What number verse is Judges 20:11 in the Bible?

Judges 20:11 is the 7,066th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Judges 20:11 sits at position 7,066.

Translation

King James Version

So all the men of Israel were gathered against the city, knit together as one man.

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KJV (with Strong's)

So all the men ^H376 of Israel ^H3478 were gathered ^H622 against the city ^H5892, knit together ^H2270 as one ^H259 man ^H376.

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Complete Jewish Bible

Thus all the men of Isra'el, joined together in complete agreement, assembled to attack the city.

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Berean Standard Bible

So all the men of Israel gathered as one man, united against the city.

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American Standard Version

So all the men of Israel were gathered against the city, knit together as one man.

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World English Bible Messianic

So all the men of Israel were gathered against the city, knit together as one man.

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Geneva Bible (1599)

So all the men of Israel were gathered against the citie, knit together, as one man.

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Young's Literal Translation

And every man of Israel is gathered unto the city, as one man--companions.

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In the KJVVerse 7,066 of 31,102

Study This Verse

SUMMARY

Judges 20:11 powerfully depicts the unified and unyielding resolve of the Israelite tribes as they prepared for a third, decisive military engagement against the tribe of Benjamin. Following two devastating defeats, the nation's collective determination to confront the egregious moral depravity in Gibeah remained unbroken, demonstrating an extraordinary level of cohesion and singular purpose, "knit together as one man," in their pursuit of justice against the Benjamites.

CONTEXT

Literary Context: Judges 20:11 is situated at a critical juncture within one of the most harrowing and morally complex narratives in the Book of Judges, detailing a brutal civil war. The preceding chapter, Judges 19, recounts the horrific rape and murder of a Levite's concubine by wicked men of Gibeah, a city within the territory of Benjamin. The Levite's gruesome act of dismembering her body and sending twelve pieces to all the tribes of Israel served as a shocking and visceral call to national action, galvanizing the nation. Outraged by the atrocity and Benjamin's defiant refusal to surrender the perpetrators, the tribes assembled at Mizpah, seeking justice and divine counsel. Despite their righteous indignation and overwhelming numerical superiority, Israel suffered two devastating defeats at the hands of the Benjamites, as recounted in Judges 20:20-25. This verse, therefore, marks a renewed and deepened commitment after these severe setbacks, highlighting their unwavering resolve as they prepare for a third, final assault, demonstrating a unity forged in shared purpose and desperation.
Historical & Cultural Context: The period of the Judges (circa 1200-1000 BC) was characterized by a cyclical pattern of apostasy, oppression, repentance, and deliverance, famously summarized by the refrain, "In those days there was no king in Israel; everyone did what was right in his own eyes" (Judges 21:25). This narrative vividly illustrates the profound moral decay and breakdown of social and legal order during this tumultuous era. The atrocity in Gibeah violated fundamental Israelite covenant laws regarding hospitality, sexual purity, and the sanctity of life, which were foundational to their relationship with Yahweh. The decentralized tribal structure of Israel meant that collective action required significant coordination, and the assembly at Mizpah underscores the gravity of the situation, as it was a traditional place of national gathering, deliberation, and covenant renewal. The concept of corporate responsibility was strong in ancient Israel, meaning the entire tribe of Benjamin was held accountable for the actions of its members, especially given their collective refusal to surrender the culprits, leading to a national crisis that demanded a unified response.
Key Themes: Judges 20:11 powerfully contributes to several key themes within the Book of Judges and the broader biblical narrative. Firstly, it highlights the theme of National Unity and Corporate Responsibility, demonstrating an extraordinary, albeit tragically misdirected, cohesion among the tribes of Israel in the face of egregious sin. Despite internal divisions and the lack of a central king, the nation could still rally "as one man" for a common cause, even if that cause led to devastating civil war. Secondly, it underscores the theme of Justice and Moral Purity. The Israelites' gathering was not for conquest or personal gain, but for internal cleansing and upholding a standard of righteousness that had been severely breached. The narrative emphasizes the catastrophic consequences of unchecked sin and moral decay within God's covenant community, showing how depravity can lead to societal breakdown and even fratricide. Finally, the verse subtly introduces the theme of Divine Sovereignty and Testing, as Israel's initial defeats, despite their unity and righteous cause, suggest that God was testing their reliance on Him and their methods, ultimately leading them to deeper repentance and more earnest seeking of divine counsel before granting victory (Judges 20:26-28).

