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Judges 10:10 [study!]

American Standard Version (ASV 1901) [2]
— And the children of Israel cried unto Jehovah, saying, We have sinned against thee, even because we have forsaken our God, and have served the Baalim.
King James Version (KJV 1769)
— And the children of Israel cried unto the LORD, saying, We have sinned against thee, both because we have forsaken our God, and also served Baalim.
New American Standard Bible (NASB ©1995)
— Then the sons of Israel cried out to the LORD, saying, “We have sinned against You, for indeed, we have forsaken our God and served the Baals.”
Webster's Revision of the KJB (WEB 1833)
— And the children of Israel cried to the LORD, saying, We have sinned against thee, both because we have forsaken our God, and also served Baalim.
Darby's Translation (DBY 1890)
— And the children of Israel cried to Jehovah, saying, We have sinned against thee, both because we have forsaken our God, and also served the Baals.
Rotherham's Emphasized Bible (EBR 1902)
— Then did the sons of Israel make outcry unto Yahweh, saying,—We have sinned against thee, because we have forsaken our God, and have served the Baals.
Young's Literal Translation (YLT 1898)
— And the sons of Israel cry unto Jehovah, saying, 'We have sinned against Thee, even because we have forsaken our God, and serve the Baalim.'
Douay-Rheims Challoner Revision (DR 1750)
— And they cried to the Lord, and said, We have sinned against thee, because we have forsaken the Lord our God, and have served Baalim.
Original King James Bible (AV 1611) [2]
— And the children of Israel cried vnto the LORD, saying, Wee haue sinned against thee, both because wee haue forsaken our God, and also serued Baalim.
Brenton Greek Septuagint (LXX, Restored Names)
— And the children of Israel cried to the Lord, saying, We have sinned against thee, because we have forsaken God, and served Baalim.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— And the children of Yisrael cried unto Yahweh, saying, We have sinned against thee, both because we have forsaken our Elohim, and also served Bealim.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
And the children 1121
{1121} Prime
From H1129; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like H0001, H0251, etc.).
of Yi$rl יִשׂרָאֵל 3478
{3478} Prime
From H8280 and H0410; he will rule as God; Jisrael, a symbolical name of Jacob; also (typically) of his posterity.
cried 2199
{2199} Prime
A primitive root; to shriek (from anguish or danger); by analogy (as a herald) to announce or convene publicly.
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
unto x413
(0413) Complement
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
Yhw יָהוֶה, 3068
{3068} Prime
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
saying, 559
{0559} Prime
A primitive root; to say (used with great latitude).
<8800> Grammar
Stem - Qal (See H8851)
Mood - Infinitive (See H8812)
Count - 4888
We have sinned 2398
{2398} Prime
A primitive root; properly to miss; hence (figuratively and generally) to sin; by inference to forfeit, lack, expiate, repent, (causatively) lead astray, condemn.
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
against thee, both because x3588
(3588) Complement
A primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent; (by implication) very widely used as a relative conjugation or adverb; often largely modified by other particles annexed.
we have forsaken 5800
{5800} Prime
A primitive root; to loosen, that is, relinquish, permit, etc.
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
(0853) Complement
Apparently contracted from H0226 in the demonstrative sense of entity; properly self (but generally used to point out more definitely the object of a verb or preposition, even or namely).
our lhm אֱלֹהִים, 430
{0430} Prime
Plural of H0433; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative.
and also served 5647
{5647} Prime
A primitive root; to work (in any sense); by implication to serve, till, (causatively) enslave, etc.
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
(0853) Complement
Apparently contracted from H0226 in the demonstrative sense of entity; properly self (but generally used to point out more definitely the object of a verb or preposition, even or namely).
B`lm בְּעָלִים. 1168
{1168} Prime
The same as H1167; Baal, a Phoenician deity.
Jamieson-Fausset-Brown Commentary

Judges 10:10

_ _ Judges 10:10-15. The cry to God.

_ _ The children of Israel cried unto the Lord, saying, We have sinned against thee — The first step of repentance is confession of sin, and the best proof of its sincerity is given by the transgressor, when he mourns not only over the painful consequences which have resulted from his offenses to himself, but over the heinous evil committed against God.

