Judges 1:35

Translation
King James Version
But the Amorites would dwell in mount Heres in Aijalon, and in Shaalbim: yet the hand of the house of Joseph prevailed, so that they became tributaries.
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KJV (with Strong's)
But the Amorites H567 would H2974 dwell H3427 in mount H2022 Heres H2776 in Aijalon H357, and in Shaalbim H8169: yet the hand H3027 of the house H1004 of Joseph H3130 prevailed H3513, so that they became tributaries H4522.
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Complete Jewish Bible
The Emori had resolved to live in the Heres Hills, in Ayalon and in Sha'alvim; but when the power of the house of Yosef grew greater, they became subject to forced labor.
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Berean Standard Bible
And the Amorites were determined to dwell in Mount Heres, Aijalon, and Shaalbim. But when the house of Joseph grew in strength, they pressed the Amorites into forced labor.
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American Standard Version
but the Amorites would dwell in mount Heres, in Aijalon, and in Shaalbim: yet the hand of the house of Joseph prevailed, so that they became subject to taskwork.
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World English Bible Messianic
but the Amorites would dwell in Mount Heres, in Aijalon, and in Shaalbim: yet the hand of the house of Joseph prevailed, so that they became subject to forced labor.
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Geneva Bible (1599)
And the Ammonites dwelt still in mount Heres in Aijalon, and in Shaalbim, and when the hand of Iosephs familie preuailed, they became tributaries:
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Young's Literal Translation
and the Amorite is desirous to dwell in mount Heres, in Aijalon, and in Shaalbim, and the hand of the house of Joseph is heavy, and they become tributary;
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See also
Joshua 19:42Joshua 10:12Judges 12:121 Kings 4:9
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Israel Fights the Remaining Canaanites
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In the KJVVerse 6,545 of 31,102

Study This Verse

SUMMARY

Judges 1:35 vividly portrays Israel's pattern of partial obedience in the conquest of the Promised Land, specifically detailing the continued, entrenched presence of the powerful Amorites in strategically vital areas within the allotted territory of the house of Joseph. While the text acknowledges a measure of military success by the tribes of Ephraim and Manasseh, whose "hand... prevailed" over the Amorites, this victory was incomplete, resulting in the subjugation of the Amorites as "tributaries" rather than their complete expulsion as divinely commanded. This compromise highlights a recurring and tragic theme in Judges: the dangerous consequences of pragmatic solutions that fall short of God's explicit instructions, laying the groundwork for pervasive spiritual and social challenges within Israel.

