Judges 1:6

KJV

But Adonibezek fled; and they pursued after him, and caught him, and cut off his thumbs and his great toes.

KJV (with Strong's)

But Adonibezek {H137} fled {H5127}; and they pursued {H7291} after {H310} him, and caught {H270} him, and cut off {H7112} his thumbs {H931}{H3027} and his great toes {H7272}.

Complete Jewish Bible

but Adoni-Bezek fled. They pursued him, caught him, and cut off his thumbs and big toes.

Berean Standard Bible

As Adoni-bezek fled, they pursued him, seized him, and cut off his thumbs and big toes.

American Standard Version

But Adoni-bezek fled; and they pursued after him, and caught him, and cut off his thumbs and his great toes.

Commentary

### SUMMARY
Judges 1:6 describes the capture and mutilation of Adonibezek by the tribes of Judah and Simeon following their pursuit of him. This act of retributive justice, where his thumbs and great toes were severed, serves as a stark illustration of the consequences of cruelty, directly mirroring the atrocities Adonibezek himself had inflicted upon seventy kings. The verse immediately establishes a tone of harsh justice and the challenges faced by Israel in dispossessing the Canaanites, setting the stage for the turbulent period chronicled in the book of Judges.

### CONTEXT
* **Literary Context:** Judges 1:6 immediately follows the initial inquiry of the Israelites to the Lord after Joshua's death, asking who should go up first against the Canaanites. The Lord designates Judah, who then enlists Simeon's aid. Verses 4-5 detail their victory over Bezek, where they killed ten thousand men. Adonibezek, the king of Bezek, flees this initial battle, prompting the pursuit described in verse 6. This incident serves as the opening narrative, demonstrating both Israel's initial military success and the brutal nature of warfare and justice in that era, foreshadowing the cycles of sin, judgment, and deliverance that will characterize the entire book of [Judges](/judges/1 "The Book of Judges").
* **Historical & Cultural Context:** This period, immediately following the death of Joshua, marks a transitional phase in Israelite history, moving from unified conquest under a single leader to a more decentralized tribal existence. The Canaanites were a diverse group of peoples inhabiting the land, often characterized by idolatry and brutal practices, including human sacrifice. The practice of mutilation, while abhorrent to modern sensibilities, was a recognized form of punishment and incapacitation in the ancient Near East, often employed to prevent a defeated enemy from ever posing a threat again or to humiliate them. Adonibezek's confession in [Judges 1:7](/judges/1-7 "Judges 1:7 - Adonibezek's Confession") reveals that his punishment was a direct application of *lex talionis*, reflecting a common understanding of justice in the region.
* **Key Themes:** Judges 1:6 introduces several foundational themes that resonate throughout the book of Judges. Foremost is **retributive justice**, where actions incur direct and often severe consequences, as Adonibezek's fate directly mirrors his own past cruelties, a principle he himself acknowledges in [Judges 1:7](/judges/1-7 "Judges 1:7 - Adonibezek's Recognition of Divine Justice"). This verse also highlights the **challenges of complete conquest and disinheritance** of the Canaanites, a recurring struggle that ultimately leads to Israel's moral and spiritual decline. Furthermore, it subtly introduces the theme of **divine sovereignty and oversight**, even in the midst of human brutality, suggesting that God's hand is at work in bringing about justice, a concept further explored in passages like [Galatians 6:7](/galatians/6-7 "Galatians 6:7 - The Principle of Sowing and Reaping").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Fled (Hebrew, _nûs'_):** This verb signifies a hasty departure, often out of fear or defeat. Adonibezek's flight underscores his defeat and desperation, highlighting that even a powerful king could not escape the consequences of battle or the pursuit of the victorious Israelite tribes. His attempt to escape emphasizes the completeness of the Israelite victory over Bezek.
* **Caught (Hebrew, _tāpaś'_):** This word implies a firm grasp or seizure, indicating that Adonibezek's capture was deliberate and successful. It conveys the relentless nature of the pursuit by Judah and Simeon, ensuring that the king would face the consequences of his actions and the outcome of the battle.
* **Cut off (Hebrew, _qāṣaṣ'_):** This verb denotes a decisive and complete severing or amputation. It signifies a permanent and debilitating mutilation, not merely an injury. The use of this strong verb emphasizes the severity and finality of the punishment inflicted upon Adonibezek, rendering him incapable of warfare or effective leadership ever again.

