What number verse is Judges 20:33 in the Bible?

Judges 20:33 is the 7,088th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Judges 20:33 sits at position 7,088.

Translation

King James Version

And all the men of Israel rose up out of their place, and put themselves in array at Baaltamar: and the liers in wait of Israel came forth out of their places, even out of the meadows of Gibeah.

Ask

KJV (with Strong's)

And all the men ^H376 of Israel ^H3478 rose up ^H6965 out of their place ^H4725, and put themselves in array ^H6186 at Baaltamar ^H1193: and the liers in wait ^H693 of Israel ^H3478 came forth ^H1518 out of their places ^H4725, even out of the meadows ^H4629 of Gibeah ^H1387.

Ask

Complete Jewish Bible

All the men of Isra'el left their places and took up a battle position at Ba'al-Tamar, while the other Isra'el men burst out of their hiding places at Ma'areh-Geva.

Ask

Berean Standard Bible

So all the men of Israel got up from their places and arrayed themselves at Baal-tamar, and the Israelites in ambush charged from their positions west of Gibeah.

Ask

American Standard Version

And all the men of Israel rose up out of their place, and set themselves in array at Baal-tamar: and the liers-in-wait of Israel brake forth out of their place, even out of Maareh-geba.

Ask

World English Bible Messianic

All the men of Israel rose up out of their place, and set themselves in array at Baal Tamar: and the ambushers of Israel broke out of their place, even out of Maareh Geba.

Ask

Geneva Bible (1599)

And all the men of Israel rose vp out of their place, and put themselues in aray at Baal-tamar: and the men that lay in wayte of the Israelites came forth of their place, euen out of the medowes of Gibeah,

Ask

Young's Literal Translation

And all the men of Israel have risen from their place, and arrange themselves at Baal-Tamar, and the ambush of Israel is coming forth out of its place, out of the meadow of Gibeah.

Ask

Study This Verse

SUMMARY

Judges 20:33 marks the pivotal turning point in the third and decisive battle of the Israelite civil war against the tribe of Benjamin. Following two devastating defeats and a period of national repentance and renewed supplication to the Lord, this verse meticulously details the synchronized execution of God's strategic plan. It describes the main Israelite force rising to engage the Benjamites at Baaltamar, while a crucial ambush force, strategically positioned in the meadows of Gibeah, simultaneously emerges to encircle and overwhelm the enemy, thereby setting the stage for a comprehensive and divinely orchestrated victory.