EXPOSITION AND ANALYSIS

Key Word Analysis

gathered (Hebrew, ʼâçaph', H622): This primitive root signifies "to gather for any purpose," including assembling, collecting, or bringing together. In this context, it emphasizes the deliberate and organized nature of Israel's mobilization, indicating a formal assembly rather than a spontaneous, chaotic gathering. It speaks to the nation's capacity to convene and act as a unified body, even in a period of decentralized leadership and moral decline.
knit together (Hebrew, châbêr', H2270): This word denotes "an associate," "companion," or "fellow," derived from a root meaning "to join" or "to unite." Here, it goes beyond mere physical proximity, implying a deep, intentional cohesion and solidarity. It suggests a bond of shared purpose and resolve, indicating that the tribes were not just physically present but deeply connected in their common objective, exhibiting a profound sense of mutual commitment.
one (Hebrew, ʼechâd', H259): This numeral properly means "united" or "one." When used in the idiom "as one man," it powerfully conveys complete unanimity, singular purpose, and absolute unity of will and action. It signifies that the diverse tribes of Israel acted with one mind, one heart, and one strategy, transcending individual tribal identities and interests for the sake of their collective mission. This phrase highlights the remarkable, almost unprecedented, solidarity achieved by the disparate tribes in the face of a national crisis.

Verse Breakdown

"So all the men of Israel were gathered against the city": This opening clause establishes the comprehensive scope and specific target of Israel's renewed military campaign. "All the men of Israel" indicates a near-total mobilization of the tribes (excluding Benjamin), signifying the national outrage and the immense seriousness with which they viewed the crime committed in Gibeah. The phrase "against the city" specifies Gibeah, the Benjamite stronghold, as the direct focal point of their unified assault, representing the epicenter of the unaddressed moral corruption and defiance. This gathering was not a casual assembly but a determined, unified military formation.
"knit together as one man": This is the heart of the verse, describing the profound quality of their unity. It emphasizes that their gathering was not merely a physical congregation of individuals but a spiritual, emotional, and strategic alignment. Despite the heavy losses and psychological blow of two previous defeats, their resolve had not fractured; instead, it had solidified. This deep solidarity implies a shared indignation, a common goal, and a unified strategy, which were crucial for facing the formidable resistance of the Benjamites. It speaks to a powerful collective will to see justice done, even at immense cost, demonstrating an extraordinary, if tragic, cohesion.

Literary Devices

The most prominent literary device in Judges 20:11 is Simile, particularly in the phrase "knit together as one man." This simile vividly conveys the extraordinary degree of unity and cohesion achieved among the Israelite tribes. It suggests that despite being composed of distinct tribal entities, they functioned with the singular purpose and coordinated action of a single individual. This imagery emphasizes their unwavering resolve and the depth of their shared commitment to confront the moral outrage. The phrase also carries a sense of Hyperbole, as "all the men of Israel" likely represents a vast majority rather than every single male, underscoring the overwhelming nature of their unified force and the national consensus against Benjamin's actions. Furthermore, there is a profound element of Irony in this unity; while commendable in its pursuit of justice, it ultimately leads to a devastating civil war that nearly annihilates one of Israel's own tribes, highlighting the tragic consequences when even righteous indignation is not perfectly aligned with divine wisdom and mercy.

