TRV
Translation
King James Version
And Judah went up; and the LORD delivered the Canaanites and the Perizzites into their hand: and they slew of them in Bezek ten thousand men.
Complete Jewish Bible
Y'hudah went up; and ADONAI gave the Kena'ani and the P'rizi into their hands; of those in Bezek they killed ten thousand men.
Berean Standard Bible
When Judah attacked, the LORD delivered the Canaanites and Perizzites into their hands, and they struck down ten thousand men at Bezek.
American Standard Version
And Judah went up; and Jehovah delivered the Canaanites and the Perizzites into their hand: and they smote of them in Bezek ten thousand men.
World English Bible Messianic
Judah went up, and the LORD delivered the Canaanites and the Perizzites into their hand. They struck ten thousand men in Bezek.
Geneva Bible (1599)
Then Iudah went vp, and the Lord deliuered the Canaanites and the Perizzites into their hands, and they slew of them in Bezek ten thousand men.
Young's Literal Translation
And Judah goeth up, and Jehovah giveth the Canaanite and the Perizzite into their hand, and they smite them in Bezek--ten thousand men;
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In the KJVVerse 6,514 of 31,102
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Commentary on Judges 1 verses 1–8
1 ¶ Now after the death of Joshua it came to pass, that the children of Israel asked the LORD, saying, Who shall go up for us against the Canaanites first, to fight against them?
2 And the LORD said, Judah shall go up: behold, I have delivered the land into his hand.
3 And Judah said unto Simeon his brother, Come up with me into my lot, that we may fight against the Canaanites; and I likewise will go with thee into thy lot. So Simeon went with him.
4 And Judah went up; and the LORD delivered the Canaanites and the Perizzites into their hand: and they slew of them in Bezek ten thousand men.
5 And they found Adonibezek in Bezek: and they fought against him, and they slew the Canaanites and the Perizzites.
6 But Adonibezek fled; and they pursued after him, and caught him, and cut off his thumbs and his great toes.
7 And Adonibezek said, Threescore and ten kings, having their thumbs and their great toes cut off, gathered their meat under my table: as I have done, so God hath requited me. And they brought him to Jerusalem, and there he died.
8 Now the children of Judah had fought against Jerusalem, and had taken it, and smitten it with the edge of the sword, and set the city on fire.
Here, I. The children of Israel consult the oracle of God for direction which of all the tribes should first attempt to clear their country of the Canaanites, and to animate and encourage the rest. It was after the death of Joshua. While he lived he directed them, and all the tribes were obedient to him, but when he died he left no successor in the same authority that he had; but the people must consult the breast-plate of judgment, and thence receive the word of command; for God himself, as he was their King, so he was the Lord of their hosts. The question they ask is, Who shall go up first? Jdg 1:1. By this time, we may suppose, they were so multiplied that the places they were in possession of began to be too strait for them, and they must thrust out the enemy to make room; now they enquire who should first take up arms. Whether each tribe was ambitious of being first, and so strove for the honour of it, or whether each was afraid of being first, and so strove to decline it, does not appear; but by common consent the matter was referred to God himself, who is the fittest both to dispose of honours and to cut out work.
II. God appointed that Judah should go up first, and promised him success (Jdg 1:2): "I have delivered the land into his hand, to be possessed, and therefore will deliver the enemy into his hand, that keeps him out of possession, to be destroyed." And why must Judah be first in this undertaking? 1. Judah was the most numerous and powerful tribe, and therefore let Judah venture first. Note, God appoints service according to the strength he has given. Those that are most able, from them most work is expected. 2. Judah was first in dignity, and therefore must be first in duty. He it is whom his brethren must praise, and therefore he it is who must lead in perilous services. Let the burden of honour and the burden of work go together. 3. Judah was first served; the lot came up for Judah first, and therefore Judah must first fight. 4. Judah was the tribe out of which our Lord was to spring: so that in Judah, Christ, the Lion of the tribe of Judah, went before them. Christ engaged the powers of darkness first, and foiled them, which animates us for our conflicts; and it is in him that we are more than conquerors. Observe, The service and the success are put together: "Judah shall go up; let him do his part, and then he shall find that I have delivered the land into his hand." His service will not avail unless God give the success; but God will not give the success unless he vigorously apply himself to the service.