CONTEXT

  • Literary Context: Judges 1 functions as a critical narrative bridge, linking the unified, successful conquest under Joshua's leadership to the fragmented, often disobedient tribal efforts that characterize the subsequent period of the Judges. The chapter meticulously catalogues the various Israelite tribes' successes and, more frequently, their failures in fully dispossessing the Canaanite inhabitants from their divinely allotted territories. Judges 1:35 fits squarely into this litany of incomplete conquests, specifically highlighting the situation in the central highlands under the purview of the house of Joseph. It follows accounts of Judah and Simeon's partial successes and precedes the solemn divine rebuke delivered by the Angel of the Lord in Judges 2:1-5, which explicitly details the dire consequences of this widespread disobedience. The verse thus underscores the pervasive nature of Israel's compromise, setting the stage for the recurring cycles of apostasy, oppression, and deliverance that define the rest of the book.
  • Historical & Cultural Context: The "Amorites" were a prominent and formidable Semitic people group, often used broadly in the Old Testament to refer to the pre-Israelite inhabitants of Canaan, particularly those associated with the fortified hill country. Their continued presence in locations like Mount Heres, Aijalon, and Shaalbim was highly significant due to the strategic importance of these sites. Aijalon, a key valley, controlled vital access routes between the coastal plain and the central highlands, making it a critical choke point for both trade and military movements. Shaalbim was a town in the same region, and Mount Heres likely refers to a fortified highland position. The Amorites' ability to "dwell" in these areas indicates their strength and the formidable challenge they posed to Israelite expansion. The practice of making conquered peoples "tributaries" (Hebrew: mas) was common in the ancient Near East, involving forced labor or payment of goods. However, for Israel, this represented a direct deviation from God's command for complete expulsion of the Canaanites, a command intended to preserve Israel's spiritual purity and prevent assimilation into pagan practices, as explicitly outlined in Deuteronomy 7:1-6.
  • Key Themes: Judges 1:35 powerfully illustrates several key themes central to the book of Judges and Israel's early history in Canaan. Foremost is the theme of partial obedience and compromise. Despite the "hand of the house of Joseph" prevailing, the Amorites were not driven out but merely subjugated, reflecting Israel's choice of pragmatic coexistence over complete divine obedience. This compromise directly violated God's command to utterly dispossess the Canaanites, a command crucial for maintaining Israel's distinct identity and spiritual purity. This leads to the theme of lingering opposition and the consequences of disobedience. The continued presence of the Amorites, even as "tributaries," meant a constant source of pagan influence, potential intermarriage, and future conflict, as clearly articulated in Judges 2:2-3. Finally, the verse highlights the strength and responsibility of the House of Joseph. Comprising the tribes of Ephraim and Manasseh, the house of Joseph was indeed numerous and powerful, as acknowledged by Joshua in Joshua 17:17-18. Their ability to make the Amorites tributaries underscores their military might, yet their failure to achieve complete conquest reveals a spiritual shortcoming, not a lack of physical capability, setting a dangerous precedent for the nation.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Amorites (Hebrew, ʾĔmōrī', H567): This term (H567) refers to a prominent, indigenous people group inhabiting Canaan before the Israelite conquest. Derived from a root suggesting "publicity" or "prominence," they are often described as "mountaineers," symbolizing the entrenched pagan cultures and fortified strongholds that Israel was commanded to dispossess. Their continued "dwelling" highlights the formidable nature of the challenge and Israel's failure to fully execute God's command, leaving a powerful spiritual and physical enemy within their borders.
  • dwell (Hebrew, yāšaḇ', H3427): This verb (H3427) fundamentally means "to sit down" but implies "to dwell" or "to remain," denoting a settled, permanent habitation. In this context, it emphasizes that the Amorites were not merely temporary squatters but established residents in these strategic locations. The phrase underscores their determined resistance and Israel's inability or unwillingness to completely uproot them, signifying a fundamental failure to fully possess the land God had promised and commanded them to clear.
  • tributaries (Hebrew, mas, H4522): This noun (H4522) refers to a "burden" (as causing to faint), specifically a tax in the form of "forced labor" or conscripted service imposed on a subjugated population. While militarily successful in overcoming the Amorites to the point of subjugation, forcing them into mas was a compromise. It meant coexistence and exploitation rather than complete expulsion, directly violating the herem command. This act of making them "tributaries" was a pragmatic, economically driven decision that prioritized immediate gain over long-term spiritual purity, setting a dangerous precedent for future apostasy.

Verse Breakdown

  • "But the Amorites would dwell in mount Heres in Aijalon, and in Shaalbim:" This opening clause immediately establishes the problem: the persistent, entrenched presence of the Amorites in key strategic locations within Israel's allotted territory. "Mount Heres" likely refers to a fortified highland position, while "Aijalon" and "Shaalbim" denote vital valleys and towns that controlled critical access routes between the coastal plain and the central highlands. Their continued "dwelling" signifies a significant failure on Israel's part to fully dispossess the inhabitants, leaving powerful pockets of pagan resistance and influence within the land.
  • "yet the hand of the house of Joseph prevailed," This phrase acknowledges a measure of military success and strength on the part of the tribes of Ephraim and Manasseh, collectively known as "the house of Joseph." Their "hand prevailed" indicates that they engaged the Amorites and were victorious in battle, asserting dominance over them. This demonstrates their military capability and their partial fulfillment of the mandate to conquer the land, suggesting that the ultimate failure was not due to a lack of power or divine assistance in battle, but rather a lack of complete obedience.
  • "so that they became tributaries." This concluding clause reveals the nature of the "prevailing" outcome: the Amorites were not driven out or destroyed, but instead subjugated and forced to provide labor or pay tribute. This compromise, while seemingly a pragmatic solution that offered economic benefits, directly contradicted God's explicit command to utterly dispossess the Canaanite inhabitants to prevent spiritual defilement. It highlights Israel's choice of partial obedience, which ultimately sowed the seeds of future idolatry, intermarriage, and the cycles of oppression that would plague them throughout the period of the Judges.

