The children of Israel did that which was evil in Yahweh’s sight, and forgot Yahweh their God, and served the Baals and the Asheroth.
Parallel Translations
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The children of Israel did that which was evil in Yahweh’s sight, and forgot Yahweh their God, and served the Baals and the Asheroth.
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And the children of Israel did evil in the sight of the LORD, and forgat the LORD their God, and served Baalim and the groves.
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And the children of Israel did that which was evil in the sight of the LORD, and forgot the LORD their God, and served the Baalim and the Asheroth.
Cross-references (16)
Passages linked to Judges 3:7 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Exodus 34:13 but you shall break down their altars, and dash in pieces their pillars, and you shall cut down their Asherah poles;
- Deuteronomy 4:9 Only be careful, and keep your soul diligently, lest you forget the things which your eyes saw, and lest they depart from your heart all the days of your life; but make them known to your children and your children’s children—
- 2 Kings 23:6 He brought out the Asherah from Yahweh’s house, outside of Jerusalem, to the brook Kidron, and burned it at the brook Kidron, and beat it to dust, and cast its dust on the graves of the common people.
- Deuteronomy 16:21 You shall not plant for yourselves an Asherah of any kind of tree beside Yahweh your God’s altar, which you shall make for yourselves.
- Judges 2:11-13 The children of Israel did that which was evil in Yahweh’s sight, and served the Baals. 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 peoples who were around them, and bowed themselves down to them; and they provoked Yahweh to anger. They abandoned Yahweh, and served Baal and the Ashtaroth.
- Judges 3:12 The children of Israel again did that which was evil in Yahweh’s sight, and Yahweh strengthened Eglon the king of Moab against Israel, because they had done that which was evil in Yahweh’s sight.
- Judges 6:25 That same night, Yahweh said to him, “Take your father’s bull, even the second bull seven years old, and throw down the altar of Baal that your father has, and cut down the Asherah that is by it.
- 1 Kings 16:33 Ahab made the Asherah; and Ahab did more yet to provoke Yahweh, the God of Israel, to anger than all the kings of Israel who were before him.
- 1 Kings 18:19 Now therefore send, and gather to me all Israel to Mount Carmel, and four hundred fifty of the prophets of Baal, and four hundred of the prophets of the Asherah, who eat at Jezebel’s table.”
- 2 Kings 23:14 He broke in pieces the pillars, cut down the Asherah poles, and filled their places with men’s bones.
- 2 Chronicles 15:16 Also Maacah, the mother of Asa the king, he removed from being queen, because she had made an abominable image for an Asherah; so Asa cut down her image, ground it into dust, and burned it at the brook Kidron.
- 2 Chronicles 24:18 They abandoned the house of Yahweh, the God of their fathers, and served the Asherah poles and the idols, so wrath came on Judah and Jerusalem for this their guiltiness.
- 2 Chronicles 33:3 For he built again the high places which Hezekiah his father had broken down; and he raised up altars for the Baals, made Asheroth, and worshiped all the army of the sky, and served them.
- 2 Chronicles 33:19 His prayer also, and how God was entreated of him, and all his sin and his trespass, and the places in which he built high places, and set up the Asherah poles and the engraved images, before he humbled himself: behold, they are written in the history of Hozai.
- 2 Chronicles 34:3 For in the eighth year of his reign, while he was yet young, he began to seek after the God of David his father; and in the twelfth year he began to purge Judah and Jerusalem from the high places, the Asherah poles, the engraved images, and the molten images.
- 2 Chronicles 34:7 He broke down the altars, and beat the Asherah poles and the engraved images into powder, and cut down all the incense altars throughout all the land of Israel, then returned to Jerusalem.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (15 sources)
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Geneva Bible translators 1599 · Public Domain Trees or woods erected for idolatry.
Trees or woods erected for idolatry.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Jdg 3:7 And the children of Israel did evil…
Jdg 3:7 And the children of Israel did evil in the sight of the LORD, and forgat the LORD their God, and served Baalim and the groves.
