Now the men of Israel
This phrase refers to the collective tribes of Israel, emphasizing their unity and shared identity as God's chosen people. Historically, the Israelites were descendants of the twelve sons of Jacob, and their unity was crucial for maintaining their covenant relationship with God. The phrase sets the stage for the communal decision-making process that follows, highlighting the gravity of their actions as a nation.

had sworn an oath
The act of swearing an oath in ancient Israel was a solemn and binding commitment, often invoking God's name as a witness. In Hebrew, the word for oath is "שְׁבוּעָה" (shevu'ah), which signifies a promise that must not be broken. This reflects the seriousness with which the Israelites approached their covenantal obligations, understanding that breaking an oath could bring divine judgment.

at Mizpah
Mizpah was a significant location in Israel's history, often serving as a gathering place for the tribes. Archaeologically, Mizpah is identified with several sites, but it is generally considered a place of watchfulness or lookout. It was here that the Israelites gathered to address national crises, underscoring its role as a center for communal decision-making and spiritual reflection.

Not one of us
This phrase underscores the collective resolve and unanimity among the Israelites. It reflects a communal decision that binds each member of the tribes, illustrating the concept of corporate responsibility. In the context of ancient Israel, such unity was essential for maintaining social order and religious fidelity.

will give his daughter in marriage
Marriage in ancient Israel was not just a personal union but a social contract that affected familial and tribal alliances. The giving of a daughter in marriage was a significant act that could forge or sever important relationships. This phrase highlights the gravity of the oath, as it directly impacts the social and familial structures within the tribes.

to a Benjamite
The tribe of Benjamin, one of the twelve tribes of Israel, was at the center of a severe conflict with the other tribes, as recounted in the preceding chapters of Judges. This phrase indicates the depth of the rift between Benjamin and the rest of Israel, resulting from the grievous sin committed in Gibeah. Historically, the tribe of Benjamin was nearly annihilated due to this conflict, and this oath further isolates them, demonstrating the severe consequences of sin and disobedience.

So the people came to Bethel
The phrase "the people" refers to the Israelites, who were deeply troubled by the near extinction of the tribe of Benjamin. "Bethel," meaning "House of God" in Hebrew, was a significant place of worship and a site where the Israelites often sought divine guidance. Historically, Bethel was a central location for the Israelites, associated with patriarchs like Jacob, who had visions of God there (Genesis 28:19). This setting underscores the gravity of the situation, as the Israelites sought divine intervention in a place rich with spiritual heritage.

and sat there before God
"Sitting before God" indicates a posture of humility and submission. In ancient Israelite culture, sitting was often a position of mourning or contemplation. This act of sitting before God signifies their recognition of His sovereignty and their dependence on His guidance. It reflects a communal act of worship and supplication, acknowledging that only God could provide a solution to their predicament.

until evening
The mention of "evening" highlights the duration and intensity of their vigil. In the Hebrew context, evening was a time of transition, marking the end of one day and the beginning of another. This suggests that the Israelites were persistent in their prayer and reflection, emphasizing their desperation and earnestness in seeking God's will.

raising their voices
This phrase indicates a collective outcry, a vocal expression of their distress and sorrow. In the Hebrew tradition, raising one's voice was a common practice in times of lamentation and was often accompanied by other signs of mourning, such as tearing clothes or wearing sackcloth. This communal lament underscores the depth of their emotional turmoil and their urgent plea for divine intervention.

and weeping bitterly
The act of "weeping bitterly" conveys profound grief and regret. The Hebrew word for "bitterly" suggests an intense, visceral sorrow, often associated with personal loss or tragedy. This weeping reflects the Israelites' anguish over the potential loss of one of their tribes and the consequences of their previous actions. It is a moment of collective repentance and sorrow, seeking reconciliation and restoration through God's mercy.

O LORD, God of Israel
This phrase begins with a direct address to Yahweh, the covenantal name of God, emphasizing His sovereignty and unique relationship with Israel. The Hebrew word for "LORD" is "YHWH," which is considered the most sacred name of God, reflecting His eternal and self-existent nature. The invocation of "God of Israel" underscores the special covenant relationship between God and the nation of Israel, reminding the reader of the promises and responsibilities that come with being God's chosen people. This address sets the tone for a heartfelt plea, acknowledging God's ultimate authority and the deep connection between Him and His people.

they cried
The Hebrew root for "cried" is "za'aq," which conveys a sense of deep distress and earnest supplication. This is not a casual request but a desperate outcry, reflecting the emotional turmoil and urgency of the situation. The Israelites are in a state of lament, seeking divine intervention and understanding. This word captures the intensity of their grief and the sincerity of their appeal to God, highlighting the human tendency to seek divine help in times of crisis.

why has this happened in Israel?
This question reveals a profound sense of confusion and bewilderment. The Israelites are grappling with the consequences of their actions and the unexpected outcome of their civil strife. The phrase "in Israel" emphasizes the communal aspect of their identity and the collective nature of their predicament. Historically, this reflects a period of moral and social chaos during the time of the Judges, when "everyone did what was right in his own eyes" (Judges 21:25). The question implies a search for meaning and accountability, urging the reader to consider the broader implications of disobedience and the breakdown of societal order.

Today in Israel one tribe is missing!
The phrase "one tribe is missing" refers to the near annihilation of the tribe of Benjamin, a consequence of the inter-tribal conflict described in the preceding chapters. This loss is not just numerical but represents a significant breach in the unity and wholeness of the nation. The word "today" underscores the immediacy and reality of the situation, inviting the reader to reflect on the present consequences of past actions. The historical context here is crucial, as it highlights the fragility of Israel's unity and the importance of each tribe in fulfilling God's covenantal promises. This phrase serves as a sobering reminder of the cost of internal strife and the need for reconciliation and restoration within the community of God's people.