Literary Devices

Judges 1:35 employs several literary devices to convey its profound theological message regarding Israel's flawed conquest. The most prominent is Juxtaposition, as the verse presents a stark contrast between the Amorites' continued "dwelling" in strategic locations and the "house of Joseph" having "prevailed," only for the outcome to be that the Amorites became "tributaries." This highlights the tension between God's command for complete conquest and Israel's pragmatic, yet disobedient, compromise. There is also a strong element of Irony in the "house of Joseph," a powerful and divinely blessed tribal confederation, achieving a military victory that ultimately falls short of God's full command. Their "prevailing" leads not to the purification and full possession of the land, but to a compromise that introduces the very spiritual dangers God sought to prevent. Finally, the phrase "the hand of the house of Joseph" utilizes Metonymy, where "hand" stands in for the power, strength, and military action of the tribes of Ephraim and Manasseh, emphasizing their agency in this partial conquest and the responsibility that came with their might.

THEOLOGICAL AND THEMATIC CONNECTIONS

Judges 1:35 encapsulates a central and tragic theological theme of the book of Judges: the devastating consequences of partial obedience and compromise with the world. God's command to utterly dispossess the Canaanites was not arbitrary; it was a divine imperative to preserve Israel's spiritual purity, distinct identity as His covenant people, and their exclusive worship of Him. By allowing the Amorites to remain, even as subjugated "tributaries," Israel opened the floodgates to the very idolatry, intermarriage, and cultural assimilation that the Law explicitly condemned. This compromise demonstrates a profound lack of faith in God's ability to grant complete victory and His wisdom in giving the command. It foreshadows the cycles of apostasy, divine judgment, and oppression that characterize the entire period of the Judges, illustrating how seemingly minor deviations from God's will can lead to catastrophic long-term spiritual decline. The verse underscores the principle that God demands complete surrender and obedience, not pragmatic half-measures.

REFLECTION AND APPLICATION

The narrative of Judges 1:35 serves as a potent spiritual warning for believers today, echoing through the centuries with profound relevance. Just as Israel failed to fully dispossess the "Amorites" from their promised land, we often allow "spiritual Amorites"—persistent sins, ungodly habits, worldly influences, or unaddressed areas of compromise—to remain as "tributaries" in our own lives. We might rationalize that we can "control" them, extract some perceived benefit, or simply manage their presence without succumbing to their full influence. However, God calls for complete surrender and the radical expulsion of anything that hinders our walk with Him and compromises our devotion. Partial obedience, even when it appears to yield temporary peace, pragmatic advantage, or a sense of control, inevitably leads to long-term spiritual bondage, a diminished experience of God's full blessing, and a compromised witness to the world. True freedom, spiritual flourishing, and the full inheritance of God's promises come only through unwavering obedience and a resolute commitment to God's complete will, trusting that His commands are always for our ultimate good and His glory.

Questions for Reflection

  • What "Amorites" (areas of compromise, unaddressed sin, or worldly influences) might I be allowing to remain as "tributaries" in my own life, rather than fully dispossessing them through radical obedience?
  • In what ways might I be prioritizing pragmatic solutions, perceived benefits, or personal comfort over complete and uncompromising obedience to God's clear commands?
  • How does partial obedience, even if it appears to achieve some short-term success or avoid immediate conflict, ultimately hinder my spiritual growth, relationship with God, and effectiveness in His kingdom?

FAQ

Why was it so important for Israel to completely drive out the Canaanites, rather than just making them tributaries?

Answer: The divine command for complete dispossess (often referred to as herem, meaning "devotion to destruction" or "utterly destroy") was primarily for Israel's spiritual purity and to prevent idolatry. God knew that allowing the Canaanites to remain, even as subjugated peoples, would inevitably lead to cultural assimilation, intermarriage, and the adoption of their pagan religious practices, including child sacrifice and fertility cults. This is explicitly stated in Deuteronomy 7:1-6 and reiterated throughout the Law. Making them "tributaries" was a pragmatic compromise that prioritized economic gain or ease over spiritual integrity, ultimately leading to the cycles of apostasy and oppression detailed in the book of Judges.