Ver. 7. And served Baalim and the groves.] That is, In the groves. The devil purposely chose those dark places, called Luci quia minime lucent, that his Tenebriones, children of darkness, might there more closely commit their deeds of darkness. Nos pudore pulso, said those worshippers of Priapus or Baalpeor, We cannot better please our god, than by banishing modesty.
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 i.e. In the groves, in which the heathens usually…
i.e. In the groves, in which the heathens usually worshipped their Baalims or idols. Or, the groves are here put metonymically for the idols of the groves, which are distinguished here from their
Baalim, which seem to have been worshipped in other places, as the prophets of Baal are distinguished from the prophets of the groves, 1Ki 18:19.
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 children of Israel did evil in the…
And the children of Israel did evil in the sight of the Lord,.... Both by marrying with Heathens, and worshipping their gods:
and forgot the Lord their God; as if they had never heard of him, or known him, their Maker and Preserver, who had done so many great and good things for them:
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and served Baalim, and the groves; of Baalim, see Jdg 2:11; the groves mean either idols worshipped in groves, as Jupiter was worshipped in a grove of oaks, hence the oak of Dodona; and Apollo in a grove of laurels in Daphne: there were usually groves where idol temples were built; and so in Phoenicia, or Canaan, Dido the Sidonian queen built a temple for Juno in the midst of the city, where was a grove of an agreeable shade (d): so Barthius (e) observes, that most of the ancient gods of the Heathens used to be worshipped in groves. And groves and trees themselves were worshipped; so Tacitus says (f) of the Germans, that they consecrated groves and forests, and called them by the names of gods. Groves are here put in the place of Ashtaroth, Jdg 2:13; perhaps the goddesses of that name were worshipped in groves; and if Diana is meant by Astarte, Servius (g) says that every oak is sacred to Jupiter and every grove to Diana; and Ovid (h) speaks of a temple of Diana in a grove. But as they are joined with Baalim, the original of which were deified kings and heroes, the groves may be such as were consecrated to them; for, as the same writer observes (i), the souls of heroes were supposed to have their abode in groves; See Gill on Exo 34:13 and See Gill on Deu 7:5. It was in this time of defection that the idolatry of Micah, and of the Danites, and the war of Benjamin about the Levite's concubine, happened, though related at the end of the book; so Josephus (k) places the account here.
(d) "Lucus in urbe fuit media", &c. Virgil. Aeneid. l. 1. (e) Animadv. ad Claudian. de raptu Proserp. l. 1. v. 205. (f) De mor. German. c. 9. Vid. Plin. l. 12. 1. (g) In Virgil. Georgic. l. 3. col. 295. (h) "Est nemus et piceis", &c. Ep. 12. v. 67. Vid. Metamorph. l. 11. Fab. 9. v. 560. (i) In Virgil. Aeneid. l. 1. col. 481. & in l. 3. col. 721. (k) Antiqu. l. 5. c. 2. & 3.
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 And the groves - That is, in the groves,…
And the groves - That is, in the groves, in which the Heathens usually worshipped their Baalim or idols.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 7. Served Baalim and the groves] No groves…
Verse 7. Served Baalim and the groves] No groves were ever worshipped, but the deities who were supposed to be resident in them; and in many cases temples and altars were built in groves, and the superstition of consecrating groves and woods to the honour of the deities was a practice very usual with the ancients. Pliny assures us that trees, in old times, served for the temples of the gods. Tacitus reports this custom of the old Germans; Quintus Curtius, of the Indians; and Caesar, and our old writers, mention the same of the Druids in Britain. The Romans were admirers of this way of worship and therefore had their luci or groves in most parts of the city, dedicated to some deity. But it is very probable that the word אשרות asheroth which we translate groves, is a corruption of the word עשתרות ashtaroth, the moon or Venus, (see on Jdg 2:13), which only differs in the letters ע ת, from the former. Ashtaroth is read in this place by the Chaldee Targum, the Syriac, the Arabic, and the Vulgate, and by one of Dr. Kennicott's MSS.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain And the groves - literally, Asheroth, images of Asherah…
And the groves - literally, Asheroth, images of Asherah (the goddess companion of Baal): see Deu 16:21 note.
