11. shall thine hands be strengthened] for a bold stroke. Hebrew speaks of the hands where we should speak of the heart; cf. 2 Samuel 2:7; 2 Samuel 16:21.

the armed men] Elsewhere of the Israelite hosts at the period of the Wandering and the Occupation; Exodus 13:18 E, Numbers 32:17 JE, Joshua 1:14; Joshua 4:12 D; the exact meaning of the word is not known. The LXX renders fifty by a mistaken etymology.

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. Judges 7:11But when Gideon came with his attendant to the end of the armed men (chamushim, as in Joshua 1:14; Exodus 13:18) in the hostile camp, and the enemy were lying spread out with their camels in the valley, an innumerable multitude, he heard one (of the fighting men) relate to his fellow (i.e., to another) a dream which he had had: "Behold a cake of barley bread was rolling into the camp of Midian, and it came to the tent and smote it, so that it fell and turned upwards, and let the tent lay along." Then the other replied, "This is nothing else than the sword of Gideon the son of Joash the Israelite: God hath given Midian and all the camp into his hand." "The end of fighting men" signifies the outermost or foremost of the outposts in the enemy's camp, which contained not only fighting men, but the whole of the baggage of the enemy, who had invaded the land as nomads, with their wives, their children, and their flocks. In Judges 7:12, the innumerable multitude of the enemy is described once more in the form of a circumstantial clause, as in Judges 6:5, not so much to distinguish the fighting men from the camp generally, as to bring out more vividly the contents and meaning of the following dream. The comparison of the enemy to the sand by the sea-side recalls Joshua 11:4, and is frequently met with (see Genesis 22:17; Genesis 32:13; 1 Samuel 13:5). With the word ויּבא in Judges 7:13, the thread of the narrative, which was broken off by the circumstantial clause in Judges 7:12, is resumed and carried further. The ἁπ. λεγ. צלוּל (Keri, צליל) is rendered cake, placenta, by the early translators: see Ges. Thes. p. 1170. The derivation of the word has been disputed, and is by no means certain, as צלל does not give any suitable meaning, either in the sense of to ring or to be overshadowed, and the meaning to roll (Ges. l.c.) cannot be philologically sustained; whilst צלה, to roast, can hardly be thought of, since this is merely used to denote the roasting of flesh, and קלה was the word commonly applied to the roasting of grains, and even "the roasted of barley bread" would hardly be equivalent to subcinericeus panis ex hordeo (Vulgate). "The tent," with the definite article, is probably the principal tent in the camp, i.e., the tent of the general. למעלה, upwards, so that the bottom came to the top. "The tent lay along," or the tent fell, lay in ruins, is added to give emphasis to the words. "This is nothing if not," i.e., nothing but. The cake of bread which had rolled into the Midianitish camp and overturned the tent, signifies nothing else than the sword of Gideon, i.e., Gideon, who is bursting into the camp with his sword, and utterly destroying it.

This interpretation of the dream was certainly a natural one under the circumstances. Gideon is especially mentioned simply as the leader of the Israelites; whilst the loaf of barley bread, which was the food of the poorer classes, is to be regarded as strictly speaking the symbol of Israel, which was so despised among the nations. The rising of the Israelites under Gideon had not remained a secret to the Midianites, and no doubt filled them with fear; so that in a dream this fear might easily assume the form of the defeat or desolation and destruction of their camp by Gideon. And the peculiar form of the dream is also psychologically conceivable. As the tent is everything to a nomad, he might very naturally picture the cultivator of the soil as a man whose life is all spent in cultivating and baking bread. In this way bread would become almost involuntarily a symbol of the cultivator of the soil, whilst in his own tent he would see a symbol not only of his mode of life, but of his freedom, greatness, and power. If we add to this, that the free pastoral tribes, particularly the Bedouins of Arabia, look down with pride not only upon the poor tillers of the soil, but even upon the inhabitants of towns, and that in Palestine, the land of wheat, none but the poorer classes feed upon barley bread, we have here all the elements out of which the dream of the Midianitish warrior was formed. The Israelites had really been crushed by the Midianites into a poor nation of slaves. But whilst the dream itself admits of being explained in this manner in a perfectly natural way, it acquires the higher supernatural character of a divine inspiration, from the fact that God not only foreknew it, but really caused the Midianite to dream, and to relate the dream to his comrade, just at the time when Gideon had secretly entered the camp, so that he should hear it, and discover therefrom, as God had foretold him, the despondency of the foe. Under these circumstances, Gideon could not fail to regard the dream as a divine inspiration, and to draw the assurance from it, that God had certainly given the Midianites into his hands.

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