Rising. Hebrew, when he goeth forth in his might." Let the just advance in virtue, and glory, as the sun becomes more beautiful and hot as he leaves the horizon, on a clear summer day. This comparison is often applied to the servants of God, Ecclesiasticus xvi. 16., 2 Kings xxiii. 5., and Matthew xiii. 45. (Calmet) Forty. Usher says only 20 from the victory of Barac. Potau and other able chronologers allow the full term of 40 years, after that event. See chap. iii. 11. (Haydock) --- Barac was buried at Cedes, where Benjamin (Itin.) saw his tomb. (Calmet) --- Ozi, the high priest for the last 40 years, was succeeded by Zaraias, in the year of the world 2760, who reigned an equal length of time, and died with Gedeon. Maraioth took his place, in the year 2801, at the commencement of Abimelech's usurpation, and died in the year 2841. (Salien) Madian. This nation had formerly been almost extirpated by Moses, Numbers xxxi. 7, &c. (Haydock) --- But they had re-established themselves, and dwelt in the neighbourhood of the Moabites, whom they had assisted. They new made a league with Amalec, and other eastern nations, (Calmet) in order to revenge themselves upon the Israelites. (Haydock) --- Madian was a descendant of Abraham by Cetura, Genesis xxv. 2. The shortness of the servitude, which the Israelites had to suffer from them, was compensated by its severity. (Menochius) Resist is not expressed in Hebrew; neither did Israel dare to encounter the enemy. They retreated into the strongest holds, to rescue their goods and persons from the depredations of the Madianites. (Haydock) Amalec was formerly widely dispersed through Arabia. Some dwelt to the south of the promised land, Exodus xvii., Numbers xiii. 3., 1 Kings xv. 6., and xxxi. 1. But these inhabited the eastern countries, concerning whom Balaam spoke, Numbers xxiv. 20. The Amalecites were scattered from Hevila upon the Euphrates, as far as the Red Sea and Sur, which is near Egypt, 1 Kings xv. 7., and xxvii. 8. The other eastern nations denote those who inhabited the desert Arabia, the Moabites, Ammonites, Idumeans, Cedarenians, &c., Isaias xi. 14., Jeremias xlix. 28., and Ezechiel viii. 7. Blade. Hebrew, "the increase of the earth." They waited till the corn was almost ripe, and what they could not carry off they destroyed. (Calmet) --- It seems they had allowed Gedeon time to gather in some corn, (ver. 11.) and other Israelites would seize their opportunity, and perhaps cut the corn before it was perfectly ripe, which the Vulgate may insinuate by mentioning the blade. --- Gaza. They ravaged the whole country from east to west. (Haydock) --- This method of warfare is, in effect, more cruel than any other. --- Asses. They left no cattle, nor animals that they could take, wherewith the Isrealites might cultivate the earth. (Calmet) --- In the extremity of famine, the flesh of asses would have been used to sustain life, as the text insinuates. (Haydock) Locusts. This comparison shews the rapacity and devastation of the enemy. Locusts in those countries often obscure the air with their numbers, and presently eat up every green thing. They proceed in regular order like a great battalion, and it is reported that they send some before to explore the country. (St. Jerome in Joel ii.; Bochart; Calmet) (Genesis x. 4.) A prophet. The people no sooner repent, than God shews them mercy. (Haydock) --- The name of this prophet is unknown. The Jews say it was Phinees; others think it was an angel in human shape: but he might be one divinely commissioned on this occasion, to make an exhortation to the people, assembled on some of the great festivals, (see chap. ii. 1.; Calmet) though he might continue to exercise his authority afterwards. (Menochius) --- St. Augustine (q. 31,) thinks that the angel (ver. 11,) is here called a prophet, because he appeared in human form. (Worthington) Fear not. Idols can do you no hurt, if you continue faithful to me. (Haydock) --- Shew them no respect or worship. The fear of Isaac means the God (Calmet) whom Isaac worshipped, Genesis xxxi. 42. Idolatry owed its rise to a groundless fear: primos in orbe deos fecit timor. (Lucretius) The pagans offered sacrifice to Paventia, to fear and paleness, &c., that they might be secure from them. (Lactantius) (Haydock) Angel; Michael. (Menochius) --- Some think it was the prophet who had addressed the people, or Phinees, according to the Rabbins. See St. Augustine, q. 31. Others believe it was the Son of God, who takes the name of Jehovah. (Broughton and other Protestants) --- But the most natural opinion is, that a real angel was sent, in the name of God, like that which appeared to Moses, and assumed the