The next day
This phrase indicates a continuation of the narrative from the previous chapter, emphasizing the immediacy and urgency of the actions taken by the Israelites. In the context of ancient Israel, the timing of events often held significant meaning, reflecting obedience and responsiveness to God's will. The Israelites' early rising suggests a collective determination to seek reconciliation and divine favor after the civil strife described in the preceding chapters.

the people
Referring to the Israelites, this collective term underscores the unity and communal responsibility of the nation. In the Hebrew context, "the people" often signifies not just a group of individuals but a covenant community bound by shared faith and purpose. This communal identity is crucial in understanding the actions and decisions made in the narrative, as they reflect a collective desire to restore harmony and fulfill their covenant obligations.

got up early
This phrase highlights the diligence and earnestness of the Israelites in addressing their spiritual and communal needs. Rising early is a recurring motif in the Bible, often associated with devotion, readiness, and the pursuit of righteousness. It reflects a proactive approach to seeking God's guidance and favor, demonstrating the people's commitment to rectifying their previous actions and restoring their relationship with God.

built an altar there
The construction of an altar signifies a return to worship and a desire to reestablish a connection with God. In ancient Israel, altars were central to religious life, serving as places of sacrifice and communion with the divine. The act of building an altar indicates repentance and a renewed commitment to the covenant, as altars were often erected at significant moments of spiritual renewal or covenant reaffirmation.

and presented burnt offerings
Burnt offerings, or "olah" in Hebrew, were sacrifices wholly consumed by fire, symbolizing complete surrender and devotion to God. This act of offering reflects the Israelites' acknowledgment of their need for atonement and their desire to seek God's forgiveness. Burnt offerings were a means of expressing total dedication and were integral to the worship practices of ancient Israel, signifying a heart fully turned towards God.

and peace offerings
Peace offerings, known as "shelamim" in Hebrew, were sacrifices that symbolized fellowship and thanksgiving. Unlike burnt offerings, peace offerings were shared between the offerer, the priests, and God, representing reconciliation and restored relationships. By presenting peace offerings, the Israelites sought to mend their communal bonds and express gratitude for God's mercy and provision. This act underscores the importance of peace and unity within the covenant community, reflecting a holistic approach to worship that encompasses both divine and human relationships.

Then the Israelites asked
This phrase indicates a moment of collective inquiry and reflection among the Israelites. The Hebrew root for "asked" (שָׁאַל, sha'al) often implies seeking guidance or clarification, suggesting that the Israelites were earnestly seeking to understand their communal obligations and the consequences of their previous actions. Historically, this reflects a time of deep introspection for the nation, as they grappled with the aftermath of civil strife and sought to restore order and unity.

Who among all the tribes of Israel
This phrase underscores the unity and collective identity of the Israelite tribes. The term "tribes" (שֵׁבֶט, shevet) refers to the distinct familial and territorial divisions within Israel, each with its own leadership and responsibilities. The historical context here is crucial, as the tribes were expected to act in concert, especially in matters of national importance. This inquiry highlights the importance of communal participation and accountability in the covenant community.

failed to come up to the LORD with the assembly
The phrase "failed to come up" (עָלָה, alah) suggests a failure to ascend or approach, which in the context of ancient Israel, often meant failing to participate in a religious or communal gathering. "The LORD" (יְהוָה, Yahweh) is the covenant name of God, emphasizing the sacred nature of the assembly. The "assembly" (קָהָל, qahal) refers to the gathering of the people for worship or decision-making. This highlights the expectation that all tribes would participate in significant religious and national events, reinforcing the idea of collective responsibility before God.

For they had taken a solemn oath
The "solemn oath" (שְׁבוּעָה, shevu'ah) indicates a binding promise or vow made before God, which carried significant weight in ancient Israelite society. Oaths were serious commitments that invoked divine witness and were not to be taken lightly. This reflects the gravity with which the Israelites approached their covenant obligations and the severe consequences of breaking such vows.

that anyone who failed to come up to the LORD at Mizpah
"Mizpah" (מִצְפָּה) was a significant location for Israelite gatherings, often associated with covenant renewal and military mustering. The historical and archaeological context of Mizpah suggests it was a central place for decision-making and worship. The emphasis on coming "up to the LORD" at this location underscores the importance of communal worship and obedience to divine commands.

would surely be put to death
This phrase reflects the severity of the consequences for failing to fulfill communal and covenantal obligations. The Hebrew construction here implies certainty and inevitability, underscoring the seriousness with which the Israelites viewed their commitments to God and each other. This harsh penalty highlights the critical nature of unity and obedience in maintaining the integrity and survival of the nation.

And the Israelites grieved
The Hebrew root for "grieved" is "nacham," which conveys a deep sense of sorrow and compassion. This word often implies a change of heart or repentance. The Israelites' grief here is not just emotional but also spiritual, as they recognize the gravity of their actions against their fellow Israelites, the Benjamites. This moment of grief is a turning point, highlighting the importance of unity and reconciliation within the community of God's people.

for their brothers, the Benjamites
The term "brothers" underscores the familial bond among the tribes of Israel. Despite the conflict and the severe punishment meted out to the tribe of Benjamin, the Israelites still see them as kin. This reflects the biblical principle of brotherhood and unity among God's people, emphasizing that even in times of strife, the bonds of family and faith should lead to forgiveness and restoration.

and said, 'Today a tribe is cut off from Israel.'
The phrase "cut off" comes from the Hebrew "karath," which means to sever or destroy. This expression conveys the seriousness of the situation, as the tribe of Benjamin faces the threat of extinction. Historically, the loss of a tribe would have been catastrophic for the nation of Israel, both in terms of military strength and cultural identity. The Israelites' lamentation here is a recognition of the consequences of their actions and a call to preserve the unity and integrity of the nation as ordained by God.

