TRV
Translation
King James Version
And they found Adonibezek in Bezek: and they fought against him, and they slew the Canaanites and the Perizzites.
KJV (with Strong's)
And they found H4672 Adonibezek H137 in Bezek H966: and they fought H3898 against him, and they slew H5221 the Canaanites H3669 and the Perizzites H6522.
Complete Jewish Bible
They found Adoni-Bezek in Bezek; and they fought against him. They killed the Kena'ani and the P'rizi,
Berean Standard Bible
And there they found Adoni-bezek and fought against him, striking down the Canaanites and Perizzites.
American Standard Version
And they found Adoni-bezek in Bezek; and they fought against him, and they smote the Canaanites and the Perizzites.
World English Bible Messianic
They found Adoni-Bezek in Bezek, and they fought against him; and they struck the Canaanites and the Perizzites.
Geneva Bible (1599)
And they founde Adoni-bezek in Bezek: and they fought against him, and slewe the Canaanites, and the Perizzites.
Young's Literal Translation
and they find Adoni-Bezek in Bezek, and fight against him, and smite the Canaanite and the Perizzite.
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In the KJVVerse 6,515 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 1:5 records a pivotal early victory for the tribe of Judah, allied with Simeon, in the ongoing conquest of Canaan after Joshua's death. This verse details their successful pursuit and confrontation with Adonibezek, the king of Bezek, culminating in a decisive battle where they defeated him and his combined forces of Canaanites and Perizzites. This engagement highlights Israel's initial obedience to the divine mandate to dispossess the land's inhabitants, setting the stage for Adonibezek's subsequent capture and the application of poetic justice.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 1:5 employs several literary devices to convey its message with efficiency and impact. Narrative Progression is evident as the verse moves the story forward from the general victory described in Judges 1:4 to a specific, high-stakes encounter with a named king, thereby setting the stage for the dramatic events of Judges 1:6-7. The concise, action-oriented verbs ("found," "fought," "slew") create a sense of rapid, decisive action, highlighting the effectiveness and swiftness of Judah's campaign. There is an element of Foreshadowing as the defeat of Adonibezek here anticipates his capture and the ironic justice meted out to him in the subsequent verses, building narrative tension. The mention of "Canaanites and Perizzites" serves as a form of Synecdoche or Metonymy, where these specific groups represent the broader indigenous opposition that Israel was commanded to dispossess, symbolizing the entrenched wickedness of the land. The verse also subtly employs Irony, as the "Lord of Bezek" (Adonibezek) is himself found and decisively defeated by the very people he likely sought to dominate, foreshadowing his ultimate humiliation and the reversal of his power.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 1:5 serves as a powerful reminder of God's faithfulness to His covenant promises and the initial, albeit temporary, obedience of His people in the post-Joshua era. It underscores the divine mandate for Israel to dispossess the land's wicked inhabitants, not merely as a territorial expansion, but as an act of holy war against pervasive idolatry and moral corruption. The victory over Adonibezek and his forces demonstrates that when Israel acted in accordance with God's will, even against formidable foes, divine empowerment led to decisive success. This early triumph stands in stark contrast to the later failures detailed in the book, where incomplete obedience led to ongoing struggles and cycles of apostasy, highlighting the critical importance of full and sustained faithfulness to God's commands. It illustrates that God often works through human agency, empowering His people to accomplish His purposes, even in military endeavors.
REFLECTION AND APPLICATION
Judges 1:5, while recounting a historical military victory, offers profound spiritual lessons for believers today. It reminds us that the Christian life is not passive but involves active engagement in spiritual warfare. Just as Judah had to "find" Adonibezek and "fight" against him, we are called to proactively identify and resist the spiritual forces of evil, the temptations of sin, and the cultural idols that seek to dominate our lives and society. The victory over the Canaanites and Perizzites, representing entrenched systems of wickedness and opposition to God, encourages us to trust in God's power to overcome seemingly insurmountable obstacles in our personal and corporate lives. This verse teaches us the importance of obedience to God's commands, even when the task seems daunting, and highlights that our successes are ultimately a result of God's empowering presence, not merely our own strength or strategy. It also foreshadows the principle of divine justice, where those who sow wickedness will ultimately reap its consequences, urging us to live righteously and trust in God's ultimate vindication and the triumph of His kingdom.
Questions for Reflection
FAQ
What is the significance of "Adonibezek" being found in "Bezek"?
Answer: The name "Adonibezek" means "Lord of Bezek," indicating he was the king or ruler of that specific city-state. His being "found in Bezek" signifies that the Israelite forces, specifically Judah and Simeon, successfully located him in his stronghold or primary operational base. This was a strategic success, allowing them to engage directly with the head of the enemy forces. It highlights the proactive and decisive nature of Judah's campaign in the early stages of the conquest, aiming to dismantle the leadership of the Canaanite resistance rather than just scattering their general forces. This immediate confrontation with the king sets the stage for his subsequent capture and the detailed account of his punishment in Judges 1:6-7, which serves as a powerful illustration of divine retribution and the principle of "an eye for an eye."
Why are "Canaanites and Perizzites" specifically mentioned?
Answer: The mention of "Canaanites and Perizzites" is significant because these were two of the prominent indigenous ethnic groups inhabiting the land of Canaan whom God had commanded Israel to dispossess (e.g., Exodus 23:23). Their specific inclusion indicates that Adonibezek's forces were composed of these groups, representing the broader idolatrous and morally corrupt cultures that Israel was to remove from the land. Their defeat in this battle highlights the initial success of Judah in fulfilling the divine mandate to cleanse the land of its wicked inhabitants, preventing their corrupting influence from spreading among the Israelites. It underscores that the victory was not just against a king but against the very peoples whose presence threatened Israel's covenant fidelity and the purity of their worship, as warned in passages like Deuteronomy 20:16-18.
CHRIST-CENTERED FULFILLMENT
Judges 1:5, while a historical account of military conquest and the initial fulfillment of God's promises to Israel, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. Just as Judah sought out and decisively defeated Adonibezek and his forces, Jesus, the true and ultimate King, came into the world to confront and conquer the spiritual enemies of humanity. He found the "strong man" (Satan) in his domain and, through His life, death, and resurrection, "fought against him" and "slew" the spiritual forces of darkness, sin, and death. The victory over the Canaanites and Perizzites, representing the powers of wickedness that held the land captive, foreshadows Christ's triumph over the "principalities and powers" that once enslaved humanity (Colossians 2:15). Through His sacrifice on the cross, Jesus disarmed these spiritual enemies, leading them captive in His triumphal procession (Ephesians 4:8). His decisive victory grants believers freedom from the dominion of sin and death, establishing a new spiritual kingdom and an eternal inheritance that far surpasses the earthly Promised Land. The initial, though incomplete, conquest by Judah points to the complete and eternal victory secured by the Lamb of God, who truly takes away the sin of the world (John 1:29), ushering in a new covenant of grace and a spiritual battle where believers are called to stand firm in the victory already won by Christ (Ephesians 6:10-12).