Judges 21:18

KJV

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.

KJV (with Strong's)

Howbeit we may {H3201} not give {H5414} them wives {H802} of our daughters {H1323}: for the children {H1121} of Israel {H3478} have sworn {H7650}, saying {H559}, Cursed {H779} be he that giveth {H5414} a wife {H802} to Benjamin {H1144}.

Complete Jewish Bible

Yet we can't give them our daughters as wives." For the people of Isra'el had sworn, "Cursed be whoever gives a wife to Binyamin."

Berean Standard Bible

But we cannot give them our daughters as wives.” For the Israelites had sworn, “Cursed is he who gives a wife to a Benjamite.”

American Standard Version

Howbeit we may not give them wives of our daughters, for the children of Israel had sworn, saying, Cursed be he that giveth a wife to Benjamin.

Commentary

### SUMMARY
Judges 21:18 encapsulates the profound moral and social dilemma faced by the tribes of Israel after their devastating civil war against Benjamin. Having nearly annihilated the tribe in righteous indignation, the remaining Israelites were now confronted with the grim reality of Benjamin's impending extinction. This verse specifically highlights the seemingly insurmountable obstacle to Benjamin's restoration: a solemn, divinely-invoked oath sworn by the other tribes, forbidding any Israelite from giving their daughters as wives to a Benjamite man. It underscores the binding nature of such vows in ancient Israelite society, even when made in haste and leading to unforeseen, tragic consequences.

### CONTEXT
* **Literary Context:** Judges 21:18 is situated at the climax of the Book of Judges' final, harrowing narrative (Judges 19-21), which recounts Israel's descent into moral anarchy. The preceding chapters detail a horrific atrocity committed by Benjamites in Gibeah, leading to a brutal civil war where the other tribes nearly exterminated Benjamin. Only 600 Benjamite men survived. The immediate context of Judges 21 is the tribes' subsequent remorse and their desperate attempt to prevent one of the twelve tribes of Israel from vanishing. This verse specifically addresses the self-imposed barrier to their solution—the rash vow made at Mizpah, recorded earlier in [Judges 21:1](/judges/21-1 "Judges 21:1 - The Oath at Mizpah"), prohibiting intermarriage with Benjamin. The narrative then proceeds to describe the unconventional and ethically questionable means by which they sought to circumvent this oath and preserve the tribe, first through the slaughter of Jabesh-Gilead and then through the abduction of women from Shiloh, as detailed in [Judges 21:20-23](/judges/21-20 "Judges 21:20-23 - The Abduction of the Daughters of Shiloh").
* **Historical & Cultural Context:** The Book of Judges portrays a period in Israel's history (roughly 14th-11th centuries BC) characterized by a lack of central authority, tribal disunity, and a cyclical pattern of apostasy, oppression, and deliverance. The phrase "in those days there was no king in Israel; everyone did what was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - No King in Israel")) perfectly encapsulates the moral chaos. Oaths, particularly those involving a curse or invoking God's name, were considered extremely serious and legally binding in ancient Near Eastern cultures, including Israel. Violating such a vow was believed to incur divine judgment. The tribes' dilemma in Judges 21 is rooted in this cultural understanding of vows, coupled with a strong sense of tribal identity and the importance of preserving all twelve tribes, seen as integral to God's covenant with Israel. The near annihilation of Benjamin was not just a military victory but a theological crisis, threatening the very fabric of the nation.
* **Key Themes:** This verse powerfully illustrates several key themes prevalent in Judges. Firstly, it highlights the **binding nature of oaths** in ancient Israel, even when made impulsively or in anger, demonstrating the profound weight placed on spoken commitments before God. Secondly, it underscores the **consequences of hasty decisions** and unbridled anger, showing how initial righteous indignation can lead to unforeseen and morally complex dilemmas. The tribes' vow, while born of outrage over the Gibeah atrocity, trapped them in a situation where they had to choose between upholding their word and preserving a foundational part of their national identity. Thirdly, the narrative emphasizes the **preservation of tribal identity** and the importance of the twelve tribes to Israel's covenantal existence. Despite Benjamin's grievous sin, the other tribes ultimately recognized the necessity of preventing its extinction, reflecting a deep-seated understanding of their shared heritage and God's overarching plan for His people, even amidst their profound moral failures. This entire episode, from the initial atrocity to the desperate measures taken to save Benjamin, vividly portrays the **moral and spiritual decline** of Israel in this period, where human ingenuity and flawed solutions replaced reliance on divine guidance.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **sworn (Hebrew, _nishba'u'_):** This verb (נִשְׁבְּעוּ, from the root שָׁבַע, *shava'*) denotes the act of taking a solemn oath, often accompanied by a self-imprecation (a curse upon oneself if the oath is broken) and typically invoking the name of God. It signifies a profound commitment, making the spoken word a binding covenant. In this context, it highlights the absolute gravity with which the Israelites viewed their vow, perceiving it as divinely sanctioned and therefore unbreakable.
* **Cursed (Hebrew, _'arur'_):** The word אָרוּר (*'arur*), meaning "cursed" or "under a curse," is a strong declaration of divine judgment or displeasure. When used in the context of an oath, as here, it implies that anyone who violates the oath will incur God's wrath or be subject to a severe penalty. This reinforces the sacred and terrifying nature of the vow, making it virtually impossible for the tribes to simply disregard it without fear of divine retribution.

