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Selected Verse: Judges 7:1 - King James

Verse	Translation	Text
Jud 7:1	King James	Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
GIDEON'S ARMY. (Jdg 7:1-8) Jerubbaal--This had now become Gideon's honorable surname, "the enemy of Baal." well--rather "spring of Harod," that is, "fear, trembling"; probably the same as the fountain in Jezreel (Sa1 29:1). It was situated not far from Gilboa, on the confines of Manasseh, and the name "Harod" was bestowed on it with evident reference to the panic which seized the majority of Gideon's troops. The host of the Midianites were on the northern side of the valley, seemingly deeper down in the descent towards the Jordan, near a little eminence.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

GIDEON'S ARMY. (Jdg 7:1-8)

Jerubbaal--This had now become Gideon's honorable surname, "the enemy of Baal."

well--rather "spring of Harod," that is, "fear, trembling"; probably the same as the fountain in Jezreel (Sa1 29:1). It was situated not far from Gilboa, on the confines of Manasseh, and the name "Harod" was bestowed on it with evident reference to the panic which seized the majority of Gideon's troops. The host of the Midianites were on the northern side of the valley, seemingly deeper down in the descent towards the Jordan, near a little eminence.

Notes on the Bible, by Albert Barnes, [1834]
The well of Harod - i. e. of trembling, evidently so called from the people who were afraid Jdg 7:3. It is identified with great probability with Ain Jalud, a spacious pool at the foot of Gilboa; (by Conder, with Ain el Jem'ain (the spring of the two troops)). Moreh was, probably, the little Hermon, the Jebel ed-Duhy of the Arabs, which encloses the plain two or three miles north of Gilboa, which shuts it in on the south.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Mustering of the Army that Gideon had Collected. - Jdg 7:1. When Gideon had been assured of the help of God by this double sign, he went to the battle early the next morning with the people that he had gathered around him. The Israelites encamped above the fountain of Harod, i.e., upon a height at the foot of which this fountain sprang; but the camp of Midian was to him (Gideon) to the north of the hill Moreh in the valley (of Jezreel: see Jdg 6:33). The geographical situation of these two places cannot be determined with certainty. The fountain of Harod is never mentioned again, though there is a place of that name referred to in Sa2 23:25 as the home of two of David's heroes; and it was from this, no doubt, that the fountain was named. The hill Moreh is also unknown. As it was by the valley (of Jezreel), we cannot possibly think of the grove of Moreh at Shechem (Gen 12:6; Deu 11:30). (Note: Bertheau endeavours to settle the position of the place from our knowledge of the country, which is for the most part definite enough. Starting with the assumption that the fountain of Harod cannot be any other than the "fountain in Jezreel" mentioned in Sa1 29:1, where Saul and the Israelites encamped at Gilboa (Sa1 28:4) to fight against the Philistines who were posted at Shunem, a place on the western slope of the so-called Little Hermon, he concludes that the fountain of Harod must be the present Ain Jalud, and the hill of Moreh the Little Hermon itself. These combinations are certainly possible, for we have nothing definite to oppose to them; still they are very uncertain, as they simply rest upon the very doubtful assumption that the only fountain in the plain of Jezreel was the celebrated fountain called Ain Jalud, and are hardly reconcilable with the account given of the route which was taken by the defeated Midianites (Jdg 7:25. and Jdg 8:4).) Jdg 7:2-3 The army of the Israelites amounted to 32,000 men (Jdg 7:4), but that of the Midianites and their allies was about 135,000 (Jdg 8:10), so that they were greatly superior to the Israelites in numbers. Nevertheless the Lord said to Gideon, "The people that are with thee are too many for me to give Midian into their hands, lest Israel vaunt themselves against me, saying, My hand hath helped me." רב followed by מן is to be understood as a comparative. Gideon was therefore to have a proclamation made before all the people: "Whosoever is fearful and despondent, let him turn and go back from Mount Gilead." The ἁπ. λεγ. צפר, judging from the Arabic, which signifies to plait, viz., hair, ropes, etc., and the noun צפירה, a circle or circuitous orbit, probably signifies to twist one's self round; hence in this instance to return in windings, to slink away in bypaths. The expression "from Mount Gilead," however, is very obscure. The mountain (or the mountains) of Gilead was on the eastern side of the Jordan; but the Israelitish army was encamped in or near the plain of Jezreel, in the country to the west of the Jordan, and had been gathered from the western tribes alone; so that even the inadmissible rendering, Let him turn and go home to the mountains of Gilead, would not give any appropriate sense. The only course left therefore is either to pronounce it an error of the text, as Clericus and Bertheau have done, and to regard "Gilead" as a mistake for "Gilboa," or to conclude that there was also a mountain or mountain range named Gilead by the plain of Jezreel in western Palestine, just as, according to Jos 15:10, there was a mountain, or range of mountains, called Seir, in the territory of Judah, of which nothing further is known. The appeal which Gideon is here directed to make to the army was prescribed in the law (Deu 20:8) for every war in which the Israelites should be engaged, and its general object was to fortify the spirit of the army be removing the cowardly and desponding. But in the case before us the intention of the Lord was to deprive His people of all ground for self-glorification. Hence the result of the appeal was one which Gideon himself certainly did not expect, - namely, that more than two-thirds of the soldiers gathered round him - 22,000 men of the people - turned