Judges 3
Commentary from 5 fathers
Only for the sake of the generations of Israel, to teach them war, only the men before them knew them not.
πλὴν διὰ τὰς γενεὰς υἱῶν ᾿Ισραὴλ τοῦ διδάξαι αὐτοὺς πόλεμον, πλὴν οἱ ἔμπροσθεν αὐτῶν οὐκ ἔγνωσαν αὐτά·
то́кмѡ ра́ди родѡ́въ сынѡ́въ і҆и҃левыхъ, є҆́же наꙋчи́ти ѧ҆̀ бра́ни, ѻ҆ба́че и҆̀же пре́жде и҆́хъ не ᲂу҆вѣ́даша и҆́хъ:
The five lordships of the Phylistines, and every Chananite, and the Sidonian, and the Evite who dwelt in Libanus from the mount of Aermon to Laboemath.
τὰς πέντε σατραπείας τῶν ἀλλοφύλων καὶ πάντα τὸν Χαναναῖον καὶ τὸν Σιδώνιον καὶ τὸν Εὐαῖον τὸν κατοικοῦντα τὸν Λίβανον ἀπὸ τοῦ ὄρους τοῦ ᾿Αερμὼν ἕως Λαβωεμάθ.
пѧ́ть воево́дствъ и҆ноплеме́нническихъ, и҆ всего̀ ханане́а и҆ сїдѡ́нїѧ, и҆ є҆ѵе́а живꙋ́щаго въ лїва́нѣ ѿ горы̀ ваа́лъ-є҆рмѡ́нъ до лавѡема́ѳа.
And [this] was done in order to prove Israel by them, to know whether they would obey the commands of the Lord, which he charged their fathers by the hand of Moses.
καὶ ἐγένετο ὥστε πειράσαι ἐν αὐτοῖς τὸν ᾿Ισραήλ, γνῶναι εἰ ἀκούσονται τὰς ἐντολὰς Κυρίου, ἃς ἐνετείλατο τοῖς πατράσιν αὐτῶν ἐν χειρὶ Μωυσῆ.
И҆ бы́сть да и҆скꙋ́ситъ и҆́ми і҆и҃лѧ, да ᲂу҆вѣ́сть, а҆́ще послꙋ́шаютъ за́повѣдїй гдⷭ҇нихъ, ꙗ҆̀же заповѣ́да ѻ҆тцє́мъ и҆́хъ рꙋко́ю мѡѷсе́овою.
And the children of Israel dwelt in the midst of the Chananite, and the Chettite, and the Amorite, and the Pherezite, and the Evite, and the Jebusite.
καὶ οἱ υἱοὶ ᾿Ισραὴλ κατῴκησαν ἐν μέσῳ τοῦ Χαναναίου καὶ τοῦ Χετταίου καὶ τοῦ ᾿Αμορραίου καὶ τοῦ Φερεζαίου καὶ τοῦ Εὐαίου καὶ τοῦ ᾿Ιεβουσαίου
И҆ сы́нове і҆и҃лєвы ѡ҆бита́ша посредѣ̀ ханане́а и҆ хетте́а, и҆ а҆морре́а и҆ ферезе́а, и҆ є҆ѵе́а и҆ гергесе́а и҆ і҆евꙋсе́а,
And they took their daughters for wives to themselves, and they gave their daughters to their sons, and served their gods.
καὶ ἔλαβον τὰς θυγατέρας αὐτῶν ἑαυτοῖς εἰς γυναῖκας καὶ τὰς θυγατέρας αὐτῶν ἔδωκαν τοῖς υἱοῖς αὐτῶν καὶ ἐλάτρευσαν τοῖς θεοῖς αὐτῶν.
и҆ поѧ́ша дщє́ри и҆́хъ себѣ̀ въ жєны̀, и҆ дщє́ри своѧ̑ да́ша сынѡ́мъ и҆́хъ, и҆ послꙋжи́ша богѡ́мъ и҆́хъ.
And the children of Israel did evil in the sight of the Lord, and forgot the Lord their God, and served Baalim and the groves.
