Then Jephthah gathered together all the men of Gilead, and fought with Ephraim. The men of Gilead struck Ephraim, because they said, “You are fugitives of Ephraim, you Gileadites, in the middle of Ephraim, and in the middle of Manasseh.” The Gileadites took the fords of the Jordan against the Ephraimites. Whenever a fugitive of Ephraim said, “Let me go over,” the men of Gilead said to him, “Are you an Ephraimite?” If he said, “No;” then they said to him, “Now say ‘Shibboleth;’ ” and he said “Sibboleth”; for he couldn’t manage to pronounce it correctly, then they seized him and killed him at the fords of the Jordan. At that time, forty-two thousand of Ephraim fell.
Parallel Translations
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Then Jephthah gathered together all the men of Gilead, and fought with Ephraim. The men of Gilead struck Ephraim, because they said, “You are fugitives of Ephraim, you Gileadites, in the middle of Ephraim, and in the middle of Manasseh.”
The Gileadites took the fords of the Jordan against the Ephraimites. Whenever a fugitive of Ephraim said, “Let me go over,” the men of Gilead said to him, “Are you an Ephraimite?” If he said, “No;”
then they said to him, “Now say ‘Shibboleth;’ ” and he said “Sibboleth”; for he couldn’t manage to pronounce it correctly, then they seized him and killed him at the fords of the Jordan. At that time, forty-two thousand of Ephraim fell.
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Then Jephthah gathered together all the men of Gilead, and fought with Ephraim: and the men of Gilead smote Ephraim, because they said, Ye Gileadites are fugitives of Ephraim among the Ephraimites, and among the Manassites.
And the Gileadites took the passages of Jordan before the Ephraimites: and it was so, that when those Ephraimites which were escaped said, Let me go over; that the men of Gilead said unto him, Art thou an Ephraimite? If he said, Nay;
Then said they unto him, Say now Shibboleth: and he said Sibboleth: for he could not frame to pronounce it right. Then they took him, and slew him at the passages of Jordan: and there fell at that time of the Ephraimites forty and two thousand.
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Then Jephthah gathered together all the men of Gilead, and fought with Ephraim; and the men of Gilead smote Ephraim, because they said: 'Ye are fugitives of Ephraim, ye Gileadites, in the midst of Ephraim, and in the midst of Manasseh.'
And the Gileadites took the fords of the Jordan against the Ephraimites; and it was so, that when any of the fugitives of Ephraim said: 'Let me go over,' the men of Gilead said unto him: 'Art thou an Ephraimite?' If he said: 'Nay';
then said they unto him: 'Say now Shibboleth'; and he said 'Sibboleth'; for he could not frame to pronounce it right; then they laid hold on him, and slew him at the fords of the Jordan; and there fell at that time of Ephraim forty and two thousand.
Cross-references (22)
- Judges 3:28 (v5) He said to them, “Follow me; for Yahweh has delivered your enemies the Moabites into your hand.” They followed him, and took the fords of…
- Joshua 22:11 (v5) The children of Israel heard this, “Behold, the children of Reuben and the children of Gad and the half-tribe of Manasseh have built an…
- 1 Samuel 25:10 (v4) Nabal answered David’s servants, and said, “Who is David? Who is the son of Jesse? There are many servants who break away from their…
- Proverbs 12:13 (v4) An evil man is trapped by sinfulness of lips, but the righteous shall come out of trouble.
- Ecclesiastes 10:12 (v6) The words of a wise man’s mouth are gracious; but a fool is swallowed by his own lips.
Show all 22 cross-references
- Matthew 12:25 (v6) Knowing their thoughts, Jesus said to them, “Every kingdom divided against itself is brought to desolation, and every city or house divided…
- Numbers 32:39-40 (v4) The children of Machir the son of Manasseh went to Gilead, took it, and dispossessed the Amorites who were therein. Moses gave Gilead to…
- Deuteronomy 3:12-17 (v4) This land we took in possession at that time: from Aroer, which is by the valley of the Arnon, and half the hill country of Gilead with its…
- Joshua 2:7 (v5) The men pursued them along the way to the fords of the Jordan River. As soon as those who pursued them had gone out, they shut the gate.
- Judges 7:24 (v5) Gideon sent messengers throughout all the hill country of Ephraim, saying, “Come down against Midian and take the waters before them as far…
- Judges 11:10 (v4) The elders of Gilead said to Jephthah, “Yahweh will be witness between us. Surely we will do what you say.”
- Nehemiah 4:4 (v4) “Hear, our God; for we are despised. Turn back their reproach on their own head. Give them up for a plunder in a land of captivity.
- Psalms 69:2 (v6) I sink in deep mire, where there is no foothold. I have come into deep waters, where the floods overflow me.
- Psalms 69:15 (v6) Don’t let the flood waters overwhelm me, neither let the deep swallow me up. Don’t let the pit shut its mouth on me.
- Psalms 78:9 (v4) The children of Ephraim, being armed and carrying bows, turned back in the day of battle.
- Proverbs 15:1 (v4) A gentle answer turns away wrath, but a harsh word stirs up anger.
- Proverbs 17:14 (v6) The beginning of strife is like breaching a dam, therefore stop contention before quarreling breaks out.
- Proverbs 18:19 (v6) A brother offended is more difficult than a fortified city. Disputes are like the bars of a fortress.
