Judges 10 6

Judges 10:6 kjv

And the children of Israel did evil again in the sight of the LORD, and served Baalim, and Ashtaroth, and the gods of Syria, and the gods of Zidon, and the gods of Moab, and the gods of the children of Ammon, and the gods of the Philistines, and forsook the LORD, and served not him.

Judges 10:6 nkjv

Then the children of Israel again did evil in the sight of the LORD, and served the Baals and the Ashtoreths, the gods of Syria, the gods of Sidon, the gods of Moab, the gods of the people of Ammon, and the gods of the Philistines; and they forsook the LORD and did not serve Him.

Judges 10:6 niv

Again the Israelites did evil in the eyes of the LORD. They served the Baals and the Ashtoreths, and the gods of Aram, the gods of Sidon, the gods of Moab, the gods of the Ammonites and the gods of the Philistines. And because the Israelites forsook the LORD and no longer served him,

Judges 10:6 esv

The people of Israel again did what was evil in the sight of the LORD and served the Baals and the Ashtaroth, the gods of Syria, the gods of Sidon, the gods of Moab, the gods of the Ammonites, and the gods of the Philistines. And they forsook the LORD and did not serve him.

Judges 10:6 nlt

Again the Israelites did evil in the LORD's sight. They served the images of Baal and Ashtoreth, and the gods of Aram, Sidon, Moab, Ammon, and Philistia. They abandoned the LORD and no longer served him at all.

Judges 10 verses

Judges 10 6 Meaning

This verse encapsulates a recurring pattern in the Book of Judges: the Israelites' relapse into idolatry after a period of relative peace. It describes how they once again committed acts displeasing to the LORD, engaging in the widespread worship of numerous pagan deities from the surrounding nations – including Baal, Ashtaroth, and the gods of Syria, Sidon, Moab, Ammon, and Philistia. This comprehensive list emphasizes their profound departure from the one true God, explicitly stating they forsook the LORD and no longer worshipped Him alone.

Judges 10 6 Context

Judges 10:6 opens a new section within the book, signaling another turn in Israel's history of spiritual decline. Chapters 8 and 9 depicted the turbulent aftermath of Gideon's era, including his failure regarding the ephod and Abimelech's destructive reign. This verse initiates the period following the "minor judges," Tola and Jair (Jdg 10:1-5), during whose combined 45 years Israel likely experienced a measure of peace. However, rather than drawing closer to the LORD in gratitude, this period of rest became an opportunity for deepened spiritual decay. The repeated phrase "did evil again in the sight of the LORD" (yosifu la'asot hara echoing Jdg 2:11, 3:7, 4:1, 6:1) underscores the cyclical nature of sin and judgment characteristic of Judges. Historically, this widespread polytheism reflected Israel's ongoing failure to completely drive out the Canaanites and other nations as commanded (Deut 7:2-5), leading to their integration and adoption of local religious practices. The explicit naming of gods from Syria (Arameans), Sidon (Phoenicians), Moabites, Ammonites, and Philistines points to the specific surrounding cultures that were actively influencing and tempting Israel.

Judges 10 6 Word analysis

• And the children of Israel: Refers to the entire nation, not just a segment, indicating a pervasive societal failure. This collective responsibility is a consistent theme in Israel's covenant relationship.

• did evil again: The Hebrew יֹסִפוּ֙ לַעֲשׂ֣וֹת הָרַ֗ע (yosifu la'asot hara) means "they added to do the evil" or "they continued to do evil." This emphasizes the repeated, ingrained nature of their apostasy. It highlights a conscious choice to revert to their sinful patterns, despite past judgments and deliverances.

• in the sight of the LORD: Hebrew בְּעֵינֵ֣י יְהוָ֑ה (be'einei YHWH). This signifies that their actions were openly committed and clearly observed by the Almighty God, who is always sovereign and just. It points to divine accountability and impending judgment, as nothing is hidden from Him.

• and served Baalim: וַיַּעַבְד֖וּ הַבְּעָלִ֣ים (vaya'avdu ha-b'alim). "Served" (from avad) implies submission, worship, and active devotion, treating these pagan deities as masters. "Baalim" is the plural of Baal, the chief Canaanite male god of storm, rain, and fertility, often localized (e.g., Baal-peor, Baal-berith). Worshipping Baal was a direct challenge to Yahweh as the sole provider of rain and fertility.

• and Ashtaroth: וְהָעַשְׁתָּר֗וֹת (v'ha'ashtarot). The plural of Ashtoreth (Astarte), the principal Canaanite female deity of fertility, war, and sensual love, often paired with Baal. Worship involved cultic prostitution and rites abhorrent to Yahweh. Their worship showed a desire for worldly prosperity and sensual gratification outside God's will.