CONTEXT

Literary Context: Judges 20:33 is situated at the dramatic climax of a deeply tragic and morally complex narrative spanning Judges chapters 19-21. The preceding chapters detail the horrific crime committed against the Levite's concubine in Gibeah of Benjamin, which ignited the collective outrage of the other eleven tribes. The Israelites had twice engaged Benjamin in battle, suffering immense and unexpected losses (22,000 and 18,000 men respectively), despite having inquired of the Lord before the first two engagements (Judges 20:23). These defeats served as a profound divine chastening, perhaps for their presumption, their own unconfessed sins, or their failure to fully grasp the depth of the moral decay that necessitated such a drastic response. After the second defeat, the Israelites collectively humbled themselves, weeping and fasting before the Lord, and offering burnt offerings and peace offerings, finally receiving a clear promise of victory (Judges 20:26-28). Judges 20:29-32 then meticulously outlines the detailed ambush strategy devised by Israel, now with explicit divine approval, which is precisely put into action in verse 33, signifying the long-awaited turning point in the conflict.
Historical & Cultural Context: The period of the Judges, as vividly described in the book, was characterized by a decentralized tribal confederacy, notably lacking a central king or strong national leadership. This turbulent era was marked by recurring cycles of apostasy, foreign oppression, and divine deliverance, often encapsulated by the poignant refrain, "In those days there was no king in Israel; everyone did what was right in his own eyes" (Judges 17:6). The civil war against Benjamin, sparked by a heinous act in Gibeah, reflects the extreme moral degradation and the catastrophic breakdown of societal order within Israel. Military tactics of the ancient Near East frequently employed ambushes, feigned retreats, and strategic positioning to gain a decisive advantage, especially against a numerically superior or entrenched foe. The detailed description of the coordinated ambush at Gibeah and Baaltamar highlights the sophisticated military planning, almost certainly guided by divine insight, that was crucial for overcoming Benjamin's fierce and initially successful resistance. Baaltamar, meaning "Lord of the Palm Tree," and Gibeah, a prominent Benjamite city, were strategically significant locations for controlling the terrain and executing the complex battle plan.
Key Themes: Judges 20:33 powerfully illustrates several overarching themes central to the book of Judges and the broader biblical narrative. Firstly, it underscores the theme of Divine Strategy and Deliverance. Despite Israel's initial failures and significant losses, God ultimately provides the means for victory, not through brute force alone, but through a divinely inspired military strategy that includes a cunning ambush. This highlights that true success and deliverance come from aligning with God's will and seeking His guidance, especially after a period of genuine repentance. Secondly, the verse contributes profoundly to the theme of Consequences of Sin and the Need for Justice. While the war itself is a tragic consequence of Benjamin's egregious sin and the wider moral decay within Israel, the battle's outcome demonstrates God's unwavering commitment to justice, even when it involves severe judgment within His own covenant people. Lastly, it touches upon the poignant theme of National Unity and Disunity. The very existence of this devastating civil war, where tribe fought tribe, serves as a stark reminder of the profound breakdown of the covenant community and the devastating effects of disunity when divine standards are abandoned, a lament echoed throughout the book of Judges and foreshadowed in passages like Deuteronomy 28.

EXPOSITION AND ANALYSIS

Key Word Analysis

Baaltamar (Hebrew, Baʻal_ _Tâmâr', H1193): This geographical name, derived from the Hebrew words for "lord" or "owner" and "palm tree," literally means "possessor of (the) palm-tree" or "Lord of the Palm Tree." It likely refers to a specific place marked by a prominent palm tree or a grove of palm trees, possibly associated with a local deity or a significant landmark. Its mention here provides crucial geographical precision, indicating the main battle line where the Israelite forces confronted the Benjamites. The choice of this location suggests a strategic advantage for the Israelites in deploying their main force and drawing out the Benjamites from their stronghold.
Liers in wait (Hebrew, ʼârab', H693): This term, from a primitive root meaning "to lurk," specifically denotes an ambush or an ambuscade. It refers to a hidden, pre-positioned military force designed to surprise and attack an unsuspecting enemy from a concealed position. In this context, it highlights the cunning and strategic element of the Israelite battle plan, which was revealed to be divinely sanctioned after their repentance. This hidden force was critical to the success of the overall strategy, as its sudden appearance would create chaos and disarray among the Benjamites, effectively encircling them.
Meadows (Hebrew, maʻăreh', H4629): This word, derived from a root meaning "to be nude" or "exposed," refers to a "nude place," meaning a common, open, or uncultivated ground. In this context, "meadows of Gibeah" refers to the specific terrain near the city of Gibeah where the ambush force was concealed. This indicates a strategic location, likely open enough to allow for the rapid deployment of the hidden troops once the main battle commenced, yet providing sufficient cover for their initial concealment. The geographical specificity underscores the meticulous planning and execution of the Israelite strategy, leveraging the landscape for tactical advantage.