incommunicable name, as the ambassador of God. Gedeon took him for a man, and presented him a noble feast, without designing to offer sacrifice to him. Maimonides and Grotius seem to suppose that all this passed in a dream; but the sequal refutes this opinion. --- Ephra, a city of the half tribe of Manasses, on the west side of the Jordan, of which Joas was the richest citizen. He was of the family of Ezri, and a descendant of Abiezer, 1 Paralipomenon viii. 18. Hebrew might be rendered, "Joas, the Abiezerite," chap. viii. 32., and xiii. 2. --- Madian. Not having the convenience of cleansing the wheat in the open field, Gedeon was doing it privately, with a design to carry it off, at the approach of the enemy, and to support himself and family in some cavern. Hebrew takes no notice of cleaning: "Gedeon threshed wheat, by the wine press, to hide it, or to flee," &c. He probably used a flail, or some smaller sticks, such as were employed to beat out olives, Isaias xxviii. 27., and Ruth ii. 17. (Calmet) --- The wheat harvest was about Pentecost, that of barley was at Easter. It seems the Madianites had been later than usual this year, in making their incursions, ver. 33. (Haydock) Is. We should naturally translate, be with thee, if the answer of Gedeon did not shew (Calmet) that it is to be taken as an assertion, that the Lord was already reconciled to Israel, and had made choice of this valiant man to rescue his people from slavery, though he was not of the first nobility, ver. 15. My lord. This he says out of respect, supposing that he was addressing a prophet, (Haydock) or some virtuous person, of whom he desires to know what reasons could be given for the assurance of divine favour, which he held out. He speaks not out of distrust. (Menochius) Lord, Jehova. (Haydock) --- The Chaldean and Septuagint have, "the angel of the Lord," as the best interpreters understand it. (Calmet) --- Upon him, with benevolence and an air of authority, that he might know that he was speaking to some one more than man. (Haydock) --- Strength, with which I have endued thee. (Menochius) --- Though Gedeon was naturally brave, he was no more disposed to attack the Madianites than the rest of his dispirited countrymen; and, even after he was strengthened from above, he was so conscious of his own inability to effect so great a deliverance, that he stood in need of the most convincing miracles, to make him act as the judge of Israel. (Haydock) The meanest in Manasses, &c. Mark how the Lord chooses the humble (who are mean and little in their own eyes) for the greatest enterprises. (Challoner) --- Hebrew and Septuagint literally, "My millenary is poor, or lowly," &c. This term means a great family, from which many others spring, or a city inhabited by such. Bethlehem was of this description in Juda, Micheas v. 2. Ephra and the family of Abiezer were not the first in Manasses. Grotius observes, that Gedeon and Cincinnatus were called to the highest offices, when they least expected it. Thou, the Lord, or his angel, capable of fulfilling these great promises; or be pleased, by some sign, to manifest thyself to me. (Calmet) --- He began to perceive that he was talking with some person of authority: (Haydock) yet still he did not suspect that it was a spirit, otherwise he would not have offered food, nor would he have been so such surprised and afraid, only when the angel disappeared so suddenly, ver. 22. A sacrifice, or some provisions to present unto thee. Hebrew mincha, is taken for a present, particularly of flour and wine. It is used to denote those presents which were made by Jacob to Esau, and Joseph, and by Aod to the king of Moab, chap. iii. 15., and Genesis xliii. 14. (Calmet) --- To sacrifice, often means to kill things for a feast, Matthew xxii. 4. What Gedeon brought, was afterwards turned into a sacrifice by the angel, ver. 21. (Menochius) --- Gedeon was not a priest, nor was there any altar prepared for a sacrifice. If Gedeon had intended to offer one, he would not have boiled nor baked the food, which he presented before his guest. (Calmet) Measure. Hebrew, "epha," containing ten gomors, each of which was sufficient for the daily maintenance of a man; so that Gedeon brought as much as would have sufficed for ten men. Abraham presented no more before the three angels, Genesis xviiii. 6. The magnificence of the ancients consisted rather in producing great abundance, than in multiplying dishes. --- Broth. Syriac and Arabic translate, "a good (old) wine." Thereon. Thus he would shew Gedeon that he had no need of food. He would exercise his obedience, and manifest a greater miracle, as the flesh and bread would be less apt to take fire, when the angel touched them, even though some might imagine that he caused a spark to come from the rock. For the like purpose, Elias ordered thrice four buckets of water to be poured on the bullock, which fire from heaven would miraculously consume, 3 Kings xviii. 