back, and only 10,000 remained. Jdg 7:4 But even this number was regarded by the Lord as still too great, so that He gave to Gideon the still further command, "Bring them (the 10,000 men) down to the water," i.e., the waters formed from the fountain of Harod, "and I will purify them for thee there (צרף, separate those appointed for the battle from the rest of the army; the singular suffix refers to העם), and say to thee, This shall go with thee, and that," i.e., show thee each individual who is to go with thee to the battle, and who not. Jdg 7:5-6 Gideon was to divide the people by putting all those who should lick the water with their tongue as a dog licketh into one class, and all those who knelt down to drink into another, and so separating the latter from the former. The number of those who licked the water into their mouth with their hand amounted to 300, and all the rest knelt down to drink. "To lick with their hand to their mouth," i.e., to take the water from the brook with the hollow of their hand, and lap it into the mouth with their tongue as a dog does, is only a more distinct expression for "licking with the tongue." The 300 men who quenched their thirst in this manner were certainly not the cowardly or indolent who did not kneel down to drink in the ordinary way, either from indolence or fear, as Josephus, Theodoret, and others supposed, but rather the bravest-namely those who, when they reached a brook before the battle, did not allow themselves time to kneel down and satisfy their thirst in the most convenient manner, but simply took up some water with their hands as they stood in their military accoutrements, to strengthen themselves for the battle, and then proceeded without delay against the foe. By such a sign as this, Bertheau supposes that even an ordinary general might have been able to recognise the bravest of his army. No doubt: but if this account had not been handed down, it is certain that it would never have occurred to an ordinary or even a distinguished general to adopt such a method of putting the bravery of his troops to the test; and even Gideon, the hero of God, would never have thought of diminishing still further through such a trial an army which had already become so small, or of attempting to defeat an army of more than 100,000 men by a few hundred of the bravest men, if the Lord himself had not commanded it. Whilst the Lord was willing to strengthen the feeble faith of Gideon by the sign with the fleece of wool, and thus to raise him up to full confidence in the divine omnipotence, He also required of him, when thus strengthened, an attestation of his faith, by the purification of his army that he might give the whole glory to Him, and accept the victory over that great multitude from His hand alone. Jdg 7:7 After his fighting men had been divided into a small handful of 300 men on the one hand, and the large host of 9700 on the other, by the fulfilment of the command of God, the Lord required of him that he should send away the latter, "every man to his place," i.e., to his own home, promising that He would save Israel by the 300 men, and deliver the Midianites into their hand. The promise preceded the command, to render it easier to Gideon to obey it. "All the people," after taking out the 300 men, that is to say, the 9700 that remained. Jdg 7:8 "So they (the 300 picked men) took the provision of the people in their hand, and their (the people's) trumpets (the suffix points back to העם, the people); and all the men of Israel (the 9700) he had sent away every one to his tents, i.e., to his home (see at Deu 16:7), and the three hundred men he had kept by himself; but the camp of the Midianites was below to him in the valley." These words bring the preparations for the battle to a close, and the last clause introduces the ensuing conflict and victory. In the first clause העם (the people) cannot be the subject, partly because of the actual sense, since the 300 warriors, who are no doubt the persons intended (cf. Jdg 7:16), cannot be called "the people," in distinction from "all the men of Israel," and partly also because of the expression את־צדה, which would be construed in that case without any article in violation of the ordinary rule. We must rather read העם את־צדת, as the lxx and the Chaldee have done. The 300 men took the provision of the people, i.e., provision for the war, from the people who had been sent away, and the war-trumpets; so that every one of the 300 had a trumpet now, and as the provision of the people was also probably kept in vessels or pitchers (caddim: Jdg 7:16), a jug as well. The subject to יקחוּ is to be taken from the first clause of the seventh verse. The sentences which follow from כּל־אישׁ ואת are circumstantial clauses, introduced to bring out distinctly the situation in which Gideon was now placed. בּ החזיק, the opposite of שׁלּח, to send away, signifies to hold fast, to keep back or by himself, as in Exo 9:2. לו, to him, Gideon, who was standing by the fountain of Harod with his 300 men, the situation of Midian was underneath in the valley (see Jdg 7:1, and Jdg 6:33).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Mustering of the Army that Gideon had Collected. - Jdg 7:1. When Gideon had been assured of the help of God by this double sign, he went to the battle early the next morning with the people that he had gathered around him. The Israelites encamped above the fountain of Harod, i.e., upon a height at the foot of which this fountain sprang; but the camp of Midian was to him (Gideon) to the north of the hill Moreh in the valley (of Jezreel: see Jdg 6:33). The geographical situation of these two places cannot be determined with certainty. The fountain of Harod is never mentioned again, though there is a place of that name referred to in Sa2 23:25 as the home of two of David's heroes; and it was from this, no doubt, that the fountain was named. The hill Moreh is also unknown. As it was by the valley (of Jezreel), we cannot possibly think of the grove of Moreh at Shechem (Gen 12:6; Deu 11:30).

