King James Version
What Does Judges 11:20 Mean?
“But Sihon trusted not Israel to pass through his coast: but Sihon gathered all his people together, and pitched in Jahaz, and fought against Israel.”
Judges 11:20 · KJV
Context
18
Then they went along through the wilderness, and compassed the land of Edom, and the land of Moab, and came by the east side of the land of Moab, and pitched on the other side of Arnon, but came not within the border of Moab: for Arnon was the border of Moab.
19
And Israel sent messengers unto Sihon king of the Amorites, the king of Heshbon; and Israel said unto him, Let us pass, we pray thee, through thy land into my place.
20
But Sihon trusted not Israel to pass through his coast: but Sihon gathered all his people together, and pitched in Jahaz, and fought against Israel.
21
And the LORD God of Israel delivered Sihon and all his people into the hand of Israel, and they smote them: so Israel possessed all the land of the Amorites, the inhabitants of that country.
22
And they possessed all the coasts of the Amorites, from Arnon even unto Jabbok, and from the wilderness even unto Jordan.
Commentary
KJV Study CommentaryBut Sihon trusted not Israel to pass through his coast: but Sihon gathered all his people together, and pitched in Jahaz, and fought against Israel.
This verse contributes to the narrative of Jephthah's deliverance and tragic vow. The Book of Judges documents Israel's cyclical pattern of apostasy and deliverance, revealing both human depravity and divine mercy. Each cycle begins with Israel doing evil (usually Baal worship), followed by God's judgment through foreign oppression, Israel's cry for deliverance, God raising up a judge, temporary peace, then renewed apostasy after the judge dies.
Theologically, this pattern demonstrates several crucial truths: (1) Human inability to maintain covenant faithfulness apart from God's transforming grace; (2) God's justice in punishing covenant violation through the curses of Deuteronomy 28; (3) God's mercy in responding to repentant cries with deliverance; (4) The inadequacy of repeated deliverances to produce lasting transformation, pointing to the need for the New Covenant with God's law written on hearts (Jeremiah 31:31-34).
The judges themselves foreshadow Christ—they are divinely appointed deliverers who save Israel from enemies. Yet their imperfections and temporary victories point to the need for the perfect Judge who would provide permanent deliverance. Jesus fulfills the judges' typology, being the ultimate "sent one" who conquers spiritual enemies definitively through His death and resurrection, providing eternal salvation rather than temporary political relief.
This verse contributes to the narrative of Jephthah's deliverance and tragic vow. The Book of Judges documents Israel's cyclical pattern of apostasy and deliverance, revealing both human depravity and divine mercy. Each cycle begins with Israel doing evil (usually Baal worship), followed by God's judgment through foreign oppression, Israel's cry for deliverance, God raising up a judge, temporary peace, then renewed apostasy after the judge dies.
Theologically, this pattern demonstrates several crucial truths: (1) Human inability to maintain covenant faithfulness apart from God's transforming grace; (2) God's justice in punishing covenant violation through the curses of Deuteronomy 28; (3) God's mercy in responding to repentant cries with deliverance; (4) The inadequacy of repeated deliverances to produce lasting transformation, pointing to the need for the New Covenant with God's law written on hearts (Jeremiah 31:31-34).
The judges themselves foreshadow Christ—they are divinely appointed deliverers who save Israel from enemies. Yet their imperfections and temporary victories point to the need for the perfect Judge who would provide permanent deliverance. Jesus fulfills the judges' typology, being the ultimate "sent one" who conquers spiritual enemies definitively through His death and resurrection, providing eternal salvation rather than temporary political relief.
KJV Study — Public Domain
Historical & Cultural Context
Historical Setting: The Book of Judges spans approximately 350-400 years (c. 1375-1050 BCE) during the Late Bronze Age collapse and early Iron Age. This period saw the disintegration of major empires (Hittites, Mycenaeans) and weakening of Egyptian control over Canaan, creating a power vacuum filled by emerging peoples including Philistines (Sea Peoples), Aramaeans, and regional kingdoms. The decentralized tribal structure left Israel vulnerable to external oppression and internal chaos.