Καὶ ἐποίησαν οἱ υἱοὶ ᾿Ισραὴλ τὸ πονηρὸν ἐναντίον Κυρίου καὶ ἐπελάθοντο Κυρίου τοῦ Θεοῦ αὐτῶν καὶ ἐλάτρευσαν τοῖς Βααλὶμ καὶ τοῖς ἄλσεσι.
И҆ сотвори́ша сы́нове і҆и҃лєвы ѕло́е пред̾ гдⷭ҇емъ и҆ забы́ша гдⷭ҇а бг҃а своего̀, и҆ послꙋжи́ша ваа́лꙋ и҆ дꙋбра́вамъ.
And the Lord was very angry with Israel, and sold them into the hand of Chusarsathaim king of Syria of the rivers: and the children of Israel served Chusarsathaim eight years.
καὶ ὠργίσθη θυμῷ Κύριος ἐν τῷ ᾿Ισραὴλ καὶ ἀπέδοτο αὐτοὺς ἐν χειρὶ Χουσαρσαθαὶμ βασιλέως Συρίας ποταμῶν. καὶ ἐδούλευσαν οἱ υἱοὶ ᾿Ισραὴλ τῷ Χουσαρσαθαὶμ ἔτη ὀκτώ.
И҆ разгнѣ́васѧ ꙗ҆́ростїю гдⷭ҇ь на і҆и҃лѧ и҆ предадѐ и҆̀хъ въ рꙋ́ки хꙋсарсаѳе́ма царѧ̀ месопота́мїи сѵ́рскїѧ: и҆ рабо́таша сы́нове і҆и҃лєвы хꙋсарсаѳе́мꙋ лѣ́тъ ѻ҆́смь.
Now Chusarsaton's name is translated as "humiliation." They were delivered, then, to the hands of one who would humiliate them. And it was because they acted wickedly on the heights of the mountains against the Most High that he sent them to their humiliation. But I don't want you to think that it is only in relation to the ancients that divine providence delivers those who were exalted in wickedness for the purpose of humiliating them and that they may be healed by such a wholesome remedy. Presently as well, almighty God's healing providence is [not] lacking in relation to his church. Even now, there is a "Chusarsaton king of Mesopotamia" to whom souls are handed over for humiliation and affliction, souls who had moved themselves from despised Christian humility into pride and arrogance. The vice of pride is utterly hateful in the sight of God, for, as Scripture says, "pride is the beginning of departure from God" and, again, "God resists the proud, but gives grace to the humble."
Homilies on Judges 3.1
And the children of Israel cried to the Lord; and the Lord raised up a saviour to Israel, and he saved them, Gothoniel the son of Kenez, the brother of Chaleb younger than himself.
καὶ ἐκέκραξαν οἱ υἱοὶ ᾿Ισραὴλ πρὸς Κύριον· καί ἤγειρε Κύριος σωτῆρα τῷ ᾿Ισραήλ, καὶ ἔσωσεν αὐτούς, τὸν Γοθονιὴλ υἱὸν Κενέζ ἀδελφοῦ Χάλεβ τὸν νεώτερον ὑπὲρ αὐτόν,
И҆ возопи́ша сы́нове і҆и҃лєвы ко гдⷭ҇ꙋ. И҆ возста́ви гдⷭ҇ь спаси́телѧ і҆и҃лю, и҆ спасѐ и҆̀хъ, гоѳонїи́ла, сы́на кене́за бра́та хале́вова ю҆нѣ́йшаго є҆гѡ̀.
It calls the savior “Othniel,” which means “the time of God for me.” Through this first Othniel, then, the people were delivered from their humiliating servility and were restored to peace rather than having their longstanding pride and various deeds removed. But because we already said that a certain spiritual identity can be found in King Chusarsaton as one of the adversaries and a prince of the “powers of the air,” it seems to me fitting to say that Othniel likewise, who was raised up to deliver the people, is a member of the “host of heaven” and of the throng of archangels who “are sent to support those who receive the inheritance of salvation.” These angels are saviors, moreover, designated under the form of Othniel or Ehud, for, as we have often shown, we do not fight alone against the powers of the enemy, but good forces and powers are also sent to our aid by the Lord.