THEOLOGICAL AND THEMATIC CONNECTIONS

The profound unity displayed by the Israelites in Judges 20:11, though set within a tragic narrative of civil war, reflects a divine ideal for God's people: a community bound together by a common purpose and a shared commitment to righteousness. This "knit together as one man" echoes the covenantal call for Israel to be a holy nation, united in their obedience to God's law and their pursuit of justice. While their methods and the ultimate outcome were deeply flawed, their initial indignation against depravity and their corporate resolve highlight the importance of communal responsibility in confronting sin. This unity, however, also serves as a stark reminder that even a unified human effort, if not perfectly aligned with God's will and wisdom, can lead to devastating consequences, underscoring the persistent need for divine guidance and humble submission in all endeavors.

REFLECTION AND APPLICATION

The powerful image of Israel "knit together as one man" in Judges 20:11 offers profound insights into the nature of unity, even within a dark historical context. It demonstrates the immense strength and effectiveness that can be unleashed when a community, organization, or nation achieves profound solidarity and singular purpose. While the Israelites' cause was righteous (addressing horrific depravity), their execution led to tragic civil war, reminding us that unity, while powerful, must always be guided by wisdom, humility, and a deep reliance on God's perfect will. For contemporary believers, this verse challenges us to consider the depth of our unity within the church: are we merely gathered, or are we truly "knit together" in purpose, love, and action for God's kingdom? It also serves as a stark reminder of the devastating consequences of unchecked sin and moral decay within any community, underscoring the imperative to confront evil decisively, yet always with a spirit of discernment, grace, and prayerful dependence on God.

Questions for Reflection

How does the concept of "knit together as one man" challenge our understanding of unity within a community or church today, particularly in confronting difficult issues?
What lessons can be drawn from Israel's resilience and renewed resolve in the face of adversity, even when their actions were flawed or incomplete?
How does this narrative highlight the importance of addressing moral decay within a society or spiritual community, and what is the role of unity and divine guidance in that process?

FAQ

Why did God allow Israel to suffer two initial defeats despite their seemingly righteous cause?

Answer: God's allowing Israel to suffer two defeats was a complex test of their faith, humility, and reliance on Him. Initially, Israel relied on their numerical superiority and the righteousness of their cause, but they did not fully humble themselves or seek God's specific strategic counsel beyond a general inquiry. They asked, "Who shall go up first?" (Judges 20:18), implying a presumption of victory. After the first defeat, they merely wept and inquired again, still seemingly focused on the 'who' rather than the 'how' or 'if' God truly willed the immediate battle (Judges 20:23). It was only after two devastating losses, when they went to Bethel, wept, fasted, offered burnt offerings and peace offerings, and truly sought the Lord's specific command ("Shall I go up again to battle against the children of Benjamin my brother, or shall I cease?"), that God finally promised, "Go up; for tomorrow I will deliver them into your hand" (Judges 20:26-28). The defeats served to humble them, reveal their self-reliance, and lead them to a deeper, more complete dependence on God's guidance, demonstrating that even righteous endeavors require divine wisdom, submission, and a spirit of true repentance.

CHRIST-CENTERED FULFILLMENT

The tragic unity of Israel in Judges 20:11, though aimed at justice, ultimately led to the near-annihilation of a tribe, foreshadowing humanity's profound inability to achieve perfect justice or lasting unity apart from divine intervention. This desperate need for a true "one man" finds its ultimate fulfillment in Jesus Christ. He is the true Lamb of God who takes away the sin of the world, perfectly embodying justice and righteousness, unlike the flawed and violent pursuit of Israel. In Christ, the ideal of unity is not merely a military or social cohesion but a spiritual reality. He breaks down the dividing walls of hostility, making "one new man" out of Jew and Gentile, thereby creating peace through His cross (Ephesians 2:14-16). The church, as the body of Christ, is truly "knit together" and grows in love, with Christ as its head, supplying every joint and ligament (Colossians 2:19; Ephesians 4:15-16). Where Israel's unity was born of indignation and led to fratricidal strife, the unity found in Christ is a gift of the Holy Spirit, binding believers together in the bond of peace (Ephesians 4:3), leading to reconciliation and redemption. He is the one perfect Man who unites all things in Himself, bringing true justice and lasting peace to those who believe and are called according to His purpose (Colossians 1:20).

