King James Version

What Does Judges 21:5 Mean?

Judges 21:5 in the King James Version says “And the children of Israel said, Who is there among all the tribes of Israel that came not up with the congregation unto...” — study this verse from Judges chapter 21 with commentary, cross-references, and original Hebrew word analysis.

“And the children of Israel said, Who is there among all the tribes of Israel that came not up with the congregation unto the LORD? For they had made a great oath concerning him that came not up to the LORD to Mizpeh, saying, He shall surely be put to death.”

Judges 21:5 · KJV

Context

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?

4

And it came to pass on the morrow, that the people rose early, and built there an altar, and offered burnt offerings and peace offerings.

5

And the children of Israel said, Who is there among all the tribes of Israel that came not up with the congregation unto the LORD? For they had made a great oath concerning him that came not up to the LORD to Mizpeh, saying, He shall surely be put to death.

6

And the children of Israel repented them for Benjamin their brother, and said, There is one tribe cut off from Israel this day.

7

How shall we do for wives for them that remain, seeing we have sworn by the LORD that we will not give them of our daughters to wives?

Read Judges 21 full chapter

Commentary

KJV Study Commentary
And the children of Israel said, Who is there among all the tribes of Israel that came not up with the congregation unto the LORD? The question reveals a second rash oath beyond the marriage prohibition: Israel had sworn that anyone not joining the assembly at Mizpeh "shall surely be put to death" (mot yumat, מוֹת יוּמָת, the emphatic Hebrew death formula). The phrase "came not up with the congregation unto the LORD" (alah el-YHWH, עָלָה אֶל־יְהוָֹה) treats assembly participation as a sacred obligation, with absence constituting rebellion against God, not merely civil disobedience.

The tragic irony deepens: having made one rash oath (no marriages to Benjamin), they now invoke a second rash oath (death for non-participants) to solve the first problem. They will destroy Jabesh-gilead's entire population except virgin women, providing wives for Benjamin while technically keeping both oaths. From a Reformed perspective, this illustrates the compounding nature of sin and foolish vows. Jesus later forbade oath-taking for this reason: "Let your yea be yea and your nay be nay" (Matthew 5:34-37, James 5:12). Israel's situation demonstrates how binding ourselves with absolute vows creates ethical tangles requiring increasingly unethical solutions. Rather than humbly seeking release from imprudent oaths, they chose to keep both oaths through violence, showing more concern for their honor and word than for justice or mercy.

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Historical & Cultural Context

The assembly at Mizpeh had been a sacred convocation where all tribes were summoned to address Benjamin's protection of the Gibeah rapists-murderers (20:1-11). In ancient Israel, such assemblies were considered binding on all tribes—failure to participate indicated rejection of tribal unity and God's authority. Similar oaths about mandatory participation appear elsewhere: Israel assembled at Mizpeh against the Ammonites, and Saul later summoned Israel with threats against non-participants (1 Samuel 11:7).

Jabesh-gilead, located east of the Jordan in Gilead, may have been geographically distant or politically semi-independent, explaining their absence. However, their failure to join the assembly provided Israel a legalistic solution: destroy Jabesh-gilead under the participation oath, take virgin women for Benjamin, and claim to have kept both oaths. The destruction of Jabesh-gilead foreshadows a later connection: when Saul (a Benjamite) is crowned king, Jabesh-gilead remains grateful and loyal, even rescuing his body after death (1 Samuel 11:1-11, 31:11-13), suggesting survivors or relatives remembered both the tragedy and perhaps Benjamin's later protection of Jabesh-gilead refugees. The entire episode shows the moral chaos of solving oath-created problems with more violence rather than seeking wise, merciful solutions.

Reflection Questions

  1. How do we sometimes use legal technicalities or loopholes to justify actions we know violate God's heart for justice and mercy?
  2. What does Israel's invocation of a second rash oath to solve the first oath's problem reveal about the compounding nature of imprudent commitments?
  3. Why did Jesus forbid oath-taking, and how does this passage illustrate His wisdom about avoiding absolute vows?

Original Language Analysis

Hebrew · 26 words
לֵאמֹ֖ר1 of 26

“said”

H559

to say (used with great latitude)

בְּנֵ֣י2 of 26

“And the children”

H1121

a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or

יִשְׂרָאֵ֖ל3 of 26

“of Israel”

H3478

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

מִ֠י4 of 26
H4310

who? (occasionally, by a peculiar idiom, of things); also (indefinitely) whoever; often used in oblique construction with prefix or suffix

לַֽ֠אֲשֶׁר5 of 26

“that”

H834

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

לֹֽא6 of 26
H3808

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

עָלָ֨ה7 of 26

“came”

H5927

to ascend, intransitively (be high) or actively (mount); used in a great variety of senses, primary and secondary, literal and figurative

בַקָּהָ֛ל8 of 26

“not up with the congregation”

H6951

assemblage (usually concretely)

מִכָּל9 of 26
H3605

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

שִׁבְטֵ֥י10 of 26

“Who is there among all the tribes”

H7626

a scion, i.e., (literally) a stick (for punishing, writing, fighting, ruling, walking, etc.) or (figuratively) a clan

יִשְׂרָאֵ֖ל11 of 26

“of Israel”

H3478

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

אֶל12 of 26
H413

near, with or among; often in general, to

יְהוָ֧ה13 of 26

“to the LORD”

H3068

(the) self-existent or eternal; jeho-vah, jewish national name of god

כִּי֩14 of 26
H3588

(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed

הַשְּׁבוּעָ֨ה15 of 26

“oath”

H7621

properly, something sworn, i.e., an oath

הַגְּדוֹלָ֜ה16 of 26

“For they had made a great”

H1419

great (in any sense); hence, older; also insolent

הָֽיְתָ֗ה17 of 26
H1961

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

לַֽ֠אֲשֶׁר18 of 26

“that”

H834

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

לֹֽא19 of 26
H3808

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

עָלָ֨ה20 of 26

“came”

H5927

to ascend, intransitively (be high) or actively (mount); used in a great variety of senses, primary and secondary, literal and figurative

אֶל21 of 26
H413

near, with or among; often in general, to

יְהוָ֧ה22 of 26

“to the LORD”

H3068

(the) self-existent or eternal; jeho-vah, jewish national name of god

הַמִּצְפָּ֛ה23 of 26

“to Mizpeh”

H4709

mitspah, the name of two places in palestine

לֵאמֹ֖ר24 of 26

“said”

H559

to say (used with great latitude)

יוּמָֽת׃25 of 26

“He shall surely”

H4191

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

יוּמָֽת׃26 of 26

“He shall surely”

H4191

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

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 21:5 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 21:5 from Treasury of Scripture Knowledge

Judges 5:23Leviticus 27:28-29Jeremiah 48:101 Samuel 11:7Judges 21:18Judges 21:1

Places in This Verse

Mizpah 3Settlement · Modern: Tell en Nasbeh · 31.89°N, 35.22°E32 verses across 7 books
View all places in Judges 21 →

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