Homilies on Judges 3.3
We frequently find this calling from need in Scripture as well, when we read that on account of their sins, the children of Israel were delivered over by the Lord to their enemies and that, having changed their course because of their domination and savage cruelty, they cried out to the Lord. “And the Lord sent them,” it says, “a deliverer named Ehud, the son of Gera, the son of Jemini, who used either hand as if it were his right hand.” And again it says, “They cried out to the Lord, who raised up a deliverer for them, Othniel, the son of Kenaz, the younger brother of Caleb, and he freed them.” And it said of them in a psalm: “When he killed them, then they sought him, and they turned and at dawn they came to God, and they remembered that God was their helper.” And again: “They cried out to the Lord when they were troubled, and he freed them from their distress.”Of these three kinds [of calling from need], then, although the first two seem to be supported by better beginnings, nonetheless we find that even on the third level [recorded by the psalmist], which seems inferior and lukewarm, there have been people who are perfect and very fervent in spirit, similar to those who have made an excellent beginning in the Lord’s service and have passed the rest of their lives in praiseworthy intensity of spirit. Likewise there are many who have become tepid and have fallen from a higher level and very frequently ended up in tragedy. [Thus], just as it was no drawback to the former that they seem to have been converted not by their own will but by force of necessity, inasmuch as the Lord’s kindness furnished the occasion whereby they might feel compunction, likewise their having been converted in some sublime fashion profited the latter nothing whatsoever, because they did not strive to live out the rest of their days accordingly.
Conference 3.4.5-3.5.1
And the Spirit of the Lord came upon him, and he judged Israel; and he went out to war against Chusarsathaim: and the Lord delivered into his hand Chusarsathaim king of Syria of the rivers, and his hand prevailed against Chusarsathaim.
καὶ ἐγένετο ἐπ᾿ αὐτὸν πνεῦμα Κυρίου, καὶ ἔκρινε τὸν ᾿Ισραήλ. καὶ ἐξῆλθεν εἰς πόλεμον πρὸς Χουσαρσαθαίμ· καὶ παρέδωκε Κύριος ἐν χειρὶ αὐτοῦ τὸν Χουσαρσαθαὶμ βασιλέα Συρίας ποταμῶν, καὶ ἐκραταιώθη χεὶρ αὐτοῦ ἐπὶ τὸν Χουσαρσαθαίμ.
И҆ бы́сть на не́мъ дх҃ъ гдⷭ҇ень, и҆ сꙋдѝ і҆и҃лѧ. И҆ и҆зы́де на ра́ть къ хꙋсарсаѳе́мꙋ: и҆ предадѐ гдⷭ҇ь въ рꙋ́цѣ є҆гѡ̀ хꙋсарсаѳе́ма царѧ̀ сѵ́рска, и҆ ᲂу҆крѣпи́сѧ рꙋка̀ є҆гѡ̀ над̾ хꙋсарсаѳе́момъ.
And the land was quiet forty years; and Gothoniel the son of Kenez died.
καὶ ἡσύχασεν ἡ γῆ ἔτη τεσσαράκοντα· καὶ ἀπέθανε Γοθονιὴλ υἱὸς Κενέζ.
И҆ бы́сть въ поко́и землѧ̀ четы́редесѧть лѣ́тъ. И҆ ᲂу҆́мре гоѳонїи́лъ сы́нъ кене́зовъ.
And the children of Israel continued to do evil before the Lord: and the Lord strengthened Eglom king of Moab against Israel, because they had done evil before the Lord.
Καὶ προσέθεντο οἱ υἱοὶ ᾿Ισραὴλ ποιῆσαι τὸ πονηρὸν ἐνώπιον Κυρίου. καὶ ἐνίσχυσε Κύριος τὸν ᾿Εγλὼμ βασιλέα Μωὰβ ἐπὶ τὸν ᾿Ισραὴλ διὰ τὸ πεποιηκέναι αὐτούς τὸ πονηρὸν ἔναντι Κυρίου.
И҆ приложи́ша сы́нове і҆и҃лєвы сотвори́ти ѕло́е пред̾ гдⷭ҇емъ: и҆ ᲂу҆крѣпѝ гдⷭ҇ь є҆глѡ́ма царѧ̀ мѡа́влѧ на і҆и҃лѧ, зане́же сотвори́ша ѕло́е пред̾ гдⷭ҇емъ.