- Isaiah 27:12 (v6) It will happen in that day that Yahweh will thresh from the flowing stream of the Euphrates to the brook of Egypt; and you will be gathered…
- Matthew 26:73 (v6) After a little while those who stood by came and said to Peter, “Surely you are also one of them, for your speech makes you known.”
- Mark 14:70 (v6) But he again denied it. After a little while again those who stood by said to Peter, “You truly are one of them, for you are a Galilean,…
- Galatians 5:15 (v6) But if you bite and devour one another, be careful that you don’t consume one another.
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
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Geneva Bible translators 1599 · Public Domain On vv4, 6 Ye ran from us, and chose Gilead, and now…
Ye ran from us, and chose Gilead, and now in respect of us, ye are nothing.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4–6 Jdg 12:4 Then Jephthah gathered together all the men…
Jdg 12:4 Then Jephthah gathered together all the men of Gilead, and fought with Ephraim: and the men of Gilead smote Ephraim, because they said, Ye Gileadites [are] fugitives of Ephraim among the Ephraimites, [and] among the Manassites.
Ver. 4. Then Jephthah gathered together all the men of Gilead.] When he saw they were set upon it, and that they would needs quarrel with their friends, and not with their faults, he set light by their threats, Minorum strepitus armorum crepitus and resolved to chastise their insolency with the edge of the sword. When there is no hope of curing, men must fall to cutting. {a}
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Ye Gileadites are fugitives.] {b} Or, Abjects, mongrels, the refuse of both tribes: a brand of dishonour, and therefore heinously taken, and heavily revenged. Such opprobrious and reviling speeches, Leviter volant, non, leviter violant. Jephthah and his soldiers might haply here be glanced at, because he was forced to flee from his father’s house.
Among the Ephraimites,] q.d., The scum of those two noble tribes, fellows of no fashion. But the meanest are not to be slighted; since
“ A cane non magno saepe tenetar aper. ”
{a} Immedicabile vulnus ense recidendum.
{b} Or, the Gileadites being got between the Ephraimites and Manassites, the Ephraimites said, Ye are but the fugitives of Ephraim.
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 vv4–6 According to this translation, these words are a scoffing…
According to this translation, these words are a scoffing and contemptuous expression of the Ephraimites concerning the Gileadites, whom they call fugitives of Ephraim; the word Ephraim being here taken largely, as it is elsewhere as Isa 7:2,5, so as it comprehends the other neighbouring tribes, of which Ephraim was in some sort the head or chief; and especially their brethren of Manasseh, who lived next to them, and were descended from the same father, Joseph; by reason whereof both these tribes are sometimes reckoned for one, and called by the name of the tribe of Joseph. And this large signification of Ephraim may seem probable from the following words, where, instead of
Ephraim, is put the Ephraimites and the Manassites. By
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Gileadites here they seem principally to mean the Manassites beyond Jordan, who dwelt in Gilead, as appears from Deu 3:13; Jos 17:1,5,6. And although other Gileadites were joined with them, yet they vent their passion against these; principally, because they envied them most; partly, because they seemed to have had a chief hand in the victory, Jdg 11:29; and partly, because they were more nearly related to them, and therefore more obliged to desire their conjunction with them in the war. These they here opprobriously call
fugitives, i.e. such as had deserted their brethren of Ephraim and Manasseh, and for some worldly advantage planted themselves beyond Jordan, at a distance from their brethren, and were alienated in affection from them, and carried on a distinct and separate interest of their own, as appears by their monopolizing the glory of this success to themselves, and excluding their brethren from it. According to the Hebrew, the words lie and may be rendered thus, Therefore (so chi is oft rendered) they said, Fugitives of Ephraim are ye, (i.e. Ye Ephraimites are mere runaways; for the words next foregoing are,
the men, of Gilead smote Ephraim. And having told you what they said, because the pronoun they was ambiguous, he adds by way of explication,) who said it, even the Gileadites, (and they said it when they had got the advantage over them, and got between them and home, as the next verse shows,) being between Ephraim, and Manasseh; i.e. having taken the passages of Jordan, as it follows, which lay between Ephraim and that part of Manasseh which was beyond Jordan. Or these latter words may be rendered thus, And the Gileadites were between Ephraim and Manasseh. So there is only an ellipsis of two small words, which are oft defective, and to be understood in Scripture. Or thus, And the Gileadites were in the midst of the Ephraimites, and in the midst of the Manassites, to wit, those Manassites who ordinarily lived within Jordan, who possibly were confederate with the Ephraimites in this quarrel. And so the meaning is, they followed close after them, and overtook them, and fell upon the midst of them, and smote them; and they sent a party to intercept them at the passages of Jordan, as it here follows.