Verse Breakdown

"And all the men of Israel rose up out of their place": This clause signifies the readiness and immediate action of the main Israelite army. After two days of devastating defeat and a night of profound repentance and strategic planning, the entire fighting force of Israel, now emboldened by divine assurance of victory, moved decisively from their encampment or staging area to engage the enemy. It conveys a powerful sense of unified purpose, determined resolve, and renewed confidence in God's leading.
"and put themselves in array at Baaltamar": This describes the strategic positioning of the main Israelite force. To "put themselves in array" means they meticulously formed their battle lines, indicating an organized and disciplined approach to the engagement. Baaltamar was the chosen point of confrontation, where they intended to draw out the Benjamites and execute the initial phase of their feigned retreat, thereby setting the trap for the ambush party to spring into action.
"and the liers in wait of Israel came forth out of their places": This is the crucial, synchronized moment of the ambush's execution. Simultaneously with the main force's advance and subsequent feigned retreat, the hidden "liers in wait" (the ambush party) emerged swiftly and unexpectedly from their concealed positions. Their sudden appearance was designed to surprise the Benjamites from an unexpected direction, likely from behind or the flank, disrupting their formation, morale, and ability to mount an effective defense.
"[even] out of the meadows of Gibeah": This specifies the precise location from which the ambush force launched its decisive attack. The "meadows of Gibeah" provided the necessary concealment and proximity to the Benjamite forces, allowing the ambush to be sprung effectively and with maximum impact. This detail emphasizes the precision, strategic intelligence, and meticulous execution behind the Israelite plan, which was now unfolding exactly as divinely intended, leading to the encirclement and ultimate defeat of the Benjamites.

Literary Devices

Judges 20:33, though concise, is rich in Military Strategy as a narrative device, showcasing the meticulous planning and synchronized execution of the Israelite forces. The description of the main army forming ranks at Baaltamar while the ambush emerges from the meadows of Gibeah highlights a perfectly coordinated tactical maneuver, a classic pincer movement. There is a strong element of Irony in this victory; after two previous defeats where Israel presumed upon God's help without full repentance, this third battle, won through cunning and explicit divine guidance, demonstrates that God's favor is not automatic but contingent on humility, obedience, and genuine seeking of His will. The Geographical Specificity of "Baaltamar" and "meadows of Gibeah" grounds the narrative firmly in reality, making the account more vivid, historically plausible, and emphasizing the strategic importance of the terrain. The sudden, simultaneous emergence of the "liers in wait" also creates a powerful sense of Dramatic Tension and subsequent release, as the long-awaited turning point of the battle finally arrives, signaling the inevitable defeat of Benjamin.

THEOLOGICAL AND THEMATIC CONNECTIONS

Judges 20:33 serves as a profound testament to the principle that divine intervention often works through human strategy and genuine repentance. After two humbling defeats, Israel's renewed commitment to seeking God's will led to a divinely sanctioned plan that leveraged military cunning and disciplined execution. This illustrates that God does not always deliver through miraculous, overt displays of power, but can and often does use human intelligence, meticulous planning, and tactical execution when those efforts are submitted to His sovereignty and guided by His wisdom. The victory, though costly in terms of lives lost, demonstrates God's ultimate commitment to justice and the eradication of profound evil within His own covenant people, even if it meant a painful internal cleansing. It underscores that true victory, whether in spiritual or physical battles, is ultimately a gift from God, granted to those who humble themselves, confess their sins, and diligently seek His direction.

REFLECTION AND APPLICATION

Judges 20:33, while describing a brutal ancient battle, offers timeless and profound lessons for the contemporary believer. The Israelites' journey from initial presumption and crushing defeat to genuine repentance and strategic victory mirrors our own spiritual struggles. Often, we may rush into challenges relying on our own strength, flawed assumptions, or incomplete understanding, only to face setbacks and disappointments. This verse powerfully reminds us that humility before God, genuine repentance for our shortcomings, and patient, persistent seeking of His wisdom are not merely optional but are absolute prerequisites for true success and spiritual progress. Just as God provided a specific, detailed strategy for Israel, He often provides wisdom, discernment, and specific guidance for our own "battles" – whether they are personal temptations, professional challenges, relational conflicts, or ministry endeavors. We are called to be prayerful and deeply reliant on God, but also to be wise, diligent, and strategic in our actions, recognizing that God works through both our spiritual devotion and our meticulous preparation. The painful context of this civil war also serves as a stark warning against the dangers of moral relativism and the societal chaos that inevitably ensues when "everyone does what is right in his own eyes," emphasizing the enduring need for absolute truth, righteous authority, and divine standards in our individual lives and collective societies.