And he gathered to himself all the children of Ammon and Amalec, and went and smote Israel, and took possession of the city of Palm-trees.
καὶ συνήγαγε πρὸς ἑαυτὸν πάντας τοὺς υἱοὺς ᾿Αμμὼν καὶ ᾿Αμαλὴκ καὶ ἐπορεύθη καὶ ἐπάταξε τὸν ᾿Ισραὴλ καὶ ἐκληρονόμησε τὴν πόλιν τῶν φοινίκων.
И҆ собра̀ къ себѣ̀ всѧ̑ сы́ны а҆ммѡ̑ни и҆ а҆мали́кѡвы: и҆ и҆́де, и҆ поразѝ і҆и҃лѧ, и҆ взѧ̀ гра́дъ фі́нїческъ.
And the children of Israel served Eglom the king of Moab eighteen years.
καὶ ἐδούλευσαν οἱ υἱοὶ ᾿Ισραὴλ τῷ ᾿Εγλὼμ βασιλεῖ Μωὰβ ἔτη δεκαοκτώ.
И҆ рабо́таша сы́нове і҆и҃лєвы є҆глѡ́мꙋ царю̀ мѡа́влю лѣ́тъ ѻ҆смьна́десѧть.
And the children of Israel cried to the Lord; and he raised up to them a saviour, Aod the son of Gera a son of Jemeni, a man who used both hands alike: and the children of Israel sent gifts by his hand to Eglom king of Moab.
καὶ ἐκέκραξαν οἱ υἱοὶ ᾿Ισραὴλ πρὸς Κύριον· καὶ ἤγειρεν αὐτοῖς σωτῆρα τὸν ᾿Αὼδ υἱὸν Γηρὰ υἱὸν τοῦ ᾿Ιεμενί, ἄνδρα ἀμφοτεροδέξιον. καὶ ἐξαπέστειλαν οἱ υἱοὶ ᾿Ισραὴλ δῶρα ἐν χειρὶ αὐτοῦ τῷ ᾿Εγλὼμ βασιλεῖ Μωάβ.
И҆ возопи́ша сы́нове і҆и҃лєвы ко гдⷭ҇ꙋ: и҆ возста́ви и҆̀мъ гдⷭ҇ь спаси́телѧ, а҆ѡ́да сы́на гира́нѧ, сы́на і҆емені́ина, мꙋ́жа ѻ҆бодеснорꙋ́чна: и҆ посла́ша сы́нове і҆и҃лєвы да́ры рꙋко́ю є҆гѡ̀ є҆глѡ́мꙋ царю̀ мѡа́влю.
15–21Let’s observe how Ehud, whose name means “praise,” discharged his leadership. History teaches us, in its writings about King Eglon, how this most wise Ehud with particular skill and, if I may say, cunning but praiseworthy deception, would kill the tyrant Eglon, whose name means “round” or “circular.” It was necessary, then, to have the quality of judges of our people as was this Ehud, whose name means “praise,” so to cut through all his rolling motion and circuit of evil ways and to destroy the king of the Moabites. But Moabite is translated as “flow” or “effusion.” Who can the ruler or leader of this flowing and dissolute people be seen or understood to be, therefore, other than the word of that philosophy which adjudges pleasure to be the highest good, a philosophy which the word of the gospel, which has been compared to a sword, killed and destroyed? And this prophetic word would become enclosed within their belly and lowest stomach by means of the “ambidextrous” judge’s arguments, to extinguish the Moabites by assertion of the truth, enclosing also every sense of perverse doctrine and dull understanding “which extols itself and rises against the spiritual knowledge of Christ,” so that by acting thus and by doing battle with the word of God, each judge of the church may also become a praising Ehud, about whom the Lord would say, “Well done, good and faithful servant; you have been faithful over a few, so I will set you over many.”
