Judges 1:16

KJV

And the children of the Kenite, Moses' father in law, went up out of the city of palm trees with the children of Judah into the wilderness of Judah, which [lieth] in the south of Arad; and they went and dwelt among the people.

KJV (with Strong's)

And the children {H1121} of the Kenite {H7017}, Moses {H4872}' father in law {H2859}, went up {H5927} out of the city {H5892} of palm trees {H8558}{H5899} with the children {H1121} of Judah {H3063} into the wilderness {H4057} of Judah {H3063}, which lieth in the south {H5045} of Arad {H6166}; and they went {H3212} and dwelt {H3427} among {H854} the people {H5971}.

Complete Jewish Bible

Next, the descendants of the Keini, Moshe's father-in-law, went up out of the City of Date-Palms with the people of Y'hudah into the Y'hudah Desert south of 'Arad; and they came and settled with the people.

Berean Standard Bible

Now the descendants of Moses’ father-in-law, the Kenite, went up with the men of Judah from the City of Palms to the Wilderness of Judah in the Negev near Arad. They went to live among the people.

American Standard Version

And the children of the Kenite, Moses’ brother-in-law, went up out of the city of palm-trees with the children of Judah into the wilderness of Judah, which is in the south of Arad; and they went and dwelt with the people.

Commentary

### SUMMARY
Judges 1:16 details the significant relocation of the Kenite people, identified by their ancestral connection to Moses' father-in-law, Jethro, from the "city of palm trees" (Jericho) to the arid "wilderness of Judah, which lieth in the south of Arad." This movement, undertaken in cooperation with the tribe of Judah, highlights a rare instance of positive inter-tribal and inter-people alliance during the challenging period of Israel's early settlement in Canaan, underscoring the enduring bond between the Kenites and Israel.

