TRV
Translation
King James Version
And they said, There must be an inheritance for them that be escaped of Benjamin, that a tribe be not destroyed out of Israel.
Complete Jewish Bible
They said, "There has to be a way to help the survivors preserve Binyamin's inheritance, so that a tribe will not be eliminated from Isra'el.
Berean Standard Bible
They added, “There must be heirs for the survivors of Benjamin, so that a tribe of Israel will not be wiped out.
American Standard Version
And they said, There must be an inheritance for them that are escaped of Benjamin, that a tribe be not blotted out from Israel.
World English Bible Messianic
They said, “There must be an inheritance for those who are escaped of Benjamin, that a tribe not be blotted out from Israel.
Geneva Bible (1599)
And they saide, there must be an inheritance for them that be escaped of Beniamin, that a tribe be not destroyed out of Israel.
Young's Literal Translation
And they say, `A possession of an escaped party is to Benjamin, and a tribe is not blotted out from Israel;
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In the KJVVerse 7,120 of 31,102
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Commentary on Judges 21 verses 16–25
16 ¶ Then the elders of the congregation said, How shall we do for wives for them that remain, seeing the women are destroyed out of Benjamin?
17 And they said, There must be an inheritance for them that be escaped of Benjamin, that a tribe be not destroyed out of Israel.
18 Howbeit we may not give them wives of our daughters: for the children of Israel have sworn, saying, Cursed be he that giveth a wife to Benjamin.
19 Then they said, Behold, there is a feast of the LORD in Shiloh yearly in a place which is on the north side of Bethel, on the east side of the highway that goeth up from Bethel to Shechem, and on the south of Lebonah.
20 Therefore they commanded the children of Benjamin, saying, Go and lie in wait in the vineyards;
21 And see, and, behold, if the daughters of Shiloh come out to dance in dances, then come ye out of the vineyards, and catch you every man his wife of the daughters of Shiloh, and go to the land of Benjamin.
22 And it shall be, when their fathers or their brethren come unto us to complain, that we will say unto them, Be favourable unto them for our sakes: because we reserved not to each man his wife in the war: for ye did not give unto them at this time, that ye should be guilty.
23 And the children of Benjamin did so, and took them wives, according to their number, of them that danced, whom they caught: and they went and returned unto their inheritance, and repaired the cities, and dwelt in them.
24 And the children of Israel departed thence at that time, every man to his tribe and to his family, and they went out from thence every man to his inheritance.
25 In those days there was no king in Israel: every man did that which was right in his own eyes.
We have here the method that was taken to provide the 200 Benjamites that remained with wives. And, though the tribe was reduced to a small number, they were only in care to provide each man with one wife, not with more under pretence of multiplying them the faster. They may not bestow their daughters upon them, but to save their oath, and yet marry some of their daughters to them, they put them into a way of taking them by surprise, and marrying them, which should be ratified by their parents' consent, ex post facto - afterwards. The less consideration is used before the making of a vow, the more, commonly, there is need of afterwards for the keeping of it.
I. That which gave an opportunity for the doing of this was a public ball at Shiloh, in the fields, at which all the young ladies of that city and the parts adjacent that were so disposed met to dance, in honour of a feast of the Lord then observed, probably the feast of tabernacles (Jdg 21:19), for that feast (bishop Patrick says) was the only season wherein the Jewish virgins were allowed to dance, and that not so much for their own recreation as to express their holy joy, as David when he danced before the ark, otherwise the present melancholy posture of public affairs would have made dancing unseasonable, as Isa 22:12, Isa 22:13. The dancing was very modest and chaste. It was not mixed dancing; no men danced with these daughters of Shiloh, nor did any married women so far forget their gravity as to join with them. However their dancing thus in public made them an easy prey to those that had a design upon them, whence bishop Hall observes that the ambushes of evil spirits carry away many souls from dancing to a fearful desolation.