What does "the house of Joseph" refer to, and why are they mentioned specifically in this context?

Answer: "The house of Joseph" refers collectively to the powerful and numerous tribes of Ephraim and Manasseh, who were descendants of Joseph. These tribes were allotted significant territory in the central highlands and were expected to be leaders in the conquest of Canaan. They are mentioned specifically here because, despite their considerable strength and the blessing they received from Joshua (see Joshua 17:17-18), even they fell short of God's command for complete expulsion, opting for subjugation instead. This highlights that the widespread failure to fully dispossess the Canaanites was not due to a lack of power or resources, but rather a lack of complete obedience and faith in God's perfect plan.

CHRIST-CENTERED FULFILLMENT

While Judges 1:35 details Israel's tragic failure to fully conquer and purify the land, leaving lingering enemies and spiritual compromise, it powerfully foreshadows the ultimate and complete victory achieved by Jesus Christ. Israel's partial obedience resulted in a compromised peace and ongoing spiritual struggle, but Christ's mission was one of total triumph over sin, death, and the powers of darkness. Unlike the "house of Joseph" who merely made the Amorites "tributaries," Jesus does not simply subjugate our spiritual enemies; He utterly disarms and defeats them through His cross, making a public spectacle of them (Colossians 2:15). He is the true Joshua, leading His people not into a physical land with lingering enemies, but into a spiritual kingdom where every enemy—sin, death, and the devil—is ultimately put under His feet (1 Corinthians 15:25). Furthermore, where Israel struggled with the impurities of the land and the corrupting influence of the Canaanites, Christ purifies His people, enabling them to live in true holiness, free from the dominion of sin. His victory is complete, offering not a compromised peace, but a radical transformation that allows believers to truly "dwell" in Him, fully possessing the spiritual inheritance promised through faith in Him (Ephesians 1:3-14). In Christ, the complete and decisive victory that eluded Israel is fully realized for all who believe.

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Commentary on Judges 1 verses 21–36

I. II. Main points1. 2. Sub-points(1.) (2.) Details

We are here told upon what terms the rest of the tribes stood with the Canaanites that remained.

I. Benjamin neglected to drive the Jebusites out of that part of the city of Jerusalem which fell to their lot, Jdg 1:21. Judah had set them a good example, and gained them great advantages by what they did (Jdg 1:9), but they did not follow the blow for want of resolution.

II. The house of Joseph,

1.Bestirred themselves a little to get possession of Beth-el, Jdg 1:22. That city is mentioned in the tribe of Benjamin, Jos 18:22. Yet it is spoken of there (Jdg 1:13) as a city in the borders of that tribe, and, it should seem, the line went through it, so that one half of it only belonged to Benjamin, the other half to Ephraim; and perhaps the activity of the Ephraimites at this time, to recover it from the Canaanites, secured it entirely to them henceforward, or at least the greatest part of it, for afterwards we find it so much under the power of the ten tribes (and Benjamin was none of them) that Jeroboam set up one of his calves in it. In this account of the expedition of the Ephraimites against Beth-el observe,

(1.)Their interest in the divine favour: The Lord was with them, and would have been with the other tribes if they would have exerted their strength. The Chaldee reads it here, as in many other places, The Word of the Lord was their helper, namely, Christ himself, the captain of the Lord's host, now that they acted separately, as well as when they were all in one body.

(2.)The prudent measures they took to gain the city. They sent spies to observe what part of the city was weakest, or which way they might make their attack with most advantage, Jdg 1:23. These spies got very good information from a man they providentially met with, who showed them a private way into the town, which was left unguarded because, being not generally known, no danger was suspected on that side. And here, [1.] He is not to be blamed for giving them this intelligence if he did it from a conviction that the Lord was with them, and that by his donation the land was theirs of right, any more than Rahab was for entertaining those whom she knew to be enemies of her country, but friends of God. Nor, [2.] Are those to be blamed who showed him mercy, gave him and his family not only their lives, but liberty to go wherever they pleased: for one good turn requires another. But, it seems, he would not join himself to the people of Israel, he feared them rather than loved them, and therefore he removed after a colony of the Hittites, which, it should seem, had gone into Arabia and settled there upon Joshua's invasion of the country; with them this man chose to dwell, and among them he built a city, a small one, we may suppose, such as planters commonly build, and in the name of it preserved the ancient name of his native city, Luz, an almond-tree, preferring this before its new name, which carried religion in it, Bethel - the house of God.