### CONTEXT
* **Literary Context:** Judges 1 serves as a crucial prologue to the entire book, setting the stage for the subsequent cycle of apostasy, oppression, and deliverance. Unlike the triumphant conclusion of Joshua, Judges 1 presents a more nuanced and often disheartening account of Israel's partial and incomplete conquest of the Promised Land. The chapter begins with Judah taking the lead in the post-Joshua tribal efforts, achieving some initial successes but also encountering significant failures, particularly in driving out the inhabitants of the plains. Amidst these struggles, Judges 1:16 stands out as a unique narrative thread, showcasing a positive instance of cooperation and integration between the tribe of Judah and the non-Israelite Kenites, a stark contrast to the frequent failures of Israel to dispossess the Canaanites as commanded by God throughout [Deuteronomy 7](/deuteronomy/7 "Deuteronomy 7 - Command to Destroy Nations"). This verse provides a specific geographical and relational detail that enriches our understanding of the complex tribal dynamics during this tumultuous period.
* **Historical & Cultural Context:** The period of the Judges (c. 1200-1050 BCE) was characterized by tribal decentralization, external threats, and internal disunity. Following Joshua's death, each tribe was responsible for securing its allotted territory. The Kenites were a nomadic or semi-nomadic people, often associated with metallurgy, who had a long-standing, positive relationship with Israel, rooted in the hospitality shown to Moses by Jethro (also known as Reuel or Hobab) in [Exodus 18](/exodus/18 "Exodus 18 - Jethro's Counsel to Moses"). This historical bond, dating back to the Exodus and wilderness wanderings, continued to influence their interactions during the settlement of Canaan. Their movement from the fertile Jericho region to the more challenging "wilderness of Judah" suggests a strategic partnership, perhaps offering Judah valuable knowledge of the arid southern territories, as implied by Hobab's role as a guide in [Numbers 10:29-32](/numbers/10-29 "Numbers 10:29-32 - Hobab's Role as Guide"). This alliance was culturally significant, demonstrating a willingness for coexistence and mutual benefit amidst a period often marked by conflict and separation.
* **Key Themes:** Judges 1:16 contributes to several key themes prevalent in the book of Judges and the broader Deuteronomistic History. Firstly, it highlights the theme of **Alliance and Coexistence**, demonstrating that not all interactions between Israel and other peoples were hostile; some were cooperative and mutually beneficial, particularly when rooted in pre-existing covenantal relationships. Secondly, it emphasizes the **Continuity of Covenantal Relationship**, specifically the enduring bond between Israel and the Kenites through Moses' father-in-law, illustrating how past faithfulness and hospitality could bear fruit in future generations. Thirdly, the verse subtly touches upon the theme of **Tribal Settlement and Inheritance**, showing Judah's efforts to expand and secure its territory, even if it meant partnering with non-Israelite groups. Finally, by presenting a positive example of inter-group relations, it implicitly contrasts with the pervasive theme of **Incomplete Conquest and Disobedience** that dominates the rest of Judges 1 and the book as a whole, where Israel's failure to drive out the Canaanites leads to recurring cycles of apostasy and oppression.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Kenite (Hebrew, _Qeyni'_):** This term refers to a nomadic or semi-nomadic people group, often associated with the craft of metallurgy (the Hebrew root may relate to "smith" or "metalworker"). Their significance in the biblical narrative stems from their unique and enduring relationship with Israel, particularly through Moses' father-in-law, Jethro/Reuel/Hobab, who was a priest of Midian and a Kenite. Their presence here underscores a long-standing bond of friendship and alliance, distinct from the hostile interactions Israel typically had with other Canaanite groups.
* **City of palm trees (Hebrew, _'Ir HaTemarim'_):** This is a well-known descriptive epithet for Jericho, a city of immense historical and strategic importance, famously conquered by Joshua and the Israelites in [Joshua 6](/joshua/6 "Joshua 6 - The Fall of Jericho"). The reference here indicates that the Kenites had been residing in or near this fertile oasis, known for its abundant date palms. Their departure from this region signifies a significant geographical shift and a move away from the central plains of Canaan.
* **Moses' father in law (Hebrew, _Choten Moshe'_):** This specific familial designation is crucial, as it immediately links the Kenites to the revered figure of Moses and the foundational events of the Exodus. It reminds the reader of the covenantal relationship established through Jethro's counsel to Moses in [Exodus 18](/exodus/18 "Exodus 18 - Jethro's Counsel to Moses") and Hobab's role as a guide in [Numbers 10](/numbers/10 "Numbers 10 - Israel's Journey from Sinai"). This detail highlights the continuity of a unique and beneficial alliance between Israel and this non-Israelite group, rooted in a shared history and mutual respect.

#### Verse Breakdown
* **"And the children of the Kenite, Moses' father in law":** This clause precisely identifies the group in question – the Kenites – and immediately establishes their significant lineage and historical connection to the revered figure of Moses, highlighting a relationship of long-standing trust and alliance.
* **"went up out of the city of palm trees with the children of Judah":** This describes a joint, coordinated movement. "The city of palm trees" is Jericho, indicating their previous dwelling. The phrase "with the children of Judah" is critical, signifying a cooperative venture and alliance between the Kenites and the leading tribe of Israel in the conquest efforts.
* **"into the wilderness of Judah, which [lieth] in the south of Arad":** This specifies the destination of their migration. The "wilderness of Judah" refers to the arid, sparsely populated southern regions of Judah's tribal allotment. The precise geographical marker "south of Arad" further pinpoints their new settlement area, indicating a strategic move into a challenging, yet potentially valuable, frontier zone.
* **"and they went and dwelt among the people":** This final clause clarifies the nature of their settlement. It implies a more permanent integration and coexistence rather than a temporary encampment. The Kenites did not merely pass through; they established a dwelling "among the people" (presumably the people of Judah or other inhabitants of the region), signifying a peaceful and accepted cohabitation.