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 vv4–6 Then Jephthah gathered together all the men of Gilead,…
Then Jephthah gathered together all the men of Gilead, and fought with Ephraim,.... The Ephraimites not being pacified with the account Jephthah gave of the war between him and the children of Ammon, but continuing in their tumultuous outrage; he, being a man of spirit and courage, got as many of the Gileadites together as he could, and gave them battle:
and the men of Gilead smote Ephraim; had the advantage of them, worsted them, killed many of them, and put the rest to flight:
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because they said, ye Gileadites are fugitives of Ephraim among the Ephraimites, and among the Manassites; what provoked them to fall upon them with the greater fury, and use them the more severely when, they had the better of them, was their reproachful language to them, insulting the Gileadites, who perhaps were chiefly, if not all, of the half tribe of Manasseh beyond Jordan, of which Jephthah was, that they were the scum of the house of Joseph, that they had run away from their brethren, and dwelt in a corner of the land by themselves; and were of no account at all among Ephraim and Manasseh, and disclaimed by them both, and not esteemed by either. The Targum is,"the fugitives of Ephraim said, what are ye Gileadites accounted of among the Ephraimites, and among the Manassites?''on which Kimchi remarks, that those Ephraimites that came in this tumultuous manner, and insulted Jephthah, were a most abject company of men, the refuse of the tribe of Ephraim, shepherds who through necessity were obliged to come over Jordan with their flocks and herds for pasture: but the words may be rendered, "for they said, fugitives of Ephraim are ye, even the Gileadites, who were, or being between the Ephraimites and the Manassites"; that is, the Gileadites called the Ephraimites so, when they fled before them, and when they got at the fords of Jordan, which lay between Ephraim and the half tribe of Manasseh on the other side Jordan; and they are in the next verse expressly so called.
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 vv4–6 Ye Gileadites - These words are a contemptuous expression…
Ye Gileadites - These words are a contemptuous expression of the Ephraimites concerning the Gileadites, whom they call fugitives of Ephraim; the word Ephraim being here taken largely, as it comprehends the other neighbouring tribes, of which Ephraim was the chief; and especially their brethren of Manasseh, who lived next to them, and were descended from the same father, Joseph. By Gileadites here they seem principally to mean the Manassites beyond Jordan, who dwelt in Gilead. And although other Gileadites were joined with them, yet they vent their passion against these; principally, because they envied them most; as having had a chief hand in the victory. These they opprobriously call fugitives, that is, such as had deserted their brethren of Ephraim and Manasseh, planted themselves beyond Jordan, at a distance from their brethren, and were alienated in affection from them.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv4, 6 Verse 4. And fought with Ephraim] Some commentators suppose…
Verse 4. And fought with Ephraim] Some commentators suppose that there were two battles in which the Ephraimites were defeated: the first mentioned in the above clause; and the second occasioned by the taunting language mentioned in the conclusion of the verse, Ye Gileadites are fugitives of Ephraim. Where the point of this reproach lies, or what is the reason of it, cannot be easily ascertained.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv4–5 Jdg 12:4. The men of Gilead smote Ephraim, because…
Jdg 12:4. The men of Gilead smote Ephraim, because they said, &c. — That which provoked the army of Jephthah to kill so many of them was their insulting language, added to their threats, whereby they reproached the men of Gilead, (who were the chief managers of the late war,) as if they were but the scum and dregs of the tribe of Ephraim. Ye Gileadites are fugitives of Ephraim — A contemptuous expression, designed to provoke and kindle wrath. The word Ephraim is here taken largely, as comprehending the other neighbouring tribes, of which Ephraim was the chief, and especially their brethren of Manasseh, who lived next to them, and were descended from the same father, Joseph. By Gileadites, they seem here principally to mean, those Manassites who inhabited Gilead, beyond Jordan. And although other Gileadites were joined with them, yet they vent their passion principally against these, because they envied them most, as having had a chief hand in the victory. These they opprobriously call fugitives, that is, such as had deserted their brethren of Ephraim and Manasseh, planted themselves beyond Jordan, at a distance from their brethren, and were alienated in affection from them.
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 vv4, 6 Because they said ... - This passage is extremely…
Because they said ... - This passage is extremely obscure. Render: - “The men of Gilead smote Ephraim, for they (the Gileadites) said, Ye are. the fugitives of Ephraim. (Gilead lies between Ephraim and Manasseh; and Gilead took the fords of Jordan before Ephraim, and it came to pass, when the fugitives of Ephraim said Let me pass over, and the Gileadites asked him, art thou an Ephraimite, and he answered No, Then (the Gileadites) said to him say Shibboleth, etc. So they (the Gileadites) killed them at the fords of Jordan”). All that is included in the parenthesis is explanatory of the brief statement “They smote them, for they said, Ye are the fugitives of Ephraim;” i. e. in spite of denial they ascertained that they were the fugitives of Ephraim, and so pitilessly slaughtered them when they endeavored to return to their own country through Gilead. This part of Gilead, where the fords were, was clearly not in Manasseh, but in Gad. “Slew” Jdg 12:6 implies “slaughtering” in cold blood, not killing in battle (see Jer 39:6). The word in the original text is the proper word for slaying animals for sacrifice.