II. The elders of Israel gave authority to the Benjamites to do this, to lie in wait in the vineyards which surrounded the green they used to dance on, and, when they were in the midst of their sport, to come upon them, and catch every man a wife for himself, and carry them straight away to their own country, Jdg 21:20, Jdg 21:21. They knew that none of their own daughters would be there, so that the parents of these virgins could not be said to give them, for they knew nothing of the matter. A sorry salvo is better than none, to save the breaking of an oath: it were much better to be cautious in making vows, that there be not occasion afterwards, as there was here, to say before the angel that it was an error. Here was a very preposterous way of match-making, when both the mutual affection of the young people and the consent of the parents must be presumed to come after; the case was extraordinary, and may by no means be drawn into a precedent. Over hasty marriages often occasion a leisurely repentance; and what comfort can be expected from a match made either by force or fraud? The virgins of Jabesh-Gilead were taken out of the midst of blood and slaughter, but these of Shiloh out of the midst of mirth and joy; the former had reason to be thankful that they had their lives for a prey, and the latter, it is to be hoped, had no cause to complain, after a while, when they found themselves matched, not to men of broken and desperate fortunes, as they seemed to be, who were lately fetched out of a cave, but to men of the best and largest estates in the nation, as they must needs be when the lot of the whole tribe of Benjamin, which consisted of 45,600 men (Num 26:41), came to be divided again among 600, who had all by survivorship.
III. They undertook to pacify the fathers of these young women. As to the infringement of their paternal authority, they would easily forgive it when they considered to what fair estates their daughters were matched and what mothers in Israel they were likely to be; but the oath they were bound by, not to give their daughters to Benjamites, might perhaps stick with some of them, whose consciences were tender, yet, as to that, this might satisfy them: - 1. That the necessity was urgent (Jdg 21:22): We reserved not to each man his wife, owning now that they did ill to destroy all the women, and desiring to atone for their too rigorous construction of their vow to destroy them by the most favourable construction of their vow not to match with them. "And therefore for our sakes, who were too severe, let them keep what they have got." For, 2. In strictness it was not a breach of their vow; they had sworn not to give them their daughters, but they had not sworn to fetch them back if they were forcibly taken, so that if there was any fault the elders must be responsible, not the parents. And Quod fieri non debuit, factum valet - That which ought not to have been done is yet valid when it is done. The thing was done, and is ratified only by connivance, according to the law, Num 30:4.
Lastly, In the close of all we have, 1. The settling of the tribe of Benjamin again. The few that remained returned to the inheritance of that tribe, Jdg 21:23. And soon after from among them sprang Ehud, who was famous in his generation, the second judge of Israel, Jdg 3:15. 2. The disbanding and dispersing of the army of Israel, Jdg 21:24. They did not set up for a standing army, nor pretend to make any alterations or establishments in the government; but when the affair was over for which they were called together, they quietly departed in God's peace, every man to his family. Public services must not make us think ourselves above our own private affairs and the duty of providing for our own house. 3. A repetition of the cause of these confusions, Jdg 21:25. Though God was their King, every man would be his own master, as if there was no king. Blessed be God for magistracy.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 16–25. Public domain.
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Ambrose of MilanAD 397
On the Duties of the Clergy 3.19.115
The sentence, further, was that none of the people of the ancestors should give his daughter in marriage to [members of Benjamin’s tribe]. This was confirmed by a solemn oath. But relenting at having laid so hard a sentence on their brothers, they moderated their severity so as to give them in marriage those maidens that had lost their parents, whose fathers had been slain for their sins, or to give them the means of finding a wife by a raid. Because of the villainy of so foul a deed, they who had violated another’s marriage rights were shown to be unworthy to ask for marriage. But for fear that one tribe might perish from the people, they connived at the deceit.
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 21:17 encapsulates the profound anguish and urgent resolve of the Israelite tribes as they confront the near annihilation of Benjamin, one of the twelve tribes of Israel, following a devastating civil war. This verse articulates their collective realization that, despite the initial justice of their retribution against Benjamin, the potential extinction of an entire tribal lineage represented an unacceptable breach in the divinely ordained structure of Israel. It underscores their desperate search for a solution to ensure the preservation of Benjamin's inheritance and their place within the covenant community, thereby preventing the permanent loss of one of God's chosen tribes.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative culminating in Judges 21:17 is rich with literary devices that amplify its tragic and complex themes. Irony is pervasive, as the tribes, in their zealous pursuit of justice against Benjamin, inadvertently bring the tribe to the brink of extinction, forcing them to then devise ethically questionable means to preserve the very tribe they almost destroyed. This creates a deeply Tragic atmosphere, where righteous indignation leads to devastating consequences, highlighting the moral chaos of the era where "every man did that which was right in his own eyes." The repeated emphasis on the "destruction" of a tribe and the desperate need for "inheritance" also functions as Thematic Repetition, reinforcing the gravity of the situation and the foundational importance of tribal identity and land in Israelite society. The entire account serves as a powerful Cautionary Tale, illustrating the dangers of unbridled human passion, rash vows, and the absence of clear, God-centered leadership.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 21:17, while depicting a dark chapter in Israel's history, profoundly illuminates God's enduring commitment to His covenant people, even when they falter. The desperate desire to preserve Benjamin reflects a latent understanding of God's design for Israel as a twelve-tribe nation, a structure ordained by divine promise. Despite human sin, violence, and moral compromise, the narrative reveals a providential undercurrent that seeks to maintain the integrity of Israel, demonstrating that God's purposes for His people are resilient even amidst their darkest failures. This verse implicitly points to the sanctity of life and the importance of community, reminding us that the loss of any part diminishes the whole, echoing a divine desire for preservation and continuity.