III. Judah hereupon prepares to go up, but courts his brother and neighbour the tribe of Simeon (the lot of which tribe fell within that of Judah and was assigned out of it) to join forces with him, Jdg 1:3. Observe here, 1. That the strongest should not despise but desire the assistance even of those that are weaker. Judah was the most considerable of all the tribes, and Simeon the least considerable, and yet Judah begs Simeon's friendship, and prays an aid from him; the head cannot say to the foot, I have no need of thee, for we are members one of another. 2. Those that crave assistance must be ready to give assistance: Come with me into my lot, and then I will go with thee into thine. It becomes Israelites to help one another against Canaanites; and all Christians, even those of different tribes, should strengthen one another's hands against the common interests of Satan's kingdom. Those who thus help one another in love have reason to hope that God will graciously help them both.
IV. The confederate forces of Judah and Simeon take the field: Judah went up (Jdg 1:4), and Simeon with him, Jdg 1:3. Caleb, it is probable, was commander-in-chief of this expedition; for who so fit as he who had both an old man's head and a young man's hand, the experience of age and the vigour of youth? Jos 14:10, Jos 14:11. It should seem too, by what follows (Jdg 1:10, Jdg 1:11), that he was not yet in possession of his own allotment. It was happy for them that they had such a general as, according to his name, was all heart. Some think that the Canaanites had got together into a body, a formidable body, when Israel consulted who should go and fight against them, and that they then began to stir when they heard of the death of Joshua, whose name had been so dreadful to them; but, if so, it proved they did but meddle to their own hurt.
V. God gave them great success. Whether they invaded the enemy, or the enemy first gave them the alarm, the Lord delivered them into their hand, Jdg 1:4. Though the army of Judah was strong and bold, yet the victory is attributed to God: he delivered the Canaanites into their hand; having given them authority, he here gives them ability to destroy them - put it in their power, and so tried their obedience to his command, which was utterly to cut them off. Bishop Patrick observes upon this that we meet not with such religious expressions in the heathen writers, concerning the success of their arms, as we have here and elsewhere in this sacred history. I wish such pious acknowledgments of the divine providence had not grown into disuse at this time with many that are called Christians. Now, 1. We are told how the army of the Canaanites was routed in the field, in or near Bezek, the place where they drew up, which afterwards Saul made the place of a general rendezvous (Sa1 11:8); they slew 10,000 men, which blow, if followed, could not but be a very great weakening to those that were already brought so very low. 2. How their king was taken and mortified. His name was Adoni-bezek, which signifies, lord of Bezek. There have been those that called their lands by their own names (Psa 49:11), but here was one (and there has been many another) that called himself by his land's name. He was taken prisoner after the battle, and we are here told how they used him; they cut off his thumbs, to disfit him for fighting, and his great toes, that he might not be able to run away, Jdg 1:6. It had been barbarous thus to triumph over a man in misery, and that lay at their mercy, but that he was a devoted Canaanite, and one that had in like manner abused others, which probably they had heard of. Josephus says, "They cut off his hands and his feet," probably supposing those more likely to be mortal wounds than only the cutting off of his thumbs and his great toes. But this indignity which they did him extorted from him an acknowledgment of the righteousness of God, Jdg 1:7. Here observe, (1.) What a great man this Adoni-bezek had been, how great in the field, where armies fled before him, how great at home, where kings were set with the dogs of his flock; and yet now himself a prisoner, and reduced to the extremity of meanness and disgrace. See how changeable this world is, and how slippery its high places are. Let not the highest be proud, nor the strongest secure, for they know not how low they may be brought before they die. (2.) What desolations he had made among his neighbours: he had wholly subdued seventy kings, to such a degree as to have them his prisoners; he that was the chief person in a city was then called a king, and the greatness of their title did but aggravate their disgrace, and fired the pride of him that insulted over them. We cannot suppose that Adoni-bezek had seventy of these petty princes at once his slaves; but