#### Verse Breakdown
* **"But Adonibezek fled;":** This clause establishes the immediate aftermath of the battle at Bezek, where the king, despite his former power and title ("lord of Bezek"), is forced to retreat in defeat. His flight indicates the decisive victory of Judah and Simeon, setting the stage for his capture and subsequent punishment.
* **"and they pursued after him, and caught him,":** This segment highlights the determination and effectiveness of the Israelite forces. Their pursuit demonstrates a commitment not just to military victory but to apprehending the leader, suggesting a specific intent for his capture rather than merely letting him escape. The successful capture underscores their military prowess and resolve.
* **"and cut off his thumbs and his great toes.":** This final clause details the specific, gruesome punishment inflicted upon Adonibezek. The severing of thumbs would prevent him from holding weapons (sword, spear, bow) or effectively leading in battle, while the removal of the great toes would severely impair his balance, running, and overall mobility. This act was designed for both incapacitation and profound humiliation, ensuring he could never again be a military threat or a respected ruler.

#### Literary Devices
The narrative in Judges 1:6 employs several potent literary devices. **Retributive Justice** (or *lex talionis*) is immediately evident, though its full explanation comes in the subsequent verse (Judges 1:7). The punishment inflicted on Adonibezek directly mirrors the atrocities he committed, creating a powerful sense of poetic justice. There is a strong element of **Irony** in the powerful "lord of Bezek" being reduced to a helpless, mutilated state, a victim of the very cruelty he practiced. The act of mutilation itself serves as **Symbolism**, representing not only the physical incapacitation of a warrior and leader but also his utter humiliation and the stripping away of his former authority and dignity. Furthermore, this opening incident serves as a form of **Foreshadowing**, setting a grim tone for the book of Judges, where cycles of violence, sin, and often harsh divine judgment will repeatedly manifest among the Israelites themselves.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 1:6 offers a stark portrayal of justice in the ancient world, yet it resonates with enduring theological principles. The immediate and physical consequence for Adonibezek's cruelty underscores the biblical truth that actions have consequences, and that God, in His sovereignty, often allows individuals to reap what they sow. While the method of justice is severe, the narrative implicitly points to a divine hand in the outcome, as Adonibezek himself acknowledges in the subsequent verse. This passage serves as a foundational example of God's justice at work, even through human instruments, against those who practice oppression and brutality. It highlights the principle that no one, regardless of their power or position, is above divine accountability.

* [Judges 1:7](/judges/1-7 "Judges 1:7 - Adonibezek's Confession of Divine Justice")
* [Galatians 6:7](/galatians/6-7 "Galatians 6:7 - The Principle of Sowing and Reaping")
* [Psalm 7:15-16](/psalm/7-15 "Psalm 7:15-16 - The Wicked Fall into Their Own Pit")

### REFLECTION AND APPLICATION
While the specific act described in Judges 1:6 is culturally bound to the ancient Near East and does not serve as a model for Christian justice, its underlying principles offer profound lessons. It reminds us that injustice and cruelty, though they may seem to triumph for a time, ultimately face accountability. This passage challenges us to consider the long-term consequences of our actions, particularly how we treat others. It underscores the reality that there is a moral order to the universe, and that God, in His perfect justice, will ensure that all wrongs are ultimately made right. For believers, this should inspire both a commitment to pursuing justice and righteousness in our own lives and communities, and a deep trust in God's ultimate sovereignty over all human affairs, even when His methods are beyond our full comprehension.