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 Astaroth. Hebrew Asheroth, Septuagint, "the groves," (Menochius) of which…
Astaroth. Hebrew Asheroth, Septuagint, "the groves," (Menochius) of which Astaroth was the goddess, (Calmet) like Diana, chap. ii. 11. Various trees were sacred to idols. (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).
Daniel D. Whedon 1874 · Public Domain CHUSHAN’S OPPRESSION, AND THE DELIVERANCE BY OTHNIEL, Jdg_3:7-11.
CHUSHAN’S OPPRESSION, AND THE DELIVERANCE BY OTHNIEL, Jdg_3:7-11.
7. The children of Israel did evil — Matrimony strongly influences character. A pagan wife will paganize her husband, especially if that husband be so for backslidden as to trample down so plain a prohibition of such a marriage as is recorded in the book of the law. Deu_7:3. It did not require a supernatural prescience, but only a knowledge of the human heart, to make the prediction contained in Deu_7:4 : “For they will turn away thy sons from following me, that they may serve other gods.” “In such unequal matches,” says Henry, “there is more reason to fear that the bad will corrupt the good, than to hope that the good will reform the bad.” Hence to all Christians there is an apostolic prohibition, “Be not unequally yoked together with unbelievers,” 2Co_6:14.
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And forgat… God — By long neglect of his service, and absence from his sanctuary and the appointed means of knowledge.
The groves — Hebrew, the Asheroth. Our translators have followed the Septuagint in rendering this word, groves. The Vulgate — Ashtaroth — comes nearer to the Hebrew, which signifies the image-pillars of Asherah, the Sidonian Astarte, the oriental Venus. From the fact that these images were the stumps of trees, several versions have translated the word Asheroth, trees or groves. Bertheau identifies Asheroth with Ashtareth, but supposes that the latter is rather the name of the goddess, while the former refers more specially to the idols erected to her honour. See on Jdg_2:13, and 1Ki_14:15.
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 7. did that which was evil] See Jdg_2:11 n.;…
7. did that which was evil] See Jdg_2:11 n.; forgat, cf. Deu_6:12; Deu_8:11 etc.; 1Sa_12:9; Hos_2:13; Jer_3:21.
the Baalim and the Asheroth] For the Baalim see Jdg_2:13 n. The word rendered groves by AV. (from the LXX ἄλσος, Vulgate lucus) is in Hebr. ashçroth (only here and 2Ch_19:3; 2Ch_33:3), usually ashçrim, plur. of ashçrah which denotes a wooden pole planted (Deu_16:21), or set up (2Ki_17:10), beside an altar, and venerated as a sacred symbol. It was a characteristic feature of the Canaanite sanctuaries, and from them it was adopted by the Israelites; thus at Ophrah an ashçrah stood by the altar of Baal (Jdg_6:25), at Samaria, Beth-el, Jerusalem by the altar of Jehovah (2Ki_13:6; 2Ki_23:6; 2Ki_23:15; cf. Deu_16:21 f.). It seems to have been a general symbol for deity. How it came to have this significance is disputed; some regard the sacred pole as a substitute for a tree and a relic of primitive tree-worship; others think that the name meant originally a sign-post, marking the precincts of the sanctuary, cf. Assyr. ashirtu ‘sanctuary,’ ‘temple.’ Here, however, and in a few other passages, ashçrah, like ‘Ashtoreth elsewhere (e.g. Jdg_2:13), is combined with Baal, and was served apparently as a divinity; cf. 2Ki_23:4 and 1Ki_15:13, 2Ki_21:7. Was ashçrah, then, a goddess, confused with ‘Ashtoreth and sometimes put in her place1[26]? From outside the O.T. we find undoubted evidence of a goddess Ashçrah, worshipped by the Babylonians in the remote period of Ḫammurabi (c. 2130 b.c.), and of Western or Canaanite origin; while the pr. name Abd-ashirta ‘servant of Ashçrah,’ which occurs frequently in the Amarna letters, implies her cult in Canaan in the xv cent. b.c.2[27] Still more decisive is the express mention of her name in the phrase ‘the finger of Ashirat,’ from one of the cuneiform tablets found at Taanach (Driver, Schweich Lects., p. 82). The goddess Ashratum, i.e. ‘the kindly,’ ‘the gracious,’ is simply the fem. of the god Ashur, sometimes written Ashir. In S. Arabia we meet with Athîrat, the wife of the moon-god; in N. Arabia (Têma) the name was pronounced Ashîra3[28]
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[26] The confusion goes much further in the Versions, e.g. Vulg. here has Astaroth; but it is in no way due to any similarity in the names, which are quite distinct.