34. (Haydock) --- This broth might serve to anoint the altar, (Exodus xl. 10.; Menochius) or answer instead of the usual libations. (A. Montan.) Alas. He makes this exclamation, concluding that he should soon die, Exodus xxxiii. 20. Callimachus says that "it was a law of Saturn, that the man who saw an immortal, unless the god himself chose to shew him that favour, should pay dearly for it." (Grotius) --- This opinion was groundless; and it is wonderful that it should prevail among the Israelites, (Haydock) since so many had seen angels without receiving any harm. (Menochius) Said to him, as he was ascending into heaven, (Menochius) or the following night. (Calmet) --- It seems that Gedeon heard the angel's proclamation of peace, and shewed his gratitude by forming the rock, or stone, into a kind of rough altar, which he entitled Yehova shalom, "God's peace," (Haydock) for doing which he received an order, ver. 26. (Menochius) --- Others erect altars, in various places; but they must be authorized by God. (Calmet) --- Ezri. Protestants, "unto this day it is yet in Ophra, of the Abiezrites." Septuagint is ambiguous. "He, or it, being yet in Ephra," &c. (Haydock) And another, or "the second." Only one seems to have been sacrificed; (ver. 28.; Cajetan) though others think that the second bullock was designed for a peace-offering. (Bonfrere) Some infer that it had been fattened for Baal. Septuagint observe, that the first bullock or "calf was fattened:" but it does not appear for what purpose. (Calmet) --- Seven years, in memory of the duration of the slavery. (Menochius) --- Before that age, bulls were not deemed so fit for yoking. Hesiod would have them to be nine years old. --- Altar. We may render the Hebrew, "Cut down the idol which is upon the altar; or, Break in pieces the ashera, " &c. This is the title of the idol of the grove, Astare or Asteroth. (Syriac and Arabic) The Septuagint is favourable to this explanation. (Calmet) --- But the groves themselves were to be cut down, where an altar of God was to be erected. It seems this altar and the grove belonged to Joas, who is hence supposed to have joined in the worship of Baal. If he did formerly, his eyes were now opened, and he boldly approved of the conduct of his son, (ver. 31.; Haydock) who had probably never been infected. (Menochius) Top. Hebrew, "on the to of this fortress, ( Mawz. Daniel xi. 38.; Septuagint) on the platform, (Calmet) or place appointed." (Haydock) --- Offer. Though Gedeon was not a priest, he was authorized to offer sacrifice. (Menochius) --- God can dispense with his own laws. (Haydock) House, his relations and fellow-citizens, (Calmet) who were addicted to idolatry. Prudence dictated that he should do this privately, lest he might be prevented by them. They would soon perceive the weakness of their idols. Yet some of the servants, or others who had been on the watch, disclosed to the idolaters that Gedeon had done the daring deed, unless perhaps they accused him on suspicion, as his enmity to that worship could not be concealed. (Haydock) Bring. Parents took cognizance of the evil actions done in their family. The citizens require Joas to punish his son, or to deliver him up to them. On the same principle, the Israelites insisted that the tribes of Benjamin should not neglect to punish the citizens of Gabaa; and the Philistines demand Samson, chap. xv. 12., and xx. 13. Cato advised that C\'e6sar should be given up to the Germans, whom he had unjustly invaded; and the Gauls would not be satisfied, unless the Fabii should be abandoned unto them. (Grotius, Jur. ii. 21, 4.[24?]) (Haydock) His, Baal's, or rather my son's adversary; (Calmet) let him die before this morning be spent, as the Hebrew insinuates. Joas represents to the men of the city, who looked upon him with a degree of respect, (Haydock) as the first in power and riches among them, (Calmet) how ill it became the Israelites to vindicate an idol. If Baal were truly so powerful, as they seemed to imagine, (Haydock) and so eager to revenge himself, he could never be restrained from bringing his adversary to condign punishment. "Let the gods punish those who injure them," said Tacitus, Ann. i. "They would take care that their sacred things were not abused." (Livy x.) This argumentation would suit the idolaters, who supposed that their gods were animated with the same sentiments and eagerness for revenge