first and last, in the course of his reign, he had thus deposed and abused so many, who perhaps were many of them kings of the same cities that successively opposed him, and whom he thus treated to please his own imperious barbarous fancy, and for a terror to others. It seems the Canaanites had been wasted by civil wars, and those bloody ones, among themselves, which would very much facilitate the conquest of them by Israel. "Judah," says Dr. Lightfoot, "in conquering Adoni-bezek, did, in effect, conquer seventy kings." (3.) How justly he was teated as he had treated others. Thus the righteous God sometimes, in his providence, makes the punishment to answer the sin, and observes an equality in his judgments; the spoiler shall be spoiled, and the treacherous dealer dealt treacherously with, Isa 33:1. And those that showed no mercy shall have no mercy shown them, Jam 2:13. See Rev 13:10; Rev 18:6. (4.) How honestly he owned the righteousness of God herein: As I have done, so God has requited me. See the power of conscience, when God by his judgments awakens it, how it brings sin to remembrance, and subscribes to the justice of God. He that in his pride had set God at defiance now yields to him, and reflects with as much regret upon the kings under his table as ever he had looked upon them with pleasure when he had them there. He seems to own that he was better dealt with than he had dealt with his prisoners; for though the Israelites maimed him (according to the law of retaliation, an eye for an eye, so a thumb for a thumb), yet they did not put him under the table to be fed with the crumbs there, because, though the other might well be looked upon as an act of justice, this would have savoured more of pride and haughtiness than did become an Israelite.
VI. Particular notice is taken of the conquest of Jerusalem, Jdg 1:8. Our translators judge it spoken of here as done formerly in Joshua's time, and only repeated on occasion of Adoni-bezek's dying there, and therefore read it, "they had fought against Jerusalem," and put this verse in a parenthesis; but the original speaks of it as a thing now done, and this seems most probable because it is said to be done by the children of Judah in particular, not by all Israel in general, whom Joshua commanded. Joshua indeed conquered and slew Adoni-zedec, king of Jerusalem (Jos. 10), but we read not there of his taking the city; probably, while he was pursing his conquests elsewhere, this Adoni-bezek, a neighbouring prince, got possession of it, whom Israel having conquered in the field, the city fell into their hands, and they slew the inhabitants, except those who retreated into the castle and held out there till David's time, and they set the city on fire, in token of their detestation of the idolatry wherewith it had been deeply infected, yet probably not so utterly as to consume it, but to leave convenient habitations for as many as they had to put into the possession of it.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. 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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SUMMARY
Judges 1:4 records the initial, divinely empowered military success of the tribe of Judah following the death of Joshua. It highlights Judah's immediate obedience in ascending to battle, the Lord's unequivocal deliverance of the indigenous Canaanites and Perizzites into their hands, and the decisive victory at Bezek where ten thousand enemy men were slain. This pivotal verse establishes a foundational theme for the book of Judges: divine faithfulness in fulfilling covenant promises, contingent upon Israel's active participation and obedience in dispossessing the inhabitants of the promised land.
CONTEXT
Literary Context: The book of Judges commences directly after the death of Joshua, marking a critical transition from a period of unified, divinely-led conquest to a more fragmented, tribal struggle for full possession of the land. Judges 1:1-3 sets the immediate stage, detailing Israel's inquiry of the Lord regarding which tribe should initiate the continued military campaign against the remaining Canaanite strongholds. The Lord's clear designation of Judah, coupled with the explicit promise of divine assistance ("behold, I have delivered the land into his hand"), directly precedes our verse. Judges 1:4, therefore, serves as the immediate and successful fulfillment of this divine directive and promise, showcasing the initial triumph of Judah's campaign. This early success, however, stands in stark contrast to the subsequent partial conquests and outright failures detailed throughout the remainder of Judges 1, thereby establishing a recurring pattern of fluctuating obedience and its consequences that profoundly shapes the entire narrative of the book.