Questions for Reflection

How does Israel's journey from defeat to victory in Judges 20 illustrate the profound importance of humility and genuine repentance in our own spiritual lives?
In what specific areas of your life might you be relying on your own strength, flawed assumptions, or presumption, rather than diligently seeking God's strategic wisdom and guidance?
How can we practically apply the principle of "strategic wisdom" and "divine guidance" from this passage to our daily decision-making and the spiritual battles we face?
What are the contemporary implications of the warning from the book of Judges: "everyone did what was right in his own eyes," and how can we guard against this tendency in our culture and in our own hearts?

FAQ

Why did Israel lose the first two battles despite inquiring of the Lord?

Answer: While the text explicitly states Israel inquired of the Lord before the first two battles (Judges 20:18 and Judges 20:23), their inquiries may have been superficial, incomplete, or presumptuous, lacking true humility and deep repentance for their own sins and the broader moral decay within the nation. The devastating defeats served as a divine chastening, a severe but necessary discipline, forcing them into deeper humility, prolonged weeping, and genuine repentance, as powerfully seen in their fasting, offering of sacrifices, and fervent supplication before the third battle (Judges 20:26-28). God's ultimate purpose was not merely to grant immediate victory but to purify His people, ensure they recognized their absolute dependence on Him, and to address the pervasive moral corruption, rather than simply endorsing their self-righteous indignation or numerical superiority.

What is the significance of the specific locations mentioned, Baaltamar and the meadows of Gibeah?

Answer: The meticulous mention of Baaltamar and the meadows of Gibeah is crucial for understanding the sophisticated military strategy employed by Israel, which was divinely sanctioned. Baaltamar, meaning "Lord of the Palm Tree," was likely a well-known landmark or strategic point where the main Israelite force engaged the Benjamites, drawing them out from their stronghold in Gibeah. The "meadows of Gibeah" refers to the open ground or fields surrounding Gibeah itself, which provided ideal concealment for the ambush party. These specific geographical details highlight the meticulous planning and precise execution of the divinely inspired strategy, demonstrating how the terrain was expertly leveraged to create a decisive tactical advantage, leading to the encirclement, disarray, and ultimate defeat of the Benjamites. The precision underscores the deliberate nature of God's guidance in the battle.

CHRIST-CENTERED FULFILLMENT

Judges 20:33, set within the grim and chaotic narrative of Israel's civil war, profoundly foreshadows the desperate need for a true and righteous King, a role ultimately and perfectly fulfilled by Jesus Christ. The moral anarchy and pervasive decay of the Judges period, encapsulated by the recurring lament that "there was no king in Israel; everyone did what was right in his own eyes" (Judges 17:6), highlights humanity's desperate need for perfect leadership and a divine solution to the intractable problem of sin. While God provided a temporary, physical victory through a military strategy in Judges, this was a deliverance from a specific earthly enemy. Christ, however, provides the ultimate, spiritual deliverance from the dominion of sin, the power of death, and the tyranny of the devil. He is the true "strategist" who, through His sacrificial death and glorious resurrection, conquered all spiritual principalities and powers, not by human ambush but by divine self-sacrifice, triumphing over them on the cross (Colossians 2:15). The repentance and humbling of Israel before God in Judges 20 points to the universal and eternal call to repentance before Christ, who alone can reconcile fallen humanity to a holy God and grant true forgiveness (Acts 3:19). The civil war's tragic cost underscores the destructive, divisive nature of sin, which Christ bore on the cross, offering profound peace and unity to those who were once alienated and divided by sin (Ephesians 2:14-16). He is the ultimate King who brings true order, perfect justice, and eternal spiritual victory, establishing a kingdom not of this world, where His subjects no longer "do what is right in their own eyes" but live under His perfect, righteous, and loving rule (John 18:36).