as themselves. But the true God, who can feel no such impressions, bears for a long time with the impiety of men, though he requires that those who are in power should punish notorious offenders. The magistrate is the instrument of God's justice, and must stop, as much as possible, the growth of vice and irreligion. (Calmet) --- It seems the citizens of Ephra acquiesced to the reason or authority of Joas, and even enlisted under the banners of Gedeon. (Haydock) CHAPTER VI. Altar. Protestants, "Therefore on that day he called him Jerubbaal, saying, let Baal plead against him, because he hath thrown down his altar." Septuagint (Alexandrian) says that he then styled it ( auto, the altar,) "the judgment-seat of Baal," Dikasterion Baal. But the Vatican copy leaves Terobaal; and this title rather belonged to Gedeon. (Haydock) --- David, out of horror for the name of Baal, calls him Jeruboseth, 2 Kings xi. 21. "Let confusion plead," &c. For the same reason, Esbaal and Meribaal are called Isboseth and Miphiboseth in Scripture. We read that Sanconiathon consulted "Jerombaal, priest of the god Jao," concerning the antiquities of Ph\'9cnicia, which has led some to conclude that he had seen Jerobaal. The work, however, of that author is generally supposed to be a fabrication of Porphyrius, and was unknown to Josephus. It contains a multitude of fabulous accounts, intermixed with some truths, which might be taken from the Bible. Gedeon was no priest, and we may suppose little concerned about the Ph\'9cnician affairs or antiquities. (Calmet) Jezrael. The crossed the Jordan, probably at Bethsan, expecting to find rich booty in this most fertile vale, where it is reported that grass, or the plants, grow to such a size, that a man on horseback can scarcely be seen! They met with a defeat near Endor and Mount Thabor, chap. viii. 18., and Psalm lxxxii. 11. (Calmet) Him. He first calls his relations, and then the neighbouring tribes, to march against the enemy. He had before declared God's orders, and was recognized as judge and deliverer of Israel; so that no one objects to his exercising this act of sovereignty. Him. Hebrew, "them." (Menochius) --- The people readily obey the summons, though many of them had not got the better of their fears, chap. vii. 3. (Haydock) So. Gedeon besought the Lord to confirm his mission, in order to raise the drooping spirits of his soldiers. If he had not believed that he was chosen for the purpose of rescuing Israel, he would never have exposed himself, by destroying the idol and grove of Baal, and by calling the people to arms. Yet he might fear at present, lest he might be destitute of some of the necessary qualifications, and might entertain some apprehensions, lest the promises of God might by only conditional. The readiness with which God grants his requests, shews that he was inspired to act as he did, and his faith is greatly commended, Hebrews xi. 32. Other great saints have asked for a miraculous confirmation of what was promised, Exodus iv. 1., Josue v. 13., and Luke i. 34. (Calmet) --- Vessels. Hebrew sephel, Septuagint lecane, "a dish." Syriac, "a basin." The dew in Chanaan is very copious, resembling a shower of rain, insomuch that the roads are rendered extremely slippery. (Roger. i. 2.) (Calmet) Ground. In these two miracles the Fathers observe, that the fleece represented the Jewish nation, favoured with so many graces, while the rest of the world was dry and barren; and that, when the latter was watered with dew from heaven, by the coming of Jesus Christ, the Synagogue was deprived of those favours. (Origen, hom. viii.; Theodoret, q. 14.; St. Jerome, ad Paulin.; St. Augustine; &c.) --- In the first miracle we may also contemplate, the incarnation of our Saviour in the womb of the most pure Virgin, Psalm lxxi. 6. (St. Bernard, serm.; St. Jerome, epist. Paul.) (Calmet) Fountain. The same also called Areth, as the copies of the Septuagint and of St. Jerome vary. (Bonfrere) --- Harad, or "of trouble," either because the Madianites were filled with terror at the approach of Gedeon, or because so many of his soldiers returned home through fear. (Menochius) --- Perhaps it may be the same which is called the fountain of Jezrael, near which Saul encamped, 1 Kings xxix. 1. (Calmet) --- Adrichomius places it on the south of Gelboe, which is called the high hill. (Menochius) --- Hebrew, "on the north side of them, by the hill of More, in the vale." (Haydock) --- Jezrael was between Gelboe to the south, and Hermon to the north. (Calmet) Lest Israel, &c. by this we see that God will not choose for his instruments in great achievements, which depend purely on his grace, such as, through