Judges 20:10

KJV

And we will take ten men of an hundred throughout all the tribes of Israel, and an hundred of a thousand, and a thousand out of ten thousand, to fetch victual for the people, that they may do, when they come to Gibeah of Benjamin, according to all the folly that they have wrought in Israel.

KJV (with Strong's)

And we will take {H3947} ten {H6235} men {H582} of an hundred {H3967} throughout all the tribes {H7626} of Israel {H3478}, and an hundred {H3967} of a thousand {H505}, and a thousand {H505} out of ten thousand {H7233}, to fetch {H3947} victual {H6720} for the people {H5971}, that they may do {H6213}, when they come {H935} to Gibeah {H1387} of Benjamin {H1144}, according to all the folly {H5039} that they have wrought {H6213} in Israel {H3478}.

Complete Jewish Bible

we'll take ten men out of each hundred throughout all the tribes of Isra'el, and a hundred out of a thousand, and a thousand out of ten thousand to collect food for the others. When these come to Giv'ah in Binyamin, they will avenge the crime that was committed."

Berean Standard Bible

We will take ten men out of every hundred from all the tribes of Israel, and a hundred out of every thousand, and a thousand out of every ten thousand, to supply provisions for the army when they go to Gibeah in Benjamin to punish them for the atrocity they have committed in Israel.”

American Standard Version

and we will take ten men of a hundred throughout all the tribes of Israel, and a hundred of a thousand, and a thousand out of ten thousand, to fetch victuals for the people, that they may do, when they come to Gibeah of Benjamin, according to all the folly that they have wrought in Israel.

Commentary

### SUMMARY
Judges 20:10 reveals the meticulous logistical preparations of the unified Israelite tribes as they mobilize to confront the egregious sin committed by the men of Gibeah within the tribe of Benjamin. This verse underscores the gravity with which the Israelites viewed the "folly" (moral depravity) that had been wrought, demonstrating their collective resolve to execute justice and cleanse the community from such a heinous act, even to the point of ensuring their large military force was adequately provisioned for the task.

### CONTEXT
* **Literary Context:** Judges 20:10 is embedded within one of the most harrowing and dark narratives in the entire [Book of Judges](/judges/1 "The Book of Judges - Cycles of Sin and Deliverance"). It directly follows the assembly of all the tribes of Israel at Mizpah, who have gathered in response to the horrific rape and murder of the Levite's concubine by the men of Gibeah, as detailed in [Judges 19](/judges/19 "Judges 19 - The Levite and His Concubine"). The preceding verses ([Judges 20:1-9](/judges/20-1 "Judges 20:1-9 - Israel's Assembly and Oath")) describe the outrage and the unanimous decision of the tribes to confront Benjamin for harboring the perpetrators. This verse, therefore, marks a pivotal moment of practical preparation, illustrating the scale of their commitment and organization before engaging in what would become a devastating civil war. It sets the stage for the ensuing conflict, highlighting the unified resolve of the other tribes against the moral decay represented by Gibeah.
* **Historical & Cultural Context:** The period of the Judges was characterized by a decentralized tribal confederacy, often marked by internal strife, idolatry, and a general lack of central authority, famously summarized by the refrain, "In those days there was no king in Israel: every man did that which was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - No King in Israel")). The crime in Gibeah, a city in Benjamin, was a flagrant violation of Israelite covenant law, particularly hospitality and sexual purity, reminiscent of the wickedness of Sodom ([Genesis 19](/genesis/19 "Genesis 19 - Sodom and Gomorrah")). Such an act was considered an abomination, defiling the land and the community. The cultural expectation was for the community to purge such evil, lest divine judgment fall upon the entire nation. The logistical planning for "victual" (provisions) reflects the realities of ancient warfare, where armies required extensive support to sustain prolonged campaigns, emphasizing the seriousness and scale of the Israelite mobilization.
* **Key Themes:** This verse contributes significantly to several overarching themes within Judges. Firstly, it powerfully illustrates the theme of **corporate responsibility and justice**. Despite Israel's fragmented state, the tribes united in their outrage, demonstrating a rare moment of collective action to address a profound moral offense that threatened the very fabric of their covenant identity. Secondly, it highlights the **consequences of moral depravity and "folly."** The heinous act in Gibeah, termed "folly" (a severe theological term for wicked, senseless behavior that disregards God's law), demands a drastic response, underscoring that unaddressed sin pollutes the community and incurs severe repercussions, as seen in the subsequent devastating war against Benjamin in [Judges 20](/judges/20 "Judges 20 - War Against Benjamin"). Lastly, the detailed provisioning plan speaks to the theme of **divine judgment and human agency**. While God's will for justice is clear, the Israelites are depicted as actively and meticulously preparing to execute that justice, underscoring the human role in upholding covenant standards, even when it leads to tragic internal conflict.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Folly (Hebrew, _nevalah'_):** This term (נְבָלָה) is far stronger than mere foolishness. It denotes a disgraceful, shameful, and morally reprehensible act, often associated with depravity, wickedness, and a flagrant disregard for divine and human laws. It implies an act that is vile, senseless, and deserving of severe condemnation, as seen in its use regarding the outrage against Dinah in [Genesis 34:7](/genesis/34-7 "Genesis 34:7 - The Folly Against Dinah") and the sin of Nabal in [1 Samuel 25:25](/1_samuel/25-25 "1 Samuel 25:25 - Nabal's Folly"). Its application here underscores the extreme nature of the crime in Gibeah and the deep moral corruption it represented within Israel, necessitating a violent purge.
* **Victual (Hebrew, _tseydah'_):** The Hebrew word (צֵידָה) refers to provisions, food supply, or sustenance for a journey or military campaign. The emphasis on "fetching victual" highlights the practical, logistical challenge of sustaining a large, mobilized army. It signifies the seriousness and long-term commitment of the tribes to their mission, indicating that this was not a spontaneous skirmish but a well-planned military operation.

