King James Version

What Does Judges 21:1 Mean?

Judges 21:1 in the King James Version says “Now the men of Israel had sworn in Mizpeh, saying, There shall not any of us give his daughter unto Benjamin to wife. — study this verse from Judges chapter 21 with commentary, cross-references, and original Hebrew word analysis.

Now the men of Israel had sworn in Mizpeh, saying, There shall not any of us give his daughter unto Benjamin to wife.

Judges 21:1 · KJV


Context

1

Now the men of Israel had sworn in Mizpeh, saying, There shall not any of us give his daughter unto Benjamin to wife.

2

And the people came to the house of God , and abode there till even before God, and lifted up their voices, and wept sore;

3

And said, O LORD God of Israel, why is this come to pass in Israel, that there should be to day one tribe lacking in Israel?


Commentary

KJV Study Commentary
Now the men of Israel had sworn in Mizpeh, saying, There shall not any of us give his daughter unto Benjamin to wife. The Hebrew verb nishba (נִשְׁבַּע, "had sworn") indicates a solemn oath taken before God during the assembly at Mizpeh (20:1). This rash vow created an impossible dilemma: Israel had reduced Benjamin to 600 men who needed wives to survive, yet they had bound themselves by oath not to provide daughters. The oath formula reflects the binding nature of vows in ancient Israel—once spoken in God's name, they could not be broken without severe consequences (Numbers 30:2, Deuteronomy 23:21-23).

This verse introduces the tragic irony of the final chapters: Israel's zeal to punish Benjamin's sin led them to make hasty oaths without considering consequences. The phrase "not any of us" (ish mimmennu, אִישׁ מִמֶּנּוּ) emphasizes the oath's universality—every tribe bound itself. From a Reformed perspective, this demonstrates the danger of untempered zeal and rash promises made in anger. James 1:19-20 warns that "the wrath of man worketh not the righteousness of God." Israel sought to execute justice but created new injustice through imprudent oaths, requiring increasingly unethical solutions (destroying Jabesh-gilead, condoning kidnapping at Shiloh). Their predicament illustrates how sin compounds when we act on passion rather than wisdom, even when the initial cause seems righteous.

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Historical & Cultural Context

Mizpeh (or Mizpah, meaning "watchtower") was a significant assembly site in Benjamin's territory where Israel gathered for the civil war against Benjamin (20:1-3). The assembly represented all tribes united against Benjamin for harboring the Gibeah rapists-murderers. Taking oaths at such tribal assemblies was common in ancient Israel—these were considered binding before God and the community (Joshua 9:15-20, 1 Samuel 14:24-45).

The practice of making marriage oaths had precedent: Abraham made his servant swear not to take a Canaanite wife for Isaac (Genesis 24:3), and later Israelites would be forbidden to intermarry with Canaanites (Deuteronomy 7:3). However, this oath was different—it concerned fellow Israelites, not foreigners. The severity reflects the depth of Israel's horror at Benjamin's protection of rapists-murderers from Gibeah. Yet the oath's rashness becomes apparent when Benjamin is nearly extinct. This period in Judges shows Israel's moral confusion: they could distinguish evil requiring punishment but lacked wisdom to pursue justice proportionately, making vows in heat that created new ethical dilemmas requiring increasingly problematic solutions.

Reflection Questions

  1. How do rash vows made in anger create ethical dilemmas that require us to choose between breaking our word or committing further wrongs?
  2. What does this oath reveal about the danger of absolute commitments made without considering long-term consequences?
  3. How can we pursue justice against sin without letting righteous anger lead us into imprudent decisions that compound rather than resolve evil?

Original Language Analysis

Hebrew · 12 words
אִ֣ישׁ1 of 12

Now the men

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)

יִשְׂרָאֵ֔ל2 of 12

of Israel

H3478

he will rule as god; jisral, a symbolical name of jacob; also (typically) of his posterity

נִשְׁבַּ֥ע3 of 12

had sworn

H7650

to seven oneself, i.e., swear (as if by repeating a declaration seven times)

בַּמִּצְפָּ֖ה4 of 12

in Mizpeh

H4709

mitspah, the name of two places in palestine

לֵאמֹ֑ר5 of 12

saying

H559

to say (used with great latitude)

אִ֣ישׁ6 of 12

Now the men

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)

מִמֶּ֔נּוּ7 of 12
H4480

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

לֹֽא8 of 12
H3808

not (the simple or abs. negation); by implication, no; often used with other particles

יִתֵּ֥ן9 of 12

of us give

H5414

to give, used with greatest latitude of application (put, make, etc.)

בִּתּ֛וֹ10 of 12

his daughter

H1323

a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)

לְבִנְיָמִ֖ן11 of 12

unto Benjamin

H1144

binjamin, youngest son of jacob; also the tribe descended from him, and its territory

לְאִשָּֽׁה׃12 of 12

to wife

H802

a woman


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 21:1 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 21:1 from Treasury of Scripture Knowledge

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