King James Version

What Does Judges 6:13 Mean?

Judges 6:13 in the King James Version says “And Gideon said unto him, Oh my Lord, if the LORD be with us, why then is all this befallen us? and where be all his mir... — study this verse from Judges chapter 6 with commentary, cross-references, and original Hebrew word analysis.

And Gideon said unto him, Oh my Lord, if the LORD be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? but now the LORD hath forsaken us, and delivered us into the hands of the Midianites.

Judges 6:13 · KJV


Context

11

And there came an angel of the LORD, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites. Gideon: Gr. Gedeon to hide: Heb. to cause it to flee

12

And the angel of the LORD appeared unto him, and said unto him, The LORD is with thee, thou mighty man of valour.

13

And Gideon said unto him, Oh my Lord, if the LORD be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? but now the LORD hath forsaken us, and delivered us into the hands of the Midianites.

14

And the LORD looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee?

15

And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father's house. my family: Heb. my thousand is the meanest


Commentary

KJV Study Commentary
And the angel of the LORD appeared unto him, and said unto him, The LORD is with thee, thou mighty man of valour.

The Angel of the LORD's appearance marks divine intervention initiating deliverance. The phrase 'angel of the LORD' (mal'ak Yahweh, מַלְאַךְ יְהוָה) with definite article typically indicates the Angel—not merely an angel but theophany, pre-incarnate appearance of Christ. This Angel speaks as God (v. 14, 16), accepts worship (v. 18-24), and Gideon recognizes seeing God face-to-face (v. 22-23). Similar theophanies appear to Abraham (Genesis 18), Jacob (Genesis 32:24-30), Moses (Exodus 3:2-6), and Joshua (Joshua 5:13-15).

The greeting 'The LORD is with thee' (Yahweh immeka, יְהוָה עִמְּךָ) recalls promises to Abraham (Genesis 26:3, 28:15), Isaac (Genesis 26:24), Jacob (Genesis 31:3), Moses (Exodus 3:12), and Joshua (Joshua 1:5). This covenantal assurance guarantees success regardless of circumstances or personal inadequacy. The title 'thou mighty man of valour' (gibbor hechayil, גִּבּוֹר הֶחָיִל) seems ironic—Gideon hides in winepress, doubts, protests unworthiness (v. 15). Yet God calls not what Gideon is but what he will become. The title describes destiny, not present reality—faith-vision seeing potential through divine empowerment.

Theologically, God's calling transforms identity. Gideon sees himself as fearful, inadequate farmer. God sees mighty warrior. Similarly, God calls believers saints, children, royal priesthood (1 Peter 2:9) despite present imperfections—not naming what is but what will be through sanctification. This demonstrates both imputed righteousness (God declares us righteous in Christ, Romans 4:5) and progressive sanctification (God transforms us into Christ's likeness, 2 Corinthians 3:18). The Angel's address illustrates how God's word accomplishes what it declares (Isaiah 55:11)—calling Gideon 'mighty warrior' initiates transformation into mighty warrior.

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Historical & Cultural Context

Angels as divine messengers appear throughout Scripture—announcing births (Luke 1:26-38), interpreting visions (Daniel 8:15-19, Zechariah 1:9), executing judgment (2 Samuel 24:16, Acts 12:23), ministering to believers (Hebrews 1:14). However, 'the Angel of the LORD' functions differently—speaking as Yahweh, receiving worship, identified with God yet distinct. This paradox finds resolution in Trinitarian theology—the second person of Trinity appearing before incarnation.

Gideon's initial response—asking where God's miracles went (v. 13)—reflects theological struggle during oppression. Israelites remembered Exodus miracles (crossing Red Sea, manna, water from rock) yet questioned God's present activity. This tension—past deliverance versus present oppression—challenges faith. Gideon's honest questioning mirrors Psalms' laments (Psalm 13, 42, 77) and Job's protests—faithful wrestle with apparent divine silence or inaction.