(Note: Bertheau endeavours to settle the position of the place from our knowledge of the country, which is for the most part definite enough. Starting with the assumption that the fountain of Harod cannot be any other than the "fountain in Jezreel" mentioned in Sa1 29:1, where Saul and the Israelites encamped at Gilboa (Sa1 28:4) to fight against the Philistines who were posted at Shunem, a place on the western slope of the so-called Little Hermon, he concludes that the fountain of Harod must be the present Ain Jalud, and the hill of Moreh the Little Hermon itself. These combinations are certainly possible, for we have nothing definite to oppose to them; still they are very uncertain, as they simply rest upon the very doubtful assumption that the only fountain in the plain of Jezreel was the celebrated fountain called Ain Jalud, and are hardly reconcilable with the account given of the route which was taken by the defeated Midianites (Jdg 7:25. and Jdg 8:4).)

Jdg 7:2-3

The army of the Israelites amounted to 32,000 men (Jdg 7:4), but that of the Midianites and their allies was about 135,000 (Jdg 8:10), so that they were greatly superior to the Israelites in numbers. Nevertheless the Lord said to Gideon, "The people that are with thee are too many for me to give Midian into their hands, lest Israel vaunt themselves against me, saying, My hand hath helped me." רב followed by מן is to be understood as a comparative. Gideon was therefore to have a proclamation made before all the people: "Whosoever is fearful and despondent, let him turn and go back from Mount Gilead." The ἁπ. λεγ. צפר, judging from the Arabic, which signifies to plait, viz., hair, ropes, etc., and the noun צפירה, a circle or circuitous orbit, probably signifies to twist one's self round; hence in this instance to return in windings, to slink away in bypaths. The expression "from Mount Gilead," however, is very obscure. The mountain (or the mountains) of Gilead was on the eastern side of the Jordan; but the Israelitish army was encamped in or near the plain of Jezreel, in the country to the west of the Jordan, and had been gathered from the western tribes alone; so that even the inadmissible rendering, Let him turn and go home to the mountains of Gilead, would not give any appropriate sense. The only course left therefore is either to pronounce it an error of the text, as Clericus and Bertheau have done, and to regard "Gilead" as a mistake for "Gilboa," or to conclude that there was also a mountain or mountain range named Gilead by the plain of Jezreel in western Palestine, just as, according to Jos 15:10, there was a mountain, or range of mountains, called Seir, in the territory of Judah, of which nothing further is known. The appeal which Gideon is here directed to make to the army was prescribed in the law (Deu 20:8) for every war in which the Israelites should be engaged, and its general object was to fortify the spirit of the army be removing the cowardly and desponding. But in the case before us the intention of the Lord was to deprive His people of all ground for self-glorification. Hence the result of the appeal was one which Gideon himself certainly did not expect, - namely, that more than two-thirds of the soldiers gathered round him - 22,000 men of the people - turned back, and only 10,000 remained.