• and the gods of Syria... and the gods of Sidon... and the gods of Moab... and the gods of the children of Ammon... and the gods of the Philistines: This comprehensive and explicit list underscores the depth and breadth of Israel's syncretism. It's not just a general turn to paganism, but specific engagement with the primary deities of all surrounding regional powers (Aram, Phoenicia, Moab, Ammon, Philistia).

  • Gods of Syria (Aram): Likely Hadad, a weather god, or Resheph. Symbolized adopting Aramean cultural influence.
  • Gods of Sidon: Phoenician deities, notably Melqart, a Tyrian patron god. Reflects significant interaction with prosperous maritime trade centers and their beliefs.
  • Gods of Moab: Primarily Chemosh, often involving human sacrifice (Num 21:29; 2 Ki 3:27).
  • Gods of the children of Ammon: Molech/Milcom, notorious for child sacrifice (Lev 18:21; 1 Ki 11:7).
  • Gods of the Philistines: Dagon, a grain god, often depicted as half-man, half-fish (Jdg 16:23; 1 Sam 5:2-7). This shows extensive integration and compromise, highlighting their failure to completely possess the land.

• and forsook the LORD: וַיַּעַזְב֛וּ אֶת־יְהוָ֖ה (vaya'azvu et YHWH). "Forsook" (from azav) means to abandon, desert, or leave behind. This is the profound covenantal breach. They abandoned their relationship with their divine deliverer and king. This abandonment implies a deliberate turning away, not just a casual oversight.

• and served not him: וְלֹ֥א עֲבָדֻֽהוּ (v'lo avaduhu). This phrase reiterates and emphasizes the preceding point. Not only did they serve other gods, but consequently, they ceased serving Yahweh. It is a state of active rebellion, a complete negation of their primary duty under the covenant. Their devotion was redirected.

• Words-group by words-group analysis:

  • "did evil again... and served Baalim, and Ashtaroth, and the gods of Syria...": This segment illustrates the regression and expansive apostasy. "Again" marks a cyclical failure. The list of seven distinct sets of pagan deities (Baal, Ashtoreth, plus gods of 5 specific nations) is the most extensive such catalogue in the Book of Judges, portraying a widespread and deeply entrenched departure from monotheism, unlike previous instances which were primarily Baal and Ashtaroth.
  • "forsook the LORD, and served not him.": This concludes the verse, succinctly summarizing the ultimate consequence and heart of their sin. It emphasizes spiritual desertion and disloyalty. It's not just passive neglect, but an active, deliberate abandonment of their covenant God and a cessation of His worship, replacing Him entirely with foreign deities.

Judges 10 6 Bonus section

This specific catalog of foreign gods highlights Israel's strategic geographical challenges. The list essentially outlines a complete compass of threats: Arameans (north/northeast), Sidonians (northwest/coastal), Philistines (southwest/coastal), Moabites and Ammonites (east). This geographical spread suggests that apostasy was not localized to one region or tribe but was pervasive across Israel's territories, mirroring the varied pressures and cultural enticements from all directions. The act of "serving" these various gods also signifies a willingness to enter into treaties or alliances with these foreign powers, betraying their covenant relationship with the LORD who alone was meant to be their strength and protector. The theological implication is clear: Israel chose to rely on human or pagan strength rather than the unfailing power of Yahweh, which inevitably led to their subjugation as detailed in the subsequent verses. This passage, therefore, serves as a crucial moment where the spiral of Israel's apostasy deepens considerably, setting the stage for more severe judgment.

Judges 10 6 Commentary

Judges 10:6 vividly portrays the depths of Israel's spiritual decline during this era. Following brief periods of peace, the nation continually reverted to patterns of sin, each relapse seemingly deeper and more widespread than the last. This particular apostasy is marked by its breadth, with the Israelites not merely dabbling in a local cult but actively embracing the entire pantheon of surrounding nations. Their sin was a deliberate act of covenant infidelity, demonstrating a desire for the perceived benefits of foreign religions – such as guaranteed fertility (Baal, Ashtoreth) or military success (various national gods) – over trusting the LORD, who had proven His faithfulness repeatedly. By "forsaking the LORD" and "serving not him," Israel renounced their unique identity as God's chosen people and treated Yahweh as just one deity among many, thereby dishonoring His singular claim to worship. This profound spiritual compromise inevitably led to God withdrawing His protective hand, leaving them vulnerable to the very nations whose gods they now revered.

This historical account serves as a timeless warning against:

• Spiritual Complacency: Rest and prosperity can lead to neglecting one's devotion to God.
• Syncretism: The temptation to blend biblical faith with popular cultural or worldly values, attempting to serve both God and other allegiances (Matt 6:24).
• External Pressures: The influence of surrounding societal norms or popular ideologies that contradict God's truth.
• The Idolatry of "Results": Trusting in earthly systems, financial security, or human strength for well-being rather than solely depending on the LORD.