#### Verse Breakdown
* **"And we will take ten men of an hundred throughout all the tribes of Israel,"**: This clause describes the initial ratio for selecting men for a specific task. It implies a systematic approach to mobilization, where a portion of the fighting force is designated for support roles, ensuring efficiency and sustainability. The phrase "throughout all the tribes of Israel" emphasizes the unified, collective nature of this undertaking, involving every participating tribe.
* **"and an hundred of a thousand, and a thousand out of ten thousand,"**: This continues the numerical progression, reinforcing the idea of a proportional and comprehensive selection process. The ratios (1 in 10, 1 in 10, 1 in 10) suggest a highly organized and thorough system for resource management, indicating the vast scale of the Israelite army and the meticulous planning required to support it. It conveys a sense of total commitment to the cause.
* **"to fetch victual for the people,"**: This clearly states the purpose of the selected men: to gather and transport provisions. It highlights the critical importance of logistics in ancient warfare. An army, no matter how large or determined, cannot fight effectively without adequate food and supplies. This detail underscores the strategic foresight of the Israelite leaders.
* **"that they may do, when they come to Gibeah of Benjamin,"**: This clause identifies the target and the ultimate objective. Gibeah, a city within the tribe of Benjamin, is pinpointed as the location where the "folly" occurred and where justice must be enacted. The phrase "that they may do" indicates the decisive action the army intends to take once they arrive, implying a punitive and cleansing mission.
* **"according to all the folly that they have wrought in Israel."**: This final clause articulates the moral justification and the scope of their intended action. The "folly" refers to the heinous crime committed in Gibeah, which is viewed not merely as a local offense but as a defilement "in Israel" – a national disgrace. The phrase "according to all" suggests a proportionate and complete response, aiming to fully address and purge the wickedness from the community.