Copy as

Commentary on Judges 20 verses 26–48

26 ¶ Then all the children of Israel, and all the people, went up, and came unto the house of God, and wept, and sat there before the LORD, and fasted that day until even, and offered burnt offerings and peace offerings before the LORD.

27 And the children of Israel enquired of the LORD, (for the ark of the covenant of God was there in those days,

28 And Phinehas, the son of Eleazar, the son of Aaron, stood before it in those days,) saying, Shall I yet again go out to battle against the children of Benjamin my brother, or shall I cease? And the LORD said, Go up; for to morrow I will deliver them into thine hand.

29 And Israel set liers in wait round about Gibeah.

30 And the children of Israel went up against the children of Benjamin on the third day, and put themselves in array against Gibeah, as at other times.

31 And the children of Benjamin went out against the people, and were drawn away from the city; and they began to smite of the people, and kill, as at other times, in the highways, of which one goeth up to the house of God, and the other to Gibeah in the field, about thirty men of Israel.

32 And the children of Benjamin said, They are smitten down before us, as at the first. But the children of Israel said, Let us flee, and draw them from the city unto the highways.

33 And all the men of Israel rose up out of their place, and put themselves in array at Baaltamar: and the liers in wait of Israel came forth out of their places, even out of the meadows of Gibeah.

34 And there came against Gibeah ten thousand chosen men out of all Israel, and the battle was sore: but they knew not that evil was near them.

35 And the LORD smote Benjamin before Israel: and the children of Israel destroyed of the Benjamites that day twenty and five thousand and an hundred men: all these drew the sword.

36 So the children of Benjamin saw that they were smitten: for the men of Israel gave place to the Benjamites, because they trusted unto the liers in wait which they had set beside Gibeah.

37 And the liers in wait hasted, and rushed upon Gibeah; and the liers in wait drew themselves along, and smote all the city with the edge of the sword.

38 Now there was an appointed sign between the men of Israel and the liers in wait, that they should make a great flame with smoke rise up out of the city.

39 And when the men of Israel retired in the battle, Benjamin began to smite and kill of the men of Israel about thirty persons: for they said, Surely they are smitten down before us, as in the first battle.

40 But when the flame began to arise up out of the city with a pillar of smoke, the Benjamites looked behind them, and, behold, the flame of the city ascended up to heaven.

41 And when the men of Israel turned again, the men of Benjamin were amazed: for they saw that evil was come upon them.

42 Therefore they turned their backs before the men of Israel unto the way of the wilderness; but the battle overtook them; and them which came out of the cities they destroyed in the midst of them.

43 Thus they inclosed the Benjamites round about, and chased them, and trode them down with ease over against Gibeah toward the sunrising.

44 And there fell of Benjamin eighteen thousand men; all these were men of valour.

45 And they turned and fled toward the wilderness unto the rock of Rimmon: and they gleaned of them in the highways five thousand men; and pursued hard after them unto Gidom, and slew two thousand men of them.

46 So that all which fell that day of Benjamin were twenty and five thousand men that drew the sword; all these were men of valour.

47 But six hundred men turned and fled to the wilderness unto the rock Rimmon, and abode in the rock Rimmon four months.

48 And the men of Israel turned again upon the children of Benjamin, and smote them with the edge of the sword, as well the men of every city, as the beast, and all that came to hand: also they set on fire all the cities that they came to.

I. II. Main points1. 2. Sub-points(1.) (2.) Details

We have here a full account of the complete victory which the Israelites obtained over the Benjamites in the third engagement: the righteous cause was victorious at last, when the managers of it amended what had been amiss; for, when a good cause suffers, it is for want of good management. Observe then how the victory was obtained, and how it was pursued.

