King James Version

What Does Judges 1:7 Mean?

Judges 1:7 in the King James Version says “And Adonibezek said, Threescore and ten kings, having their thumbs and their great toes cut off, gathered their meat und...” — study this verse from Judges chapter 1 with commentary, cross-references, and original Hebrew word analysis.

“And Adonibezek said, Threescore and ten kings, having their thumbs and their great toes cut off, gathered their meat under my table: as I have done, so God hath requited me. And they brought him to Jerusalem, and there he died. their thumbs: Heb. the thumbs of their hands and of their feet gathered: or, gleaned”

Judges 1:7 · KJV

Context

5

And they found Adonibezek in Bezek: and they fought against him, and they slew the Canaanites and the Perizzites.

6

But Adonibezek fled; and they pursued after him, and caught him, and cut off his thumbs and his great toes.

7

And Adonibezek said, Threescore and ten kings, having their thumbs and their great toes cut off, gathered their meat under my table: as I have done, so God hath requited me. And they brought him to Jerusalem, and there he died. their thumbs: Heb. the thumbs of their hands and of their feet gathered: or, gleaned

8

Now the children of Judah had fought against Jerusalem, and had taken it, and smitten it with the edge of the sword, and set the city on fire.

9

And afterward the children of Judah went down to fight against the Canaanites, that dwelt in the mountain, and in the south, and in the valley. valley: or, low country

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Commentary

KJV Study Commentary
And Adoni-bezek said, Threescore and ten kings, having their thumbs and their great toes cut off, gathered their meat under my table: as I have done, so God hath requited me. And they brought him to Jerusalem, and there he died.

Adoni-bezek's confession is remarkable for its theological awareness. He attributes his fate not to military fortune or the strength of Judah's forces, but to divine retribution: "God hath requited me" (Elohim shillam li, אֱלֹהִים שִׁלַּם לִי). The verb shillam (שִׁלַּם) from root shalam (שָׁלַם, "to be complete, to recompense") indicates perfect, measured justice—receiving exactly what one deserves. Though Adoni-bezek uses the generic Elohim (אֱלֹהִים, "God") rather than the covenant name Yahweh (יְהוָה), his recognition of divine moral governance reflects natural revelation—the law written on human hearts that leaves all without excuse (Romans 1:18-20, 2:14-15).

"Threescore and ten kings" (seventy kings) is a significant number in Scripture, often indicating completeness or totality (compare the seventy elders of Israel, Exodus 24:1; the seventy years of exile, Jeremiah 25:11; Jesus sending out seventy disciples, Luke 10:1). Whether literal or symbolic, the number emphasizes the extent of Adoni-bezek's conquests and the corresponding magnitude of his cruelty. These mutilated kings "gathered their meat under my table" (melakkitim tachat shulchani, מְלַקְּטִים תַּחַת שֻׁלְחָנִי), depicting the degradation of former rulers reduced to scavenging scraps like dogs—a powerful image of utter humiliation.

The principle of divine retribution pervades Scripture: "Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap" (Galatians 6:7). Yet Reformed theology recognizes a crucial distinction: Adoni-bezek experienced temporal, retributive justice—the natural consequences of his sins in this life. Believers, however, have already experienced Christ bearing God's retributive justice in their place (2 Corinthians 5:21, 1 Peter 2:24). Sanctifying discipline may come (Hebrews 12:5-11), but never condemnation (Romans 8:1). The certainty of divine justice should provoke both humble thanksgiving for Christ's substitutionary atonement and compassionate warning to those facing judgment without a mediator.

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Historical & Cultural Context

The transportation of Adoni-bezek to Jerusalem (still called Jebus, controlled by Jebusites at this time) is historically significant. Jerusalem wasn't conquered until David's reign (2 Samuel 5:6-9), making its mention here either anachronistic (using the later, familiar name) or indicating temporary Israelite control of part of the city (v. 8 describes conquest of Jerusalem, though v. 21 notes Benjamin failed to drive out the Jebusites). Archaeological evidence shows Jerusalem (Tell el-Amarna letters call it Urusalim) was a modest Jebusite city-state during this period, occupying only the southeastern hill (City of David) and controlling important north-south trade routes.