#### Questions for Reflection
* **How does Adonibezek's fate illustrate the principle of "reaping what you sow" in your own life or in society today?**
* **In what ways does this passage, despite its harshness, affirm God's justice and sovereignty?**
* **How should the severity of ancient justice, as seen here, inform our understanding of God's character and His ultimate plan for justice and redemption?**

### FAQ

**What was the purpose of cutting off Adonibezek's thumbs and great toes?**

Answer: The primary purpose was two-fold: **incapacitation and humiliation**. Cutting off the thumbs would render a warrior unable to effectively wield a sword, spear, or bow, thereby preventing him from ever fighting or leading an army again. The removal of the great toes would severely impair balance and mobility, making it difficult to run or stand firm in battle. This punishment was also a profound act of humiliation, reducing a once powerful king to a helpless state, serving as a public display of his defeat and the consequences of his cruelty. As revealed in [Judges 1:7](/judges/1-7 "Judges 1:7 - Adonibezek's Confession"), it was a direct application of *lex talionis*, mirroring the exact atrocities he had inflicted upon seventy other kings.

**Was this act of justice sanctioned by God?**

Answer: The text itself does not explicitly state that God commanded this specific act of mutilation. However, Adonibezek's own confession in [Judges 1:7](/judges/1-7 "Judges 1:7 - Adonibezek's Recognition of Divine Justice") ("As I have done, so God has repaid me") strongly suggests that he perceived it as divine retribution. Within the broader narrative of Judges, God often uses human agents and even the consequences of human actions to enact His justice and discipline. While the Israelites were commanded to dispossess the Canaanites, the specific method of punishment here reflects the cultural norms of the ancient Near East and the principle of *lex talionis* (an eye for an eye), which was a recognized form of justice in the Mosaic Law, though often applied with nuances. The narrative frames it as a just outcome for a cruel oppressor.

**How does this ancient form of justice relate to Christian ethics and Jesus' teachings?**

Answer: Judges 1:6 highlights a form of retributive justice common in the ancient world, where punishment often mirrored the crime. This stands in contrast to the radical teachings of Jesus Christ, who called His followers to a higher ethic of love, forgiveness, and non-retaliation. While the Old Testament principle of "an eye for an eye" ([Exodus 21:24](/exodus/21-24 "Exodus 21:24 - Eye for Eye")) was intended to limit vengeance and ensure proportionate justice, Jesus' teaching in [Matthew 5:38-39](/matthew/5-38 "Matthew 5:38-39 - Turn the Other Cheek") ("But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also") calls believers to transcend strict retribution. Christians are called to seek reconciliation, mercy, and restorative justice, reflecting God's character revealed most fully in Christ, who suffered for His enemies rather than exacting vengeance. However, this does not negate God's ultimate justice, which will be fully realized at the final judgment ([Romans 12:19](/romans/12-19 "Romans 12:19 - Vengeance is Mine, I Will Repay")).

### CHRIST-CENTERED FULFILLMENT
While Judges 1:6 depicts a harsh, retributive justice characteristic of the Old Testament era, it ultimately points to the superior and redemptive justice found in Jesus Christ. Adonibezek's fate, where he reaped what he sowed, foreshadows the ultimate divine judgment where all will give an account for their deeds ([Romans 14:12](/romans/14-12 "Romans 14:12 - Everyone Will Give an Account")). Yet, Jesus does not come to exact the same kind of physical retribution but to offer a path to redemption from the cycle of sin and violence. He fulfills the law's demand for justice not by inflicting punishment on others, but by bearing the full weight of God's righteous wrath against sin on the cross ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). His teaching in the Sermon on the Mount, particularly regarding "an eye for an eye" ([Matthew 5:38-39](/matthew/5-38 "Matthew 5:38-39 - Turn the Other Cheek")), calls believers to a radical ethic of love, forgiveness, and turning the other cheek, transcending the retributive justice seen in Judges. Thus, Adonibezek's judgment, while a historical reality, serves as a backdrop against which the profound mercy and ultimate sacrifice of the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), who takes away the sin of the world, shines even brighter. In Christ, justice is not merely about punishment, but about restoration and reconciliation, made possible by His atoning work.

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.