#### Verse Breakdown
* **"Howbeit we may not give them wives of our daughters:"** This opening clause immediately establishes the core dilemma. The phrase "Howbeit" (KJV) or "But" (modern translations) indicates a concession or a counter-point, acknowledging their desire to help Benjamin while simultaneously stating the absolute impossibility of the most natural solution—intermarriage. This highlights the binding nature of their prior oath, which has now become a self-imposed obstacle to their desired outcome.
* **"for the children of Israel have sworn, saying,"** This phrase provides the justification for their inability to act. The "children of Israel," representing the collective body of the other tribes, are bound by a solemn, communal oath. The use of "sworn" emphasizes the gravity and religious weight of their commitment, made before God and their fellow tribes. It underscores that this is not a mere human agreement but a sacred vow.
* **"Cursed [be] he that giveth a wife to Benjamin."** This is the precise content of the oath, a self-imprecation that places a divine curse upon anyone who would violate its terms. The "he" refers to any individual Israelite who would give his daughter to a Benjamite man. This curse is the ultimate deterrent, making the oath virtually unbreakable in their eyes, as it invokes the most severe form of divine judgment and social ostracization.

#### Literary Devices
The passage employs several potent literary devices to convey the gravity of the situation. **Irony** is prominent, as the very act intended to punish Benjamin for its wickedness—the oath of non-intermarriage—now threatens to annihilate an entire tribe, leading to a desperate search for a solution. This creates a profound **dilemma**, a classic literary tension where characters are caught between two undesirable choices: uphold a rash vow or allow a tribe of Israel to perish. The narrative's focus on the oath and its consequences also serves as a subtle **foreshadowing** of the moral and spiritual decline that will continue to plague Israel, ultimately necessitating the establishment of a monarchy to provide central leadership and prevent such chaos, as alluded to in the repeated refrain, "In those days there was no king in Israel" ([Judges 17:6](/judges/17-6 "Judges 17:6 - No King in Israel"), [Judges 18:1](/judges/18-1 "Judges 18:1 - No King in Israel"), [Judges 19:1](/judges/19-1 "Judges 19:1 - No King in Israel"), [Judges 21:25](/judges/21-25 "Judges 21:25 - No King in Israel")).

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 21:18 powerfully illustrates the sanctity and serious consequences of vows in ancient Israelite society, a principle deeply embedded in Mosaic Law. While the Israelites' initial oath was made in righteous anger and grief over the atrocity in Gibeah, it became a binding commitment before God, demonstrating that even rash or emotionally driven promises were held to be inviolable. This passage highlights the tension between human responsibility for one's words and the unforeseen, often negative, outcomes of decisions made without full wisdom or divine consultation. The dilemma reveals a profound theological truth: God's people, even in their fallen state, are still bound by their covenantal obligations and the principles of His law, even when their own actions create seemingly insurmountable problems. Ultimately, the narrative points to God's sovereign hand working through human folly to preserve His purposes, ensuring the survival of Benjamin despite the self-inflicted obstacles.

* [Numbers 30:2](/numbers/30-2 "Numbers 30:2 - The Binding Nature of Vows")
* [Deuteronomy 23:21-23](/deuteronomy/23-21 "Deuteronomy 23:21-23 - Fulfilling Vows to the Lord")
* [Ecclesiastes 5:4-5](/ecclesiastes/5-4 "Ecclesiastes 5:4-5 - Be Careful with Vows")

### REFLECTION AND APPLICATION
Judges 21:18 serves as a potent reminder of the profound weight and enduring consequences of our words, particularly our promises and commitments. In a world where commitments are often taken lightly, this passage challenges believers to consider the gravity of their vows, whether to God, to others, or even to themselves. It encourages a posture of careful deliberation and seeking divine wisdom before making significant pledges, recognizing that hasty or ill-conceived promises, even if well-intentioned, can lead to complex moral dilemmas and unintended suffering. The Israelites' predicament underscores the importance of humility in decision-making, acknowledging our limited foresight and the potential for our emotions to lead us astray. Ultimately, it calls us to live with integrity, honoring our word, but also to rely on God's grace and wisdom to navigate the complexities that arise from our own imperfections and the fallenness of the world.