I. How the victory was obtained. Two things they had trusted too much to in the former engagements - the goodness of their cause and the superiority of their numbers. It was true that they had both right and strength on their side, which were great advantages; but they depended too much upon them, to the neglect of those duties to which now, this third time, when they see their error, they apply themselves.

1.They were previously so confident of the goodness of their cause that they thought it needless to address themselves to God for his presence and blessing. They took it for granted that God would bless them, nay, perhaps they concluded that he owed them his favour, and could not in justice withhold it, since it was in defence of virtue that they appeared and took up arms. But God having shown them that he was under no obligation to prosper their enterprise, that he neither needed them nor was tied to them, that they were more indebted to him for the honour of being ministers of his justice than he to them for the service, now they became humble petitioners for success. Before they only consulted God's oracle, Who shall go up first? And, Shall we go up? But now they implored his favour, fasted and prayed, and offered burnt-offerings and peace-offerings (Jdg 20:26), to make an atonement for sin and an acknowledgment of their dependence upon God, and as an expression of their desire towards him. We cannot expect the presence of God with us, unless we thus seek it in the way he has appointed. And when they were in this frame, and thus sought the Lord, then he not only ordered them to go up against the Benjamites the third time, but gave them a promise of victory: Tomorrow I will deliver them into thy hand, Jdg 20:28.

2.They were previously so confident of the greatness of their strength that they thought it needless to use any art, to lay any ambush, or form a stratagem, not doubting but to conquer purely by a strong hand; but now they saw it was requisite to use some policy, as if they had an enemy to deal with them that had been superior in number; accordingly, they set liers in wait (Jdg 20:29), and gained their point, as their fathers did before Ai (Jos. 8), stratagems of that kind being most likely to take effect after a previous defeat, which has flushed the enemy, and made the pretended flight the less suspected. The management of this artifice is here very largely described. The assurance God had given them of success in this day's action, instead of making them remiss and presumptuous, set all heads and hands on work for the effecting of what God had promised.

(1.)Observe the method they took. The body of the army faced the city of Gibeah, as they had done before, advancing towards the gates, Jdg 20:30. The Benjamites, the body of whose army was now quartered at Gibeah, sallied out upon them, and charged them with great bravery. The besiegers gave back. retired with precipitation, as if their hearts failed them upon the sight of the Benjamites, which they were willing to believe, proudly imagining that by their former success they had made themselves very formidable. Some loss the Israelites sustained in this counterfeit flight, about thirty men being cut off in their rear, Jdg 20:31, Jdg 20:39. But, when the Benjamites were all drawn out of the city, the ambush seized the city (Jdg 20:37), gave a signal to the body of the army (Jdg 20:38, Jdg 20:40), which immediately turned upon them (Jdg 20:41), and, it should seem, another considerable party that was posted at Baal-tamar came upon them at the same time (Jdg 20:33); so that the Benjamites were quite surrounded, which put them into the greatest consternation that could be. A sense of guilt now disheartened them, and the higher their hopes had been raised the more grievous was this confusion. At first the battle was sore (Jdg 20:34), the Benjamites fought with fury; but, when they saw what a snare they were drawn into, they thought one pair of heels (as we say) was worth two pair of hands, and they made the best of their way towards the wilderness (Jdg 20:42); but in vain: the battle overtook them, and, to complete their distress, those who came out of the cities of Israel, that waited to see the event of the battle, joined with their pursuers, and helped to cut them off. Every man's hand was against them.

