TRV
Translation
King James Version
And the Midianites and the Amalekites and all the children of the east lay along in the valley like grasshoppers for multitude; and their camels were without number, as the sand by the sea side for multitude.
KJV (with Strong's)
And the Midianites H4080 and the Amalekites H6002 and all the children H1121 of the east H6924 lay H5307 along in the valley H6010 like grasshoppers H697 for multitude H7230; and their camels H1581 were without number H4557, as the sand H2344 by the sea H3220 side H8193 for multitude H7230.
Complete Jewish Bible
Now Midyan, 'Amalek and all the others from the east had settled in the valley as thick as locusts; their camels too were beyond counting, like the sand on the seashore.
Berean Standard Bible
Now the Midianites, Amalekites, and all the other people of the east had settled in the valley like a swarm of locusts, and their camels were as countless as the sand on the seashore.
American Standard Version
And the Midianites and the Amalekites and all the children of the east lay along in the valley like locusts for multitude; and their camels were without number, as the sand which is upon the sea-shore for multitude.
World English Bible Messianic
The Midianites and the Amalekites and all the children of the east lay along in the valley like locusts for multitude; and their camels were without number, as the sand which is on the seashore for multitude.
Geneva Bible (1599)
And the Midianites, and the Amalekites and all they of the East, lay in the valley like grashoppers in multitude, and their camels were without nomber, as the sande which is by the sea side for multitude.
Young's Literal Translation
and Midian and Amalek, and all the sons of the east are lying in the valley, as the locust for multitude, and of their camels there is no number, as sand which is on the sea-shore for multitude.
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In the KJVVerse 6,707 of 31,102
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Commentary on Judges 7 verses 9–15
9 ¶ And it came to pass the same night, that the LORD said unto him, Arise, get thee down unto the host; for I have delivered it into thine hand.
10 But if thou fear to go down, go thou with Phurah thy servant down to the host:
11 And thou shalt hear what they say; and afterward shall thine hands be strengthened to go down unto the host. Then went he down with Phurah his servant unto the outside of the armed men that were in the host.
12 And the Midianites and the Amalekites and all the children of the east lay along in the valley like grasshoppers for multitude; and their camels were without number, as the sand by the sea side for multitude.
13 And when Gideon was come, behold, there was a man that told a dream unto his fellow, and said, Behold, I dreamed a dream, and, lo, a cake of barley bread tumbled into the host of Midian, and came unto a tent, and smote it that it fell, and overturned it, that the tent lay along.
14 And his fellow answered and said, This is nothing else save the sword of Gideon the son of Joash, a man of Israel: for into his hand hath God delivered Midian, and all the host.
15 And it was so, when Gideon heard the telling of the dream, and the interpretation thereof, that he worshipped, and returned into the host of Israel, and said, Arise; for the LORD hath delivered into your hand the host of Midian.
Gideon's army being diminished as we have found it was, he must either fight by faith or not at all; God therefore here provides recruits for his faith, instead of recruits for his forces.
I. He furnishes him with a good foundation to build his faith upon. Nothing but a word from God will be a footing for faith. He has this as full and express as he can desire, Jdg 7:9. 1. A word of command to warrant the action, which otherwise seemed rash and indiscreet, and unbecoming a wise general: Arise, get thee down with this handful of men unto the host. 2. A word of promise to assure him of the success, which otherwise seemed very improbable: I have delivered it into thy hand; it is all thy own. This word of the Lord came to him the same night, when he was (we may suppose) greatly agitated and full of care how he should come off; in the multitude of his thoughts within him these comforts did delight his soul. Divine consolations are given in to believers not only strongly but seasonably.