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 vv4, 6 Fugitive. Vile and timid, so that his brethren around…
Fugitive. Vile and timid, so that his brethren around him might destroy him at any time. (Menochius) --- Galaad dwelt in the midst of the descendants of Joseph. (Haydock) --- But Ephraim, in despite, had represented him as an outcast. Their envy deserved to be severely punished. (Calmet) --- The same passion had nearly excited them to make war upon Gedeon, chap. viii. (Menochius)
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 v4 DISCERNED BY THE WORD SIBBOLETH, ARE SLAIN BY THE…
DISCERNED BY THE WORD SIBBOLETH, ARE SLAIN BY THE GILEADITES. (Jdg 12:4-15)
the men of Gilead smote Ephraim, because they said, Ye Gileadites are fugitives of Ephraim--The remonstrances of Jephthah, though reasonable and temperate, were not only ineffectual, but followed by insulting sneers that the Gileadites were reckoned both by the western Manassites and Ephraimites as outcasts--the scum and refuse of their common stock. This was addressed to a peculiarly sensitive people. A feud immediately ensued. The Gileadites, determined to chastise this public affront, gave them battle; and having defeated the Ephraimites, they chased their foul-mouthed but cowardly assailants out of the territory. Then rushing to the fords of the Jordan, they intercepted and slew every fugitive. The method adopted for discovering an Ephraimite was by the pronunciation of a word naturally suggested by the place where they stood. Shibboleth, means "a stream"; Sibboleth, "a burden." The Eastern tribe had, it seems, a dialectical provincialism in the sound of Shibboleth; and the Ephraimites could not bring their organs to pronounce it.
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 vv4–6 4. The men of Gilead smote Ephraim — This…
4. The men of Gilead smote Ephraim — This was the first actual tribal war, and was brought about by a rash tribal jealousy. Ephraim wasin every sense to blame.
Because they said — That is, the men of Ephraim said.
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Fugitives of Ephraim — This taunting charge from the men of Ephraim is given as a further reason why the victorious Gileadites dealt so severely with the Ephraimites who fell into their hands. To the rash arrogance of their language, as given in Jdg_12:1, they also added this insult to those who rallied to the support of Jephthah.
Among the Ephraimites, and among the Manassites — The meaning of Ephraim’s insulting charge will be seen by regarding it as an allusion to Jephthah’s early history. He was an outlaw and fugitive from the tribe of Manasseh, (Jdg_11:1-3,) and for most of his life had been the leader of a band of border ruffians, who resorted to him from various tribes. The men of Ephraim would insinuate that all who followed Jephthah were of this class, and now, by making him judge in Israel, they meant to settle down among the ancient and honoured tribes of Ephraim and Manasseh, and thus monopolize the dominion of all Israel. Thus the words Ye Gileadites are equivalent to Jephthah’s clique of ruffians. Another rendering of this passage is, Fugitives of Ephraim are ye; Gilead is in the midst of Ephraim and in the midst of Manasseh. The meaning then would be, that Jephthah’s warriors were fugitives from the Ephraimites, and a set of rebels wishing to form a rival government on the east of Jordan, and pretending to be Gileadites. But Gilead, the true descendants of Manasseh’s grandson, (Num_26:29,) Ephraim urges, is altogether swallowed up in the great tribes of Manasseh and Ephraim, which join each other in the centre of Israel on the west of the Jordan.
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 vv4–6 4. because they said … Manasseh] These words, which…
4. because they said … Manasseh] These words, which make no sense where they stand, and are omitted by some mss. of the LXX and marked with an asterisk in Syro-Hex., probably belonged in part to Jdg_12:6 ‘… and slew him at the fords of Jordan, for they said, Ye are fugitives of Ephraim.’ The words in italics may have been left out by a copyist, and then written on the margin, whence they were restored to the text, but in the wrong place. Afterwards Gilead is in the midst of E., in the midst of M. (so the text runs) was added as a gloss on the previous sentence which became unintelligible in its new position.
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 vv4–6 (4) All the men of Gilead.—This probably implies the…
(4) All the men of Gilead.—This probably implies the Eastern tribes generally.
And the men of Gilead smote Ephraim because they said . . .—The translation and the meaning are here highly uncertain. It seems to be implied that in spite of Jephthah’s perfectly reasonable answer the Ephraimites advanced to attack Gilead, and goaded the Gileadites to fury by intolerable taunts, which prevented the Gileadites from giving any quarter when they had won the victory.
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Ye Gileadites are fugitives of Ephraim.—If the English Version is here correct, the meaning is, “You people of the eastern half of the tribe of Manasseh are a mere race of runaway slaves, who belong neither to Ephraim nor to Manasseh” (1Sa_25:10). It is very possible that fierce jealousies may have sprung up between the Eastern Manassites and their tribal brethren of the West, and that these may have mainly originated in the fact that the Eastern Manassites less and less acknowledged the lead of Ephraim, but changing their character and their habits, threw in their lot more and more with the pastoral tribes of Reuben and Gad. The taunt sounds as if it had sprung from a schism in clanship, a contemptuous disclaimer on the part of Ephraim of any ties with this Eastern half-tribe. Indeed, the taunt may have been so far true that very probably any who fell into debt or disgrace in Ephraim and Eastern Manasseh might be as likely to fly to Western Manasseh as an English defaulter might escape to New York. And if the Ephraimites indulged in such shameful jibes, it might well be deemed sufficient to account for the ruthless character of the fighting. But the rendering of the English Version is very uncertain, and the versions vary in the view they take of the meaning, punctuation, and even of the reading of the passage. On the whole, the best view is to render the words thus: The men of Gilead smote Ephraim [not only in the battle, but in the far more fatal pursuit] because they [the men of Gilead] said, Ye are fugitives of Ephraim (see on Jdg_12:5). Then follows the geographical explanation and historical illustration of the clause, which is, “It was possible for the Gileadites to inflict this vengeance, for (1) Gilead [lies] between Ephraim and [Eastern] Manasseh.” [Part, at any rate, of Gilead belonged to Gad, and lies geographically between the district of Eastern Manasseh and the district of Ephraim, as is sufficiently clear since Ephraim has advanced “northwards,” or towards Tsaphon (Jdg_12:1), for the attack.] Then (2) there follows the seizure of the fords, which led to the total slaughter of all these Ephraimite fugitives. One slight circumstance which adds probability to this view is that “fugitives” (comp. Jer_44:14) is a term which could hardly be applied to a whole tribe.