Jdg 7:4

But even this number was regarded by the Lord as still too great, so that He gave to Gideon the still further command, "Bring them (the 10,000 men) down to the water," i.e., the waters formed from the fountain of Harod, "and I will purify them for thee there (צרף, separate those appointed for the battle from the rest of the army; the singular suffix refers to העם), and say to thee, This shall go with thee, and that," i.e., show thee each individual who is to go with thee to the battle, and who not.

Jdg 7:5-6

Gideon was to divide the people by putting all those who should lick the water with their tongue as a dog licketh into one class, and all those who knelt down to drink into another, and so separating the latter from the former. The number of those who licked the water into their mouth with their hand amounted to 300, and all the rest knelt down to drink. "To lick with their hand to their mouth," i.e., to take the water from the brook with the hollow of their hand, and lap it into the mouth with their tongue as a dog does, is only a more distinct expression for "licking with the tongue." The 300 men who quenched their thirst in this manner were certainly not the cowardly or indolent who did not kneel down to drink in the ordinary way, either from indolence or fear, as Josephus, Theodoret, and others supposed, but rather the bravest-namely those who, when they reached a brook before the battle, did not allow themselves time to kneel down and satisfy their thirst in the most convenient manner, but simply took up some water with their hands as they stood in their military accoutrements, to strengthen themselves for the battle, and then proceeded without delay against the foe. By such a sign as this, Bertheau supposes that even an ordinary general might have been able to recognise the bravest of his army. No doubt: but if this account had not been handed down, it is certain that it would never have occurred to an ordinary or even a distinguished general to adopt such a method of putting the bravery of his troops to the test; and even Gideon, the hero of God, would never have thought of diminishing still further through such a trial an army which had already become so small, or of attempting to defeat an army of more than 100,000 men by a few hundred of the bravest men, if the Lord himself had not commanded it.

Whilst the Lord was willing to strengthen the feeble faith of Gideon by the sign with the fleece of wool, and thus to raise him up to full confidence in the divine omnipotence, He also required of him, when thus strengthened, an attestation of his faith, by the purification of his army that he might give the whole glory to Him, and accept the victory over that great multitude from His hand alone.

Jdg 7:7

After his fighting men had been divided into a small handful of 300 men on the one hand, and the large host of 9700 on the other, by the fulfilment of the command of God, the Lord required of him that he should send away the latter, "every man to his place," i.e., to his own home, promising that He would save Israel by the 300 men, and deliver the Midianites into their hand. The promise preceded the command, to render it easier to Gideon to obey it. "All the people," after taking out the 300 men, that is to say, the 9700 that remained.

Jdg 7:8

"So they (the 300 picked men) took the provision of the people in their hand, and their (the people's) trumpets (the suffix points back to העם, the people); and all the men of Israel (the 9700) he had sent away every one to his tents, i.e., to his home (see at Deu 16:7), and the three hundred men he had kept by himself; but the camp of the Midianites was below to him in the valley." These words bring the preparations for the battle to a close, and the last clause introduces the ensuing conflict and victory. In the first clause העם (the people) cannot be the subject, partly because of the actual sense, since the 300 warriors, who are no doubt the persons intended (cf. Jdg 7:16), cannot be called "the people," in distinction from "all the men of Israel," and partly also because of the expression את־צדה, which would be construed in that case without any article in violation of the ordinary rule. We must rather read העם את־צדת, as the lxx and the Chaldee have done. The 300 men took the provision of the people, i.e., provision for the war, from the people who had been sent away, and the war-trumpets; so that every one of the 300 had a trumpet now, and as the provision of the people was also probably kept in vessels or pitchers (caddim: Jdg 7:16), a jug as well. The subject to יקחוּ is to be taken from the first clause of the seventh verse. The sentences which follow from כּל־אישׁ ואת are circumstantial clauses, introduced to bring out distinctly the situation in which Gideon was now placed. בּ החזיק, the opposite of שׁלּח, to send away, signifies to hold fast, to keep back or by himself, as in Exo 9:2. לו, to him, Gideon, who was standing by the fountain of Harod with his 300 men, the situation of Midian was underneath in the valley (see Jdg 7:1, and Jdg 6:33).