II. He furnishes him with a good prop to support his faith with. 1. He orders him to be his own spy, and now in the dead of the night to go down privately into the host of Midian, and see what intelligence he could gain: "If thou fear to go down to fight, go first only with thy own servant (Jdg 7:10) and hear what they say" (Jdg 7:11); and it is intimated to him that he should hear that which would greatly strengthen his faith. God knows the infirmities of his people, and what great encouragement they may sometimes take from a small matter; and therefore, knowing beforehand what would occur to Gideon, in that very part of the camp to which he would go down, he orders him to go down and hearken to what they said, that he might the more firmly believe what God said. He must take with him Phurah his servant, one that he could confide in, probably one of the ten that had helped him to break down the altar of Baal. He must take him and no one else with him, must take him with him to be a witness of what he should hear the Midianites say, that out of the mouth of these two witnesses, when the matter came to be reported to Israel, the word might be established. He must take his servant with him, because two are better than one and a little help is better than none. 2. Being so, he orders him the sight of something that was discouraging. It was enough to frighten him to discern, perhaps by moon-light, the vast numbers of the enemy (Jdg 7:12), the men like grasshoppers for multitude, and they proved no better than grasshoppers for strength and courage; the camels one could not count, any more than the sand. But, 3. He causes him to hear that which was to him a very good omen; and when he had heard it he went back again immediately, supposing he now had what he was sent thither for. He overheard two soldiers of the enemy, that were comrades, talking; probably they were in bed together, waking in the night. (1.) One of them tells his dream, and as our dreams generally are, and therefore not worth telling again, it is a very foolish one. He dreamed that he saw a barley-cake come rolling down the hill into the camp of the Midianites, and "methought," says he (for so we speak in telling our dreams), "this rolling cake struck one of our tents" (perhaps one of the chief of their tents) "and with such violence that" (would you think it?) "it overturned the tent, forced down the stakes, and broke the cords at one blow, so that the tent lay along and buried its inhabitants," Jdg 7:13. In multitudes of dreams there are divers vanities, says Solomon, Ecc 5:7. One would wonder what odd incoherent things are often put together by a ludicrous fancy in our dreams. (2.) The other, it may be between sleeping and waking, undertakes to interpret this dream, and the interpretation is very far-fetched: This is nothing else save the sword of Gideon, Jdg 7:14. Our expositors now can tell us how apt the resemblance was, that Gideon, who had threshed corn for his family, and made cakes for his friend (Jdg 6:11-19), was fitly represented by a cake, - that he and his army were as inconsiderable as a cake made of a little flour, as contemptible as a barley-cake, hastily got together as a cake suddenly baked upon the coals, and as unlikely to conquer this great army as a cake to overthrow a tent. But, after all, do not interpretations belong to God? He put it into the head of the one to dream and into the mouth of the other to give the sense of it; if Gideon had heard the dream only, and he and his servant had been left to interpret it themselves, it had so little significancy in it that it would have done him little service; but, having the interpretation from the mouth of an enemy, it not only appeared to come from God, who has all men's hearts and tongues in his hand, but it was likewise an evidence that the enemy was quite dispirited, and that the name of Gideon had become so formidable to them that it disturbed their sleep. The victory would easily be won which was already so tamely yielded: Into his hand hath God delivered Midian. Those were not likely to fight who saw God fighting against them.
Lastly, Gideon, observing the finger of God pointing him to this very place, at this very time, to hear this dream and the interpretation of it, was exceedingly encouraged by it against the melancholy apprehensions he had upon the reducing of his army. He was very well pleased to hear himself compared to a barley-cake, when it proved to effect such great things. Being hereby animated, we are told (Jdg 7:15), 1. How he gave God the glory of it; he worshipped immediately, bowed his head, or, it may be, lifted up his eyes and hands, and in a short ejaculation thanked God for the victory he was now sure of, and for this encouragement to expect it. Wherever we are, we may speak to God, and worship him, and find a way open heavenward. God must have the praise of that which is encouraging to our faith, and his providence must be acknowledged in those events which, though minute and seemingly accidental, prove serviceable to us. 2. How he gave his friends a share in the encouragements he had received: Arise, prepare to march presently; the Lord has delivered Midian into your hand.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–15. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Judges 7:12 provides a stark, hyperbolic depiction of the overwhelming numerical superiority of Israel's enemies—the Midianites, Amalekites, and various "children of the east." This vivid imagery, likening their multitude to "grasshoppers" and their camels to "sand by the sea side," serves to underscore the seemingly impossible odds faced by Gideon's drastically reduced army. This dramatic contrast sets the stage for a miraculous divine intervention, ensuring that the ensuing victory would be undeniably attributed to God's omnipotence rather than human strength or strategic prowess, thereby magnifying His glory.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 7:12 is rich in Imagery and employs powerful Literary Devices to convey the overwhelming nature of the enemy. The most prominent devices are Simile and Hyperbole. The text uses two distinct similes: the enemy soldiers are described as "like grasshoppers for multitude," and their camels are "as the sand by the sea side for multitude." Both comparisons are classic examples of Hyperbole, an intentional exaggeration used for emphasis or dramatic effect, not meant to be taken literally. The purpose is to impress upon the reader the sheer, unimaginable scale of the Midianite-Amalekite coalition, making the upcoming victory by Gideon's minuscule band of 300 men all the more miraculous and clearly attributable to divine power. This vivid imagery creates a stark contrast between the enemy's vastness and Israel's meager numbers, thereby magnifying the divine power that is about to be displayed. The repetition of the phrase "for multitude" further emphasizes the uncountable nature of the forces, driving home the point of human impossibility and setting the stage for God's glory.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse serves as a profound theological statement on the nature of divine power and the dynamics of God's redemptive work. By vividly portraying an enemy so vast that it is humanly unconquerable, the text meticulously sets the stage for God to demonstrate His omnipotence not through human strength, but precisely in spite of human weakness and overwhelming odds. It is a powerful testament to the biblical principle that God often chooses the weak, the few, and the seemingly insignificant to accomplish His grand purposes, ensuring that all glory redounds solely to Him. The overwhelming numerical superiority of the enemy described here is not a deterrent to God's plan but rather a necessary backdrop against which His miraculous intervention will shine most brightly, unequivocally revealing that victory belongs to the Lord, regardless of the numerical advantage of the opposition. This truth resonates throughout Scripture, reminding believers that God delights in using seemingly insufficient means to achieve mighty ends, thereby building profound faith and discouraging any form of self-reliance or boasting in human might.