(3.)Their success. The spies brought or sent notice of the intelligence they had gained to the army, which improved their advantages, surprised the city, and put them all to the sword, v. 25. But,

2.Besides this achievement, it seems, the children of Joseph did nothing remarkable (1.) Manasseh failed to drive out the Canaanites from several very considerable cities in their lot, and did not make any attempt upon them, Jdg 1:27. But the Canaanites, being in possession, were resolved not to quit it; they would dwell in that land, and Manasseh had not resolution enough to offer to dispossess them; as if there was no meddling with them unless they were willing to resign, which it was not to be expected they ever would be. Only as Israel got strength they got ground, and served themselves, both by their contributions and by their personal services, Jdg 1:28, Jdg 1:35. (2.) Ephraim likewise, though a powerful tribe, neglected Gezer a considerable city, and suffered the Canaanites to dwell among them (Jdg 1:29), which, some think, intimates their allowing them a quiet settlement, and indulging them with the privileges of an unconquered people, not so much as making them tributaries.

III. Zebulun, perhaps inclining to the sea-trade, for it was foretold that it should be a haven for ships, neglected to reduce Kitron and Nahalol (Jdg 1:30), and only made the inhabitants of those places tributaries to them.

IV. Asher quitted itself worse than any of the tribes (Jdg 1:31, Jdg 1:32), not only in leaving more towns than any of them in the hands of the Canaanites, but in submitting to the Canaanites instead of making them tributaries; for so the manner of expression intimates, that the Asherites dwelt among the Canaanites, as if the Canaanites were the more numerous and the more powerful, would still be lords of the country, and the Israelites must be only upon sufferance among them.

V. Naphtali also permitted the Canaanites to live among them (Jdg 1:33), only by degrees they got them so far under as to exact contributions from them.

VI. Dan was so far from extending his conquests where his lot lay that, wanting spirit to make head against the Amorites, he was forced by them to retire into the mountains and inhabit the cities there, but durst not venture into the valley, where, it is probable, the chariots of iron were, Jdg 1:34. Nay, and some of the cities in the mountains were kept against them, Jdg 1:35. Thus were they straitened in their possessions, and forced to seek for more room at Laish, a great way off, Jdg 18:1, etc. In Jacob's blessing Judah is compared to a lion, Dan to a serpent; now observe how Judah with his lion-like courage prospered and prevailed, but Dan with all his serpenting subtlety could get no ground; craft and artful management do not always effect the wonders they pretend to. What Dan came short of doing, it seems, his neighbours the Ephraimites in part did for him; they put the Amorites under tribute, Jdg 1:35.

Upon the whole matter it appears that the people of Israel were generally very careless both of their duty and interest in this thing; they did not what they might have done to expel the Canaanites and make room for themselves. And, 1. It was owing to their slothfulness and cowardice. They would not be at the pains to complete their conquests; like the sluggard, that dreamed of a lion in the way, a lion in the streets, they fancied insuperable difficulties, and frightened themselves with winds and clouds from sowing and reaping. 2. It was owing to their covetousness; the Canaanites' labour and money would do them more good (they thought) than their blood, and therefore they were willing to let them live among them, that they might make a hand of them. 3. They had not that dread and detestation of idolatry which they ought to have had; they thought it a pity to put these Canaanites to the sword, though the measure of their iniquity was full, thought it would be no harm to let them live among them, and that they should be in no danger from them. 4. The same thing that kept their fathers forty years out of Canaan kept them now out of the full possession of it, and that was unbelief. Distrust of the power and promise of God lost them their advantages, and ran them into a thousand mischiefs.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 21–36. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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