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Judges 21:1 [study!]

American Standard Version (ASV 1901) [2]
— Now the men of Israel had sworn in Mizpah, saying, There shall not any of us give his daughter unto Benjamin to wife.
King James Version (KJV 1769)
— Now the men of Israel had sworn in Mizpeh, saying, There shall not any of us give his daughter unto Benjamin to wife.
New American Standard Bible (NASB ©1995)
— Now the men of Israel had sworn in Mizpah, saying, “None of us shall give his daughter to Benjamin in marriage.”
Webster's Revision of the KJB (WEB 1833)
— Now the men of Israel had sworn in Mizpeh, saying, There shall not any of us give his daughter to Benjamin for a wife.
Darby's Translation (DBY 1890)
— Now the men of Israel had sworn in Mizpah, saying, There shall not any of us give his daughter to the Benjaminites as wife.
Rotherham's Emphasized Bible (EBR 1902)
— Now, the men of Israel, had sworn in Mizpah, saying,—Not a man from among us, shall give his daughter unto Benjamin, to wife.
Young's Literal Translation (YLT 1898)
— And the men of Israel have sworn in Mizpeh, saying, 'None of us doth give his daughter to Benjamin for a wife.'
Douay-Rheims Challoner Revision (DR 1750)
— Now the children of Israel had also sworn in Maspha, saying: None of us shall give of his daughters to the children of Benjamin to wife.
Original King James Bible (AV 1611) [2]
— Nowe the men of Israel had sworne in Mizpeh, saying, There shall not any of vs giue his daughter vnto Beniamin to wife.
Brenton Greek Septuagint (LXX, Restored Names)
— Now the children of Israel swore in Mizpeh{gr.Massephath}, saying, No man of us shall give his daughter to Benjamin for a wife.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— Now the men of Yisrael had sworn in Mitzpah, saying, There shall not any of us give his daughter unto Binyamin to wife.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
Now the men 376
{0376} Prime
אִישׁ
'iysh
{eesh}
Contracted for H0582 (or perhaps rather from an unused root meaning to be extant); 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.).
of Yi$rl יִשׂרָאֵל 3478
{3478} Prime
יִשְׂרָאֵל
Yisra'el
{yis-raw-ale'}
From H8280 and H0410; he will rule as God; Jisrael, a symbolical name of Jacob; also (typically) of his posterity.
had sworn 7650
{7650} Prime
שָׁבַע
shaba`
{shaw-bah'}
A primitive root; properly to be complete, but used only as a denominative from H7651; to seven oneself, that is, swear (as if by repeating a declaration seven times).
z8738
<8738> Grammar
Stem - Niphal (See H8833)
Mood - Perfect (See H8816)
Count - 1429
in Mixp מִצפָּה, 4709
{4709} Prime
מִצְפָּה
Mitspah
{mits-paw'}
Feminine of H4708; Mitspah, the name of two places in Palestine. (This seems rather to be only an orthographical variation of H4708 when 'in pause'.).
saying, 559
{0559} Prime
אָמַר
'amar
{aw-mar'}
A primitive root; to say (used with great latitude).
z8800
<8800> Grammar
Stem - Qal (See H8851)
Mood - Infinitive (See H8812)
Count - 4888
There shall not x3808
(3808) Complement
לֹא
lo'
{lo}
lo; a primitive particle; not (the simple or abstract negation); by implication no; often used with other particles.
any 376
{0376} Prime
אִישׁ
'iysh
{eesh}
Contracted for H0582 (or perhaps rather from an unused root meaning to be extant); 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.).
of x4480
(4480) Complement
מִן
min
{min}
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
us give 5414
{5414} Prime
נָתַן
nathan
{naw-than'}
A primitive root; to give, used with great latitude of application (put, make, etc.).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
his daughter 1323
{1323} Prime
בַּת
bath
{bath}
From H1129 (as feminine of H1121); a daughter (used in the same wide sense as other terms of relationship, literally and figuratively).
unto Binymn בִּניָמִין 1144
{1144} Prime
בִּנְיָמִן
Binyamiyn
{bin-yaw-mene'}
From H1121 and H3225; son of (the) right hand; Binjamin, youngest son of Jacob; also the tribe descended from him, and its territory.
to wife. 802
{0802} Prime
אִשָּׁה
'ishshah
{ish-shaw'}
The first form is the feminine of H0376 or H0582; the second form is an irregular plural; a woman (used in the same wide sense as H0582).
Jamieson-Fausset-Brown Commentary

Judges 21:1

_ _ Judges 21:1-15. The people bewail the desolation of Israel.