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Commentary on Judges 20 verses 1–11

1 ¶ Then all the children of Israel went out, and the congregation was gathered together as one man, from Dan even to Beersheba, with the land of Gilead, unto the LORD in Mizpeh.

2 And the chief of all the people, even of all the tribes of Israel, presented themselves in the assembly of the people of God, four hundred thousand footmen that drew sword.

3 (Now the children of Benjamin heard that the children of Israel were gone up to Mizpeh.) Then said the children of Israel, Tell us, how was this wickedness?

4 And the Levite, the husband of the woman that was slain, answered and said, I came into Gibeah that belongeth to Benjamin, I and my concubine, to lodge.

5 And the men of Gibeah rose against me, and beset the house round about upon me by night, and thought to have slain me: and my concubine have they forced, that she is dead.

6 And I took my concubine, and cut her in pieces, and sent her throughout all the country of the inheritance of Israel: for they have committed lewdness and folly in Israel.

7 Behold, ye are all children of Israel; give here your advice and counsel.

8 And all the people arose as one man, saying, We will not any of us go to his tent, neither will we any of us turn into his house.

9 But now this shall be the thing which we will do to Gibeah; we will go up by lot against it;

10 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.

11 So all the men of Israel were gathered against the city, knit together as one man.

Here is, I. A general meeting of all the congregation of Israel to examine the matter concerning the Levite's concubine, and to consider what was to be done upon it, Jdg 20:1, Jdg 20:2. It does not appear that they were summoned by the authority of any one common head, but they came together by the consent and agreement, as it were, of one common heart, fired with a holy zeal for the honour of God and Israel. 1. The place of their meeting was Mizpeh; they gathered together unto the Lord there, for Mizpeh was so very near to Shiloh that their encampment might very well be supposed to reach from Mizpeh to Shiloh. Shiloh was a small town, and therefore, when there was a general meeting of the people to represent themselves before God, they chose Mizpeh for their head-quarters, which was the next adjoining city of note, perhaps because they were not willing to give that trouble to Shiloh which so great an assembly would occasion, it being the resident of the priests that attended the tabernacle. 2. The persons that met were all Israel, from Dan (the city very lately so called, Jdg 18:29) in the north to Beersheba in the south, with the land of Gilead (that is, the tribes on the other side Jordan), all as one man, so unanimous were they in their concern for the public good. Here was an assembly of the people of God, not a convocation of the Levites and priests, though a Levite was the person principally concerned in the cause, but an assembly of the people, to whom the Levite referred himself with an Appello populum - I appeal to the people. The people of God were 400,000 footmen that drew the sword, that is, were armed and disciplined, and fit for service, and some of them perhaps such as had known the wars of Canaan, Jdg 3:1. In this assembly of all Israel, the chief (or corners) of the people (for rulers are the corner-stones of the people, that keep all together) presented themselves as the representatives of the rest. They rendered themselves at their respective posts, at the head of the thousands and hundreds, the fifties and tens, over which they presided; for so much order and government, we may suppose, at least, they had among them, though they had no general or commander-in-chief. So that here was, (1.) A general congress of the states for counsel. The chief of the people presented themselves, to lead and direct in this affair. (2.) A general rendezvous of the militia for action, all that drew sword and were men of war (Jdg 20:17), not hirelings nor pressed men, but the best freeholders, that went at their own charge. Israel were above 600,000 when they came into Canaan, and we have reason to think they were at this time much increased, rather than diminished; but then all between twenty and sixty were military men, now we may suppose more than the one half exempted from bearing arms to cultivate the land; so that these were as the trained bands. The militia of the two tribes and a half were 40,000 (Jos 4:13), but the tribes were many more.

II. Notice given to the tribe of Benjamin of this meeting (Jdg 20:3): They heard that the children of Israel had gone up to Mizpeh. Probably they had a legal summons sent them to appear with their brethren, that the cause might be fairly debated, before any resolutions were taken up upon it, and so the mischiefs that followed would have been happily prevented; but the notice they had of this meeting rather hardened and exasperated them than awakened them to think of the things that belonged to their peace and honour.