[27] The inscr. of Ḫammurabi which mentions Ash-ra-tum, ‘the bride of the king of heaven,’ is given by Hommel, Aufsätze u. Abhandlungen ii. 211 f. In the Amarna letters the pr. name alluded to is once written Ab-di-ash-ta-[ar]-ti, i.e. ‘servant of Ishtar,’ shewing how early the confusion between Ashçrah and ‘Ashtoreth began; see also Zimmern, Keilinschr. u. d. A. T.3 432 ff.
[28] For Athîrat in Minaean inscrr. see Hommel l.c. 206 ff., Expos. Times xi. (1899) 127; for the Aramaic inscr. of Têma see NSI. 195 ff. In the obscure expression ‘Ashtart in the ashçrah’ the name occurs once in Phoenician, inscr. of Ma‘sûb (NSI. 50). On some seals and gems, partly of Assyr.-Babyl., partly of Phoen. origin, an altar or a sacred tree is represented with what may be intended for a pole (or maṣṣçbah ‘pillar’) on either side.
. The bearing of this evidence upon the usage of the O.T. is not easy to make out; there was a goddess Ashçrah, though in the O.T. the name is probably not to be understood in this sense. At any rate the goddess never had a very distinct existence; in Babylonia she was overshadowed by Ishtar; in Canaan, at a later epoch, she was confused with, or absorbed into, the great Canaanite goddess ‘Ashtoreth, and survived merely in the name of the sacred pole, usually a general symbol for deity, but occasionally, as here, regarded as itself divine and worshipped. In this way, perhaps, we may do justice to all the facts.
7–11. Othniel delivers Israel from Cushan-rishathaim
The account of this deliverance is given as a typical illustration of the theory announced in Jdg_2:11-19. It is composed almost entirely of the standing formulae of the Deuteronomic editor. The other narratives of the Judges are founded upon some popular story, but there is no story here; the only details preserved are the bare names of the oppressor and the deliverer. As it stands this meagre notice can hardly be historical; but when we go behind it we seem to discover the faint tradition of an actual struggle.
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 (7) Did evil in the sight of the Lord.—Rather,…
(7) Did evil in the sight of the Lord.—Rather, did the evil, as in Jdg_2:11.
And the groves.—Rather, and the Asheroth, i.e., the wooden images of the nature-goddess, Asherah (which are called also Asherim). The LXX. render the word Asherah by alsos, “a grove,” and other versions follow them. (Sec Exo_34:13; Deu_8:5; Deu_16:21; 2Ki_23:14, &c.) Thus Luther renders it die Hainen, and it used to be erroneously supposed that the word pointed to tree-worship. The Vulgate rundere it “Astaroth.” It seems, however, to be clear from the researches of Mövers and others that Asherah and Astarte were different though allied deities. For the latter, see Jdg_2:13. Asherah is from a root which means upright (like Orthia or Orthosia, a designation of Artemis, Herod. iv. 87), and her images are generally mentioned in connection with altars and images of Baal (Exo_34:13; Deu_7:5; Deu_12:3; 1Ki_14:23, &c.; Mic_6:12).