Matthew Henry's Commentary

Judges 21:1-15

_ _ We may observe in these verses,

_ _ I. The ardent zeal which the Israelites had expressed against the wickedness of the men of Gibeah, as it was countenanced by the tribe of Benjamin. Occasion is here given to mention two instances of their zeal on this occasion, which we did not meet with before: — 1. While the general convention of the states was gathering together, and was waiting for a full house before they would proceed, they bound themselves with the great execration, which they called the Cherum, utterly to destroy all those cities that should not send in their representatives and their quota of men upon this occasion, or had sentenced those to that curse who should thus refuse (Judges 21:5); for they would look upon such refusers as having no indignation at the crime committed, no concern for the securing of the nation from God's judgments by the administration of justice, nor any regard to the authority of a common consent, by which they were summoned to meet. 2. When they had met and heard the cause they made another solemn oath that none of all the thousands of Israel then present, nor any of those whom they represented (not intending to bind their posterity), should, if they could help it, marry a daughter to a Benjamite, Judges 21:1. This was made an article of the war, not with any design to extirpate the tribe, but because in general they would treat those who were then actors and abettors of this villany in all respects as they treated the devoted nations of Canaan, whom they were not only obliged to destroy, but with whom they were forbidden to marry; and because, in particular, they judged those unworthy to match with a daughter of Israel that had been so very barbarous and abusive to one of the tender sex, than which nothing could be done more base and villainous, nor a more certain indication given of a mind perfectly lost to all honour and virtue. We may suppose that the Levite's sending the mangled pieces of his wife'[s body to the several tribes helped very much to inspire them with all this fury, and much more than a bare narrative of the fact, though ever so well attested, would have done, so much does the eye affect the heart.

_ _ II. The deep concern which the Israelites did express for the destruction of the tribe of Benjamin when it was accomplished. Observe,

_ _ 1. The tide of their anger at Benjamin's crime did not run so high and so strong before but the tide of their grief for Benjamin's destruction ran as high and as strong after: They repented for Benjamin their brother, Judges 21:6, Judges 21:15. They did not repent of their zeal against the sin; there is a holy indignation against sin, the fruit of godly sorrow, which is to salvation, not to be repented of, 2 Corinthians 7:10, 2 Corinthians 7:11. But they repented of the sad consequences of what they had done, that they had carried the matter further than was either just or necessary. It would have been enough to destroy all they found in arms; they needed not to have cut off the husbandmen and shepherds, the women and children. Note, (1.) There may be over-doing in well-doing. Great care must be taken in the government of our zeal, lest that which seemed supernatural in its causes prove unnatural in its effects. That is no good divinity which swallows up humanity. Many a war is ill ended which was well begun. (2.) Even necessary justice is to be done with compassion. God does not punish with delight, nor should men. (3.) Strong passions make work for repentance. What we say and do in a heat our calmer thoughts commonly wish undone again. (4.) In a civil war (according to the usage of the Romans) no victories ought to be celebrated with triumphs, because, which soever side gets, the community loses, as here there is a tribe cut off from Israel. What the better is the body for one member's crushing another? Now,

_ _ 2. How did they express their concern? (1.) By their grief for the breach that was made. They came to the house of God, for thither they brought all their doubts, all their counsels, all their cares, and all their sorrows. There was to be heard on this occasion, not the voice of joy and praise, but only that of lamentation, and mourning, and woe: They lifted up their voices and wept sore (Judges 21:2), not so much for the 40,000 whom they had lost (these would not be so much missed out of eleven tribes), but for the entire destruction of one whole tribe; for this was the complaint they poured out before God (Judges 21:3): There is one tribe lacking. God had taken care of every tribe; their number twelve was that which they were known by; every tribe had his station appointed in the camp, and his stone in the high priest's breast-plate; every tribe had his blessing both from Jacob and Moses; and it would be an intolerable reproach to them if they should drop any out of this illustrious jury, and lose one out of twelve, especially Benjamin, the youngest, who was particularly dear to Jacob their common ancestor, and whom all the rest ought to have been in a particular manner tender of. Benjamin is not; what then will become of Jacob? Benjamin is become a Benoni, the son of the right hand a son of sorrow! In this trouble they built an altar, not in competition, but in communion with the appointed altar at the door of the tabernacle, which was not large enough to contain all the sacrifices they designed; for they offered burnt offerings and peace offerings, to give thanks for their victory, yet to atone for their own folly in the pursuit of it, and to implore the divine favour in their present strait. Every thing that grieves us should bring us to God. (2.) By their amicable treaty with the poor distressed refugees that were hidden in the rock Rimmon, to whom they sent an act of indemnity, assuring them, upon the public faith, that they would now no longer treat them as enemies, but receive them as brethren, Judges 21:13. The falling out of friends should thus be the renewing of friendship. Even those that have sinned, if at length they repent, must be forgiven and comforted, 2 Corinthians 2:7. (3.) By the care they took to provide wives for them, that their tribe might be built up again, and the ruins of it repaired. Had the men of Israel sought themselves, they would have been secretly pleased with the extinguishing of the families of Benjamin, because then the land allotted to them would escheat to the rest of the tribes, ob defectum sanguinisfor want of heirs, and be easily seized for want of occupants; but those have not the spirit of Israelites who aim to raise themselves upon the ruins of their neighbours. They were so far from any design of this kind that all heads were at work to find out ways and means for the rebuilding of this tribe. All the women and children of Benjamin were slain: they had sworn not to marry their daughters to any of them; it was against the divine law that they should match with the Canaanites; to oblige them to that would be, in effect, to bid them go and serve other gods. What must they do then for wives for them? While the poor distressed Benjamites that were hidden in the rock feared their brethren were contriving to ruin them, they were at the same time upon a project to prefer them; and it was this: — [1.] There was a piece of necessary justice to be done upon the city of Jabesh-Gilead, which belonged to the tribe of Gad, on the other side Jordan. It was found upon looking over the muster-roll (which was taken, Judges 20:2) that none appeared from that city upon the general summons (Judges 21:8, Judges 21:9), and it was then resolved, before it appeared who were absent, that whatever city of Israel should be guilty of such a contempt of the public authority and interest that city should be an anathema; Jabesh-Gilead lies under that severe sentence, which might by no means be dispensed with. Those that had spared the Canaanites in many places, who were devoted to destruction by the divine command, could not find in their hearts to spare their brethren that were devoted by their own curse. Why did they not now send men to root the Jebusites out of Jerusalem, to avoid whom the poor Levite had been forced to go to Gibeah? Judges 19:11, Judges 19:12. Men are commonly more zealous to support their own authority than God's. A detachment is therefore sent of 12,000 men, to execute the sentence upon Jabesh-Gilead. Having found that when the whole body of the army went against Gibeah the people were thought too many for God to deliver them into their hands, on this expedition they sent but a few, Judges 21:10. Their commission is to put all to the sword, men, women, and children (Judges 21:11), according to that law (Leviticus 27:29), Whatsoever is devoted of men, by those that have power to do it, shall surely be put to death. [2.] An expedient is hence formed for providing the Benjamites with wives. When Moses sent the same number of men to avenge the Lord on Midian, the same orders were given as here, that all married women should be slain with their husbands, as one with them, but that the virgins should be saved alive, Numbers 31:17, Numbers 31:18. That precedent was sufficient to support the distinction here made between a wife and a virgin, Judges 21:11, Judges 21:12. 400 virgins that were marriageable were found in Jabesh-Gilead, and these were married to so many of the surviving Benjamites, Judges 21:14. Their fathers were not present when the vow was made not to marry with Benjamites, so that they were not under any colour of obligation by it: and besides, being a prey taken in war, they were at the disposal of the conquerors. Perhaps the alliance now contracted between Benjamin and Jabesh-Gilead made Saul, who was a Benjamite, the more concerned for that place (1 Samuel 11:4), though then inhabited by new families.

