(11)And thou shalt hear what they say.--This was the kind of omen known by the Jews as the Bath Kol, or "Daughter of a Voice." For a similar instance see 1 Samuel 14:6 (Jonathan and his armour-bearer). The word is used in slightly different senses. Sometimes it means a voice from heaven (Matthew 3:17, &c): such voices from heaven are described in the Talmud; sometimes it means the first chance words which a man hears after being bidden to look out for them as a Divine intimation; sometimes it means an actual echo (see Hamburger's Talmud. W�rterb., s.5).
It was one of the four recognised modes of Divine direction (viz., prophets, dreams, Urim, and the Bath Kol, 1 Samuel 28:6-15), but stood lowest of the four. It was also known to the Greeks, among whom the oracle sometimes bade a man to take as his answer the first casual words which he heard spoken on leaving the Temple.
The armed men.--Literally, ranks by, five, the word (chamooshim) rendered "harnessed" in Exodus 13:18, "armed" in Joshua 1:14. Probably here the word means "foreposts," or "sentries"; and the Vulgate renders it "vigiliae." The LXX. curiously render it "to the beginning," (or in other MSS.) "to part of the fifty," following a wrong punctuation.
That were in the host.--Probably "the host" was in some respects more like a temporary nomad migration, such as is so common among all wandering tribes. If so, it would not be by any means entirely composed of "armed men," but would, like the Persians under Xerxes, trail with it a vast mass of camp followers, &c., who would probably be encamped in the centre with the baggage.
Verse 11. - The armed men. The exact meaning of the word here rendered armed men (chamushim), and which occurs Exodus 13:18; Joshua 1:14; Joshua 4:12, is a little uncertain, but it is generally thought to be synonymous with another word (calutsim), also rendered armed (Numbers 32:32; Deuteronomy 3:18), and to mean literally girded, i.e. prepared to fight. These fighting men, as distinguished from the numbers of the nomads who were with their camels and cattle scattered all along the plain, were all collected in the camp, to the edge of which Gideon and Phurah crept stealthily in the dark.
7:9-15 The dream seemed to have little meaning in it; but the interpretation evidently proved the whole to be from the Lord, and discovered that the name of Gideon had filled the Midianites with terror. Gideon took this as a sure pledge of success; without delay he worshipped and praised God, and returned with confidence to his three hundred men. Wherever we are, we may speak to God, and worship him. God must have the praise of that which encourages our faith. And his providence must be acknowledged in events, though small and seemingly accidental.
And thou shalt hear what they shall say,.... The Midianites, or what shall be said by any of them; for though it was the night season, and so not a time for much conversation, as it may be supposed to be the dead of the night; yet something would be said and heard, which is a clear proof of the prescience of God respecting future contingent events:
and afterwards shall thine hands be strengthened; and his heart encouraged by what he should hear:
to go down into the camp; in an hostile manner, with his three hundred men, after his return to them:
then went he down with Phurah his servant; first privately, only they two, leaving his little army on the hill: and came
unto the outside of the armed men that were in the host; the sentinels, who were without side the camp, and stood complete in armour to guard it; and they came as near to them, in as still and private manner as they could, without being discovered. The Septuagint version is,"to the beginning of the fifty that were in the host;''and the Syriac and Arabic versions,"to the captain of the fifty;''these might be a party of the outer guards, consisting of fifty men, with one at the head of them, placed for the safety of the army in the night season, and to give notice of any approach to them, or attempt on them.
It was one of the four recognised modes of Divine direction (viz., prophets, dreams, Urim, and the Bath Kol, 1 Samuel 28:6-15), but stood lowest of the four. It was also known to the Greeks, among whom the oracle sometimes bade a man to take as his answer the first casual words which he heard spoken on leaving the Temple.
The armed men.--Literally, ranks by, five, the word (chamooshim) rendered "harnessed" in Exodus 13:18, "armed" in Joshua 1:14. Probably here the word means "foreposts," or "sentries"; and the Vulgate renders it "vigiliae." The LXX. curiously render it "to the beginning," (or in other MSS.) "to part of the fifty," following a wrong punctuation.
That were in the host.--Probably "the host" was in some respects more like a temporary nomad migration, such as is so common among all wandering tribes. If so, it would not be by any means entirely composed of "armed men," but would, like the Persians under Xerxes, trail with it a vast mass of camp followers, &c., who would probably be encamped in the centre with the baggage.
and afterwards shall thine hands be strengthened; and his heart encouraged by what he should hear:
to go down into the camp; in an hostile manner, with his three hundred men, after his return to them:
then went he down with Phurah his servant; first privately, only they two, leaving his little army on the hill: and came
unto the outside of the armed men that were in the host; the sentinels, who were without side the camp, and stood complete in armour to guard it; and they came as near to them, in as still and private manner as they could, without being discovered. The Septuagint version is,"to the beginning of the fifty that were in the host;''and the Syriac and Arabic versions,"to the captain of the fifty;''these might be a party of the outer guards, consisting of fifty men, with one at the head of them, placed for the safety of the army in the night season, and to give notice of any approach to them, or attempt on them.