Historical & Cultural Context: Following the initial, sweeping conquest under Joshua, the Israelites were in a complex transitional period, shifting from a nomadic encampment to settled tribal territories. Despite Joshua's victories, numerous Canaanite city-states and their inhabitants remained entrenched, particularly in the fertile valleys and fortified cities that were difficult to conquer without chariots. The Canaanites and Perizzites were among the prominent indigenous peoples of the land, known for distinct cultural and religious practices, including polytheistic Baal worship, which posed a constant spiritual and moral threat to Israel's monotheistic faith. Bezek, though its precise geographical location remains debated among scholars (likely in the southern or central highlands), was clearly a strategic point for this significant engagement. The military campaigns described reflect the typical ancient Near Eastern warfare of the period, involving tribal militias and direct, often brutal, engagement. The reported "ten thousand men" slain signifies not only a substantial military force but also a decisive and overwhelming victory, underscoring both the formidable challenge faced by Israel and the magnitude of God's intervention.
Key Themes: Judges 1:4 powerfully introduces several key themes that resonate throughout the book of Judges and the broader Old Testament narrative. First, Divine Deliverance is paramount; the text explicitly states "the LORD delivered," emphasizing that true victory is not achieved by human might or strategy alone, but by God's faithful and sovereign action in fulfilling His covenant promises. This echoes the Lord's consistent work in Israel's history, from the miraculous Exodus from Egypt to the strategic conquest under Joshua. Second, Obedience and its Consequences are highlighted. Judah's willingness to "go up" in faith, as specifically directed by the Lord in Judges 1:2, leads to immediate and overwhelming success. This sets a crucial precedent for the entire book, where Israel's fortunes directly correlate with their adherence to divine commands, a principle deeply rooted in the Mosaic covenant and its blessings and curses. Finally, the verse contributes to the theme of Initial Fulfillment of the Land Promise. The decisive defeat of the Canaanites and Perizzites is a tangible step towards Israel's full possession of the land promised to Abraham in Genesis 12:7 and reiterated to Joshua in Joshua 1:3, even as the subsequent narrative reveals the challenges and failures in completing this divine mandate due to Israel's own unfaithfulness.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 1:4 employs several literary devices to convey its powerful message and establish key themes. The most prominent is Divine Agency, where the narrative explicitly attributes the success of the battle to "the LORD delivered," rather than solely to Judah's military prowess. This immediately establishes a theological framework for understanding the events of Judges, emphasizing God's active and primary involvement in Israel's history. The phrase "into their hand" is an example of Synecdoche, where "hand" represents the complete control, power, and victory gained over the enemy, signifying total subjugation. The numerical detail of "ten thousand men" functions as Hyperbole or Symbolism, not necessarily a precise census but rather an emphatic statement of a massive and overwhelming defeat, underscoring the magnitude of God's deliverance and Judah's initial, divinely-enabled success. This stark numerical contrast with the subsequent failures and partial conquests described later in the chapter also sets up a powerful Foreshadowing of the fluctuating fortunes and challenges Israel will face throughout the turbulent period of the Judges, highlighting the consequences of incomplete obedience.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 1:4 serves as a foundational theological statement for the entire book of Judges, establishing the principle that Israel's success in possessing the land is contingent upon divine enablement and their faithful obedience. It highlights God's unwavering faithfulness to His covenant promises to give Israel the land, even when the human agents are imperfect. The verse also introduces the recurring tension between divine sovereignty and human responsibility; Judah "went up," demonstrating their active role and human agency, but it was unequivocally "the LORD" who "delivered," underscoring that ultimate victory belongs to God. This dynamic teaches that while God provides the means and the victory, human faith and action are required to step into His promises. The initial, decisive victory also stands in stark contrast to the partial conquests and outright failures that follow in Judges 1, setting a pattern of decline that emphasizes the dire consequences of disobedience and incomplete faithfulness to God's commands.