REFLECTION AND APPLICATION
Judges 21:17 serves as a stark reminder of the profound and often unintended consequences of human actions, particularly when guided by passion rather than divine wisdom. It challenges us to consider the long-term ripple effects of our decisions, even those made with seemingly good intentions. The Israelites' urgent desire to preserve Benjamin underscores the inherent value of every member within a community—whether family, church, or society—and the importance of actively seeking restorative solutions when harm has been done. It also highlights the critical need for wise, godly leadership and adherence to moral principles, as the absence of such guidance can lead to societal breakdown and desperate, ethically compromised measures. Ultimately, this verse, set against the backdrop of human failure, subtly points to a divine principle of preservation and the hope for restoration, even when circumstances seem irredeemable, urging us to pursue reconciliation and the flourishing of all within God's design.
Questions for Reflection
FAQ
Why was the preservation of the tribe of Benjamin so important to the other Israelites, given the horrific crime they had committed?
Answer: The preservation of Benjamin was crucial because the Israelites understood themselves as a twelve-tribe nation, divinely ordained from the time of Jacob's sons. The loss of any one tribe would diminish the complete identity of God's chosen people and break the sacred structure established by covenant. While the crime committed by the Benjamites was heinous and demanded justice, the unintended consequence of near-annihilation was seen as a theological catastrophe, threatening the very integrity and fulfillment of God's promises to Abraham, Isaac, and Jacob concerning their numerous descendants and their inheritance in the land. Their concern was not merely demographic but deeply rooted in their understanding of their national and covenantal identity.
How did the Israelites ultimately provide an inheritance and wives for the surviving Benjamites?
Answer: The Israelites faced a severe dilemma due to their oath not to give their daughters to Benjamin. Their solution, detailed in Judges 21:8-23, involved two morally questionable actions. First, they discovered that the inhabitants of Jabesh-Gilead had not participated in the war, so they attacked them, killing all but 400 virgins, whom they then gave to the Benjamites as wives. Second, because this was still insufficient, they instructed the remaining Benjamites to lie in wait at the annual feast in Shiloh and abduct young women who came out to dance, taking them as wives. These actions highlight the moral chaos of the period "when there was no king in Israel" and "everyone did what was right in his own eyes" (Judges 21:25).
CHRIST-CENTERED FULFILLMENT
Judges 21:17, with its desperate plea for the preservation of a remnant and the restoration of an inheritance, finds its ultimate and perfect fulfillment in Jesus Christ. The Israelites' concern for Benjamin's inheritance points to a deeper spiritual reality: humanity's lost inheritance due to sin. Through the fall, humanity lost its rightful place and inheritance in God's presence, leading to spiritual "destruction." Yet, God, in His sovereign love, did not desire that humanity be utterly "destroyed out of" His creation. Instead, He provided a perfect solution through His Son. Jesus Christ, the true King of Israel, came not to destroy but to seek and to save that which was lost (Luke 19:10). He is the ultimate "inheritance" for believers, granting us an imperishable, undefiled, and unfading inheritance kept in heaven (1 Peter 1:3-4). Unlike the flawed, human-devised solutions in Judges, Christ's work on the cross provides a perfect, righteous, and complete redemption, restoring us to a covenant relationship and securing our eternal inheritance, ensuring that none who are truly His will be "destroyed out of" His eternal kingdom (John 6:39). He is the true leader who brings order out of chaos and provides a way for His people to live righteously, fulfilling the longing for a king who does what is right in God's eyes, not merely their own.