How can we provide wives
This phrase reflects a deep concern for the continuity and survival of the tribe of Benjamin. The Hebrew root for "provide" (נָתַן, natan) often implies giving or granting, suggesting a sense of responsibility and provision. Historically, the Israelites were a tribal society where lineage and inheritance were crucial. The question underscores the tension between the need to preserve a tribe and the constraints of an oath made before God.

for those who are left
The phrase "those who are left" refers to the remnant of the tribe of Benjamin after a devastating civil war with the other Israelite tribes. This remnant is a small group of survivors, highlighting the near extinction of one of the twelve tribes of Israel. The historical context here is critical, as it shows the gravity of inter-tribal conflict and the importance of preserving the twelve tribes as a complete entity, which was seen as essential for the fulfillment of God's promises to Israel.

since we have sworn by the LORD
Swearing by the LORD (יהוה, Yahweh) indicates a solemn vow made with the utmost seriousness. In ancient Israel, oaths were binding and breaking them was considered a grave sin. This phrase emphasizes the Israelites' commitment to their word, reflecting a deep reverence for God and the sacredness of vows. It also presents a moral and spiritual dilemma, as they must reconcile their oath with the need to ensure the survival of the tribe of Benjamin.

not to give them our daughters in marriage
This part of the verse highlights the specific content of the oath: not to intermarry with the Benjamites. The cultural and religious significance of marriage in Israel was profound, as it was not only a personal union but also a means of maintaining tribal identity and purity. The Israelites' decision to withhold their daughters was likely intended as a punishment for the Benjamites' previous transgressions, yet it now poses a challenge to the tribe's survival. This reflects the complex interplay between justice, mercy, and the need for communal restoration within the covenant community.

So they asked
This phrase indicates a moment of inquiry and reflection among the Israelites. The Hebrew root for "asked" is שָׁאַל (sha'al), which often implies seeking guidance or understanding. In the context of Judges, this reflects the Israelites' need for divine direction during a time of moral and social chaos. It underscores the importance of seeking God's will in times of uncertainty.

Which one of the tribes of Israel
The phrase highlights the collective identity of the Israelites as God's chosen people, bound by covenant. Each tribe had a responsibility to uphold the covenantal relationship with God. Historically, the tribes were expected to unite for religious and national purposes, emphasizing the communal aspect of their faith and identity.

failed to come up to the LORD
This phrase suggests a failure in duty and obedience. The Hebrew word for "failed" can be linked to the concept of missing the mark, akin to sin. Coming "up to the LORD" implies a pilgrimage or gathering for worship, a critical aspect of Israelite religious life. This failure indicates a breach in communal worship and loyalty to God.

at Mizpah
Mizpah was a significant site for Israelite gatherings and covenant renewals. Archaeologically, Mizpah is identified with Tell en-Nasbeh, a site with evidence of ancient occupation. Historically, it served as a rallying point for the tribes, symbolizing unity and collective action under God's guidance.

And, behold
This expression serves as an attention-grabbing device, urging the reader to take notice of the situation. It often precedes significant revelations or events in Scripture, highlighting the gravity of what follows.

no one from Jabesh-gilead
Jabesh-gilead was a city east of the Jordan River, within the territory of Manasseh. Its absence from the assembly is notable, suggesting a disconnect or rebellion against the collective will of Israel. Historically, Jabesh-gilead's isolation may reflect geographical and political factors influencing its participation in national matters.

had come to the camp for the assembly
The "camp" and "assembly" refer to the gathering of Israelite tribes for a common purpose, often religious or military. The absence of Jabesh-gilead from this assembly indicates a failure to participate in the communal life of Israel, which was essential for maintaining unity and fulfilling God's commands. This highlights the importance of community and collective responsibility in the life of faith.

For when the people were counted
This phrase indicates a census or a gathering of the Israelites, a common practice in ancient Israel to assess the number of people available for military or communal purposes. The Hebrew root for "counted" is "paqad," which can mean to muster, visit, or appoint. This reflects the seriousness and formality of the assembly, emphasizing the collective responsibility of the tribes of Israel. Historically, such gatherings were crucial for maintaining order and unity among the tribes, especially during times of crisis.

none of the inhabitants of Jabesh-gilead
Jabesh-gilead was a city east of the Jordan River, within the territory of Gilead. The absence of its inhabitants is significant, as it highlights their non-participation in the collective oath taken by the Israelites at Mizpah (Judges 21:1). This absence is not just a physical one but also a spiritual and communal lapse, as they failed to join their brethren in a critical moment. The Hebrew term for "inhabitants" is "yashab," meaning to dwell or remain, suggesting that the people of Jabesh-gilead chose to remain apart from the national assembly, which had severe consequences.

were there
The phrase "were there" underscores the expectation of presence and participation. In the context of ancient Israel, being "there" was not merely about physical presence but also about being part of the covenant community. The Hebrew word "sham" implies a specific location or position, reinforcing the idea that the people of Jabesh-gilead were expected to be part of the collective action and decision-making process. Their absence is a breach of communal solidarity and covenantal responsibility, which is a recurring theme in the narrative of Judges, where the unity and faithfulness of Israel are constantly tested.

So the congregation
The term "congregation" refers to the assembly of the Israelites, often seen as a collective body representing the twelve tribes. In Hebrew, the word used is "עֵדָה" (edah), which signifies a gathering or community. This highlights the unity and collective decision-making of the Israelites, even in times of moral and ethical complexity. Historically, the congregation acted as a governing body, making decisions that affected the entire nation.

sent twelve thousand
The number "twelve thousand" is significant, as twelve often symbolizes completeness or the people of God, reflecting the twelve tribes of Israel. The sending of this specific number of soldiers indicates a deliberate and calculated decision, emphasizing the seriousness of the mission. In the context of ancient warfare, this was a substantial force, indicating the gravity of the situation.

of their best soldiers
The phrase "best soldiers" suggests a selection of elite warriors, those who were most skilled and capable. This choice underscores the importance and difficulty of the task at hand. In Hebrew culture, warriors were often seen as not only physically strong but also spiritually and morally upright, embodying the values of their community.

with these instructions
The giving of "instructions" implies a command or directive, often seen as coming from a higher authority. In this context, it reflects the leadership's role in guiding the actions of the people. The Hebrew root "צָוָה" (tsavah) means to command or order, indicating a clear and authoritative directive.