The designation 'mighty man of valour' (gibbor hechayil) typically described warriors (Boaz uses it for Ruth, Ruth 2:1, though translated 'mighty man of wealth'; David's warriors called gibborim, 2 Samuel 23:8). God's naming Gideon this title prophetically declares what he will become. Similar prophetic naming appears throughout Scripture—Abram becomes Abraham ('father of multitudes' before having children, Genesis 17:5), Jacob becomes Israel ('one who strives with God' after wrestling, Genesis 32:28), Simon becomes Peter ('rock' despite instability, Matthew 16:18). Names declare identity and destiny.

Reflection Questions

  1. Where do you see yourself as weak/inadequate while God sees you as mighty/capable through His presence and empowerment?
  2. How does honest questioning (like Gideon's 'where are Your miracles?') differ from faithless rebellion?
  3. What transformations must occur for you to live into the identity God declares over you in Christ?

Original Language Analysis

Hebrew · 30 words
לֵאמֹ֗ר1 of 30

said

H559

to say (used with great latitude)

אֵלָ֤יו2 of 30
H413

near, with or among; often in general, to

גִּדְעוֹן֙3 of 30

And Gideon

H1439

gidon, an israelite

בִּ֣י4 of 30

unto him Oh

H994

oh that!; with leave, or if it please

אֲדֹנִ֔י5 of 30

my Lord

H113

sovereign, i.e., controller (human or divine)

וְיֵ֤שׁ6 of 30

if

H3426

there is or are (or any other form of the verb to be, as may suit the connection)

יְהוָ֔ה7 of 30

Did not the LORD

H3068

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

עִמָּ֔נוּ8 of 30
H5973

adverb or preposition, with (i.e., in conjunction with), in varied applications; specifically, equally with; often with prepositional prefix (and then

וְלָ֥מָּה9 of 30
H4100

properly, interrogative what? (including how? why? when?); but also exclamation, what! (including how!), or indefinitely what (including whatever, and

מְצָאַ֖תְנוּ10 of 30

be with us why then is all this befallen

H4672

properly, to come forth to, i.e., appear or exist; transitively, to attain, i.e., find or acquire; figuratively, to occur, meet or be present

כָּל11 of 30
H3605

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

זֹ֑את12 of 30
H2063

this (often used adverb)

וְאַיֵּ֣ה13 of 30
H346

where?

כָֽל14 of 30
H3605

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

נִפְלְאֹתָ֡יו15 of 30

us and where be all his miracles

H6381

properly, perhaps to separate, i.e., distinguish (literally or figuratively); by implication, to be (causatively, make) great, difficult, wonderful

אֲשֶׁר֩16 of 30
H834

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

סִפְּרוּ17 of 30

told

H5608

properly, to score with a mark as a tally or record, i.e., (by implication) to inscribe, and also to enumerate; intensively, to recount, i.e., celebra

לָ֨נוּ18 of 30
H0
אֲבוֹתֵ֜ינוּ19 of 30

which our fathers

H1

father, in a literal and immediate, or figurative and remote application

לֵאמֹ֗ר20 of 30

said

H559

to say (used with great latitude)

הֲלֹ֤א21 of 30
H3808

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

מִמִּצְרַ֙יִם֙22 of 30

from Egypt

H4714

mitsrajim, i.e., upper and lower egypt

הֶֽעֱלָ֣נוּ23 of 30

bring us up

H5927

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

יְהוָ֔ה24 of 30

Did not the LORD

H3068

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

וְעַתָּה֙25 of 30
H6258

at this time, whether adverb, conjunction or expletive

נְטָשָׁ֣נוּ26 of 30

hath forsaken

H5203

properly, to pound, i.e., smite; by implication (as if beating out, and thus expanding) to disperse; also, to thrust off, down, out or upon (inclusive

יְהוָ֔ה27 of 30

Did not the LORD

H3068

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

וַֽיִּתְּנֵ֖נוּ28 of 30

us and delivered

H5414

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

בְּכַף29 of 30

us into the hands

H3709

the hollow hand or palm (so of the paw of an animal, of the sole, and even of the bowl of a dish or sling, the handle of a bolt, the leaves of a palm-

מִדְיָֽן׃30 of 30

of the Midianites

H4080

midjan, a son of abraham; also his country and (collectively) his descendants


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 6:13 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 6:13 from Treasury of Scripture Knowledge

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