Adoni-bezek's death in Jerusalem may have been intended as a public example—displaying the fate of kings who resist Yahweh's people. Ancient Near Eastern kings frequently paraded captured rulers through capital cities to demonstrate power and discourage rebellion. However, Adoni-bezek's death also fulfilled the principle of herem (חֵרֶם, devoted destruction) commanded for Canaanite peoples (Deuteronomy 7:2), though the mutilation rather than immediate execution shows incomplete adherence to the law's letter.

The reference to Adoni-bezek having subdued seventy kings reflects the political fragmentation of Late Bronze Age Canaan. The Amarna letters (14th century BCE) document dozens of petty kings ruling small city-states, frequently warring with neighbors. A powerful king could force weaker neighbors into vassalage, exacting tribute and military support. Adoni-bezek's treatment of vassal kings—public humiliation at his table—reinforced psychological domination, deterring rebellion through shame and fear. This context illuminates David's later kindness to Mephibosheth, eating at the king's table (2 Samuel 9:7-13)—reversing the ancient pattern of royal humiliation with covenant faithfulness and grace.

Reflection Questions

  1. How does Adoni-bezek's recognition of divine justice demonstrate that suppressing truth about God's moral governance requires active rebellion against conscience?
  2. What does this account teach about the certainty of God's justice versus the modern belief that consequences can be indefinitely avoided?
  3. How should the reality of Christ bearing God's retributive justice for believers affect our attitudes toward both personal sin and the sins of others?

Original Language Analysis

Hebrew · 23 words
וַיֹּ֣אמֶר1 of 23

“said”

H559

to say (used with great latitude)

אֲדֹֽנִי2 of 23
H0
בֶ֗זֶק3 of 23

“And Adonibezek”

H137

adoni-bezek; a canaanitish king

שִׁבְעִ֣ים׀4 of 23

“Threescore and ten”

H7657

seventy

מְלָכִ֡ים5 of 23

“kings”

H4428

a king

בְּֽהֹנוֹת֩6 of 23

“having their thumbs”

H931

the thumb of the hand or great toe of the foot

יְדֵיהֶ֨ם7 of 23
H3027

a hand (the open one [indicating power, means, direction, etc.], in distinction from h3709, the closed one); used (as noun, adverb, etc.) in a great v

וְרַגְלֵיהֶ֜ם8 of 23

“and their great toes”

H7272

a foot (as used in walking); by implication, a step; by euphemistically the pudenda

מְקֻצָּצִ֗ים9 of 23

“cut off”

H7112

to chop off (literally or figuratively)

הָי֤וּ10 of 23
H1961

to exist, i.e., be or become, come to pass (always emphatic, and not a mere copula or auxiliary)

מְלַקְּטִים֙11 of 23

“gathered”

H3950

properly, to pick up, i.e., (generally) to gather; specifically, to glean

תַּ֣חַת12 of 23
H8478

the bottom (as depressed); only adverbially, below (often with prepositional prefix underneath), in lieu of, etc

שֻׁלְחָנִ֔י13 of 23

“their meat under my table”

H7979

a table (as spread out); by implication, a meal

כַּֽאֲשֶׁ֣ר14 of 23
H834

who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc

עָשִׂ֔יתִי15 of 23

“as I have done”

H6213

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

כֵּ֥ן16 of 23
H3651

properly, set upright; hence (figuratively as adjective) just; but usually (as adverb or conjunction) rightly or so (in various applications to manner

שִׁלַּם17 of 23

“hath requited”

H7999

to be safe (in mind, body or estate); figuratively, to be (causatively, make) completed; by implication, to be friendly; by extension, to reciprocate

לִ֖י18 of 23
H0
אֱלֹהִ֑ים19 of 23

“so God”

H430

gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of

וַיְבִיאֻ֥הוּ20 of 23

“me And they brought”

H935

to go or come (in a wide variety of applications)

יְרֽוּשָׁלִַ֖ם21 of 23

“him to Jerusalem”

H3389

jerushalaim or jerushalem, the capital city of palestine

וַיָּ֥מָת22 of 23

“and there he died”

H4191

to die (literally or figuratively); causatively, to kill

שָֽׁם׃23 of 23
H8033

there (transferring to time) then; often thither, or thence

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 1:7 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 1:7 from Treasury of Scripture Knowledge

Revelation 13:101 Samuel 15:33James 2:13Luke 6:37-38Leviticus 24:19-21Matthew 7:1-2

Places in This Verse

JerusalemSettlement · Modern: Jerusalem · 31.78°N, 35.23°E955 verses across 37 books
View all places in Judges 1 →

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