunder, and the string wound above its strength snaps in pieces. Such are outward helps to all that trust to them in hardships. (G. Swinnock.)
Helpless gods
It is a most grievous casting them in the teeth, by an ironical mocking of them with their idolatry, as if he should say, Now ye prove and see what your gods can do. As Elias did the like to the prophets of Baal. Therefore by thus speaking, and bidding them go seek help at their idols hands, they having shaken off the Lord, he teacheth us that they whom we have served, and committed ourselves to, must pay us our wages, and to them the Lord justly doth and will send us to their patronage in our greatest need, even to our horror, yea, destruction, if He take us not, as He did these here, to His mercy. They therefore that have trusted, and still do in man, and have made flesh their arm, shall know by experience one day that they have trusted to a bruised reed. Briefly to conclude this doctrine with some other uses thereof, we see secondly by this that God doth import no less than that (by the law of like equity, and by virtue of a far stronger covenant) if this people had persisted faithful in His service He could not have denied their suit for help and defence against their enemies. Thirdly, these words note out this, that it is wisdom for a man to bestow his chief cost there whence he looks for best recompense and acknowledgment in the time of most need. A man is not ashamed of that labour which hath brought him in plentiful gain, but of that which answers not his cost and hope. Men that have run themselves out of breath all their life, groping after a blind happiness, in their unprofitable, superstitious, profane course, at length, seeing themselves deceived, wish they had served a Master who might have saved them and received them into everlasting habitations. Thus the Lord is fain to upbraid men (though not by word, saying, Go to your idols, yet in effect, in that He leaveth them shiftless), or else who should persuade one of a hundred that he soweth among thorns, or loseth his labour and cost, when he casteth it and himself away upon idols? (R. Rogers.)
The misery of forsaking God
I know not how anything can be imagined more sublime, more edifying, or more truly affecting than the delineations of the moral character of the Almighty Governor of the universe, afforded us by Scripture. Immensity of power, combined with the most unrestricted condescension to the wants of the meanest of His creatures; and purity, which charges the very heavens with comparative uncleanness, united with plenitude of compassion. Perhaps, however, there is no passage in the book of the Old Testament more completely to this purpose than the text. Now, be it remembered, that a correct theory of the Divine Being, and sound views of practical morality, are as closely connected with each other as cause and effect. All real morality being the adaptation of our actions to some authentic first rule, and that rule being the presumed will of the great Being who has an undisputed claim to our obedience, it follows as a matter of course that, in order that our standard of morals should be high, our notions of Him to whose approbation that standard is referable should be high in a like proportion. We might as well expect the subsequent course of a stream to be more elevated than its fountain as imagine holy and perfect actions to proceed from belief in an imperfect or impure deity. This con- sideration will at once show us that spiritual debasement is a necessary result of false worship; and will point out the fallaciousness of that favourite assertion of the unbeliever, that accuracy of our abstract notions respecting the Deity is of no consequence provided our practical theory of morality be correct, And now, then, by this infallible test let us try the Christian revelation, comparing it with all that the most plausible surmises of pagan philosophy, or of modern infidelity, have at any time suggested in opposition or rivalry to it. The more substantial theories of paganism on this subject lie in very small compass. It is true that the better disposed heathens in all ages have, from an instinctive feeling of religion, been ready to admit the occasional intervention of Providence with the affairs of mankind, and something like a general system of rewards and punishments, having reference to the morality of human actions. These opinions, however, so far as they went, were, I believe, on all such occasions, rather the spontaneous suggestion of the moral feeling within them, acting against theory, than the result of any deliberate assent of the understanding, founded upon rational inquiry. In fact, I know only of two views of the great question, What is God? or, What is the great moral sanction for the guidance of mans actions? as taken up after mature deliberation by the philosophers of antiquity, which can lay claim to the character of a regular system; the one is that adopted by the Stoics, which pronounces virtue to be so intrinsically lovely in itself as, under all external circumstances, to prove its own reward; the other, that which, though not formally avowed, would, if strictly reasoned out, necessarily result from the principles of the Peripatetics, which, considering the Creator