pride and self-conceit, will take the glory to themselves. (Challoner) --- Yet Gedeon had only 32,000 to encounter 135,000 fighting men; so that if all had remained with him, they would each had to engage above four men, ver. 3., and chap. viii. 10. (Menochius) Return, agreeably to the law of Moses, Deuteronomy xx. 8. If God had not enforced this order, it would perhaps have been neglected in the hurry, particularly as all seemed to have joined the army with such alacrity. (Menochius) --- Scipio going to destroy Carthage, was informed that some Sicilian knights went on this expedition with extreme reluctance and fear; whereupon he gave 300 leave to depart. (Livy xxix.) --- Galaad perhaps may have been substituted for Gelboe, as there seems to have been none from the Galaad, on the other side of the Jordan, in the army of Gedeon. (Calmet) --- Abulensis thinks that some little mountain of this name might be in the vicinity of Jezrael. --- Home. They were terrified at the sight of the enemy's camp. (Menochius) Tongues. Some Latin copies add, "and hand," as it is expressed in Hebrew, &c., in the following verse. They resembled dogs more in the hurry than in the method of taking water. An old proverb says, "the dog drinks and flees away," (Calmet) alluding to the dogs of Egypt, who, through fear of the crocodiles which infest the banks of the Nile, lap the water with all expedition, "like a dog from the Nile." (Erasmus; Haydock; Macrobius ii. 2.) --- Hence we might infer, that these 300 men were the most cowardly in the army, as Josephus, ([Antiquities?] v. 8,) Theodoret, (q. 15,) have done; (Calmet) and thus the glory of the victory would belong more incontrovertibly to God. (Haydock) --- But as these 300, on this supposition, ought to have been disbanded, as well as the rest, we may rather conclude that they shewed greater courage and temperance by their posture, and were therefore retained (Calmet) to accompany their heroic leader in his perilous expedition. We must, nevertheless remark, that only those who preferred to acknowledge their fear, were disbanded according to the law; and as, among those who were not quite so cowardly, (Haydock) there would be some less courageous than others, (Amama) these might be selected by God, that no flesh should glory in his sight, 1 Corinthians i. 29. (Haydock) That lapped water. These were preferred that took the water up in their hands, and so lapped it, before them who laid themselves quite down to the waters to drink; which argued a more eager and sensual disposition. (Challoner) --- It is thought that the former would be more capable of supporting the fatigues of war. (Menochius) --- The Jews suppose that those who knelt, had been accustomed to do so in honour of Baal. Lyranus concludes that they were extremely fatigued and thirsty, while the 300 underwent the labours of war with less inconvenience. Josephus observes that this experiment was made in the heat of the day; yet, if Providence had not interfered, it seems very improbable that 10,000 men should all be so eager for water. (Haydock) Victuals. It appears that they did not take sufficient, (Calmet) not expecting that they would have to pursue the enemy so far, chap. viii. 5, 8. Servant. Thus he confessed that he was not entirely free from fear himself, ver. 5, 10. (Haydock) --- The most courageous feel less alarm, when they have a companion, (Menochius) as Diomede observed, when he desired that one or two might accompany him in the attempt to explore the enemy's camp. (Homer, Iliad x.) --- Arms. The greatest part of this immense crowd of people, who came to plunder, neglected the laws of war; as the Israelites had not dared, for a long time, to oppose them. A select number of 135,000 men in arms was destined to keep them in order, and to protect them. Among these Gedeon insinuated himself, to know how they were encamped, and what sentiments they entertained. (Calmet) A dream. Observation of dreams is commonly superstitious, and as such is condemned by the word of God; but in some extraordinary cases, as we here see, God is pleased by dreams to foretel what he is about to do. (Challoner) --- See Genesis xl., Leviticus xix. 26., and Deuteronomy xviii. 