REFLECTION AND APPLICATION
Judges 7:12 challenges us to profoundly re-evaluate our perspective on seemingly insurmountable obstacles in our own lives. Just as Gideon and his men faced an enemy that was "without number" and "like grasshoppers for multitude," we too often encounter situations—whether personal struggles, professional challenges, spiritual battles, or societal pressures—that appear overwhelming, beyond our capacity, and impossible to overcome. This verse serves as a powerful reminder that the size or complexity of our problem is never a measure of God's ability to deliver. Instead, such "multitudes" often serve as an explicit invitation for God to display His power in ways that leave no doubt about His authorship of the victory. When we feel that the odds are stacked against us, we are called not to despair or rely on our limited strength, but to remember that God delights in working through weakness to manifest His perfect strength. Our role is to cultivate a deep trust, commit to obedient action, and step forward in faith, knowing that the God who defeated countless Midianites with 300 men is more than capable of handling the "multitudes" in our lives. This passage encourages a radical shift from human calculation and self-reliance to a robust, unwavering dependence on divine strategy and limitless power, fostering a faith that looks beyond present circumstances to the sovereign might of our God.
Questions for Reflection
FAQ
Who were the "children of the east" mentioned alongside the Midianites and Amalekites?
Answer: The "children of the east" (Hebrew: b'nei qedem) was a general, collective term used in the Old Testament to refer to various nomadic or semi-nomadic tribes inhabiting the desert regions to the east of Israel, primarily in Transjordan and the Arabian Peninsula. These groups, including Midianites and Amalekites, were known for their predatory raiding and plunder, especially during agricultural harvest seasons, making them a persistent and devastating threat to settled societies like Israel. In the context of Judges, their alliance with the Midianites and Amalekites formed a formidable coalition that oppressed Israel for seven years prior to Gideon's deliverance (Judges 6:1-6). Their inclusion in the description emphasizes the widespread nature of the threat and the vastness of the enemy forces, highlighting the comprehensive and overwhelming oppression Israel faced.
Why does the verse specifically mention the camels, describing them as "without number"?
Answer: The specific mention of countless camels is highly significant for several reasons, amplifying the enemy's threat. Firstly, it highlights the mobility and economic power of the Midianites and their allies. Camels were indispensable for these desert-dwelling, nomadic peoples, enabling them to travel vast distances, carry immense plunder, and conduct swift, devastating raids. Their "without number" presence signifies not just military strength but also the immense wealth and resources these raiding parties possessed, accumulated through their oppressive activities. Secondly, it underscores the tactical challenge they posed. An army with countless camels could move quickly, strike unexpectedly, and retreat efficiently, making them difficult to corner or defeat by conventional means. Finally, the sheer number of camels, like the soldiers likened to "grasshoppers," serves to amplify the hyperbolic description of the enemy's overwhelming scale, further emphasizing the human impossibility of overcoming such a force and magnifying the miraculous nature of God's impending victory. This detail reinforces the central theme that God's power is displayed precisely when human resources are utterly insufficient.
CHRIST-CENTERED FULFILLMENT
Judges 7:12, with its vivid depiction of an overwhelmingly vast enemy arrayed against a tiny, seemingly insignificant force, powerfully foreshadows the ultimate victory of God's kingdom through seemingly weak and unlikely means—culminating in the person and work of Jesus Christ. Just as Gideon's small band faced an innumerable foe that human strength could not overcome, humanity faced an insurmountable enemy in sin, death, and the powers of darkness—a "multitude" that no human wisdom, might, or self-effort could ever defeat. The seemingly impossible odds presented in this verse find their ultimate fulfillment in the cross, where the Son of God, appearing in weakness and humility, confronted and decisively triumphed over the spiritual principalities and powers, making a public spectacle of them (Colossians 2:15). Christ's victory was not achieved through a mighty earthly army or overwhelming physical force, but through His sacrificial death and glorious resurrection, a profound demonstration of divine power perfected in profound weakness (2 Corinthians 12:9). He is the true Lamb of God, who takes away the sin of the world (John 1:29), conquering the "multitude" of human sin and its devastating consequences not by might or power, but by His Spirit and His perfect obedience unto death. Thus, Judges 7:12, while a historical account of a military triumph, points forward to the greater spiritual battle won by the "few" (the faithful remnant, the Church) through the power of the "one" (Christ), ensuring that all glory belongs to God alone, for He has highly exalted Him and given Him the name that is above every name (Philippians 2:9-11).