Cultural Context: This passage relates to Jephthah's deliverance and tragic vow. Canaanite religion dominated the region, centered on Baal (storm/fertility god), Asherah (mother goddess), and Anat (war goddess). Archaeological discoveries at Ugarit (Ras Shamra) have provided extensive information about Canaanite mythology and religious practices. Baal worship involved ritual prostitution, child sacrifice, and fertility rites tied to agricultural seasons. Israel's persistent attraction to these gods demonstrates the strong cultural pressure to conform to surrounding nations' religious practices.
The material culture of this period shows gradual Israelite settlement in the Canaanite hill country, with simpler pottery and architecture than coastal Canaanite cities. Iron technology was beginning to spread, giving military advantage to peoples who mastered it (note the Philistines' iron monopoly, 1 Samuel 13:19-22). The absence of centralized government during the judges period stands in stark contrast to the bureaucratic city-states of Canaan and the imperial administration of Egypt and Mesopotamia. This political structure reflected Israel's theocratic ideal—God as king—yet the repeated cycles of apostasy showed this ideal required more than political structures; it demanded heart transformation.
Cultural Context: This passage relates to Jephthah's deliverance and tragic vow. Canaanite religion dominated the region, centered on Baal (storm/fertility god), Asherah (mother goddess), and Anat (war goddess). Archaeological discoveries at Ugarit (Ras Shamra) have provided extensive information about Canaanite mythology and religious practices. Baal worship involved ritual prostitution, child sacrifice, and fertility rites tied to agricultural seasons. Israel's persistent attraction to these gods demonstrates the strong cultural pressure to conform to surrounding nations' religious practices.
The material culture of this period shows gradual Israelite settlement in the Canaanite hill country, with simpler pottery and architecture than coastal Canaanite cities. Iron technology was beginning to spread, giving military advantage to peoples who mastered it (note the Philistines' iron monopoly, 1 Samuel 13:19-22). The absence of centralized government during the judges period stands in stark contrast to the bureaucratic city-states of Canaan and the imperial administration of Egypt and Mesopotamia. This political structure reflected Israel's theocratic ideal—God as king—yet the repeated cycles of apostasy showed this ideal required more than political structures; it demanded heart transformation.
Reflection Questions
- How does this passage about Jephthah's deliverance and tragic vow reveal God's character in dealing with persistent human rebellion and incomplete obedience?
- What patterns of spiritual compromise or incomplete obedience in your own life mirror Israel's failures during the judges period?
- How does understanding the cyclical nature of sin and deliverance in Judges help you appreciate Christ's perfect and final deliverance from sin's power?
Original Language Analysis
Hebrew · 17 wordsוְלֹֽא1 of 17
H3808not (the simple or abs. negation); by implication, no; often used with other particles
הֶאֱמִ֨ין2 of 17
“trusted”
H539properly, to build up or support; to foster as a parent or nurse; figuratively to render (or be) firm or faithful, to trust or believe, to be permanen
אֶת4 of 17
H853properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
יִשְׂרָאֵֽל׃5 of 17
“against Israel”
H3478he will rule as god; jisral, a symbolical name of jacob; also (typically) of his posterity
עֲבֹ֣ר6 of 17
“to pass”
H5674to cross over; used very widely of any transition (literal or figurative; transitive, intransitive, intensive, causative); specifically, to cover (in
בִּגְבֻל֔וֹ7 of 17
“through his coast”
H1366properly, a cord (as twisted), i.e., (by implication) a boundary; by extension the territory inclosed
וַיֶּֽאֱסֹ֤ף8 of 17
“gathered”
H622to gather for any purpose; hence, to receive, take away, i.e., remove (destroy, leave behind, put up, restore, etc.)
אֶת10 of 17
H853properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
כָּל11 of 17
H3605properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)
עַמּ֔וֹ12 of 17
“all his people”
H5971a people (as a congregated unit); specifically, a tribe (as those of israel); hence (collectively) troops or attendants; figuratively, a flock
וַֽיַּחֲנ֖וּ13 of 17
“and pitched”
H2583properly, to incline; by implication, to decline (of the slanting rays of evening); specifically, to pitch a tent; generally to encamp (for abode or s
עִם16 of 17
H5973adverb or preposition, with (i.e., in conjunction with), in varied applications; specifically, equally with; often with prepositional prefix (and then
יִשְׂרָאֵֽל׃17 of 17
“against Israel”
H3478he will rule as god; jisral, a symbolical name of jacob; also (typically) of his posterity
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 11:20 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 11:20 from Treasury of Scripture Knowledge