Matthew Henry's Commentary

Judges 10:10-18

_ _ Here is, I. A humble confession which Israel make to God in their distress, Judges 10:10. Now they own themselves guilty, like a malefactor upon the rack, and promise reformation, like a child under the rod. They not only complain of the distress, but acknowledge it is their own sin that has brought them into the distress; therefore God is righteous, and they have no reason to repine. They confess their omissions, for in them their sin began — “We have forsaken our God,” and their commissions — “We have served Baalim, and herein have done foolishly, treacherously, and very wickedly.”

_ _ II. A humbling message which God thereupon sends to Israel, whether by an angel (as Judges 2:1) or by a prophet (as Judges 6:8) is not certain. It was kind that God took notice of their cry, and did not turn a deaf ear to it and send them no answer at all; it was kind likewise that when they began to repent he sent them such a message as was proper to increase their repentance, that they might be qualified and prepared for deliverance. Now in this message, 1. He upbraids them with their great ingratitude, reminds them of the great things he had done for them, delivering them from such and such enemies, the Egyptians first, out of whose land they were rescued, the Amorites whom they conquered and into whose land they entered, and since their settlement there, when the Ammonites had joined with the Moabites to oppress them (Judges 3:13), when the Philistines were vexatious in the days of Shamgar, and afterwards other enemies had given them trouble, upon their petition God had wrought many a great salvation for them, Judges 10:11, Judges 10:12. Of their being oppressed by the Zidonians and the Maonites we read not elsewhere. God had in justice corrected them, and in mercy delivered them, and therefore might reasonably expect that either through fear or through love they would adhere to him and his service. Well therefore might the word cut them to the heart (Judges 10:13), “Yet you have forsaken me that have brought you out of your troubles and served other gods that brought you into your troubles.” Thus did they forsake their own mercies for their own delusions. 2. He shows them how justly he might now abandon them to ruin, by abandoning them to the gods that they had served. To awaken them to a thorough repentance and reformation, he lets them see, (1.) Their folly in serving Baalim. They had been at a vast expense to obtain the favour of such gods as could not help them when they had most need of their help: “Go, and cry unto the gods which you have chosen (Judges 10:14), try what they can do for you now. You have worshipped them as gods — try if they have now either a divine power or a divine goodness to be employed for you. You paid your homage to them as your kings and lords — try if they will now protect you. You brought your sacrifices of praise to their altars as your benefactors, imagining that they gave you your corn, and wine, and oil, but a friend indeed will be a friend in need; what stead will their favour stand you in now?” Note, It is necessary, in true repentance, that there be a full conviction of the utter insufficiency of all those things to help us and do us any kindness which we have idolized and set upon the throne in our hearts in competition with God. We must be convinced that the pleasures of sense on which we have doted cannot be our satisfaction, nor the wealth of the world which we have coveted be our portion, that we cannot be happy or easy any where but in God. (2.) Their misery and danger in forsaking God. “See what a pass you have brought yourselves to; now you can expect no other than that I should say, I will deliver you no more, and what will become of you then?” Judges 10:13. This he tells them, not only as what he might do, but as what he would do if they rested in a confession of what they had done amiss, and did not put away their idols and amend for the future.

_ _ III. A humble submission which Israel hereupon made to God's justice, with a humble application to his mercy, Judges 10:15. The children of Israel met together, probably in a solemn assembly at the door of the tabernacle, received the impressions of the message God had sent them, were not driven by it to despair, though it was very threatening, but resolve to lie at God's feet, and, if they perish, they will perish there. They not only repeat their confession, We have sinned, but, 1. They surrender themselves to God's justice: Do thou unto us whatsoever seemeth good unto thee. Hereby they own that they deserved the severest tokens of God's displeasure and were sure he could do them no wrong, whatever he laid upon them; they humbled themselves under his mighty and heavy hand, and accepted of the punishment of their iniquity, which Moses had made the condition of God's return in mercy to them, Leviticus 26:41. Note, True penitents dare and will refer themselves to God to correct them as he thinks fit, knowing that their sin is highly malignant in its deserts, and that God is not rigorous or extreme in his demands. 2. They supplicate for God's mercy: Deliver us only, we pray thee, this day, from this enemy. They acknowledge what they deserved, yet pray to God not to deal with them according to their deserts. Note, We must submit to God's justice with a hope in his mercy.