Go to Jabesh-gilead
Jabesh-gilead was a city east of the Jordan River, within the territory of Gilead. Its mention here is significant due to its later role in Israel's history, particularly in the account of King Saul. The city's geographical and historical context provides insight into the inter-tribal relationships and conflicts of the time.

and put to the sword
This phrase is a common biblical expression for complete destruction or annihilation, often used in the context of divine judgment or warfare. The Hebrew root "חָרַם" (charam) means to devote to destruction, indicating a total and irrevocable action. This reflects the severity of the judgment pronounced upon Jabesh-gilead.

those living there
The phrase "those living there" encompasses all inhabitants of the city, indicating the comprehensive nature of the command. This highlights the collective responsibility and consequences faced by the community, a common theme in the Old Testament where entire groups are judged for the actions of individuals.

including women and children
The inclusion of "women and children" in the directive underscores the totality of the judgment and the harsh realities of ancient warfare. This difficult and troubling aspect of the narrative invites reflection on the nature of justice, mercy, and the human condition. It challenges readers to consider the complexities of divine justice and the historical context of these events.

This is what you are to do
This phrase sets a directive tone, indicating a command from the leaders of Israel. In the context of ancient Israel, such commands were often seen as divinely sanctioned, reflecting the seriousness with which the Israelites approached their covenant with God. The Hebrew root for "do" (עָשָׂה, asah) implies action and obedience, underscoring the importance of following divine instructions precisely.

Completely destroy
The Hebrew term here is "חָרַם" (charam), which means to devote to destruction or to utterly destroy. This concept is often associated with the idea of something being set apart for God, either for destruction or for sacred use. In the historical context of the Israelites, this was a form of judgment and purification, ensuring that anything that could lead them away from their covenant with God was removed.

every male
The focus on males in this directive reflects the patriarchal structure of ancient Near Eastern societies, where males were often seen as the primary carriers of cultural and religious identity. The destruction of males was intended to prevent the continuation of a lineage that could perpetuate practices contrary to Israelite beliefs.

as well as every female who has slept with a man
This phrase highlights the concern for purity and the prevention of idolatrous practices. In the ancient context, sexual relations were often linked to religious and cultural identity. The Hebrew word for "slept" (שָׁכַב, shakab) can imply not just physical intimacy but also a deeper connection that could influence religious practices. The directive to destroy these women was aimed at preventing the integration of foreign religious practices into Israelite society.

So they found
The phrase indicates a search or quest that was undertaken with purpose and intent. In the Hebrew context, the word "found" (מָצָא, matsa) often implies discovery after a diligent search. This reflects the desperation and determination of the Israelites to find a solution to the crisis they faced after the near annihilation of the tribe of Benjamin. Historically, this search was not just a physical act but also a moral and spiritual quest to rectify the consequences of their previous actions.

among the inhabitants of Jabesh-gilead
Jabesh-gilead was a city east of the Jordan River, in the territory of Gilead. The inhabitants of this city were known for their loyalty to Israel, as seen later in their rescue by Saul (1 Samuel 11). The choice of Jabesh-gilead is significant because it highlights the interconnectedness of the tribes of Israel and the expectation of mutual support. Theologically, it underscores the theme of unity and the consequences when parts of the community fail to participate in collective responsibilities.

four hundred young virgins
The specification of "young virgins" (בְּתוּלוֹת, betulot) is crucial in the context of ancient Israelite culture, where virginity was highly valued, especially in the context of marriage. This detail emphasizes the purity and potential for new beginnings, symbolizing hope for the restoration of the tribe of Benjamin. Theologically, it can be seen as a foreshadowing of redemption and the preservation of a remnant, a recurring theme in the Bible.

who had not been with a man
This phrase reiterates the previous point about virginity, emphasizing the untouched and pure status of these women. In the cultural and historical context, this was important for the legitimacy of marriage and lineage. It also reflects the societal norms and values of ancient Israel, where marital purity was a significant concern.

and they brought them to the camp at Shiloh
Shiloh was a central place of worship and the location of the Tabernacle during this period. Bringing the virgins to Shiloh signifies a return to spiritual order and the seeking of divine approval for their actions. It highlights the importance of aligning national actions with spiritual guidance and the centrality of worship in the life of Israel.

in the land of Canaan
The mention of "the land of Canaan" situates the narrative within the broader context of the Promised Land, a land given by God to the descendants of Abraham. This phrase serves as a reminder of God's promises and the covenant relationship between God and Israel. It underscores the idea that even in times of moral and social chaos, the land remains a testament to God's faithfulness and the potential for renewal and restoration.