(2.)Observe in this story, [1.] That the Benjamites, in the beginning of the battle, were confident that the day was their own: They are smitten down before us, Jdg 20:32, Jdg 20:39. Sometimes God suffers wicked men to be lifted up in successes and hopes, that their fall may be the sorer. See how short their joy is, and their triumphing but for a moment. Let not him that girdeth on the harness boast, except he has reason to boast in God. [2.] Evil was near them and they did not know it, Jdg 20:34. But (Jdg 20:41) they saw, when it was too late to prevent it, that evil had come upon them. What evils may at any time be near us we cannot tell, but the less they are feared the heavier they fall. Sinners will not be persuaded to see evil near them, but how dreadful will it be when it comes and there is no escaping! Th1 5:3. [3.] Though the men of Israel played their parts so well in this engagement, yet the victory is ascribed to God (Jdg 20:35): The Lord smote Benjamin before Israel. The battle was his, and so was the success. [4.] They trode down the men of Benjamin with ease when God fought against them, Jdg 20:43. It is an easy thing to trample upon those who have made God their enemy. See Mal 4:3.

II. How the victory was prosecuted and improved in a military execution done upon these sinners against their own souls. 1. Gibeah itself, that nest of lewdness, was destroyed in the first place. The ambush that entered the city by surprise drew themselves along, that is, dispersed themselves into the several parts of it, which they might easily do, now that all the men of war had sallied out and very presumptuously left it defenceless; and they smote all they found, even women and children, with the sword (Jdg 20:37), and set fire to the city, Jdg 20:40. Sin brings ruin upon cities. 2. The army in the field was quite routed and cut off: 18,000 men of valour lay dead upon the spot, Jdg 20:44. 3. Those that escaped from the field were pursued, and cut off in their flight, to the number of 7000, Jdg 20:45. It is to no purpose to think of out-running divine vengeance. Evil pursues sinners, and it will overtake them. 4. Even those that tarried at home were involved in the ruin. They let their sword devour for ever, not considering that it would be bitterness in the latter end, as Abner pleads long after, when he was at the head of an army of Benjamites, probably with an eye to this very story, Sa2 2:25, Sa2 2:26. They put to the sword all that breathed, and set fire to all the cities, Jdg 20:48. So that of all the tribe of Benjamin, for aught that appears, there remained none alive but 600 men that took shelter in the rock Rimmon, and lay close there four months, Jdg 20:47. Now, (1.) It is difficult to justify this severity as it was Israel's act. The whole tribe of Benjamin was culpable; but must they therefore be treated as devoted Canaanites? That it was done in the heat of war, that this was the way of prosecuting victories which the sword of Israel had been accustomed to, that the Israelites were extremely exasperated against the Benjamites for the slaughter they had made among them in the two former engagements, will go but a little way to excuse the cruelty of this execution. It is true they had sworn that whosoever did not come up to Mizpeh should be put to death, Jdg 21:5. But that, if it was a justifiable oath, yet extended only to the men of war; the rest were not expected to come. Yet, (2.) It is easy to justify the hand of God in it. Benjamin had sinner against him, and God had threatened that, if they forgot him, they should perish as the nations that were before them perished (Deu 8:20), who were all in this manner cut off. (3.) It is easy likewise to improve it for warning against the beginnings of sin: they are like the letting forth of water, therefore leave it off before it be meddled with, for we know not what will be in the end thereof. The eternal ruin of souls will be worse, and more fearful, than all these desolations of a tribe. This affair of Gibeah is twice spoken of by the prophet Hosea as the beginning of the corruption of Israel and a pattern to all that followed (Hos 9:9): They have deeply corrupted themselves as in the days of Gibeah; and (Hos 10:9), Thou hast sinned from the days of Gibeah; and it is added that the battle in Gibeah against the children of iniquity did not (that is, did not at first) overtake them.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 26–48. Public domain.

Copy as

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.

Copy as

Continue studying Judges 20:33 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.

Cross-References

Joshua 8:18
And the LORD said unto Joshua, Stretch out the spear that is in thy hand toward Ai; for I will give it into thine hand. And Joshua stretched out the spear that he had in his hand toward the city.
Joshua 8:22
And the other issued out of the city against them; so they were in the midst of Israel, some on this side, and some on that side: and they smote them, so that they let none of them remain or escape.