#### Questions for Reflection
* **What promises or commitments have I made, either to God or to others, that I need to re-evaluate or recommit to with greater intentionality?**
* **How can I cultivate a habit of seeking God's wisdom and counsel before making significant decisions or commitments, rather than acting impulsively?**
* **In what areas of my life might I be experiencing unintended negative consequences due to past hasty decisions or unfulfilled promises?**
* **How does this passage encourage me to consider the long-term impact of my words and actions on my community and future generations?**

### FAQ
**Why was the oath against Benjamin considered so binding, even when it led to a dire situation?**

Answer: The oath was considered absolutely binding because it was a solemn vow, likely made in the presence of God and accompanied by a self-imprecation (a curse upon anyone who violated it). In ancient Israelite culture, vows were not mere promises but sacred commitments, often invoking divine witness. Breaking such an oath was believed to incur God's wrath and bring a curse upon the individual or community. This understanding is rooted in Mosaic Law, which emphasized the sanctity of vows (e.g., [Numbers 30:2](/numbers/30-2 "Numbers 30:2 - The Binding Nature of Vows"), [Deuteronomy 23:21-23](/deuteronomy/23-21 "Deuteronomy 23:21-23 - Fulfilling Vows to the Lord")). Despite the dire consequences for Benjamin, the Israelites feared the spiritual repercussions of breaking their word more than they feared the extinction of a tribe, illustrating the profound weight of their religious convictions, even when misguided.

**What was the ultimate solution the Israelites devised to provide wives for the Benjamites, given their oath?**

Answer: The Israelites devised a two-part solution to circumvent their oath. First, they discovered that the inhabitants of Jabesh-Gilead had not participated in the initial war against Benjamin or the subsequent oath. Therefore, they attacked Jabesh-Gilead, killing all its inhabitants except for 400 virgins, whom they then gave as wives to the surviving Benjamite men ([Judges 21:8-14](/judges/21-8 "Judges 21:8-14 - Wives from Jabesh-Gilead")). However, this was not enough. For the remaining Benjamite men, they instructed them to lie in wait at the annual festival in Shiloh and abduct the dancing daughters of Shiloh, taking them as wives by force ([Judges 21:19-23](/judges/21-19 "Judges 21:19-23 - Abduction at Shiloh")). This ethically questionable solution highlights the moral depravity of the era, where human ingenuity and violence were used to navigate a self-imposed dilemma, rather than seeking divine guidance for a righteous path.

### CHRIST-CENTERED FULFILLMENT
The desperate dilemma of Judges 21:18, where a people are bound by a rash oath and face the extinction of a tribe, ultimately points to the profound need for a perfect King and a new covenant. The Israelites' inability to right their own wrong, resorting to ethically dubious means to preserve Benjamin, highlights the futility of human efforts to overcome the consequences of sin and folly without divine intervention. In Christ, we find the ultimate fulfillment of what Israel desperately lacked. He is the perfect High Priest who offers a sacrifice that truly atones for sin, unlike the repeated, imperfect sacrifices of the Old Covenant ([Hebrews 9:11-14](/hebrews/9-11 "Hebrews 9:11-14 - Christ's Superior Sacrifice")). More profoundly, Jesus is the one who perfectly fulfills all righteousness and every oath. His life, death, and resurrection establish a new covenant, not based on human vows and their often-tragic consequences, but on God's unwavering promise and grace ([Hebrews 8:6-13](/hebrews/8-6 "Hebrews 8:6-13 - A Better Covenant")). The preservation of Benjamin, however flawed the means, foreshadows God's faithfulness to preserve His people. In Christ, God's ultimate promise to redeem and gather a people for Himself is perfectly realized, not through human ingenuity or violence, but through the 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")), establishing a spiritual lineage that transcends tribal boundaries and human folly, ensuring the eternal preservation of His chosen remnant ([Romans 9:27-29](/romans/9-27 "Romans 9:27-29 - The Remnant of Israel")).

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.

Cross-References

Judges 21:1

¶ Now the men of Israel had sworn in Mizpeh, saying, There shall not any of us give his daughter unto Benjamin to wife.

Judges 11:35

And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me: for I have opened my mouth unto the LORD, and I cannot go back.