Then the whole congregation
This phrase indicates the collective action of the Israelites, emphasizing unity and communal decision-making. In the Hebrew context, "congregation" (עֵדָה, edah) often refers to the assembly of Israel, highlighting their identity as God's chosen people. Historically, this reflects the tribal confederation of Israel during the period of the Judges, where decisions were made collectively by the tribes.

sent a message of peace
The act of sending a "message of peace" (שָׁלוֹם, shalom) is significant in the Hebrew tradition, where "shalom" encompasses not just peace, but also wholeness, completeness, and welfare. This gesture indicates a desire for reconciliation and restoration of relationships after the civil strife that had occurred. It reflects the biblical principle of seeking peace and pursuing it, as seen throughout Scripture.

to the Benjamites
The Benjamites, one of the twelve tribes of Israel, had been nearly annihilated due to the conflict described in the preceding chapters. This outreach to the Benjamites signifies a turning point from judgment to mercy, illustrating the theme of redemption and the importance of preserving the unity of God's people. Historically, the tribe of Benjamin held a strategic position in Israel, and their survival was crucial for the nation's cohesion.

who were at the rock of Rimmon
The "rock of Rimmon" served as a refuge for the surviving Benjamites. In biblical times, rocks and caves were often used as places of safety and defense. This location underscores the dire situation of the Benjamites, who were in hiding and vulnerable. Theologically, it can be seen as a metaphor for God's protection and provision even in times of judgment and distress. The rock symbolizes a place of refuge, reminiscent of God being described as a rock and fortress in the Psalms.

So the Benjamites returned at that time
The phrase "the Benjamites returned" indicates a pivotal moment of reconciliation and restoration for the tribe of Benjamin. Historically, the tribe had been nearly annihilated due to a civil war with the other Israelite tribes, as recounted in the preceding chapters. The Hebrew root for "returned" (שׁוּב, shuv) often conveys a sense of repentance or turning back, which can be seen as a metaphor for the tribe's restoration to the community of Israel. This return signifies not just a physical coming back, but a spiritual and communal reintegration, highlighting God's mercy and the importance of unity among His people.

and they were given the women of Jabesh-gilead who had been spared
The giving of "the women of Jabesh-gilead" reflects a complex and somber solution to the crisis of preserving the tribe of Benjamin. Jabesh-gilead, a city east of the Jordan River, had not participated in the assembly against Benjamin, leading to its own punishment and the sparing of its virgins. The historical context here is crucial; it underscores the severe measures taken to ensure the survival of a tribe within Israel, even at the cost of other communities. This act, while difficult to reconcile with modern sensibilities, demonstrates the lengths to which the Israelites went to maintain the twelve tribes, a number symbolizing completeness and divine order in biblical numerology.

But there were not enough women for all of them
This phrase highlights the insufficiency of human solutions to complex problems. Despite the drastic measures taken, the problem of providing wives for the Benjamites was not fully resolved. This insufficiency can be seen as a reminder of the limitations of human efforts without divine guidance. In the broader scriptural context, it points to the need for reliance on God’s wisdom and provision. The narrative invites reflection on the consequences of sin and the challenges of restoring what has been broken, emphasizing the need for divine intervention and grace in the restoration process.

The people grieved for Benjamin
This phrase highlights the deep sorrow and compassion felt by the Israelites for the tribe of Benjamin. The Hebrew root for "grieved" is "nacham," which can mean to be sorry, to console oneself, or to repent. This indicates a profound emotional response, suggesting that the Israelites were not only mourning the loss but also possibly feeling remorse for the severity of their actions against their fellow tribe. Historically, this reflects the close kinship ties among the tribes of Israel, emphasizing the unity and familial bonds that were disrupted by the civil conflict.

because the LORD had made a void
The term "void" comes from the Hebrew word "perets," which means a breach or gap. This suggests a significant disruption or break in the unity of the tribes. Theologically, this phrase acknowledges God's sovereignty and the belief that He allowed this situation to occur as a consequence of Israel's actions. It serves as a reminder of the divine justice and the serious repercussions of sin and disobedience within the covenant community.

in the tribes of Israel
This phrase underscores the collective identity of the Israelites as a confederation of tribes, each with its own distinct heritage and role within the nation. The historical context here is crucial, as the tribes were meant to function as a unified body under God's covenant. The void created by the near destruction of Benjamin threatened the integrity and balance of the entire nation. This serves as a poignant reminder of the importance of unity and reconciliation within the body of believers, as well as the need for each member to fulfill their God-given role for the health and strength of the whole community.

Then the elders of the congregation
The term "elders" refers to the leaders or senior figures within the Israelite community, often tasked with making important decisions. In Hebrew, the word for elders is "זְקֵנִים" (zeqenim), which implies wisdom and experience. Historically, elders played a crucial role in guiding the tribes of Israel, especially during times of crisis. Their involvement here underscores the gravity of the situation and the need for wise counsel.

said
The act of speaking or declaring, in this context, indicates a formal discussion or decision-making process. The Hebrew root "אָמַר" (amar) is often used in the Bible to denote authoritative speech. This highlights the seriousness of the deliberation among the elders as they seek a solution to a dire problem.

How can we provide wives
This phrase reveals the elders' concern for the continuity of the tribe of Benjamin. The Hebrew verb "נָתַן" (natan), meaning "to give" or "to provide," suggests an active role in ensuring the survival of the tribe. The provision of wives is not merely a logistical issue but a matter of preserving the covenant community of Israel.

for those who are left
The phrase "those who are left" refers to the surviving men of the tribe of Benjamin after a devastating civil war. The Hebrew word "שָׁאַר" (sha'ar) means "to remain" or "to be left over," emphasizing the remnant status of these men. This highlights the near extinction of a tribe and the urgent need for restoration and healing within the nation.

since the women of Benjamin have been destroyed
The destruction of the women of Benjamin is a tragic consequence of the conflict described earlier in the Book of Judges. The Hebrew word "שָׁחַת" (shachat) means "to destroy" or "to ruin," indicating the complete devastation faced by the tribe. This phrase underscores the severity of the situation and the need for reconciliation and rebuilding within the community of Israel.

They said
This phrase indicates a collective decision or declaration by the Israelites. In the context of Judges, this reflects the communal nature of decision-making among the tribes of Israel. Historically, the Israelites often gathered to discuss and resolve issues, especially those affecting the entire nation. This communal approach underscores the importance of unity and shared responsibility in the covenant community.