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 vv4–6 Vers. 4, 5. The English version of these somewhat…
Vers. 4, 5. The English version of these somewhat obscure verses is obviously wrong, and devoid of sense. The obscurity arises partly from verses 5 and 6 being merely an amplification, i.e. a narrative in detail of what is more briefly related in ver. 4; and from the insertion of the explanatory words, "Gilead lies in the midst of Ephraim and in the midst of Manasseh," in ver. 4. The literal translation of the two verses is as follows:And the men of Gilead smote Ephraim (at the fords of Jordan), for, said they, ye are fugitives of Ephraim. (Gilead lies in the midst of Ephraim and in the midst of Manasseh, i.e. between Manasseh and Ephraim, so that in coming from Manasseh, where they had taken refuge, to return to Ephraim they were obliged to pass through Gilead, and the Gileadites had taken the passages of Jordan before the Ephraimites; and it was so, that when the fugitives of Ephraim said , Let me pass over, that the men of Gilead said, Art thou an Ephraimite? If he said, Nay, then said they unto him, Say now Shibboleth, etc. , i.e. they put him to the test of pronunciation; and if they found by his pronunciation of the word Shibboleth, viz., Sibboleth, that he was an Ephraimite, in spite of his denial, then they took him and slew him (killed him in cold blood) at the passages of Jordan. ) And there fell at that time, etc. The direct narrative goes on here from ver. 4. Omitting the long explanatory parenthesis from the latter part of ver. 4 to the latter part of ver. 6, the narrative runs (ver. 4), And the men of Gilead smote Ephraim, for, said they, ye are fugitives of Ephraim; and there fell at that time of the Ephraimites forty and two thousand. The parenthesis explains why the Ephraimites had to pass through Gilead, and how the Gileadites ascertained in each case whether a man was an Ephraimite or not.
The reproach of the righteous.
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"Ye Gileadites are fugitives of Ephraim among the Ephraimites, and among the Manassites.
I THOSE WHO ARE OPPOSED TO TRUTH AND GOODNESS OFTEN OBJECT TO THE CIRCUMSTANCES IN LIFE AND THE CHARACTER OF THOSE WHO ARE REPUTED TO DO GREAT WORKS IN GOD"S SERVICE. "Fugitives" is a term of social reproach. It suggests vile reasons which made it convenient for them to leave their own home. So it was said, "Is not this Joseph, the carpenter"s son?" and, "Can any good thing come out of Nazareth?" So Joh_9:24, Joh_9:29.
II THIS OBJECTION IS INCONSEQUENT. It ignores the real authorship of goodness, and the method of his working, and character of his instrumentalities in all time. It is self-contradictory. M. (Joh_9:31)
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 v6 Say now Shibboleth: and he said Sibboleth:
Jdg_12:6
Say now Shibboleth: and he said Sibboleth:
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Trifles indicate character
It is often just such a slight peculiarity which identifies men as belonging to a certain district or family.
You know whose son a man is by some motion of his hands or by his walk, by the fall of a lock of hair or the way he lifts his eye: so also some very slight peculiarity in our conduct or conversation is a sufficient index to our whole state. In our Lords account of the last judgment He describes all men as expressing astonishment that they should be so summarily dealt with, should be allotted to their irrevocable destinies on grounds apparently so trivial. Is it really reasonable that for some trifle of this kind a man should be everlastingly damned, irretrievably and once for all cast in judgment? You will think that it is quite reasonable if, in the light of this incident, you consider that the little things a man does or neglects to do are infallible symptoms of his character. These Ephraimites were not slain because the Gileadites thought it a heinous crime to drop the h; but their blood dyed the Jordan because it was Ephraimite blood, and this was manifested by their little peculiarity. And so in a thousand ways that God observes, and that even men of any spiritual insight or keenness of observation notice, we are in little things revealing our character, and in the final judgment one of these little things will be sufficient to condemn us. Try to put away these little faults; if you succeed, then you are safe. But the faults of your character, the little actions that truly express what is in you, you cannot so easily put off. There often arise circumstances even in this life in which a more holy and decided character than we possess were most desirable: we could pass through what has come upon us in a vastly more satisfactory way if only we were other kind of men than we are; but this is impossible. These Ephraimites could not for the nonce become Gileadites; nor for their life could they make that little change in their mode of speech. And so we cannot, on the sudden, change ourselves. If certain little things about you make you suspect you belong to the wrong tribe; if there are little flaws in your conduct which you find it extremely hard to remove, and which hint to you that perhaps or probably the very roots of your character are wrong; then go quickly to God, for you have but this one resource and way of escape, and offer to forsake your old tribe, to be born again, and beseech His grace to effect in you a thorough and real change of heart, such as He has effected in many. (Marcus Dods, D. D.)