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 Jud 3:7-11 This section introduces us into the actual…
Jud 3:7-11 This section introduces us into the actual narrative of the Book of Judges, the prefatory matter being now concluded. The whole book proceeds on the same model as this section does. The apostasy of Israel; their servitude under the oppressor sent to chastise them; their cry of distress and penitence; their deliverance by the judge raised up to save them; the rest which follows their deliverance. There is infinite variety in the details of the successive narratives, but they are all formed on the same plan.
The groves. The Asheroth, here and elsewhere (Jud_1:6:25, 26 Deu_16:21, etc.) wrongly rendered groves, were large wooden images or pillars in honour of Ashtoreth, and so are properly coupled with Baalim. This verse is in fact identical in meaning with Jud_1:2:13, of which it is a repetition. (see note to Jud_1:2:13,Jud_1:8:23)
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Vers. 7-11. God"s scourge.
In a remarkable passage (Deu_32:8) Moses tells us that when the Most High divided to the nations their inheritance, he set the bounds of the people according to the number of the children of Israel. In like manner the sacred history teaches us how the movements of the nations and the restless invasions and conquests of heathen kings and warriors had a special relation to the chosen race. They indeed did not mean so. They were actuated merely by ambition, by the lust of conquest, by the appetite for plunder and dominion. But in the wonderful providence of God they were made instruments for chastening and correcting, or for saving and delivering, his people, as the case might be. Here we find the unsettled state of the Mesopotamian tribes, which led them beyond the borders of their own land, bringing them to Palestine at the very time when the Israelites in the wantonness of their fickle hearts had fallen away from the service of the living and true God to that of the idols of Canaan. There they were living at ease, having partly extirpated the Canaanites, and partly entered into league and amity with them. Seduced by their vices, captivated by their sensuous religion, they had forgotten all the works of God, and no longer trembled at his word, and did not feel their need of his favour. Yet a little while and their apostasy would have been complete, and the very end of their election would have failed. But this was not to be. So Chushanrishathaim, who had perhaps never heard of their names, and knew nothing of their religion or of their apostasy, mustered his hosts, marched his army, and at the critical moment fell like a rod upon the peccant people. We are left to imagine the misery of those eight years of servitude under a heathen tyrant: the injuries and indignities, the terror and unrest, the grinding servitude, the hard bondage, the bitterness of soul, the wasting and oppression of spirit. The crops for which they toiled eaten by another; their goodly houses tenanted by their foes, and themselves turned into the street; their wives and daughters bondwomen, and their sons made slaves; their national glory turned to shame, their cherished hopes withered into despair. And we are left to imagine how that misery bent the iron sinew of their neck, and brought them back to God. No doubt their self-confidence was broken down. Their illusive dreams of pleasure had ended in an awakening to their self-inflicted pain; sin appeared in its true colours as an enemy and betrayer; the false gods were found to be no helpers. Why not turn to God? He had been very good to them. Why had they ever forsaken him? He and he alone could save them, as he had saved their, fathers from the hands of Pharaoh. But would he? They would try. They would turn to him in penitence and prayer; they would confess their sins; they would humble themselves in his sight; they would call upon his blessed name; they would plead his covenant, his promises, the glory of his own great name. And they did so. Nor did they call in vain. Their cry of distress entered into the ears of the Lord of hosts. His wrath turned to pity; he who chastened when they sinned, now comforted when they prayed. He had sent a scourge; he now sends a deliverer. Chushan was invincible when his mission was to strike; but when his mission was ended his arm fell broken at his side. Othniel the deliverer went forth in the might of God"s Spirit, and Chushan"s power was gone. The waters of the Euphrates which had overflowed their banks were dried up again, and the land of Israel had rest for forty years. And so has it ever been. The obscurer movements of Philistines, and Ammonites, and Midianites, as well as the grand historic drama of Assyria, and Egypt, and Babylon, and Persia, and Greece, and Rome, have always had one special design in the correction or deliverance of God"s people. And though we have no inspired interpreter to expound to us the later movements of the peoples, yet may we be sure that the great events of modern history have been appointed to work out the purposes of God with reference to his Church, either for correction or deliverance, and that the rise and fall of empires, the ambition of kings and statesmen, the conquests of warriors, and the revolutions of peoples, will in the end be found to have been overruled for the glory of God, and for the extension of the kingdom of Jesus our Lord. And in this confidence the Church may rest and be at ease in her integrity, while she is careful not to provoke God"s anger by turning aside from his truth, or growing weary of his blessed service.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain Groves, like high places, have been associated with idolatrous…
Groves
Groves, like high places, have been associated with idolatrous worship from time immemorial. The Heb. asherah, trans. grove means also the idol enshrined there. Deu 16:21. This idol seems often to have been a sacred tree, the figure of which is constantly found on Assyrian monuments. In apostate Israel, however, such groves were associated with every form of idolatry, e.g. 2Ki 17:16; 2Ki 17:17.