III. A solemn examination of the crime charged upon the men of Gibeah. A very horrid representation of it had been made by the report of the messengers that were sent to call them together, but it was fit it should be more closely enquired into, because such things are often made worse than really they were; a committee therefore was appointed to examine the witnesses (upon oath, no doubt) and to report the matter. It is only the testimony of the Levite himself that is here recorded, but it is probable his servant, and the old man, were examined, and gave in their testimony, for that more than one were examined appears by the original (Jdg 20:3), which is, Tell you us; and the law was that none should be put to death, much less so many, upon the testimony of one witness only. The Levite gives a particular account of the matter: that he came into Gibeah only as a traveller to lodge there, not giving the least shadow of suspicion that he designed them any ill turn (Jdg 20:4), and that the men of Gibeah, even those that were of substance among them, that should have been a protection to the stranger within their gates, riotously set upon the house where he lodged, and thought to slay him; he could not, for shame relate the demand which they, without shame, made, Jdg 19:22. They declared their sin as Sodom, even the sin of Sodom, but his modesty would not suffer him to repeat it; it was sufficient to say they would have slain him, for he would rather have been slain than have submitted to their villany; and, if they had got him into their hands, they would have abused him to death, witness what they had done to his concubine: They have forced her that she is dead, Jdg 20:5. And, to excite in his countrymen an indignation at this wickedness, he had sent pieces of the mangled body to all the tribes, which had fetched them together to bear their testimony against the lewdness and folly committed in Israel, Jdg 20:6. All lewdness is folly, but especially lewdness in Israel. For those to defile their own bodies who have the honourable seal of the covenant in their flesh, for those to defy the divine vengeance to whom it is so clearly revealed from heaven - Nabal is their name, and folly is with them. He concludes his declaration with an appeal to the judgment of the court (Jdg 20:7): You are all children of Israel, and therefore you know law and judgment, Est 1:13. "You are a holy people to God, and have a dread of every thing which will dishonour God and defile the land; you are of the same community, members of the same body, and therefore likely to feel from the distempers of it; you are children of Israel, that ought to take particular care of the Levites, God's tribe, among you, and therefore give your advice and counsel what is to be done."

IV. The resolution they came to hereupon, which was that, being now together, they would not disperse till they had seen vengeance taken upon this wicked city, which was the reproach and scandal of their nation. Observe, 1. Their zeal against the lewdness that was committed. They would not return to their houses, how much soever their families and their affairs at home wanted them, till they had vindicated the honour of God and Israel, and recovered with their swords, if it could not be had otherwise, that satisfaction for the crime which the justice of the nation called for, Jdg 20:8. By this they showed themselves children of Israel indeed, that they preferred the public interest before their private concerns. 2. Their prudence in sending out a considerable body of their forces to fetch provisions for the rest, Jdg 20:9, Jdg 20:10. One of ten, and he chosen by lot, 40,000 in all, must go to their respective countries, whence they came, to fetch bread and other necessaries for the subsistence of this great army; for when they came from home they took with them provisions only for a journey to Mizpeh, not for an encampment (which might prove long) before Gibeah. This was to prevent their scattering to forage for themselves, for, if they had done this, it would have been hard to get them all together again, especially all in so good a mind. Note, When there appears in people a pious zeal for any good work it is best to strike while the iron is hot, for such zeal is apt to cool quickly if the prosecution of the work be delayed. Let it never be said that we left that good work to be done tomorrow which we could as well have done today. 3. Their unanimity in these counsels, and the execution of them. The resolution was voted, Nemine contradicente - Without a dissenting voice (Jdg 20:8); it was one and all; and, when it was put in execution, they were knit together as one man, Jdg 20:11. This was their glory and strength, that the several tribes had no separate interests when the common good was concerned.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–11. 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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