John Wesley's Explanatory Notes

Judges 21:1

Had sworn — In the beginning of this war, after the whole tribe had espoused the quarrel of the men of Gibeah. Saying — They do not here swear the utter extirpation of the tribe, which fell out beyond their expectation, but only not to give their daughters to those men who should survive; justly esteeming them for their villainy, to be as bad as Heathens, with whom they were forbidden to marry.

Geneva Bible Translation Notes

Judges 21:1

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

(a) This was a rash oath, and not from judgment: for they later broke it, showing secretly the means to marry certain of their daughters.

Cross-Reference Topical ResearchStrong's Concordance
had sworn:

Judges 20:1 Then all the children of Israel went out, and the congregation was gathered together as one man, from Dan even to Beersheba, with the land of Gilead, unto the LORD in Mizpeh.
Judges 20:8 And all the people arose as one man, saying, We will not any [of us] go to his tent, neither will we any [of us] turn into his house.
Judges 20:10 And we will take ten men of an hundred throughout all the tribes of Israel, and an hundred of a thousand, and a thousand out of ten thousand, to fetch victual for the people, that they may do, when they come to Gibeah of Benjamin, according to all the folly that they have wrought in Israel.
Jeremiah 4:2 And thou shalt swear, The LORD liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory.

There:

Judges 21:5 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.
Judges 11:30-31 And Jephthah vowed a vow unto the LORD, and said, If thou shalt without fail deliver the children of Ammon into mine hands, ... Then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the LORD'S, and I will offer it up for a burnt offering.
1 Samuel 14:24 And the men of Israel were distressed that day: for Saul had adjured the people, saying, Cursed [be] the man that eateth [any] food until evening, that I may be avenged on mine enemies. So none of the people tasted [any] food.
1 Samuel 14:28-29 Then answered one of the people, and said, Thy father straitly charged the people with an oath, saying, Cursed [be] the man that eateth [any] food this day. And the people were faint. ... Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey.
Ecclesiastes 5:2 Be not rash with thy mouth, and let not thine heart be hasty to utter [any] thing before God: for God [is] in heaven, and thou upon earth: therefore let thy words be few.
Mark 6:23 And he sware unto her, Whatsoever thou shalt ask of me, I will give [it] thee, unto the half of my kingdom.
Acts 23:12 And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul.
Romans 10:2 For I bear them record that they have a zeal of God, but not according to knowledge.

his daughter:

Exodus 34:12-16 Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee: ... And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods.
Deuteronomy 7:2-3 And when the LORD thy God shall deliver them before thee; thou shalt smite them, [and] utterly destroy them; thou shalt make no covenant with them, nor shew mercy unto them: ... Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son.
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Ex 34:12. Dt 7:2. Jg 11:30; 20:1, 8, 10; 21:5. 1S 14:24, 28. Ec 5:2. Jr 4:2. Mk 6:23. Ac 23:12. Ro 10:2.

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