#### Literary Devices
Judges 20:10 employs several literary devices to convey the gravity and scale of the Israelite response. The most prominent is **Hyperbole** or **Exaggeration** in the numerical ratios ("ten men of an hundred... an hundred of a thousand, and a thousand out of ten thousand"). While literally describing a 1-in-10 selection for provisions, the layered presentation emphasizes the vastness of the mobilized force and the thoroughness of their logistical planning, creating an impression of overwhelming commitment. This is reinforced by **Repetition** and **Parallelism** in the progressive numerical structure, which rhythmically underscores the systematic and comprehensive nature of their preparations. Furthermore, **Metonymy** is evident in the use of "folly" to represent the entire spectrum of the heinous crime and its moral implications. This single word encapsulates the depravity, the violation of covenant, and the resulting national outrage, standing in for the complex series of events that necessitated such a drastic response.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 20:10, though a logistical detail, is pregnant with theological significance. It reveals a moment of collective moral indignation among the tribes of Israel, who, despite their frequent disunity and spiritual decline, recognized the profound defilement that the Gibeah incident represented. Their meticulous preparation for war underscores the biblical principle that grave sin, especially that which violates the covenant and defiles the community, demands decisive action to restore righteousness and purity. This commitment to justice, even through violent means, reflects a deep-seated understanding that God's people are called to uphold His standards and purge evil from their midst, lest the entire nation bear the consequences of unaddressed wickedness. It speaks to the seriousness of sin and the necessity of accountability within a covenant community.

* [Deuteronomy 13:5](/deuteronomy/13-5 "Deuteronomy 13:5 - Purging Evil from Your Midst")
* [Proverbs 14:34](/proverbs/14-34 "Proverbs 14:34 - Righteousness Exalts a Nation")
* [1 Corinthians 5:13](/1_corinthians/5-13 "1 Corinthians 5:13 - Expel the Wicked Person")

### REFLECTION AND APPLICATION
Judges 20:10 challenges us to consider our response to grave injustice and moral depravity within our own communities and societies. While the specific methods of ancient Israel's justice system are not directly transferable to contemporary contexts, the underlying principle of confronting "folly" – that which is wicked, senseless, and destructive to human flourishing and God's design – remains profoundly relevant. The meticulous planning for "victual" reminds us that pursuing righteousness and justice requires not only moral courage but also wisdom, organization, and discernment. It is a call to be proactive and prepared in addressing moral decay, understanding that unchecked sin can have devastating consequences, not just for individuals but for entire communities. This verse beckons us to reflect on our own commitment to upholding ethical standards, speaking out against injustice, and working towards the spiritual and moral health of the collective, always seeking to act with integrity and purpose.

#### Questions for Reflection
* **How does the unified response of the Israelite tribes challenge our own tendency towards apathy or division in the face of moral outrage today?**
* **What forms of "folly" or moral depravity exist in our contemporary society that require a collective, principled response?**
* **In what ways can we, as individuals or communities, "fetch victual" – prepare ourselves practically and spiritually – to effectively address injustice and promote righteousness?**

### FAQ
**What does "folly" specifically refer to in Judges 20:10?**

Answer: In Judges 20:10, "folly" translates the Hebrew word _nevalah_ (נְבָלָה), which signifies a profoundly disgraceful, wicked, and morally reprehensible act. It's not mere foolishness but an act of depravity that demonstrates a flagrant disregard for divine and human law. In this context, it specifically refers to the horrific gang rape and murder of the Levite's concubine by the men of Gibeah, as detailed in [Judges 19](/judges/19 "Judges 19 - The Levite and His Concubine"). This act was considered an abomination, a defilement of the land and the covenant community, necessitating a severe response to purge the evil from Israel.

### CHRIST-CENTERED FULFILLMENT
While Judges 20:10 depicts a violent, human-led pursuit of justice for a specific "folly," it ultimately points to the greater and perfect justice brought by Jesus Christ. The "folly" of humanity's sin, far more pervasive than the wickedness in Gibeah, is the ultimate defilement that required divine intervention. Just as Israel sought to cleanse the land of a particular evil, Christ came to cleanse the world of all sin, not through military might, but through His sacrificial death on the cross, becoming 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")). His work on the cross was the decisive act against the "folly" of human rebellion, offering redemption and reconciliation where human efforts at justice often fall short or lead to further tragedy. Furthermore, Christ is the ultimate King who establishes true righteousness and peace, fulfilling the longing for a just ruler that was absent in the era of the Judges, as prophesied in [Isaiah 9:6-7](/isaiah/9-6 "Isaiah 9:6-7 - The Prince of Peace"). His return will bring the final and perfect judgment, where all "folly" will be utterly vanquished and true justice will reign eternally ([Revelation 20:11-15](/revelation/20-11 "Revelation 20:11-15 - The Great White Throne Judgment")).

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.