1A Jerubbaal, to byl Gideón, časně vstal, i všechen lid, jenž byl s ním, a položili se u pramene Charódu; a tábor Midjánův jim byl od severu, od výšiny Móré v rovině. 2A Hospodin ke Gideónovi řekl: Lid, jenž je s tebou, je četnější než abych vydal Midjána v jejich ruku, aby se Isráél proti mně nevychloubal výrokem: Pomohla mi má ruka. 3Nuže tedy učiň v uši lidu provolání výrokem: Kdo je bojácný a ustrašený, nechť se vrací a z hory Gileádu ustupuje! A vrátilo se z lidu dvacet a dva tisíce mužů, a deset tisíců, ti zbyli. 4A Hospodin ke Gideónovi řekl: Ještě je lid četný; zaveď je dolů k vodě, ať ti je tam mohu pročistit; a stane se, že o kom k tobě budu říkat: Tento půjde s tebou, ten s tebou půjde, a každý, o kom k tobě budu říkat: Tento při tobě nepůjde, ten nepůjde. 5Zavedl tedy lid dolů k vodě a Hospodin ke Gideónovi řekl: Každý, kdo bude z vody svým jazykem chlemtat, jako chlemtá pes, budeš ho stavět zvláště, i každého, kdo se k pití bude shýbat na svá kolena. 6I vyšel počet těch, již chlemtali, se svou rukou k svým ústům, tři sta mužů, a všechen zůstatek lidu, ti se k pití vody sehnuli na svá kolena. 7A Hospodin ke Gideónovi řekl: Těmi třemi sty mužů, kteří chlemtali, vás chci vysvobodit a Midjána v tvou ruku vydat; a všechen lid nechť jde, každý k svému místu. 8Lid tedy vzal v svou ruku stravu a své trouby; i propustil všechny muže Isráélovy, každého k jeho stanům, a na těch třech stech mužů pevně setrval. A tábor Midjánův mu byl zdola v rovině. 9A v onu noc se stalo, že k němu Hospodin řekl: Vstaň, sestup proti táboru, neboť jsem jej vydal v tvou ruku; 10a bojíš-li se ty sestoupit, sestup ty a Purá, tvůj sluha, k táboru, 11a slyš, co budou mluvit, a potom tvé ruce budou sílit, takže budeš moci sestoupit proti táboru. Sestoupil tedy on a Purá, jeho sluha, k okraji ozbrojenců, kteří byli v táboře; 12a Midján a Amálék a všichni synové východu byli v rovině položeni v množství jako kobylky a jejich velbloudům nebylo počtu - v množství jako písek, jenž je na břehu moře. 13A když Gideón přišel, hle, muž vyprávějící svému druhu sen; i řekl: Hle, dostal jsem sen, a hle, pecen chleba z ječmene valící se proti táboru Midjánovu, jenž přišel až po stan a povalil jej, takže padl, i překotil jej vzhůru a stan zůstal ležet. 14A jeho druh odpověděl a řekl: Toto není nic než meč Gideóna, syna Jóášova, muže Isráélova; Bůh vydal Midjána a všechen tábor v jeho ruku. 15A jak Gideón uslyšel vypravování toho snu a jeho výklad, stalo se, že se poklonil a vrátil se do tábora Isráélova a řekl: Vstaňte, neboť Hospodin vydal tábor Midjánův v naši ruku. 16I rozdělil těch tři sta mužů na tři skupiny a v ruku jich všech dal trouby a prázdné džbány a vprostřed těch džbánů pochodně 17a řekl k nim: Ode mne budete odpozorovávat a tak budete činit; a hle, když já vstoupím na okraj tábora, stane se, že budete činit tak, jak budu činit já, 18a když na troubu budu troubit já a všichni, kteří jsou se mnou, budete na trouby troubit i vy vůkol, všechen tábor, a budete říkat: Hospodinu a Gideónovi! 19Když tedy vstoupil Gideón a sto mužů, kteří byli s ním, na okraj tábora, na začátku prostřední hlídky, jen co právě postavili strážce, jali se troubit na trouby za roztloukání džbánů, jež byly v jejich ruce. 20Jaly se tedy na trouby troubit ty tři skupiny, i roztříštili džbány a levou rukou pevně uchopili pochodně a pravou rukou trouby k troubení a jali se volat: Meč Hospodinu a Gideónovi! 21I stanuli, každý na svém vůkol vůči táboru, a všechen tábor se dal do běhu, i rozkřičeli se a rozprchli se. 22A těch tři sta, ti troubili na trouby, a Hospodin obrátil meč jednoho proti druhému, a to v celém táboře, a tábor se rozprchl až po Béth-Šittá k Ceréře, po pomezí Ávél-Mechóly před Tabbathem. 23I bylo svoláno mužstvo Isráélovo z Naftálího a z Ášéra a ze všeho Menaššéa; ti se rozehnali za Midjánem. 24A Gideón v celé pohoří Efrájimovo rozeslal posly se vzkazem: Sestupujte vstříc Midjánovi a obsaďte jim vody až po Béth-Báru a Jordán. 25A chytili dva velitele Midjána, Óréva a Zeéva, a zabili Óréva na skále Órévově a Zeéva zabili v lisu Zeévově, a hnali se po Midjánovi; a hlavu Óréva a Zeéva přinesli ke Gideónovi na druhou stranu vůči Jordánu.