Shibboleth
That the language of Palestine was diversely spoken in its different provinces in the days of Christ, is evident from the ready recognition of Peter by the high priests servant as a Galilean, his speech betraying him. In the present day the Arabic of one part of Syria is so different from that of another, that a person well able to understand the people of Smyrna finds great difficulty in understanding those of Aleppo; and even in the small island of Malta, where a corrupt Arabic is spoken, the peasants of the several villages are said to be nearly unintelligible to each other. Our own country affords ample illustration. A vanquished army of Northumbrians, retreating across the Tees, might with equal facility be detected by being required to say the word river, as were the Ephraimites on the banks of the Jordan by being required to say the word shibboleth, or stream. As our Northumbrians cannot pronounce the r, but utter instead of it a guttural sound resembling a w, the Ephraimites, unable to pronounce the sh, discovered themselves at once by their saying sibboleth for shibboleth; and so fierce was the revenge of those whom they had taunted, that the blood of forty-two thousand men mingled with the stream of the Jordan. In this tragical scene the vindictive fury of the men of Gilead cannot escape heavy censure. They had been exasperated by bitter words; but in this, as in many other instances in history, we see the terrific madness of popular revenge. No contentions are so bitter as those which arise among brethren: A brother offended is harder to be won than a strong city. Civil wars are usually carried on under greater exasperation of feeling than wars between nations of a different race; nor is the breach, when once made, so readily healed. As the sweetest wine, when acetous fermentation has set in, turns to the sourest vinegar, so it is in families and in Churches. How dismally protracted are some family feuds! And how embittered against each other are the adherents of the two opposed parties in a riven Church! Let us not be too prodigal of our anathemas upon these cruel Gileadites at the fords of the Jordan, at least until we have taken leisure to compare the mutual aspect of civilised nations, and the mutual aspect of Christian Churches, in the later centuries, when a conduct so much less violent might have been expected. Are there not Church parties in our own day which set up shibboleths of their own, and refuse the interchanges of brotherhood to all who do not pronounce the test-word in precisely the same manner as themselves? (L. H. Wiseman, M. A.)
Shibboleth
The word on which this tragical occurrence hangs has passed into a proverbial word. Were any casual reader of Scripture asked what the word signifies, he would hardly reply, a stream or flood. The incident mentioned in the text has given a new meaning to it. Shibboleth is now an English word, with an English meaning distinct from its root. It means any word, doctrine, form, or fashion which, whether we will or no, whether rightly or wrongly, justly or unjustly, we are required to pronounce or agree to as a test, in short, which is intended to try on whose side we wage war, whose leadership we acknowledge, whose dominions we belong to. There are Gods shibboleths and mans. Except a man be born again, he cannot enter into the kingdom of heaven. Without holiness no man shall see the Lord. Except ye repent, ye shall all likewise perish. No man can say that Jesus is the Christ, except by the Holy Ghost. There are also mans shibboleths. You must believe that the world stands still while the sun revolves. No, said the wise old man, I cannot believe that, for I have discovered a new system. Then you must die, and your soul be lost. So the poor discoverer was tortured into pronouncing the shibboleth of human ignorance. Notice, as a leading truth, that all are not Israel that are of Israel. However much we may speak, dress, and look alike, there is a hidden difference which time or a severe test will show. Also that difference may sound trifling, and yet be of such importance as to embrace the life or death of the soul. Also we may live in the same land, the same street, the same village, the same house; may fight in the same camp, and wear the same uniform; and yet be part Ephraimites and part Gileadites; part Gods people and part Satans; part hastening to destruction and part in a state of safety. The sight of any great swaying and swelling multitude, any waving ocean of humanity, causes many a quiet thought, and sorrow, and prayer to ascend from Christian souls, respecting the divided future of the ofttimes unanimous-looking crowd. For a Christian may lament and pray for his brother, without lapsing into the Pharisees censoriousness.
I. Look we now for the vain shibboleths of man, those heavy burdens which are laid on mens shoulders, and laid too often by those who will not themselves touch them with the tips of their fingers.
1. I believe that I am forgiven? This is one of the unfair shibboleths required by man. Seldom a saint departs without sight of the broad seal of Gods forgiveness. But he may be afraid to take it. Still he is forgiven. To be forgiven is of the first importance. To know we are forgiven is of importance too; but not indispensable.
2. I am a member of this Church. Here is another human shibboleth. The Lord will not ask what earthly Church--so it be but a branch of Christs vine--a soul belongs to. Come with us and we will do thee good, is the utmost length to which our invitation may go.
3. I understand Scripture in the literal sense. I agree to no new interpretation. I admit no light from science. These requirements form another human shibboleth; this shutting up of the Bible from that free, and full, and fair inquiry, which, if it were afraid of it, it would be well nigh worthless. Having first prayed reverently, Lead me not, O Father, into temptation, a man may wear away his Bible by the daily attrition of diligent study; for it contains what no study can wear down--the very truth of God. Such a reader Christ smiles upon as his fingers turn over the sacred page. For such a man, after Gods own heart, the Holy Spirit will strike forth new discoveries; will lead such an one by still waters, and feed him in pleasant pastures, far away from the rivers of Babylon; will guide such an one into all truth, and save his soul in peace.
