King James Version

What Does Judges 1:25 Mean?

Judges 1:25 in the King James Version says “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 ... — study this verse from Judges chapter 1 with commentary, cross-references, and original Hebrew word analysis.

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.

Judges 1:25 · KJV


Context

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.

27

Neither did Manasseh drive out the inhabitants of Bethshean and her towns, nor Taanach and her towns, nor the inhabitants of Dor and her towns, nor the inhabitants of Ibleam and her towns, nor the inhabitants of Megiddo and her towns: but the Canaanites would dwell in that land.


Commentary

KJV Study Commentary
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.

The informant fulfilled his bargain, and Joseph's house honored their word—'they let go the man and all his family' (ve'et-ha'ish ve'et-kol-mishpachto shillechu, וְאֶת־הָאִישׁ וְאֶת־כָּל־מִשְׁפַּחְתּוֹ שִׁלֵּחוּ). The verb shalach (שָׁלַח, 'to send away, release') indicates deliberate, formal release, not mere escape. This parallels Rahab's deliverance (Joshua 6:22-25), yet crucial differences emerge in subsequent verses. Rahab integrated into Israel; this man rebuilt Canaanite culture.

The phrase 'smote the city with the edge of the sword' (vayakku et-ha'ir lefi-charev, וַיַּכּוּ אֶת־הָעִיר לְפִי־חָרֶב) is the standard biblical idiom for total military defeat, typically indicating herem (חֵרֶם) devoted destruction. However, releasing the informant's family violates complete herem, showing Joseph's partial obedience. Compare Joshua at Jericho: only Rahab's household was spared (Joshua 6:17, 22-25), with everyone else devoted to destruction. Here, military victory occurred, but incomplete obedience created future problems (v. 26).

Theologically, this illustrates how pragmatic compromises undermine complete obedience. Joseph's house reasoned that sparing one family was justified given his assistance, showing more concern for human obligation than divine command. This mirrors modern pragmatism valuing 'what works' over what God commands. Yet God's commands exist for purposes beyond immediate pragmatic benefits—herem prevented Canaanite religious-cultural influence from corrupting Israel. Sparing this family seemed merciful but enabled Canaanite culture's continuation, demonstrating how incomplete obedience births lasting consequences.

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Historical & Cultural Context

The conquest of Beth-el shows standard ancient Near Eastern siege warfare patterns: intelligence gathering, insider betrayal, assault through weaknesses, and total destruction. This pattern appears throughout ancient military history—Troy's fall via the wooden horse, Jericho's fall after Rahab's help, and numerous similar examples. Cities' survival often depended on maintaining population loyalty and preventing insider betrayal.

The phrase 'smote with the edge of the sword' appears throughout Joshua-Judges-Samuel describing military conquests. This formulaic language doesn't necessarily indicate identical circumstances but employs standard Hebrew expression for military defeat. The extent of destruction varied—sometimes complete annihilation (herem), sometimes military defeat with population dispersion, sometimes subjugation with tribute. Context determines specifics, though the phrase consistently indicates decisive military victory.

Sparing collaborators while destroying cities raises ethical questions about collective punishment versus individual mercy. Ancient warfare typically treated cities corporately—rebellion meant corporate punishment, submission meant corporate mercy. However, biblical law distinguished between combatants and non-combatants (Deuteronomy 20:10-18), women and children (Numbers 31:17-18), and provided asylum cities for unintentional killers (Numbers 35). The tension between herem commands and mercy for collaborators reflects the unique nature of Israel's conquest as divine judgment on Canaanite sin while establishing holy nation.

Reflection Questions

  1. When have pragmatic considerations or human obligations tempted you to compromise complete obedience to God's clear commands?
  2. How does the contrast between Rahab (who joined Israel) and this informant (who rebuilt Canaanite culture) illustrate different responses to divine mercy?
  3. What modern 'mercies' or 'tolerance' might actually be compromises that preserve worldly influences God commands us to eliminate?

Original Language Analysis

Hebrew · 15 words
וַיַּרְאֵם֙1 of 15

And when he shewed

H7200

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

אֶת2 of 15
H853

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

מְב֣וֹא3 of 15

them the entrance

H3996

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

הָעִ֖יר4 of 15

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)

וַיַּכּ֥וּ5 of 15

they smote

H5221

to strike (lightly or severely, literally or figuratively)

אֶת6 of 15
H853

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

הָעִ֖יר7 of 15

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)

לְפִי8 of 15

with the edge

H6310

the mouth (as the means of blowing), whether literal or figurative (particularly speech); specifically edge, portion or side; adverbially (with prepos

חָ֑רֶב9 of 15

of the sword

H2719

drought; also a cutting instrument (from its destructive effect), as a knife, sword, or other sharp implement

וְאֶת10 of 15
H853

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

הָאִ֥ישׁ11 of 15

the 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)

וְאֶת12 of 15
H853

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

כָּל13 of 15
H3605

properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)

מִשְׁפַּחְתּ֖וֹ14 of 15

and all his family

H4940

a family, i.e., circle of relatives; figuratively, a class (of persons), a species (of animals) or sort (of things); by extension a tribe or people

שִׁלֵּֽחוּ׃15 of 15

but they let go

H7971

to send away, for, or out (in a great variety of applications)


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 1:25 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 1:25 from Treasury of Scripture Knowledge

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