King James Version

What Does Judges 21:8 Mean?

Judges 21:8 in the King James Version says “And they said, What one is there of the tribes of Israel that came not up to Mizpeh to the LORD? And, behold, there came...” — study this verse from Judges chapter 21 with commentary, cross-references, and original Hebrew word analysis.

“And they said, What one is there of the tribes of Israel that came not up to Mizpeh to the LORD? And, behold, there came none to the camp from Jabeshgilead to the assembly.”

Judges 21:8 · KJV

Context

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?

8

And they said, What one is there of the tribes of Israel that came not up to Mizpeh to the LORD? And, behold, there came none to the camp from Jabeshgilead to the assembly.

9

For the people were numbered, and, behold, there were none of the inhabitants of Jabeshgilead there.

10

And the congregation sent thither twelve thousand men of the valiantest , and commanded them, saying, Go and smite the inhabitants of Jabeshgilead with the edge of the sword, with the women and the children.

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Commentary

KJV Study Commentary
And they said, What one is there of the tribes of Israel that came not up to Mizpeh to the LORD? And, behold, there came none to the camp from Jabesh-gilead to the assembly. The discovery that Jabesh-gilead failed to attend the assembly provided Israel their legalistic solution. The phrase "came not up" (lo alah, לֹא עָלָה) echoes their earlier question (verse 5), now with a specific answer. The exclamation "behold" (hinneh, הִנֵּה) suggests they viewed this discovery as providential—God providing a solution to their dilemma. Yet the "solution" involves destroying an entire city to obtain virgin women while claiming to keep their oath.

The tragic irony is profound: Israel interprets Jabesh-gilead's absence as punishable rebellion against God, yet their own rash oaths and excessive vengeance against Benjamin demonstrated far greater rebellion through presumption, hasty judgment, and failure to seek wisdom. From a Reformed perspective, this illustrates the human tendency toward self-righteous judgment (Matthew 7:3-5)—they eagerly enforced the participation oath against Jabesh-gilead while ignoring their own guilt in creating the entire crisis. The verse reveals how legalism can mask injustice: they will technically keep both oaths (not giving their own daughters; executing non-participants) while achieving the opposite result (providing wives for Benjamin) through violence against an uninvolved city. This shows moral reasoning corrupted by pride—more concerned with their honor and word than with mercy, justice, or wisdom.

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Historical & Cultural Context

Jabesh-gilead was located in Gilead, east of the Jordan River, approximately 20 miles south of the Sea of Galilee in the tribal territory of Gad (though sources differ on whether it was Gad or eastern Manasseh). The city's geographic separation from western tribes may explain their absence from the Mizpeh assembly. However, Gilead was covenant Israel, not foreign territory, so their absence constituted breach of tribal unity.

Jabesh-gilead's destruction foreshadows a later ironic connection: when Saul (a Benjamite) becomes king, his first military action is rescuing Jabesh-gilead from Ammonite siege (1 Samuel 11:1-11). The city remains loyal to Saul throughout his reign, and after his death, men of Jabesh-gilead risk their lives to recover his body from Philistine humiliation (1 Samuel 31:11-13). This loyalty may stem from survivors or relatives remembering both the tragedy described here and Benjamin's later protection. David later commends their faithfulness (2 Samuel 2:4-7). The entire episode demonstrates how violence begets violence, creating cycles of obligation and revenge that echo through generations. Israel's legalistic solution to their oath dilemma destroyed lives and families, though the narrative presents it matter-of-factly, revealing the moral numbness characterizing the Judges period.

Reflection Questions

  1. How do we sometimes interpret circumstances as providential solutions when they actually present moral tests we fail?
  2. What does Israel's eagerness to judge Jabesh-gilead's absence while ignoring their own guilt reveal about self-righteous judgment?
  3. How can legalistic commitment to the letter of promises mask violence and injustice that violates their spirit and God's character?

Original Language Analysis

Hebrew · 21 words
וַיֹּ֣אמְר֔וּ1 of 21

“And they said”

H559

to say (used with great latitude)

מִ֗י2 of 21
H4310

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

אֶחָד֙3 of 21

“What one”

H259

properly, united, i.e., one; or (as an ordinal) first

מִשִּׁבְטֵ֣י4 of 21

“is there of the tribes”

H7626

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

יִשְׂרָאֵ֔ל5 of 21

“of Israel”

H3478

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

אֲשֶׁ֛ר6 of 21
H834

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

לֹֽא7 of 21
H3808

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

עָלָ֥ה8 of 21

“that came not up”

H5927

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

אֶל9 of 21
H413

near, with or among; often in general, to

יְהוָ֖ה10 of 21

“to the LORD”

H3068

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

הַמִּצְפָּ֑ה11 of 21

“to Mizpeh”

H4709

mitspah, the name of two places in palestine

וְ֠הִנֵּה12 of 21
H2009

lo!

לֹ֣א13 of 21
H3808

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

בָא14 of 21

“And behold there came”

H935

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

אִ֧ישׁ15 of 21

“none”

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)

אֶל16 of 21
H413

near, with or among; often in general, to

הַֽמַּחֲנֶ֛ה17 of 21

“to the camp”

H4264

an encampment (of travellers or troops); hence, an army, whether literal (of soldiers) or figurative (of dancers, angels, cattle, locusts, stars; or e

מִיָּבֵ֥ישׁ18 of 21

“from Jabeshgilead”

H3003

jobesh, the name of an israelite and of a place in palestine

גִּלְעָ֖ד19 of 21
H1568

gilad, a region east of the jordan; also the name of three israelites

אֶל20 of 21
H413

near, with or among; often in general, to

הַקָּהָֽל׃21 of 21

“to the assembly”

H6951

assemblage (usually concretely)

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 21:8 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 21:8 from Treasury of Scripture Knowledge

1 Samuel 31:11-132 Samuel 2:5-61 Samuel 11:1-3

Places in This Verse

Jabesh-gileadSettlement · Modern: Tell el Maqlub · 32.40°N, 35.68°E20 verses across 4 books
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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