Homilies on Judges 4.1
15–21What did you mean by saying, two thousand fall at the side? Naturally, when the right hand is designated and the left is not, the side is named in place of the left hand. It would not be right, certainly, for the just man to have a left hand: “If someone strikes you on the right cheek,” counsels the Lord, “turn to him the other also.” Notice that he did not say, “the left also,” for it is not the left cheek that is offered, but another right cheek. I shall express this very plainly, therefore, by saying that the just man has two right cheeks. The man, Ehud, for example, who is written of in the book of Judges, is said to have two right hands because he was a just man and killed that fat stupid king. “Though two thousand fall at your side, ten thousand at your right hand.” There are very many who lie in wait at our right hand, not so many who plot against our left; [thus], a thousand fall at our side and ten thousand at our right hand. Where there is greater combat, there is, of course, greater victory. Few lie in ambush at our side, but many at our right hand.
Homilies on the Psalms 20 (ps 90)
These are the persons, then, who are referred to in holy Scripture as amphoterodexioi—that is, as ambidextrous. Ehud, “who used either hand as if it were his right hand,” is described as such in the book of Judges. We shall also be able to possess this quality in a spiritual way if by a good and correct use we put the things which are considered fortunate and right-handed and the things which are called unfortunate and left-handed on the right side, that whatever befalls may become for us, in the words of the apostle, “the arms of righteousness.” For we see that our inner man consists in two parts or, as I might say, two hands. No holy person can be without what we call the left hand, but perfect virtue is discerned in the fact that by proper use he turns both into a right hand.
Conference 6.10.1
And Aod made himself a dagger of two edges, of a span long, and he girded it under his cloak upon his right thigh.
καὶ ἐποίησεν ἑαυτῷ ᾿Αὼδ μάχαιραν δίστομον, σπιθαμῆς τὸ μῆκος αὐτῆς, καὶ περιεζώσατο αὐτὴν ὑπὸ τὸν μανδύαν ἐπὶ τὸν μηρὸν αὐτοῦ τὸν δεξιόν.
И҆ сотворѝ себѣ̀ а҆ѡ́дъ но́жъ ѻ҆боюдꙋѻ́стръ, на пѧ́дь є҆ди́нꙋ долгота̀ є҆гѡ̀, и҆ припоѧ́са є҆го̀ под̾ ри́зꙋ по бедрѣ̀ деснѣ́й свое́й.
And he went, and brought the presents to Eglom king of Moab, and Eglom [was] a very handsome man.
καὶ ἐπορεύθη καὶ προσήνεγκε τὰ δῶρα τῷ ᾿Εγλὼμ βασιλεῖ Μωάβ· καὶ ᾿Εγλὼμ ἀνὴρ ἀστεῖος σφόδρα.
И҆ и҆́де, и҆ принесѐ да́ры є҆глѡ́мꙋ царю̀ мѡа́влю: є҆глѡ́мъ же мꙋ́жъ добротѣле́сенъ бѣ̀ ѕѣлѡ̀.
And it came to pass when [Aod] had made an end of offering his gifts, that he dismissed those that brought the gifts.
καὶ ἐγένετο ἡνίκα συνετέλεσεν ᾿Αὼδ προσφέρων τὰ δῶρα, καὶ ἐξαπέστειλε τοὺς φέροντας τὰ δῶρα·
И҆ бы́сть є҆гда̀ сконча̀ а҆ѡ́дъ приносѧ̀ да́ры, и҆ ѿсла̀ носѧ́щихъ да́ры:
And he himself returned from the quarries that are by Galgal; and Aod said, I have a secret errand to thee, O king! and Eglom said to him, Be silent: and he sent away from his presence all who waited upon him.
καὶ αὐτὸς ὑπέστρεψεν ἀπὸ τῶν γλυπτῶν τῶν μετὰ τῆς Γαλγάλ. καὶ εἶπεν ᾿Αώδ· λόγος μοι κρύφιος πρός σε, βασιλεῦ. καὶ εἶπεν ᾿Εγλὼμ πρὸς αὐτόν· σιώπα· καὶ ἐξαπέστειλεν ἀφ᾿ ἑαυτοῦ πάντας τοὺς ἐφεστῶτας ἐπ᾿ αὐτόν.
и҆ є҆глѡ́мъ ѡ҆брати́сѧ ѿ і҆́дѡлъ и҆̀же въ галга́лѣхъ. И҆ речѐ а҆ѡ́дъ: сло́во мнѣ̀ є҆́сть къ тебѣ̀ та́йно, царю̀. И҆ речѐ є҆глѡ́мъ къ немꙋ̀: молчѝ. И҆ ѿсла̀ ѿ себє̀ всѣ́хъ предстоѧ́щихъ пред̾ ни́мъ.
