Juízes 1:1

Now. — The “now” should rather be rendered And, as in Levítico 1:1; Números 1:1; Josué 1:1; 1 Samuel 1:1; 2 Samuel 1:1; 2 Reis 1:1. The word connects this book with the last, “as a link in the chain of books which relate in unbroken connection the sacred history of the world from the Creation to the Exile” (Bertheau).

Alter the death of Joshua. — In these first words we are met by a difficulty, for there can be little reasonable doubt that most, at any rate, of the events narrated from this verse to Juízes 2:5 took place before the death of Joshua, whose death and burial are accordingly mentioned in Juízes 2:8. For (1) the whole passage (Juízes 1:1 to Juízes 2:5) evidently describes the first movements of the Israelites after their establishment on the western side of the Jordan. (See Josué 18:1; Josué 21:43; Josué 22:32; Josué 24:28.) (2) It is inconceivable that the Israelites should have remained inactive during the long life of Joshua, who attained the age of 110 years. (3) The events in Juízes 1:10 are evidently identical with those in Josué 12:9; Josué 12:14; Josué 12:19 (4) The angel’s message (Juízes 2:1) and the subsequent notices (6-18) are closely parallel with, and sometimes verbally the same as, those in Josué 24:24. That these should be records of different and yet most closely analogous series of circumstances is all but impossible. Various ways of accounting for the difficulty have been suggested. (1) Some suppose that many events narrated or touched upon in the Book of Joshua (especially Juízes 15:14; Juízes 15:16, &c.) are narrated by anticipation. (2) Clericus arbitrarily supplies the words, “After the death of Joshua the Canaanites recovered strength, but in his lifetime the children of Israel.” (3) Schmidt renders the verbs as pluperfects: “It came to pass after the death of Joshua, the children of Israel had consulted Jehovah,” &c. (4) A more recent conjecture is that the name “Joshua” has here crept in by an error of the scribes. If we read, “After the death of Moses,” all becomes clear and coherent; and if the book, in its original form, possibly began at Juízes 3:7, with the words, “And it came to pass, after the death of Joshua, that the children of Israel did evil in the sight of the Lord,” &c., the clerical error may have been caused by the addition of prefatory matter to the book at the same time that the appendix (Judges 17-21) was added. It is in favour of the possibility of this suggestion that there are close resemblances between the style and the allusions of the preface, or perhaps we may say of the two prefaces (Juízes 1:1 to Juízes 2:10; Juízes 2:11), and the style and allusions of the last five Chapter s: e.g., in the references to Judah, Jerusalem, and Bethlehem (Juízes 1:1; Juízes 1:19; Juízes 20:18), Dan (Juízes 1:34; Juízes 18:1) and the Twelve Tribes (passim); the consultations of the Lord by Urim (Juízes 1:1; Juízes 20:26); the silence as to the existence of Judges; and the recurrence of various phrases, such as “set on fire,” and “with the edge of the sword” (Juízes 1:8; Juízes 20:48), “unto this day” (Juízes 1:21; Juízes 19:30), “give his daughter to wife” (Juízes 1:12; Juízes 21:1; Juízes 21:14; Juízes 21:18), &c. (5) On the other hand, the conjecture can only be regarded as possible, since it is not supported by a single MS. or suggested by any ancient commentator. It is perhaps simpler to suppose that the book originally began with the words, “Now after the death of Joshua,” and that this beginning was left unaltered as a general description of the book when the prefatory matter and appendix were attached to it.

The children of Israel. — Mainly, it would seem, the western tribes.

Asked the Lord. — The phrase is peculiar, meaning, literally, enquired in Jehovah (as we find it in the LXX.). The usual construction is “Shaal eth-Jehovah” (“asked the Lord”). This phrase (shaal be) is only found again in. Juízes 20:23. Rabbi Tanchum (whose commentary on this book has been edited by Schnurrer and Haarbürcker) says that the phrase implies the consultation of Jehovah through the high priest by means of the Urim and Thummim. “To ask of Elohim” occurs in Juízes 18:5; Juízes 20:18. Similarly in Greek, “to ask God” (Xen. Mem. viii. 3) means to consult an oracle. If the narrative of this chapter be retrospective, the high priest must have been Eleazar, the son of Aaron (Josué 14:1); if not, it must have been his son Phinehas (Josué 24:33), as Josephus seems to imply (Jos. Antt. v. 2, § 1). On this method of inquiring of God, in the absence of any authoritative declaration on the part of a prophet, see Números 27:21; Josué 9:14. On the Urim and Thummim, which was not the jewelled “breastplate of judgment,” but something which was put “in it,” see Êxodo 28:30. It is probably useless to inquire as to the method by which the will of God was revealed by the Urim and Thummim. The words mean “lights and perfections,” or something closely resembling those conceptions. The Rabbis were themselves ignorant as to the exact nature of the Urim and Thummim, and the mode in which they were used. One favourite theory is that adopted by Milton, when he speaks of Aaron’s breastplate as having been “ardent with gems oracular.” It identifies the Urim with the twelve gems, and supposes that the answers of God were spelt out by a mystic light which gleamed over these gems. But not to dwell on the fact that the names of the tribes did not contain all the letters of the Hebrew alphabet, this explanation is not consistent with the distinction made between the breastplate which was on the ephod, and the Urim and Thummim that were placed inside it (Êxodo 28:30). Another theory supposes that the mind of the high priest was abstracted from earthly things by gazing on the gems until the will of God was revealed to him. A third regards the Urim and Thummim as cut and uncut gems, kept in the folds of the breastplate, and used almost like lots. These are but theories, and in all probability the exact truth, which has now been forgotten for thousands of years, will never be discovered.

Who shall go up for us...? — At the solemn investiture of Joshua, as the successor of Moses, Moses is directed to “set him before Eleazar the priest,” who was “to ask consent for him after the judgment of Urim before the Lord: at his word they shall go out, and at his word they shall come in” (Números 27:18).