_ _ IV. A blessed reformation set on foot hereupon. They brought forth fruits meet for repentance (Judges 10:16): They put away the gods of strangers (as the word is), strange gods, and worshipped by those nations that were strangers to the commonwealth of Israel and to the covenants of promise, and they served the Lord. Need drove them to him. They knew it was to no purpose to go to the gods whom they had served, and therefore returned to the God whom they had slighted. This is true repentance not only for sin, but from sin.

_ _ V. God's gracious return in mercy to them, which is expressed here very tenderly (Judges 10:16): His soul was grieved for the misery of Israel. Not that there is any grief in God (he has infinite joy and happiness in himself, which cannot be broken in upon by either the sins or the miseries of his creatures), nor that there is any change in God: he is in one mind, and who can turn him? But his goodness is his glory. By it he proclaims his name, and magnifies it above all names; and, as he is pleased to put himself into the relation of a father to his people that are in covenant with him, so he is pleased to represent his goodness to them by the compassions of a father towards his children; for, as he is the Father of lights, so he is the Father of mercies. As the disobedience and misery of a child are a grief to a tender father, and make him feel very sensibly from his natural affection, so the provocations of God's people are a grief to him (Psalms 95:10), he is broken with their whorish heart (Ezekiel 6:9); their troubles also are a grief to him; so he is pleased to speak when he is pleased to appear for the deliverance of his people, changing his way and method of proceeding, as tender parents when they begin to relent towards their children with whom they have been displeased. Such are the tender mercies of our God, and so far is he from having any pleasure in the death of sinners.

_ _ VI. Things are now working towards their deliverance from the Ammonites' oppression, Judges 10:17, Judges 10:18. God had said, “I will deliver you no more;” but now they are not what they were, they are other men, they are new men, and now he will deliver them. That threatening was denounced to convince and humble them, and, now that it had taken its desired effect, it is revoked in order to their deliverance. 1. The Ammonites are hardened to their own ruin. They gathered together in one body, that they might be destroyed at one blow, Revelation 16:16. 2. The Israelites are animated to their own rescue. They assembled likewise, Judges 10:17. During their eighteen years' oppression, as in their former servitudes, they were run down by their enemies, because they would not incorporate; each family, city, or tribe, would stand by itself, and act independently, and so they all became an easy prey to the oppressors, for want of a due sense of a common interest to cement them: but, whenever they got together, they did well; so they did here. When God's Israel become as one man to advance a common good and oppose a common enemy what difficulty can stand before them? The people and princes of Gilead, having met, consult first about a general that should command in chief against the Ammonites. Hitherto most of the deliverers of Israel had an extraordinary call to the office, as Ehud, Barak, Gideon; but the next is to be called in a more common way, by a convention of the states, who enquired out a fit man to command their army, found out one admirably well qualified for the purpose, and God owned their choice by putting his Spirit upon him (Judges 11:29); so that this instance is of use for direction and encouragement in after-ages, when extraordinary calls are no longer to be expected. Let such be impartially chosen to public trust and power as God has qualified, and then God will graciously own those who are thus chosen.

John Wesley's Explanatory Notes

Judges 10:10

And served also — Because not contented to add idols to thee, we have preferred them before thee.

Geneva Bible Translation Notes

Judges 10:10

And the children of Israel (c) cried unto the LORD, saying, We have sinned against thee, both because we have forsaken our God, and also served Baalim.

(c) They prayed to the Lord, and confessed their sins.

Cross-Reference Topical ResearchStrong's Concordance

Judges 3:9 And when the children of Israel cried unto the LORD, the LORD raised up a deliverer to the children of Israel, who delivered them, [even] Othniel the son of Kenaz, Caleb's younger brother.
1 Samuel 12:10 And they cried unto the LORD, and said, We have sinned, because we have forsaken the LORD, and have served Baalim and Ashtaroth: but now deliver us out of the hand of our enemies, and we will serve thee.
Psalms 106:43-44 Many times did he deliver them; but they provoked [him] with their counsel, and were brought low for their iniquity. ... Nevertheless he regarded their affliction, when he heard their cry:
Psalms 107:13 Then they cried unto the LORD in their trouble, [and] he saved them out of their distresses.
Psalms 107:19 Then they cry unto the LORD in their trouble, [and] he saveth them out of their distresses.
Psalms 107:28 Then they cry unto the LORD in their trouble, and he bringeth them out of their distresses.
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Jg 3:9. 1S 12:10. Ps 106:43; 107:13, 19, 28.

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