10. (Worthington) --- The small company of Gedeon stood in need of every sort of encouragement. (Haydock) Sword and loaf are both derived from the same Hebrew word, which signifies "to make war." See Numbers xiv. 9. But if there had been no connection or reason in the discourse of the soldier, (which was not the case, as Providence put it into his mouth,) the end would be equally obtained, which was to encourage Gedeon, and to inform him that the enemy was not without some apprehensions. (Calmet) --- Gedeon was not of the richest family, but came with great expedition, as the rolling of the barley-loaf might designate. (Menochius) --- He was also encamped upon an eminence, and presently threw the affairs of Madian into confusion. (Haydock) --- He understands the language of the Madianites, as it was not very different from the Hebrew. Interpretation. Hebrew, "the breaking," in allusion to a loaf or nut which must be broken. (Calmet) --- Adored God, in thanksgiving. (Menochius) Lamps, or flambeaux, (Calmet) made of wood, full of turpentine. (Haydock) --- The soldiers held one end in their hand, and when they had thrown down their pitchers, the sudden light, the sound of trumpets and of men on three sides of the camp, threw the various nations into the utmost consternation, as they very naturally supposed that they were surrounded with a great army. God also sent among them the spirit of confusion, so that they knew not one another. An ancient author, under the name of Tertullian, asserts that the 300 men were on horseback, and conquered by virtue of the cross, as the letter T, in Greek, stands for 300; (Calmet) and St. Augustine (q. 37,) follows up this idea, saying that, as the Greeks are put by the apostle for all the Gentiles, this letter was to insinuate, that the Gentiles chiefly would believe in Christ. Some of the Fathers have given a like mysterious explanation of the 318 servants of Abraham, as the two first letter of the name of Jesus denote 18. (Eucher.) (Genesis xiv. 14.) (St. Ambrose, de Abr. i. 3.) --- We can never conquer our spiritual enemies, without a lively faith in our crucified Saviour. If Amama, and other enemies of the cross of Christ, ridicule these pious meditations of the Fathers, we need not wonder. See Apocalypse xiii. 18. (Haydock) Camp. The three divisions stopt at the entrance, ver. 21. (Calmet) Camp, and shout together to the Lord and to Gedeon: or rather "the sword of, &c., ver. 20. The war is the Lord's, victory to or by the hand of Gedeon," Chaldean. He is the minister of God's justice to punish Madian. (Menochius) --- It is not derogation to God (Calmet) that honour is given to his servants. (Worthington) --- Protestants supply the word which seems to be wanting. The sword of the Lord, &c. (Haydock) Watch. This was the second of the three watches known to the ancient Hebrews: in the New Testament, they followed the Roman discipline, and admitted four, Matthew xiv. 25. (Calmet) --- Menochius thinks they did the same at this time. (Haydock) --- Alarmed. They were not asleep. (Menochius) --- We read of similar stratagems in the Roman history. The Falisci threw the Romans into consternation, by appearing among them in mourning weeds; (Calmet) others read in priestly attire, (Haydock) with flambeaux and serpents; as those of Veii did by means of burning torches. (Grotius; Fontin., Strat, ii. 4, &c.) (Calmet) --- Trumpets. In a mystical sense, the preachers of the gospel, in order, to spiritual conquests, must not only sound with the trumpet of the word of God, but must also break the earthen pitchers, by the mortification of the flesh and its passions, and carry lamps in their hands by the light of their virtues. (Challoner) --- These lamps denote the virtues and miracles of the martyrs. (Ven. Bede, c. 5.) The things which would seem ridiculous, fill the enemy with terror and dismay. ( ibid.[Ven. Bede, c. 5.) (Worthington) Camp. Hence the Madianites made no doubt but a great army was in the midst of the camp, and began to cut in pieces all whom they met. (Calmet) Bethsetta. These cities seem to have been near Bethsan. --- And the border. Hebrew, "in Zererath," (Haydock) which Junius takes to be Sarthan. --- Abelmehula gave birth to Eliseus, and was 12 miles from Scythopolis. (St. Jerome) --- Tebbath occurs no where else. But we read of Thebes, three miles from the last mentioned city, famous for the death of Abimelech, chap. xi. 50. --- Men. Probably those who had been sent home the preceding night. Upon hearing of the success which attended Gedeon, all the tribes began to be in motion. Bethbera, "the house of corn." (Serarius) --- Many take it to be Bethabera, "the house of passage," or the ford of the Jordan. The river was fordable on camels at any time. But in summer, people might cross the Jordan in many places on foot. (Calmet) Two men. That is, two of their chiefs. (Challoner) --- Press. Hebrew yekeb, denotes a cistern fit to contain wine, Isaias v. 2., and Proverbs iii. 10. --- Zeb had concealed himself in it. --- Jordan. They afterwards took occasion from this exploit to extol their own valour, and to quarrel with Gedeon. (Calmet)