There must be
The phrase conveys a sense of urgency and necessity. The Hebrew root here implies a strong obligation or requirement. This reflects the Israelites' understanding of their covenantal duty to preserve the tribes of Israel as ordained by God. It highlights the seriousness with which they approached the potential extinction of one of their tribes.

an inheritance
In the Hebrew context, "inheritance" (nachalah) is not merely about property or land but is deeply tied to identity, legacy, and divine promise. The land was a tangible sign of God's covenant with His people. Ensuring an inheritance for Benjamin was crucial for maintaining the tribe's identity and fulfilling God's promises to the patriarchs.

for the survivors of Benjamin
This phrase focuses on the remnant of the tribe of Benjamin, which had been decimated due to the civil war described earlier in Judges. The term "survivors" emphasizes the fragility and vulnerability of the tribe at this point. Historically, the survival of a tribe was essential for the continuation of its lineage and role within the nation of Israel.

so that a tribe of Israel
The reference to "a tribe of Israel" underscores the collective identity of the twelve tribes as a unified nation under God. Each tribe had a unique role and purpose within the larger framework of Israel. The potential loss of a tribe was not just a demographic issue but a spiritual and covenantal crisis.

will not be wiped out
The phrase "wiped out" (shamad in Hebrew) conveys total destruction or annihilation. This reflects the gravity of the situation and the Israelites' determination to prevent such an outcome. Historically, the preservation of each tribe was vital for maintaining the integrity and continuity of the nation as a whole. The Israelites recognized that the loss of a tribe would mean a breach in the covenant community established by God.

But we cannot give them our daughters as wives
This phrase reflects the Israelites' dilemma after the civil war against the tribe of Benjamin. The Hebrew word for "cannot" (לֹא נוּכַל, lo nukhal) indicates an impossibility or prohibition, emphasizing the binding nature of their oath. The Israelites are caught between their desire to preserve the tribe of Benjamin and their commitment to the oath they made. This highlights the seriousness with which oaths were regarded in ancient Israelite society, reflecting a deep respect for spoken commitments as seen throughout the Old Testament (e.g., Numbers 30:2).

because we Israelites have sworn an oath
The act of swearing an oath (נִשְׁבַּעְנוּ, nishba'nu) was a solemn and sacred act in ancient Israel, often invoking God's name as a witness. This phrase underscores the collective responsibility and unity of the Israelite tribes in their decision-making. Historically, oaths were not taken lightly, as they were seen as binding contracts before God, with severe consequences for breaking them. This reflects the broader biblical theme of the power of words and the importance of integrity (Proverbs 18:21).

saying, ‘Cursed is he who gives a wife to Benjamin.’
The curse (אָרוּר, arur) pronounced here is a form of a self-imposed divine sanction, reflecting the gravity of the situation. In the ancient Near Eastern context, curses were believed to have real power, often invoking divine retribution. This particular curse highlights the Israelites' initial anger and desire to punish the tribe of Benjamin for their grievous sin, as detailed earlier in the book of Judges. However, it also sets the stage for the moral and ethical tension that follows, as the Israelites grapple with the near extinction of one of their own tribes. This tension between justice and mercy is a recurring theme in Scripture, pointing to the need for wisdom and discernment in leadership and community decisions (Micah 6:8).

But look
This phrase serves as an attention-grabber, urging the audience to focus on the significant event about to be described. In the Hebrew text, the word often translated as "look" is "הִנֵּה" (hinneh), which is used to draw attention to something important or to introduce a new development. It suggests a moment of realization or a call to action, emphasizing the importance of the upcoming feast in the narrative.

there is the annual feast of the LORD
The "annual feast" refers to one of the three major pilgrimage festivals commanded by God in the Torah, likely the Feast of Tabernacles, Passover, or Pentecost. These feasts were times of communal gathering, worship, and celebration, deeply rooted in Israelite tradition. The phrase "of the LORD" underscores the divine ordination of these feasts, highlighting their spiritual significance as times set apart for worship and remembrance of God's covenant with Israel.

in Shiloh
Shiloh was a significant religious center for the Israelites before the establishment of Jerusalem as the capital. It was the location of the Tabernacle, the portable earthly dwelling place of God among the Israelites. Archaeological excavations at Shiloh have uncovered remnants that align with its biblical description, affirming its historical and religious importance during the period of the Judges.

which is north of Bethel
Bethel, meaning "House of God," was an important city in the biblical narrative, often associated with patriarchal stories, such as Jacob's dream of the ladder. The geographical reference to Bethel situates Shiloh within the broader landscape of Israel's sacred geography, connecting it to the spiritual heritage of the patriarchs.

east of the road that goes up from Bethel to Shechem
This directional detail provides a precise geographical context, indicating the route pilgrims would take to reach Shiloh. Shechem was another significant city, known for its covenantal associations, such as the renewal of the covenant under Joshua. The road from Bethel to Shechem was a well-traveled path, linking key locations in Israel's spiritual and communal life.

and south of Lebonah
Lebonah, though less prominent in biblical narratives, is mentioned here to further pinpoint Shiloh's location. This detail reflects the thoroughness of the biblical authors in providing a clear and navigable description of the land, emphasizing the accessibility of Shiloh for the Israelites gathering for the feast.

So they commanded
This phrase indicates a directive given with authority. The Hebrew root for "commanded" is צָוָה (tsavah), which implies an order or charge given with the expectation of obedience. In the context of Judges, this command comes from the leaders of Israel, who are seeking to resolve the crisis of the near extinction of the tribe of Benjamin. Historically, this reflects the period of the Judges, a time characterized by decentralized leadership and moral chaos, where such commands were necessary to maintain tribal unity and survival.

the Benjamites
The Benjamites were one of the twelve tribes of Israel, descended from Benjamin, the youngest son of Jacob. The tribe had been decimated due to a civil war sparked by a grievous sin committed in Gibeah, a Benjamite city. This historical context highlights the themes of sin, judgment, and redemption. The Benjamites' near destruction and subsequent restoration serve as a powerful reminder of God's mercy and the importance of repentance and reconciliation within the community of God's people.