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(See Scofield "1Ki 3:2") and Ashtaroth See Scofield "Jdg 2:13".
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Othniel Judge of Israel
Othniel Judge of Israel
v. 7. And the children of Israel did evil in the sight of the Lord, the usual formula introducing a chapter of oppression and deliverance, Jdg 2:11, and forgot the Lord, their God, and served Baalim and the groves, that is, Asherah, for in the heathen worship, the altar was consecrated to Baal, the pillar or treeidol to Astarte, or Ashtaroth, Jos 2:13.
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v. 8. Therefore the anger of the Lord was hot against Israel, it was kindled, it flared up in an angry flame, and He sold them into the hand of Chushan-rishathaim, king of Mesopotamia, some mighty monarch toward the East; and the children of Israel served Chushan-rishathaim eight years, by being obliged to pay heavy tribute money.
v. 9. And when the children of Israel cried unto the Lord, as they felt the severity of the oppression more and more, the Lord raised up a deliverer to the children of Israel, a man who was to save them from the tyrant, who delivered them, even Othniel, the son of Xenaz, Caleb’s younger brother, the conqueror of Debir, Jos 1:13; Jos 15:16-17.
v. 10. And the Spirit of the Lord came upon him, filling him with extraordinary military ability and valor, as well as the wisdom necessary to decide difficult cases according to the Law, and he judged Israel, restored justice and order, and went out to war; and the Lord delivered Chushan-rishathaim, king of Mesopotamia, into his hand; and his hand prevailed against Chushan-rishathaim, he defeated the oppressor and threw off the burden which was bearing Israel down. Thus the consciousness of God and of the duty toward Jehovah was restored in Israel.
v. 11. And the land had rest forty years, the people being able to follow all the pursuits of peace without outside interference. And Othniel, the son of Kenaz, under whose blameless and happy rule the land had been restored to its former prosperity, died. Thus the children of Israel had received a lesson the force of which was to be impressed upon them for all times, for every proof of God’s kindness is intended to make men cling to Him in firm trust.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 what was evil in the sight of Yahweh
what was evil in the sight of Yahweh
The sight of Yahweh represents Yahweh's judgment or evaluation. See how you translated this in Judges 2:11. AT: "what was evil in Yahweh's judgment" or "what Yahweh considered to be evil" (See: Metaphor)
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forgot Yahweh their God
Here "forgot" is an idiom that means "they stopped obeying." (See: Idiom)
the anger of Yahweh was set on fire
Yahweh becoming very angry is spoken of as if his anger were something that could be set on fire. AT: "Yahweh became very angry" (See: Metaphor)
sold them into the hand of Cushan-Rishathaim
Allowing the people of Israel to be conquered is spoken of as if Yahweh sold them to Cushan-Rishathaim. AT: "allowed Cushan-Rishathaim and his army to defeat them" (See: Metaphor)
into the hand of Cushan-Rishathaim
Here "hand" is a metonym that represents power or control. Also, "Cushan-Rishathaim" is a synechdoche that represents himself and his army. (See: Metonymy and Synecdoche)
Cushan-Rishathaim
This is the name of a man. (See: How to Translate Names)
Aram Naharaim
This is the name of a country. (See: How to Translate Names)
translationWords
evil
Yahweh
worship
Baal
Asherah
hand
Mesopotamia
servant
year
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.