#### Literary Devices
Judges 1:16 employs several literary devices to convey its meaning. **Allusion** is prominent, as the phrase "Moses' father in law" immediately calls to mind the narratives of [Exodus 18](/exodus/18 "Exodus 18 - Jethro's Counsel to Moses") and [Numbers 10](/numbers/10 "Numbers 10 - Hobab's Role as Guide"), enriching the reader's understanding of the Kenites' historical relationship with Israel. This brief reference serves as a powerful shorthand for a long-standing bond of trust and mutual benefit. The use of a **Geographical Marker** ("the city of palm trees," "wilderness of Judah," "south of Arad") provides a precise and vivid setting for the narrative, grounding the events in a tangible reality and allowing the reader to visualize the Kenites' journey across distinct landscapes. Furthermore, the verse subtly utilizes **Contrast** by presenting a positive example of inter-group cooperation (Kenites and Judah) within a chapter largely dedicated to Israel's failures to dispossess other nations, thereby highlighting the potential for peaceful coexistence when God's people act with wisdom and honor historical bonds.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 1:16 offers a profound theological insight into God's providential care and the nature of His covenant. While Israel was commanded to drive out the inhabitants of Canaan, this verse demonstrates that God's plan could also accommodate and even utilize alliances with those outside the immediate covenant community, especially when rooted in a history of faithfulness and mutual respect. The Kenites, through their ancestral connection to Moses' father-in-law, represent a unique case of a non-Israelite people who maintained a positive, symbiotic relationship with God's chosen nation. This highlights a broader theological truth: God's work often involves diverse individuals and groups, and His people are called to discern when to engage in cooperative relationships, recognizing the value and contribution of those who may not be "of us" but are "with us" in purpose. It underscores the importance of honoring historical bonds and the potential for God to work through unexpected partnerships, even in the midst of a conquest narrative.

* [Exodus 18:1-12](/exodus/18-1 "Exodus 18:1-12 - Jethro's Counsel to Moses")
* [Numbers 10:29-32](/numbers/10-29 "Numbers 10:29-32 - Hobab's Value as a Guide")
* [1 Samuel 15:6](/1_samuel/15-6 "1 Samuel 15:6 - Saul's Mercy Towards the Kenites")

### REFLECTION AND APPLICATION
Judges 1:16, though a brief historical note, offers rich lessons for contemporary life and faith. It reminds us that our spiritual journey is rarely solitary; God often places us in relationship with diverse individuals and communities. The Kenites, though distinct from Israel, were integral to their story, offering practical wisdom and dwelling among them. This challenges us to consider our own posture towards those who may not share our exact background, beliefs, or cultural norms but who may be valuable partners in pursuing common good or even God's kingdom purposes. Are we open to strategic alliances and respectful coexistence, or do we default to isolation and suspicion? This verse calls us to value the contributions of others, to honor long-standing relationships, and to recognize that God often uses unexpected collaborations to advance His will. It encourages us to cultivate a spirit of hospitality and mutual support, understanding that true strength often lies in unity forged across differences, reflecting the diverse body of Christ.

#### Questions for Reflection
* **How does the Kenites' relationship with Judah challenge our assumptions about "insiders" and "outsiders" in our communities or churches?**
* **What historical or relational bonds in your life or community could be strengthened for mutual benefit, even if they involve people from different backgrounds?**
* **In what ways can we practically demonstrate hospitality and a willingness to "dwell among" those who are different from us, for the advancement of God's purposes?**
* **How does this verse encourage us to look beyond immediate differences to find common ground and shared goals?**

### FAQ

**Who were the Kenites, and why are they mentioned with Moses' father-in-law?**

Answer: The Kenites were a nomadic or semi-nomadic people group, possibly known for their metalworking skills. Their mention with "Moses' father in law" (Jethro, also known as Reuel or Hobab) is crucial because it highlights a long-standing and positive relationship between this non-Israelite tribe and the people of Israel. Jethro, as a Midianite priest and Kenite, offered counsel to Moses in [Exodus 18](/exodus/18 "Exodus 18 - Jethro's Counsel to Moses") and Hobab, his son, served as a guide for Israel in the wilderness in [Numbers 10](/numbers/10 "Numbers 10 - Hobab as Israel's Guide"). This familial connection signifies a unique covenantal bond and a history of mutual support that continued into the period of the Judges.