Go and hide
The instruction to "go and hide" suggests a strategy of stealth and caution. The Hebrew word for "hide" is חָבָא (chabah), which means to conceal or withdraw from sight. This reflects the precarious situation of the Benjamites, who needed to act with wisdom and discretion to ensure their survival. Spiritually, this can be seen as a metaphor for seeking refuge and protection under God's guidance, emphasizing the need for divine wisdom in times of crisis.

in the vineyards
Vineyards in ancient Israel were places of agricultural significance, often associated with abundance and blessing. The choice of vineyards as a hiding place is strategic, providing natural cover and sustenance. Biblically, vineyards are also symbolic of God's provision and the fruitfulness of His promises. In this context, the vineyards represent a place of hope and potential restoration for the Benjamites, underscoring the theme of God's providence even in dire circumstances.

and watch
The Hebrew root for "watch" is "שָׁמַר" (shamar), which means to keep, guard, or observe. In this context, it implies a vigilant and strategic observation. The Benjamites were instructed to be alert and ready for the moment of opportunity. Spiritually, this can be seen as a call for believers to be watchful and discerning, always ready to act according to God's timing and guidance.

When you see the daughters of Shiloh coming out to perform their dances
The phrase "daughters of Shiloh" refers to the young women from the town of Shiloh, a significant religious center in Israel at the time. Shiloh was where the Tabernacle was located, making it a place of worship and pilgrimage. The dances were likely part of a religious festival, possibly the Feast of Tabernacles, which included joyous celebrations. This highlights the cultural and religious practices of ancient Israel, where community and worship were intertwined. Theologically, it reminds us of the joy and celebration found in communal worship and the importance of cultural traditions in expressing faith.

rush out of the vineyards
The vineyards symbolize a place of growth, fruitfulness, and sustenance. In the Bible, vineyards often represent prosperity and blessing. The instruction to "rush out" suggests urgency and decisiveness. For the Benjamites, it was a moment to seize an opportunity for restoration and continuation of their tribe. Spiritually, it can be seen as a metaphor for leaving behind comfort zones to pursue God's promises and purposes with urgency and determination.

and each of you catch a wife for yourself from the daughters of Shiloh
The word "catch" here is translated from the Hebrew "חָטַף" (chataf), meaning to seize or snatch. This reflects the desperate situation of the Benjamites, who needed to find wives to ensure the survival of their tribe. Historically, this was a time of moral and social chaos in Israel, as described in the Book of Judges, where "everyone did what was right in his own eyes" (Judges 21:25). This phrase challenges us to consider the complexities of human actions and the consequences of living outside of God's ordained order.

and go to the land of Benjamin
The "land of Benjamin" refers to the territory allotted to the tribe of Benjamin, one of the twelve tribes of Israel. This instruction signifies a return to their inheritance and a restoration of their community. Theologically, it speaks to the theme of redemption and restoration, where God provides a way for His people to return to their rightful place and purpose. It encourages believers to trust in God's plan for restoration, even in the midst of difficult and seemingly impossible situations.

When their fathers or brothers come to us to complain
This phrase sets the stage for a potential conflict resolution. In the historical context of ancient Israel, family ties were paramount, and the role of fathers and brothers was significant in protecting and providing for the women in their family. The Hebrew root for "complain" (רִיב, "riv") often implies a legal dispute or contention, suggesting that the Israelites anticipated a formal grievance. This reflects the communal and familial structures of the time, where disputes were often settled through dialogue and negotiation.

we will tell them
The phrase indicates a premeditated response, showing the leaders' intention to manage the situation diplomatically. This reflects the wisdom literature of the Bible, where careful speech and planning are often emphasized. The Hebrew culture placed a high value on the spoken word, understanding its power to build or destroy relationships.

‘Do us a favor by helping them
This request for a favor is an appeal to the communal responsibility and mutual aid that were central to Israelite society. The Hebrew concept of "chesed" (חֶסֶד), often translated as loving-kindness or covenant loyalty, underpins this appeal. It suggests that the community should act out of loyalty and kindness to rectify the situation, emphasizing the importance of maintaining harmony and support within the tribe.

because we did not get wives for them during the war
This phrase acknowledges a failure or oversight during a time of conflict. The historical context here is crucial: the Israelites had sworn an oath not to give their daughters to the Benjamites, leading to a crisis when the tribe of Benjamin needed to rebuild. The mention of "war" highlights the chaotic and destructive nature of conflict, which often leads to unintended consequences that require creative solutions.

You are innocent
Declaring innocence is a legal and moral statement, absolving the fathers and brothers from guilt. In the Hebrew legal system, innocence and guilt were significant, with implications for both personal and communal standing. This assurance of innocence is crucial for maintaining peace and preventing further bloodshed or retribution, aligning with the biblical theme of justice tempered with mercy.

since you did not give your daughters to them
This final phrase refers back to the oath taken by the Israelites, which was a binding commitment. The Hebrew word for "give" (נָתַן, "natan") often implies a transfer of responsibility or blessing. By emphasizing that the daughters were not given, the leaders are upholding the letter of the oath while finding a way to circumvent its spirit to ensure the survival of the tribe of Benjamin. This reflects the biblical tension between law and grace, where strict adherence to rules is balanced with the need for compassion and restoration.

