King James Version

What Does Judges 1:24 Mean?

Judges 1:24 in the King James Version says “And the spies saw a man come forth out of the city, and they said unto him, Shew us, we pray thee, the entrance into the...” — study this verse from Judges chapter 1 with commentary, cross-references, and original Hebrew word analysis.

“And the spies saw a man come forth out of the city, and they said unto him, Shew us, we pray thee, the entrance into the city, and we will shew thee mercy.”

Judges 1:24 · KJV

Prayer

Context

22

And the house of Joseph, they also went up against Bethel: and the LORD was with them.

23

And the house of Joseph sent to descry Bethel. (Now the name of the city before was Luz.)

24

And the spies saw a man come forth out of the city, and they said unto him, Shew us, we pray thee, the entrance into the city, and we will shew thee mercy.

25

And when he shewed them the entrance into the city, they smote the city with the edge of the sword; but they let go the man and all his family.

26

And the man went into the land of the Hittites, and built a city, and called the name thereof Luz: which is the name thereof unto this day.

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Commentary

KJV Study Commentary
And the spies saw a man come forth out of the city, and they said unto him, Shew us, we pray thee, the entrance into the city, and we will shew thee mercy.

The spies' request, 'Shew us... the entrance' (har'enu na et-mevo ha'ir, הַרְאֵנוּ נָא אֶת־מְבוֹא הָעִיר), parallels Rahab's assistance at Jericho (Joshua 2), but crucial differences emerge. Rahab acted from faith confession: 'the LORD your God, he is God in heaven above, and in earth beneath' (Joshua 2:11). This informant apparently acts from self-preservation without professed faith. Their offer 'we will shew thee mercy' (ve'asinu immecha chesed, וְעָשִׂינוּ עִמְּךָ חָסֶד) uses covenant language—chesed (חֶסֶד) meaning loyal, steadfast love, covenant faithfulness—yet applies it to someone outside covenant, creating theological tension.

The 'entrance into the city' likely refers to a secret passage, hidden gate, or structural weakness unknown to external observers. Ancient cities' fortifications included multiple defensive layers, with outer gates, inner gates, and sometimes hidden passages for escape or covert entry/exit. Warren's Shaft in Jerusalem, for example, provided access to water sources outside walls. Knowledge of such features gave attacking forces decisive advantage, explaining why the informant's betrayal ensured Beth-el's fall.

This account raises ethical questions about using enemy informants. Scripture records the event descriptively without explicit moral evaluation, though the outcome (v. 26) suggests problems. Unlike Rahab, who joined Israel and appears in Jesus' genealogy (Matthew 1:5), this man departs to rebuild Canaanite culture elsewhere. The contrast shows that God honors faith-motivated assistance (Rahab) differently than self-interested betrayal. Reformed ethics distinguish between legitimate intelligence gathering in just war versus treachery, deception, and betrayal motivated by cowardice or greed.

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Historical & Cultural Context

Ancient siege warfare required either prolonged blockade (starving defenders) or breaching fortifications. Prolonged sieges demanded substantial resources and patience—Jerusalem withstood Babylonian siege for 18 months (2 Kings 25:1-3). Breaching walls required siege engines (battering rams, siege towers), mining (tunneling under walls), or betrayal by insiders. The Assyrians perfected siege warfare, as depicted in reliefs showing assault on Lachish (701 BCE) using multiple siege engines simultaneously.

Cities' hidden entrances served multiple purposes: escape routes for royalty/elites, covert supply lines, access to external water sources, and sally ports for surprise attacks on besiegers. These passages represented security vulnerabilities if discovered by enemies. Gibeonites' deception (Joshua 9) and this informant's betrayal show how knowledge of cities' secrets determined military outcomes. Later, Joab's conquest of Jerusalem possibly exploited water system vulnerabilities (2 Samuel 5:8).

The practice of offering 'mercy' or safe passage to informants appears throughout ancient warfare. The Assyrian annals describe granting clemency to those who submitted voluntarily versus brutal treatment of rebels. Roman conquest similarly distinguished between cooperative and resistant peoples. However, biblical ethics demanded more than pragmatic cooperation—true integration into Israel required covenant commitment and religious conversion (as with Rahab), not merely political accommodation.

Reflection Questions

  1. What distinguishes Rahab's faith-filled assistance from Beth-el informant's self-interested betrayal, and why does this matter morally?
  2. How should Christians approach ethical dilemmas in warfare, intelligence gathering, and treatment of enemies?
  3. What does the use of covenant language (chesed) with a non-covenantal person teach about extending mercy while maintaining distinct identity?

Original Language Analysis

Hebrew · 16 words
הַרְאֵ֤נוּ1 of 16

“saw”

H7200

to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)

הַשֹּׁ֣מְרִ֔ים2 of 16

“And the spies”

H8104

properly, to hedge about (as with thorns), i.e., guard; generally, to protect, attend to, etc

אִ֖ישׁ3 of 16

“a man”

H376

a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)

יוֹצֵ֣א4 of 16

“come forth”

H3318

to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proxim

מִן5 of 16
H4480

properly, a part of; hence (prepositionally), from or out of in many senses

הָעִ֔יר6 of 16

“into the city”

H5892

a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)

וַיֹּ֣אמְרוּ7 of 16

“and they said”

H559

to say (used with great latitude)

ל֗וֹ8 of 16
H0
הַרְאֵ֤נוּ9 of 16

“saw”

H7200

to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)

נָא֙10 of 16
H4994

'i pray', 'now', or 'then'; added mostly to verbs (in the imperative or future), or to interjections, occasionally to an adverb or conjunction

אֶת11 of 16
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

מְב֣וֹא12 of 16

“us we pray thee the entrance”

H3996

an entrance (the place or the act); specifically sunset or the west; also (adverb with preposition) towards

הָעִ֔יר13 of 16

“into the city”

H5892

a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)

וְעָשִׂ֥ינוּ14 of 16

“and we will shew”

H6213

to do or make, in the broadest sense and widest application

עִמְּךָ֖15 of 16
H5973

adverb or preposition, with (i.e., in conjunction with), in varied applications; specifically, equally with; often with prepositional prefix (and then

חָֽסֶד׃16 of 16

“thee mercy”

H2617

kindness; by implication (towards god) piety; rarely (by opposition) reproof, or (subject.) beauty

Study Guide

Historical Context

This verse is found in the book of Judges. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Judges 1:24 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Judges 1:24 from Treasury of Scripture Knowledge

1 Samuel 30:15Joshua 2:12-14

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