**What is the significance of "the city of palm trees"?**

Answer: "The city of palm trees" is a well-known biblical epithet for Jericho, a strategically important city in the Jordan Valley, famously conquered by Joshua and the Israelites in [Joshua 6](/joshua/6 "Joshua 6 - The Fall of Jericho"). Its mention here indicates that the Kenites had been residing in or near this fertile oasis. Their departure from Jericho with the tribe of Judah signifies a significant geographical relocation from a central, fertile plain to the more arid southern wilderness, suggesting a strategic move and a deeper integration with Judah's territorial claims.

**Why did they move to the "wilderness of Judah"?**

Answer: The move to the "wilderness of Judah, which lieth in the south of Arad," was likely a strategic decision for both the Kenites and Judah. For the Kenites, a semi-nomadic people, this arid region might have offered suitable grazing lands for their flocks and opportunities for their metallurgical crafts. For Judah, having the Kenites, with their knowledge of the wilderness and their historical loyalty, settle within their southern territory would have provided a valuable alliance, helping to secure their borders and expand their influence into challenging frontier areas. It demonstrates a practical partnership in the process of tribal settlement and land acquisition.

### CHRIST-CENTERED FULFILLMENT
Judges 1:16, with its depiction of a non-Israelite people, the Kenites, dwelling peacefully and cooperatively among the tribe of Judah, foreshadows the expansive and inclusive nature of God's redemptive plan, ultimately fulfilled in Jesus Christ. The Kenites, though distinct by lineage, were brought into the story of God's people through a historical bond and mutual benefit, living "among the people." This prefigures the breaking down of the dividing wall between Jew and Gentile, a central theme in the New Testament. In Christ, the old distinctions of ethnicity and background are transcended; as [Ephesians 2:14-16](/ephesians/2-14 "Ephesians 2:14-16 - Christ Our Peace") declares, Jesus "has made the two groups one and has destroyed the barrier, the dividing wall of hostility... to create in himself one new humanity out of the two, thus making peace." The Kenites' inclusion points to the ultimate reality that through faith in Christ, people from "every tribe and language and people and nation" are brought near and become fellow citizens with God's people, members of His household ([Revelation 7:9](/revelation/7-9 "Revelation 7:9 - Multitude from Every Nation"); [Ephesians 2:19](/ephesians/2-19 "Ephesians 2:19 - Fellow Citizens with the Saints")). Just as the Kenites found a place and purpose among Judah, so too do all believers find their true dwelling and identity in the spiritual family of God, united under the headship of Christ, the ultimate "Lamb of God, who takes away the sin of the world!" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Numbers 10:29

¶ And Moses said unto Hobab, the son of Raguel the Midianite, Moses' father in law, We are journeying unto the place of which the LORD said, I will give it you: come thou with us, and we will do thee good: for the LORD hath spoken good concerning Israel.

Numbers 10:32

And it shall be, if thou go with us, yea, it shall be, that what goodness the LORD shall do unto us, the same will we do unto thee.

Judges 4:11

Now Heber the Kenite, [which was] of the children of Hobab the father in law of Moses, had severed himself from the Kenites, and pitched his tent unto the plain of Zaanaim, which [is] by Kedesh.

1 Samuel 15:6

And Saul said unto the Kenites, Go, depart, get you down from among the Amalekites, lest I destroy you with them: for ye shewed kindness to all the children of Israel, when they came up out of Egypt. So the Kenites departed from among the Amalekites.

Numbers 21:1

¶ And [when] king Arad the Canaanite, which dwelt in the south, heard tell that Israel came by the way of the spies; then he fought against Israel, and took [some] of them prisoners.

Deuteronomy 34:3

And the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar.

Judges 3:13

And he gathered unto him the children of Ammon and Amalek, and went and smote Israel, and possessed the city of palm trees.