II. There are also some true shibboleths of God, which we must pronounce with a full, round utterance, or we are lost.
1. Repentance. If I were to die in the pulpit, said Philip Henry, I would desire to die preaching repentance; and if I were to die out of the pulpit, I would desire to die practising repentance. Except ye repent, says the Holy Spirit, ye shall all likewise perish. Can we say, shibboleth? Have we repented? Or is it only the sibboleth of a worldly sorrow?
2. Another shibboleth of God is faith in Christ. Not the form of words, I believe; but the diligent, faithful life; the earnest, converted soul.
3. We must believe the Bible to be inspired. Reverently and freely interpreting it, we must take it from Gods gracious hand, and follow out its leading as the clue to salvation. Else it will hang like a millstone about our necks, and sink us to perdition, 4, We must learn the true language of heaven, the true ways of holiness. We must leave the lispings, formalities, and affectations of the world, and say, Shibboleth, as the angels and spirits of the just, and the just who yet live upon earth say it, and have said it before. (S. B. James, M. A.)
Sectarianism--its origin, evils, cures
The Church of God is divided into a great number of denominations, some of them founded by very good men, some of them founded by very egotistic men, and some of them founded by very bad men. But as I demand liberty of conscience for myself, I must give that same liberty to every other man, remembering that I advocate the largest liberty in all religious belief and form of worship. The air and the water keep pure by constant circulation, and I think there is a tendency in religious discussion to purification and moral health. In a world of such tremendous vicissitude and temptation, and with a soul that must after a while stand before a throne of insufferable brightness, to give account for every thought, word, action, preference, and dislike--that man is mad who has no religious preference. But our early education, our physical temperament, our mental constitution, will very much decide our form of worship.
1. In tracing out the religion of sectarianism, or bigotry, I find that a great deal of it comes from wrong education in the home circle. There are parents who do not think it wrong to caricature and jeer the peculiar forms of religion in the world, and denounce other denominations.
2. I think sectarianism and bigotry also rise from too great prominence of any one denomination in a community. All the other denominations are wrong, and his denomination is right, because his denomination is the most wealthy, or the most popular, and it is our Church, and our religious organisation, and our choir, and our minister, and the man tosses his head, and wants other denominations to know their places.
3. Bigotry is often the child of ignorance. You seldom find a man with large intellect who is a bigot. It is the man who thinks he knows a great deal, but does not. That man is almost always a bigot. There is nothing that will so soon kill bigotry as sunshine--Gods sunshine. So I have set before you what I consider to be the causes of bigotry. What are some of the baleful effects?
1. It cripples investigation. You are wrong, and I am right, and that ends it. No taste for exploration, no spirit of investigation.
2. Another great damage done by the sectarianism and bigotry of the Church is, that it disgusts people with the Christian religion. Now, the Church of God was never intended for a war barrack.
3. Again, bigotry and sectarianism do great damage in the fact that they hinder the triumph of the gospel. Oh! how much wasted ammunition! how many men of splendid intellect have given their whole life to controversial disputes, when, if they had given their life to something practical, they might have been vastly useful! A quarrel in a beehive is a strange sight. I go out sometimes in the summer and I find two beehives, and these two beehives are in a quarrel. I come near enough, not to be stung, but I come just near enough to hear the controversy, and one beehive says, That field of clover is the sweetest, and another beehive says, That field of clover is the sweetest. I come in between them, and I say, Stop this quarrel; if you like that field of clover best, go there; if you like that field of clover best, go there; but let me tell you that that hive which gets the most honey is the best hive! So I come out between the Churches of the Lord Jesus Christ. One denomination of Christians says, That field of Christian doctrine is best, and another says, This field of Christian doctrine is best. Well, I say, Go where you get the most honey. That is the best Church which gets the most honey of Christian grace for the heart, and the most honey of Christian usefulness for the life. Besides that, if you want to build up any denomination, you will never build it up by trying to pull some other down. In England a law was made against the Jew. England thrust back the Jew, and thrust down the Jew, and declared that no Jew should hold official position. What came of it? Were the Jews destroyed? Was their religion overthrown? No. Intolerance never yet put down anything. Now, what is the remedy for sectarianism? I think we may overthrow the severe sectarianism and bigotry in our hearts, and in the Church also, by realising that all the denominations of Christians have yielded noble institutions and noble men. There is nothing that so stirs my soul as this thought. Moreover, we may also overthrow the feelings of severe sectarianism by joining other denominations in Christian work. Perhaps I might more forcibly illustrate this truth by Calling your attention to an incident which took place some years ago. One Monday morning, at about two oclock, while her nine hundred passengers were sound asleep dreaming of home, the steamer Atlantic crashed into Mars Head. Five hundred souls in ten minutes landed in eternity! Oh, what a scene! Agonised men and women running up and down the gangways, and clutching for the rigging, and the plunge of the helpless steamer, threw two continents into terror. But see this brave quartermaster pushing out with the life-line until he gets to the rock; and see these fishermen gathering up the shipwrecked, and taking them into the cabins and wrapping them in the flannels snug and warm; and see that minister of the gospel, with three other men, getting into a lifeboat, and pushing out for the wreck, pulling away across the surf, and pulling away until they saved one more man, and then getting back with him to the shore. Can these men ever forget that night? And can they ever forget their companionship in peril, companionship in struggle, companionship in awful catastrophe and rescue? Never! Never! Well, our world has gone into a worse shipwreck. Sin drove it on the rocks. The old ship has lurched and tossed in the tempests of six thousand years. Out with the life-line! I do not care what denomination carries it. Out with the life-boat! I do not care what denomination rows it. Side by side, in the memory of common hardships, and common trials, and common prayers, and common tears, let us be brothers for ever. (T. De Witt Talmage.)