And Aod went in to him; and he sat in his own upper summer chamber quite alone; and Aod said, I have a message from God to thee, O king: and Eglom rose up from his throne near him.
καὶ ᾿Αὼδ εἰσῆλθε πρὸς αὐτόν, καὶ αὐτὸς ἐκάθητο ἐν τῷ ὑπερῴῳ τῷ θερινῷ τῷ ἑαυτοῦ μονώτατος. καὶ εἶπεν ᾿Αώδ· λόγος Θεοῦ μοι πρός σε, βασιλεῦ· καὶ ἐξανέστη ἀπὸ τοῦ θρόνου ᾿Εγλὼμ ἐγγὺς αὐτοῦ.
И҆ а҆ѡ́дъ вни́де къ немꙋ̀. Се́й же сѣдѧ́ше въ го́рницѣ лѣ́тнѣй свое́й є҆ди́нъ. И҆ речѐ а҆ѡ́дъ: сло́во бж҃їе мнѣ̀ къ тебѣ̀, царю̀. И҆ воста̀ є҆глѡ́мъ со престо́ла бли́з̾ є҆гѡ̀.
And it came to pass as he arose, that Aod stretched forth his left hand, and took the dagger off his right thigh, and plunged it into his belly;
καὶ ἐγένετο ἅμα τῷ ἀναστῆναι αὐτὸν καὶ ἐξέτεινεν ᾿Αὼδ τὴν χεῖρα τὴν ἀριστερὰν αὐτοῦ καὶ ἔλαβε τὴν μάχαιραν ἐπάνωθεν τοῦ μηροῦ αὐτοῦ τοῦ δεξιοῦ καὶ ἐνέπηξεν αὐτὴν ἐν τῇ κοιλίᾳ αὐτοῦ
И҆ бы́сть є҆гда̀ воста̀, и҆ прострѐ а҆ѡ́дъ рꙋ́кꙋ лѣ́вꙋю свою̀, и҆ и҆звлечѐ но́жъ, и҆́же над̾ стегно́мъ є҆гѡ̀ десны́мъ, и҆ вонзѐ во чре́во є҆глѡ́мово:
and drove in also the haft after the blade, and the fat closed in upon the blade, for he drew not out the dagger from his belly.
καὶ ἐπεισήνεγκε καί γε τὴν λαβὴν ὀπίσω τῆς φλογός, καὶ ἐπέκλεισε τὸ στέαρ κατὰ τῆς φλογός, ὅτι οὐκ ἐξέσπασε τὴν μάχαιραν ἐκ τῆς κοιλίας αὐτοῦ.
и҆ вти́сне и҆ рꙋкоѧ́ть за ѻ҆́стрїемъ, и҆ заключѝ тꙋ́къ за ѻ҆́стрїемъ, ꙗ҆́кѡ не и҆звлечѐ ножа̀ и҆з̾ чре́ва є҆гѡ̀, (и҆ и҆зы́де лайно̀).
And Aod went out to the porch, and passed out by the appointed [guards], and shut the doors of the chamber upon him, and locked [them].
καὶ ἐξῆλθεν ᾿Αὼδ τὴν προστάδα καὶ ἐξῆλθε τοὺς διατεταγμένους καὶ ἀπέκλεισε τὰς θύρας τοῦ ὑπερῴου κατ᾿ αὐτοῦ καὶ ἐσφήνωσε·
И҆ и҆зы́де а҆ѡ́дъ въ притво́ръ, и҆ про́йде стрегꙋ́щихъ, и҆ затворѝ двє́ри го́рницы за собо́ю и҆ заключѝ,
And he went out: and Eglom’s servants came, and saw, and behold, the doors of the upper chamber [were] locked; and they said, Does he not uncover his feet in the summer-chamber?