REFLECTION AND APPLICATION
Judges 1:4 offers profound and enduring lessons for contemporary believers, reminding us that our greatest victories, whether in spiritual warfare, personal struggles, or fulfilling God's unique calling, are ultimately the result of divine enablement and not solely our own strength. Just as Judah's physical "going up" was met with God's supernatural "delivering," our obedience to God's directives, even when daunting or seemingly impossible, unlocks His power and provision. This verse challenges us to examine where we might be relying on our own limited strength, wisdom, or strategies rather than diligently seeking God's guidance and fully trusting His sovereign hand to accomplish His purposes through us. It encourages us to step out in faith, knowing that when God commands, He also equips, empowers, and delivers. Furthermore, the initial, decisive nature of this victory serves as an encouragement that God is faithful to begin His work powerfully in our lives, providing significant breakthroughs, even as we navigate the ongoing challenges of discipleship, sanctification, and the spiritual battles that persist.
Questions for Reflection
FAQ
Why is Judah chosen to go up first?
Answer: Judah is chosen to lead the initial campaign for several significant reasons, as indicated in the preceding verses. First, Judah was the largest, most populous, and militarily strongest tribe, making them a formidable force. Second, and more importantly, the Lord explicitly designated them in Judges 1:2 in response to Israel's inquiry, stating, "Judah shall go up: behold, I have delivered the land into his hand." This divine appointment underscores God's sovereign choice and His active role in directing the conquest according to His will. Furthermore, Judah's prominence in this initial victory foreshadows its future pivotal role in Israel's history, particularly as the tribe from which the Davidic monarchy and ultimately the Messiah would emerge, as prophesied in Genesis 49:10.
What is the significance of "Bezek" in this verse?
Answer: Bezek serves as the specific geographical location where Judah's initial, divinely-enabled victory takes place. While its exact modern location is debated among scholars, it was clearly a strategically important site for this decisive battle. The mention of Bezek grounds the narrative in a tangible historical reality, demonstrating that God's deliverance was not an abstract concept but a concrete, observable event in a specific place. It also sets the stage for the subsequent narrative in Judges 1:5-7, where the king of Bezek, Adoni-Bezek, is captured and punished in a manner that reflects the ancient Near Eastern practice of talion (lex talionis), further solidifying Judah's early success and the justice meted out to those who resisted God's people and His purposes.
CHRIST-CENTERED FULFILLMENT
Judges 1:4, with its powerful emphasis on divine deliverance and the decisive defeat of enemies, finds its ultimate and glorious fulfillment in the person and redemptive work of Jesus Christ. Just as the Lord "delivered" the Canaanites and Perizzites into Judah's hand, God the Father "delivered" His Son to accomplish a far greater and eternal victory over the spiritual enemies of humanity: sin, death, and the powers of darkness. Jesus, the true and greater King from the tribe of Judah, "went up" to the cross, not to conquer earthly foes with a sword, but to secure eternal salvation and spiritual freedom through His sacrificial death. His resurrection then declared the decisive and overwhelming victory, effectively slaying the spiritual "ten thousand men" of sin and death, disarming and triumphing over all hostile spiritual forces, as profoundly described in Colossians 2:15. Through Christ, believers are empowered to overcome spiritual adversaries, for He has already triumphed over the "ruler of this world" (John 12:31). The initial, partial conquest by Judah in Judges 1:4 foreshadows the complete and final victory achieved by the Lamb of God, who takes away the sin of the world, who fully dispossesses the spiritual enemies that hold humanity captive, ushering in the kingdom of God where true peace, spiritual inheritance, and eternal possession are found for all who believe. The promise of land to Israel ultimately points to the spiritual inheritance and eternal dwelling place secured for all who are in Christ (Ephesians 1:11).