Social and religious tests
I. Social life has its shibboleths. Goodness of heart and purity of life and language are not always the tests of admission to what is termed choice society. Anything before that. With some it is education. How much do you know? With others it is elegance of manners and accomplishments. We do not admit awkward people to our company. And some estimate the worth of their neighbours by the length of their purses. How much are you worth? With multitudes dress is the countersign. The idol of fashion is set up, and we are expected to bow down daily and offer devout homage. In many assemblies the garment decides the position. One of our great generals, it is said, went modestly to one of our fashionable churches on a great funeral occasion. Upon his applying for a place, it transpired that the plain cloak which wrapped his person was barely sufficient to gain him a seat inside the door. It was almost literally, Stand thou there. During the service the cloak fell back far enough to reveal the mark upon the shoulders. Then came most profuse apologies, with the pressing invitation, Come up higher, and sit thou in a good place.
II. Religious life has its shibboleths, and there is no place where the overbearing requirements are more unseemly or mere to be deprecated. The spirit of Christianity, as taught by its Divine Author, is a spirit of kindness, tenderness, forbearance. It commends and enjoins the charity that beareth all things, believeth all things, hopeth all things. In the gospel we are to make allowance for each others differences, and bear with each others infirmities, and bid Godspeed to each others efforts. There are shibboleths which are legitimate, and essential to the maintenance of vital truth and goodness among men. There are principles which constitute the very foundation stones of Gods temple. These are to be defended and guarded without compromise. It is not our measuring line which is thus applied; it is not our standard set up; it is not our speech to which conformity is required. It is the pronunciation which God demands. And yet it becomes us to be extremely cautious in the pressing of the pass-words, lest we should substitute our own pronunciation for Gods and shut out any of the children of the kingdom. Take heed lest ye offend one of these little ones. There are different phases of the same doctrine; there are various explanations and interpretations which do not invalidate the truth. (Goyn Talmage.)
The shibboleths of the Churches
We may learn here the worth of the essence of a thing as it stands in contrast with the mere accent--something like that which Paul set forth in the noble words--I read and the need there is now, as there was then, that we shall stand free if we can from the letter and cling to the spirit. The letter may be, as it often is, the mere difference between the two sides, while the spirit is the Divine reality that lies and abides within them both, the only thing God ever did care for, as I believe, or ever will care for while the world stands. Shibboleth and sibboleth, you know, still make mischief when they can get a chance, as surely as they did on the banks of the Jordan, and they fall out, and divide, and weaken all the chances of right against wrong. Let others fall out as they will about the way to say the word, but be sure that the gates of life never did open and never can to this mere turn of the tongue, this sesame, but only to the grand old password: Thou shalt love the Lord thy God with all thy heart and soul and mind and strength, and thy neighbour as thyself, I notice, again, when I bring shibboleth and sibboleth home to my heart and life, that there is no other way open to me if I would be a man, let alone a Christian, but just to say what he says, the good apostle (1Co_12:13). Our belief is far less a matter of free-will than we imagine. If we are sincere in regard to truth we must believe as we do, and there is no ground for reviling. And as oaks grow best alone, and as vines need a standard, and as some flowers like a day with three quarters shadow, and others want all the sunshine that heaven can pour upon them; as all the fruits in Covent Garden Market to-morrow will be better than any one of them; as all herbs are good in their place, sweet and bitter, mellow and sharp; and as some love Rembrandts pictures with their deep shadows, and some Raphaels, with their floods of glory and hosts of angels, and no great gallery could be complete if you leave out any of these great masters: so I think we must make up our minds that any Church which can include all these diversities of thinking and believing is better than those which leave any out, and breed in and in, like the chickens in Hawthornes story that were so careful of the separateness of their breed that there were only two of them left in the end, and they could do nothing but croak. We cannot always think alike or believe alike in the most sacred relations that men and women can sustain to each other in their homes; and we ought not to look for any finer harmony than the holy spirit of well-mated Christian people, least of all in the Churches where this bond of fellowship is maintained, against all comers, that every man may make something good enough for heaven out of the nature that God has given him and the life he has to live, and that the best form in the Churches and in the nation is that in which men can manage wisely and well to govern themselves. (R. Collyer, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v6 Signifying a stream or flood.
Shibboleth
Signifying a stream or flood.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v5 to Ephraim
to Ephraim
"to the land of Ephraim"
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The Gileadites captured
"The Gileadites controlled" or "The Gileadites occupied"
fords
These are places where you can cross the river on foot because the water is shallow.
Ephraimite
person from the tribe of Ephraim
Shibboleth ... Sibboleth
These words have no meaning. Copy these words into your language, and make sure that the beginning of the words, that is the letters "Sh" and "S" are translated differently. (See: Copy or Borrow Words)
pronounce the word
"make the sound of the word"
Forty-two thousand
"42,000" (See: Numbers)
Forty-two thousand Ephraimites were killed
This can be stated in active form. AT: "They killed forty-two thousand Ephraimites" (See: Active or Passive)
translationWords
Gilead
Jordan River
Ephraim
seize
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.