καὶ αὐτὸς ἐξῆλθε. καὶ οἱ παῖδες αὐτοῦ εἰσῆλθον καὶ εἶδον καὶ ἰδοὺ αἱ θύραι τοῦ ὑπερῴου ἐσφηνωμέναι, καὶ εἶπαν· μή ποτε ἀποκενοῖ τοὺς πόδας αὐτοῦ ἐν τῷ ταμείῳ τῷ θερινῷ;
и҆ са́мъ и҆зы́де. И҆ рабѝ є҆гѡ̀ прїидо́ша и҆ ᲂу҆зрѣ́ша, и҆ сѐ, двє́ри го́рницы заключє́ны, и҆ рѣ́ша: є҆да̀ ᲂу҆ потре́бы сѣди́тъ во ѿлꙋче́нїи ло́жа;
And they waited till they were ashamed, and, behold, there was no one that opened the doors of the upper chamber; and they took the key, and opened them; and, behold, their lord was fallen down dead upon the earth.
καὶ ὑπέμειναν ἕως ᾐσχύνοντο, καὶ ἰδοὺ οὐκ ἔστιν ὁ ἀνοίγων τὰς θύρας τοῦ ὑπερῴου· καὶ ἔλαβον τὴν κλεῖδα καὶ ἤνοιξαν, καὶ ἰδοὺ ὁ κύριος αὐτῶν πεπτωκὼς ἐπὶ τὴν γῆν τεθνηκώς.
И҆ прежда́ша до́ндеже посрами́шасѧ: и҆ сѐ, не бы́сть ѿверза́ѧй двє́ри го́рницы. И҆ взѧ́ша клю́чь, и҆ ѿверзо́ша: и҆ сѐ, господи́нъ и҆́хъ лежи́тъ на землѝ ме́ртвъ.
And Aod escaped while they were in a tumult, and no one paid attention to him; and he passed the quarries, and escaped to Setirotha.
καὶ ᾿Αὼδ διεσώθη ἕως ἐθορυβοῦντο, καὶ οὐκ ἦν ὁ προσνοῶν αὐτῷ· καὶ αὐτὸς παρῆλθε τὰ γλυπτὰ καὶ διεσώθη εἰς Σετειρωθά.
И҆ а҆ѡ́дъ спасе́сѧ внегда̀ смꙋща́хꙋсѧ, и҆ не бѣ̀ помышлѧ́ющагѡ ѡ҆ не́мъ: а҆ ѻ҆́нъ пре́йде і҆́дѡлы, и҆ спасе́сѧ въ сетїрѡ́ѳѣ.
And it came to pass when Aod came into the land of Israel, that he blew the horn in mount Ephraim, and the children of Israel came down with him from the mountain, and he [was] before them.
καὶ ἐγένετο ἡνίκα ἦλθεν ᾿Αὼδ εἰς γῆν ᾿Ισραήλ, καὶ ἐσάλπισεν ἐν κερατίνῃ ἐν τῷ ὄρει ᾿Εφραίμ· καὶ κατέβησαν σὺν αὐτῷ οἱ υἱοὶ ᾿Ισραὴλ ἀπὸ τοῦ ὄρους, καὶ αὐτὸς ἔμπροσθεν αὐτῶν.
И҆ бы́сть є҆гда̀ прїи́де а҆ѡ́дъ въ зе́млю і҆и҃левꙋ, и҆ вострꙋбѝ ро́гомъ въ горѣ̀ є҆фре́мли: и҆ снидо́ша съ ни́мъ съ горы̀ сы́нове і҆и҃лєвы, и҆ то́й пред̾ ни́ми.
And he said to them, Come down after me, for the Lord God has delivered our enemies, even Moab, into our hand; and they went down after him, and seized on the fords of Jordan before Moab, and he did not suffer a man to pass over.
καὶ εἶπε πρὸς αὐτούς· κατάβητε ὀπίσω μου, ὅτι παρέδωκε Κύριος ὁ Θεὸς τοὺς ἐχθροὺς ἡμῶν τὴν Μωὰβ ἐν χειρὶ ἡμῶν. καὶ κατέβησαν ὀπίσω αὐτοῦ καὶ προκατελάβοντο τὰς διαβάσεις τοῦ ᾿Ιορδάνου τῆς Μωάβ, καὶ οὐκ ἀφῆκεν ἄνδρα διαβῆναι.