Jamieson Fausset Brown Bible Commentary 1 GIDEON'S ARMY. (
Judg 7:1-
Judg 7:8)
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 (
1Sam 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.
2 the Lord said unto Gideon, The people . . . are too many--Although the Israelitish army mustered only thirty-two thousand (or one-sixth of the Midianitish host), the number was too great, for it was the Lord's purpose to teach Israel a memorable lesson of dependence on Him.
3 Now therefore . . ., proclaim in the ears of the people, saying, Whosoever is fearful . . . let him return--This proclamation was in terms of an established law (
Deut 20:8).
4 too many--Two reductions were ordered, the last by the application of a test which was made known to Gideon alone.
5 bring them down unto the water--When the wandering people in Asia, on a journey or in haste, come to water, they do not stoop down with deliberation on their knees, but only bend forward as much as is necessary to bring their hand in contact with the stream, and throw it up with rapidity, and at the same time such address, that they do not drop a particle. The Israelites, it seems, were acquainted with the practice; and those who adopted it on this occasion were selected as fit for a work that required expedition. The rest were dismissed according to the divine direction.
7 the Lord said, By the three hundred men that lapped will I save you--It is scarcely possible to conceive a more severe trial than the command to attack the overwhelming forces of the enemy with such a handful of followers. But Gideon's faith in the divine assurance of victory was steadfast, and it is for this he is so highly commended (
Heb 11:32).
8 the host of Midian was beneath him in the valley--Attention to the relative position of the parties is of the greatest importance to an understanding of what follows.
9 HE IS ENCOURAGED BY THE DREAM AND THE INTERPRETATION OF THE BARLEY CAKE. (
Judg 7:9-
Judg 7:15)
Arise, get thee down unto the host . . . But if thou fear to go down, go thou with Phurah thy servant--In ancient times it was reckoned no degradation for persons of the highest rank and character to act as spies on an enemy's camp; and so Gideon did on this occasion. But the secret errand was directed by God, who intended that he should hear something which might animate his own valor and that of his troops.
11 the outside of the armed men that were in the host--"Armed," means embodied under the five officers established by the ordinary laws and usages of encampments. The camp seems to have been unprotected by any rampart, since Gideon had no difficulty in reaching and overhearing a conversation, so important to him.
12 the Midianites and the Amalekites . . . lay along in the valley like grasshoppers for multitude; and their camels were without number--a most graphic description of an Arab encampment. They lay wrapt in sleep, or resting from their day's plunder, while their innumerable camels were stretched round about them.
13 I dreamed a dream, and, lo, a cake of barley bread tumbled into the host of Midian--This was a characteristic and very expressive dream for an Arab in the circumstances. The rolling down the hill, striking against the tents, and overturning them, naturally enough connected it in his mind with the position and meditated attack of the Israelitish leader. The circumstance of the cake, too, was very significant. Barley was usually the food of the poor, and of beasts; but most probably, from the widespread destruction of the crops by the invaders, multitudes must have been reduced to poor and scanty fare.
15 when Gideon heard the telling of the dream, and the interpretation . . . he worshipped--The incident originated in the secret overruling providence of God, and Gideon, from his expression of pious gratitude, regarded it as such. On his mind, as well as that of his followers, it produced the intended effect--that of imparting new animation and impulse to their patriotism.
16 HIS STRATAGEM AGAINST MIDIAN. (
Judg 7:16-
Judg 7:24)
he divided the three hundred men into three companies--The object of dividing his forces was, that they might seem to be surrounding the enemy. The pitchers were empty to conceal the torches, and made of earthenware, so as to be easily broken; and the sudden blaze of the held-up lights--the loud echo of the trumpets, and the shouts of Israel, always terrifying (
Num 23:21), and now more terrible than ever by the use of such striking words, broke through the stillness of the midnight air. The sleepers started from their rest; not a blow was dealt by the Israelites; but the enemy ran tumultuously, uttering the wild, discordant cries peculiar to the Arab race. They fought indiscriminately, not knowing friend from foe. The panic being universal, they soon precipitately fled, directing their flight down to the Jordan, by the foot of the mountains of Ephraim, to places known as the "house of the acacia" [Beth-shittah], and "the meadow of the dance" [Abel-meholah].
23 the men of Israel gathered themselves together--These were evidently the parties dismissed, who having lingered at a little distance from the scene of contest, now eagerly joined in the pursuit southwestward through the valley.
24 Gideon sent messengers throughout all mount Ephraim--The Ephraimites lay on the south and could render seasonable aid.
Come . . . take before them the waters unto Beth-barah--(See on
Judg 3:28). These were the northern fords of the Jordan, to the east-northeast of wady Maleh.
the men of Ephraim gathered themselves together . . . unto Beth-barah--A new conflict ensued, in which two secondary chiefs were seized and slain on the spots where they were respectively taken. The spots were named after these chiefs, Oreb, "the Raven," and Zeeb, "the Wolf"--appropriate designations of Arab leaders.