So that is what the Benjamites did
This phrase marks the obedience of the Benjamites to the counsel given by the elders of Israel. The Hebrew root for "did" (עשׂה, 'asah) implies action and completion. It reflects the Benjamites' determination to restore their tribe after near annihilation. Historically, this action was a desperate measure to ensure the survival of the tribe, highlighting the gravity of the situation and the lengths to which they went to preserve their lineage.

While the young women were dancing
The act of dancing here is significant in ancient Israelite culture, often associated with celebration and religious festivals. The Hebrew word for "dancing" (מחול, machol) suggests a communal and joyful expression. This context underscores the innocence and vulnerability of the young women, contrasting with the Benjamites' desperate actions. It also reflects the cultural practices of the time, where such gatherings were common and often involved music and dance.

each man caught one and carried her off to be his wife
The phrase "caught one" (חטף, chataf) implies a sudden and forceful action. This reflects the urgency and desperation of the Benjamites' situation. The historical context reveals a time of moral and social chaos in Israel, where such actions were taken to ensure the continuation of a tribe. The phrase "carried her off" (נשא, nasa) indicates a taking or lifting, which in this context, is a forcible act. This reflects the patriarchal society of ancient Israel, where women often had little say in marital arrangements.

Then they returned to their inheritance
The concept of "inheritance" (נחלה, nachalah) is deeply rooted in the Israelite understanding of land and identity. Each tribe's inheritance was a divine allotment, a tangible sign of God's promise and faithfulness. The Benjamites' return to their inheritance signifies a restoration of their place within the covenant community of Israel. It highlights the importance of land as a source of identity and continuity for the tribes of Israel.

rebuilt their cities
Rebuilding (בנה, banah) signifies restoration and renewal. After the devastation of war, the act of rebuilding their cities represents hope and a new beginning for the Benjamites. It is a testament to their resilience and determination to restore what was lost. This action also reflects the broader biblical theme of restoration and redemption, where God often brings renewal out of destruction.

and settled in them
The act of settling (ישב, yashab) implies establishing a permanent presence. For the Benjamites, settling in their rebuilt cities marks the end of their wandering and the beginning of a new chapter. It signifies stability and the re-establishment of community life. This phrase encapsulates the fulfillment of God's promise to His people, providing them with a place to dwell and thrive. It serves as a reminder of God's faithfulness in restoring His people, even after times of judgment and hardship.

And at that time
This phrase sets the temporal context for the events described. It indicates a specific moment in the narrative of the Israelites, following the civil strife and moral chaos depicted in the preceding chapters. The Hebrew root for "time" is "עֵת" (et), which often signifies a significant or appointed time. This suggests a divinely orchestrated moment in Israel's history, where God’s providence is at work even amidst human failure.

the Israelites
The term "Israelites" refers to the descendants of Jacob, also known as Israel. This collective identity is crucial, as it underscores their covenant relationship with God. Historically, the Israelites were a confederation of tribes, and this verse highlights their unity despite recent internal conflict. The name "Israel" itself, meaning "God prevails," serves as a reminder of their divine calling and destiny.

departed from there
The phrase indicates a physical movement away from a specific location, which in this context is Shiloh, where the assembly had gathered. The Hebrew verb "departed" (יָצָא, yatsa) often implies a purposeful leaving, suggesting a transition from a place of decision-making to action. This movement signifies a shift from communal deliberation to individual tribal responsibilities.

each man to his tribe and clan
This highlights the social structure of ancient Israel, organized into tribes and clans. Each man returning to his tribe and clan emphasizes the restoration of order and normalcy after the chaos. The Hebrew words for "tribe" (שֵׁבֶט, shevet) and "clan" (מִשְׁפָּחָה, mishpachah) reflect familial and communal bonds, essential for maintaining the social fabric of Israelite society.

each to his own inheritance
The concept of "inheritance" (נַחֲלָה, nachalah) is deeply rooted in the covenantal promises given to the patriarchs. It refers to the land apportioned to each tribe, a tangible sign of God’s faithfulness. Returning to their inheritance symbolizes a return to God’s intended order and blessings, reinforcing the idea of stewardship and divine provision.

And they went out from there
This repetition of departure underscores the finality and decisiveness of their actions. The Hebrew verb "went out" (יָצָא, yatsa) is used again, reinforcing the notion of moving forward with purpose. It suggests a new beginning, as the Israelites leave behind the turmoil and seek to rebuild their communities according to God’s design.

In those days
This phrase sets the historical context for the events described in the Book of Judges. It refers to a period in Israel's history after the death of Joshua and before the establishment of the monarchy. This was a time marked by a cycle of sin, oppression, repentance, and deliverance. The phrase "in those days" suggests a time of transition and instability, where the Israelites were struggling to maintain their identity and faithfulness to God amidst surrounding pagan influences.

there was no king in Israel
The absence of a king highlights the lack of centralized leadership and authority in Israel during this period. The Hebrew word for "king" is "melek," which signifies not just a political leader but also a spiritual guide who upholds God's law. The lack of a king symbolizes the spiritual and moral vacuum in Israel, where the people had no earthly figure to guide them in righteousness. This absence foreshadows the eventual demand for a monarchy, as seen in the books of Samuel, where the Israelites seek a king to lead them like other nations.

everyone did what was right
This phrase indicates a subjective morality that prevailed among the Israelites. The Hebrew word for "right" is "yashar," meaning straight or upright. However, in this context, it implies that each person determined their own standard of right and wrong, leading to moral relativism. This self-determined morality often led to actions that were contrary to God's commandments, resulting in chaos and disorder within the society.

in his own eyes
The phrase "in his own eyes" suggests a reliance on personal judgment rather than divine guidance. The Hebrew word for "eyes" is "ayin," which can also mean perspective or understanding. This indicates that the people were guided by their own limited and flawed understanding rather than seeking God's wisdom and direction. This self-reliance and rejection of divine authority led to the moral and spiritual decline of the nation, as each person acted according to their own desires and inclinations.