И҆ речѐ къ ни̑мъ: и҆ди́те в̾слѣ́дъ менє̀, ꙗ҆́кѡ предадѐ гдⷭ҇ь бг҃ъ врагѝ на́шѧ мѡа́влѧны въ рꙋ́ки на́шѧ. И҆ и҆до́ша в̾слѣ́дъ є҆гѡ̀, и҆ предвзѧ́ша прехо́ды і҆ѻрда́на мѡа́влѧ, и҆ ни є҆ди́номꙋ мꙋ́жꙋ попꙋсти́ша преитѝ.
And they smote Moab on that day about ten thousand men, every [lusty] person and every mighty man; and not a man escaped.
καὶ ἐπάταξαν τὴν Μωὰβ τῇ ἡμέρᾳ ἐκείνῃ ὡσεὶ δέκα χιλιάδας ἀνδρῶν, πᾶν λιπαρὸν καὶ πάντα ἄνδρα δυνάμεως, καὶ οὐ διεσώθη ὁ ἀνήρ.
И҆ и҆зби́ша мѡа́ва въ то̀ вре́мѧ ꙗ҆́кѡ де́сѧть ты́сѧщъ мꙋже́й, всѧ̑ во́ины, и҆̀же въ ни́хъ, и҆ всѧ́каго мꙋ́жа си́льна: и҆ ни є҆ди́нъ мꙋ́жъ спасе́сѧ.
So Moab was humbled in that day under the hand of Israel, and the land had rest eighty years; and Aod judged them till he died.
καὶ ἐνετράπη Μωὰβ ἐν τῇ ἡμέρᾳ ἐκείνῃ ὑπὸ χεῖρα ᾿Ισραήλ, καὶ ἡσύχασεν ἡ γῆ ὀγδοήκοντα ἔτη, καὶ ἔκρινεν αὐτοὺς ᾿Αὼδ ἕως οὗ ἀπέθανε.
И҆ премѣни́сѧ мѡа́въ въ то́й де́нь под̾ рꙋ́кꙋ і҆и҃левꙋ, и҆ бы́сть въ поко́и землѧ̀ ѻ҆́смьдесѧтъ лѣ́тъ: и҆ сꙋдѝ и҆̀хъ а҆ѡ́дъ до́ндеже ᲂу҆́мре.
Now, judges were established over them from the time they took over the promised land and before the monarchy began. And even during this era, the children of iniquity, that is, foreign foes, afflicted them, for we read they had now peace, now war. Even so, you can find periods of peace in the age of the judges longer than that of Solomon, who reigned forty years. Specifically, under the judge named Ehud, there were eighty years of peace.
City of God 17.13
And after him rose up Samegar the son of Dinach, and smote the Philistines to the number of six hundred men with a ploughshare [such as is drawn by] oxen; and he too delivered Israel.
Καὶ μετ᾿ αὐτὸν ἀνέστη Σαμεγὰρ υἱὸς Δινὰχ καὶ ἐπάταξε τοὺς ἀλλοφύλους εἰς ἑξακοσίους ἄνδρας ἐν τῷ ἀροτρόποδι τῶν βοῶν· καὶ ἔσωσε καί γε αὐτὸς τὸν ᾿Ισραήλ.
И҆ по не́мъ воста̀ самега́ръ сы́нъ а҆на́ѳовъ: и҆ и҆збѝ и҆ноплеме́нникѡвъ ше́сть сѡ́тъ мꙋже́й ра́ломъ воло́вымъ: и҆ спасѐ и҆ се́й і҆и҃лѧ.
And these [are] the nations which the Lord left to prove Israel with them, all that had not known the wars of Chanaan.
ΚΑΙ ταῦτα τὰ ἔθνη, ἃ ἀφῆκε Κύριος αὐτὰ ὥστε πειράσαι ἐν αὐτοῖς τὸν ᾿Ισραήλ, πάντας τοὺς μή ἐγνωκότας τοὺς πολέμους Χαναάν.
И҆ сїѧ̑ ꙗ҆зы́ки, ꙗ҆̀же ѡ҆ста́ви гдⷭ҇ь, да и҆скꙋ́ситъ и҆́ми і҆и҃лѧ, всѧ̑ невѣ́дꙋщыѧ бра́ней ханаа́нскихъ,