of the universe as the summit of all possible perfection, would represent Him as eternally wrapt up in the contemplation of His own transcendental nature, and consequently indifferent to the vicissitudes which may befall inferior beings. Now it is obvious that both these views, either if entertained as physically true, as affording a substantial first principle of religious morality, are quite unsatisfactory and inoperative. Strange, then, as the proposition may sound in the ears of those who have not been accustomed to consider the doctrines of paganism in all their strictness and in all their consequences, it is undoubtedly true that the belief in a Being at once all perfect in His own nature, and yet at the same time watchfully attentive to all that passes in the creation beneath Him, is the result of revelation only. Our natural reason not only never could have arrived at such a conclusion, but in fact, at the first blush of the question, it absolutely recoils from it. Can God really regard, not merely perishable man, but even the very worms that creep at our feet? Our first impulse, when we consider the presumed impassiveness of its nature, is to say, Certainly not. How can He be at once complete in His own perfection and happiness and accessible to prayer; or, in other words, liable to be influenced by causes external to Himself? Our natural reason is quite unequal to the solution of this difficulty. It is only, I repeat, when we reflect how entirely the whole sum and substance of religion, the elevation of our souls, the establishment of all morality, and the consequent entire welfare of society turn upon this very doctrine, that we learn how much more complete is the revealed wisdom which is from heaven than that which it is given to unassisted man to find out. The question is, not what God might have done, but what He actually has done. The infidel may try to get rid of the difficulty by turning the whole discussion into ridicule, and attempting to show that human life, and all connected with it, is merely like a feverish dream or an ill-told tale without object or connection. The worldly man may assert that, after all that may be said against it, life is still a state of tolerable ease and comfort, and contented with living like the brutes, may think it unnecessary to inquire further; or the more stern philosopher, arguing upon the principles of the ancient Stoics, may assert, contrary to self-evident fact, that life in reality possesses no evil for the truly wise, and that the theory of a future state is not necessary for the vindication of the ways of Providence. But meanwhile the really painful circumstances of our existence will make themselves felt, whether we will or not; and, if we would explain them in a manner satisfactory to our highest notions of Gods goodness, we must have recourse to our Bible. I do not, indeed, say that even in our Bibles we shall find all our difficulties removed. Very far from it; but I do say, that the Bible presupposes the existence of all these very difficulties; that the theory of the Bible would be false did we not find the world precisely what we do find it; and that the great object of the Bible is to show how this very state of things (the great stumbling-block of every other form of religious belief) is part and parcel of the Divine arrangements for the accomplishment of Gods wise and beneficent purposes. Let us pass on to the inferences resulting from these momentous facts. Consider, then, in what a new position, with respect to everything around us, we are all of us placed by this circumstance of the intimate, and almost social, connection which revelation thus declares to exist between ourselves arid our Maker. What a vast interest is communicated to the whole tenor of our existence when we recollect that we are not, as heathen speculation would teach us, placed as in a dreary moral solitude, withdrawn from the superintendence of the Divine mind, who has other and better occupations than to trouble Himself with the details of our sorrows or of our pleasures, of our good or of our bad actions; but that we subsist day and night under His all-searching eye; that not a thought passes through our breasts, not a word escapes our lips, but is pregnant with the consequences of our future weal or woe; that every apparent blessing, every seeming evil with which we are visited, has its peculiar errand and object, viz., the disciplining of our hearts, and the preparing us for immortality! (Bp. Shuttleworth.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v13 you abandoned me again
you abandoned me again
The people no longer obeying and worshiping Yahweh is spoken of as if they left Yahweh and went somewhere else. (See: Metaphor)
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I will not keep adding to the times I deliver you
The phrase "keep adding to the times" is an idiom that means to continue to do something. You can make explicit the implicit meaning of Yahweh's saying. AT: "I will not keep on delivering you again and again" or "You can be sure that I will stop delivering you" (See: Idiom and Assumed Knowledge and Implicit Information)
translationWords
worship
false god
deliver
call
trouble
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.