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Then Jerubbaal, who is Gideon - It appears that Jerubbaal was now a surname of Gideon, from the circumstance mentioned Jdg 6:32. See Jdg 8:35. The well of Harod - If this was a town or village, it is nowhere else mentioned. Probably, as חרד charad signifies to shake or tremble through fear, the fountain in question may have had its name from the terror and panic with which the Midianitish host was seized at this place.

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¹ Now the Philistines gathered together all their armies to Aphek: and the Israelites pitched by a fountain which is in Jezreel.

¹ Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley.
² And the LORD said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me.
³ Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand.
⁴ And the LORD said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go.
⁵ So he brought down the people unto the water: and the LORD said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink.
⁶ And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water.
⁷ And the LORD said unto Gideon, By the three hundred men that lapped will I save you, and deliver the Midianites into thine hand: and let all the other people go every man unto his place.
⁸ So the people took victuals in their hand, and their trumpets: and he sent all the rest of Israel every man unto his tent, and retained those three hundred men: and the host of Midian was beneath him in the valley.

³ Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand.

³³ Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel.

² For if thou refuse to let them go, and wilt hold them still,

¹⁶ And he divided the three hundred men into three companies, and he put a trumpet in every man's hand, with empty pitchers, and lamps within the pitchers.

⁷ And thou shalt roast and eat it in the place which the LORD thy God shall choose: and thou shalt turn in the morning, and go unto thy tents.

⁸ So the people took victuals in their hand, and their trumpets: and he sent all the rest of Israel every man unto his tent, and retained those three hundred men: and the host of Midian was beneath him in the valley.

⁷ And the LORD said unto Gideon, By the three hundred men that lapped will I save you, and deliver the Midianites into thine hand: and let all the other people go every man unto his place.

⁵ So he brought down the people unto the water: and the LORD said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink.
⁶ And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water.

⁴ And the LORD said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go.

⁸ And the officers shall speak further unto the people, and they shall say, What man is there that is fearful and fainthearted? let him go and return unto his house, lest his brethren's heart faint as well as his heart.

¹⁰ And the border compassed from Baalah westward unto mount Seir, and passed along unto the side of mount Jearim, which is Chesalon, on the north side, and went down to Bethshemesh, and passed on to Timnah:

¹⁰ Now Zebah and Zalmunna were in Karkor, and their hosts with them, about fifteen thousand men, all that were left of all the hosts of the children of the east: for there fell an hundred and twenty thousand men that drew sword.

² And the LORD said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me.
³ Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand.

⁴ And Gideon came to Jordan, and passed over, he, and the three hundred men that were with him, faint, yet pursuing them.

²⁵ And they took two princes of the Midianites, Oreb and Zeeb; and they slew Oreb upon the rock Oreb, and Zeeb they slew at the winepress of Zeeb, and pursued Midian, and brought the heads of Oreb and Zeeb to Gideon on the other side Jordan.

⁴ And the Philistines gathered themselves together, and came and pitched in Shunem: and Saul gathered all Israel together, and they pitched in Gilboa.

¹ Now the Philistines gathered together all their armies to Aphek: and the Israelites pitched by a fountain which is in Jezreel.

³⁰ Are they not on the other side Jordan, by the way where the sun goeth down, in the land of the Canaanites, which dwell in the champaign over against Gilgal, beside the plains of Moreh?

⁶ And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite was then in the land.

²⁵ Shammah the Harodite, Elika the Harodite,

³³ Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel.

³⁵ Neither shewed they kindness to the house of Jerubbaal, namely, Gideon, according to all the goodness which he had shewed unto Israel.

³² Therefore on that day he called him Jerubbaal, saying, Let Baal plead against him, because he hath thrown down his altar.