Judges 21:21

KJV

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.

KJV (with Strong's)

And see {H7200}, and, behold, if the daughters {H1323} of Shiloh {H7887} come out {H3318} to dance {H2342} in dances {H4246}, then come ye out {H3318} of the vineyards {H3754}, and catch {H2414} you every man {H376} his wife {H802} of the daughters {H1323} of Shiloh {H7887}, and go {H1980} to the land {H776} of Benjamin {H1144}.

Complete Jewish Bible

and keep watch. If the girls of Shiloh come out to do their dances, then come out of the vineyards, and each of you catch for himself a wife from the Shiloh girls, and go on to the land of Binyamin.

Berean Standard Bible

and watch. When you see the daughters of Shiloh come out to perform their dances, each of you is to come out of the vineyards, catch for himself a wife from the daughters of Shiloh, and go to the land of Benjamin.

American Standard Version

and see, and, behold, if the daughters of Shiloh come out to dance in the 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.

Commentary

### SUMMARY
Judges 21:21 presents a deeply troubling yet pivotal moment in the Book of Judges, detailing the Israelites' desperate and ethically compromised solution to prevent the extinction of the tribe of Benjamin. Following a devastating civil war that decimated Benjamin's male population and left them without wives due to a rash oath by the other tribes, the elders devised a plan for the remaining Benjaminite men to abduct women from Shiloh during a festival. This act, while ensuring the survival of a tribe of Israel, starkly highlights the moral decay and societal chaos characteristic of a period where human expediency often superseded divine wisdom and justice.

### CONTEXT
* **Literary Context:** This verse concludes the harrowing narrative arc of Judges, specifically the final three chapters (Judges 19-21), which recount Israel's descent into moral anarchy. The preceding chapters detail the horrific incident of the Levite's concubine, her brutal death, and the subsequent civil war that nearly annihilated the tribe of Benjamin. Chapters 20 and 21 focus on the tribes' initial righteous indignation, their devastating military victory, and the subsequent remorse over Benjamin's near eradication. Having sworn an oath at Mizpah not to give their daughters to the Benjaminites, the remaining tribes faced a profound dilemma: how to preserve a tribe of Israel without violating their solemn vow. The solution presented in Judges 21:21, involving the abduction of women from Shiloh, is the second of two ethically dubious strategies employed to circumvent their oath, the first being the massacre of Jabesh-Gilead to provide wives (Judges 21:8-14). This final act underscores the moral bankruptcy of the era, culminating in the chilling summary statement found in [Judges 21:25](/judges/21-25 "Judges 21:25 - Every Man Did What Was Right in His Own Eyes").
* **Historical & Cultural Context:** The period of the Judges (roughly 14th-11th centuries BC) was a transitional era in Israel's history, marked by a lack of centralized leadership and a cyclical pattern of apostasy, oppression, repentance, and deliverance through divinely appointed judges. Culturally, oaths were considered extremely binding, even when made rashly or leading to unforeseen negative consequences, as seen in the case of Jephthah's vow in [Judges 11:30-40](/judges/11-30 "Jephthah's Tragic Vow"). Shiloh was a significant religious and administrative center during this time, serving as the location of the Tabernacle and the Ark of the Covenant (as noted in [Joshua 18:1](/joshua/18-1 "The Tabernacle at Shiloh")). The "dances" mentioned likely refer to a religious festival or harvest celebration, a common occasion for communal gathering and merriment. The act of "bride capture" or abduction, while abhorrent by modern standards, has historical parallels in various ancient cultures, sometimes as a ritualized practice or a desperate measure in times of war or demographic imbalance, though it was not sanctioned by Mosaic Law for consensual marriage.
* **Key Themes:** Judges 21:21 powerfully illustrates several pervasive themes within the Book of Judges. First, it highlights the **consequences of rash oaths and human-devised solutions** when divorced from divine counsel. The tribes' oath, though born of righteous anger, entrapped them in a moral quandary, leading to further ethically questionable acts. Second, the verse underscores the **desperation and extreme measures** taken to preserve the tribal structure of Israel, reflecting a deep-seated commitment to the covenant community, even amidst profound moral compromise. This desperate act, occurring at a sacred site during a religious festival, further emphasizes the **moral ambiguity and spiritual decline** of the Judges period, where the lines between right and wrong became increasingly blurred. The entire concluding narrative, including this verse, serves as a stark commentary on the chaos that ensues when "there was no king in Israel" and "every man did that which was right in his own eyes" ([Judges 17:6](/judges/17-6 "Judges 17:6 - No King in Israel") and [Judges 21:25](/judges/21-25 "Judges 21:25 - Every Man Did What Was Right in His Own Eyes")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Shiloh (Hebrew, _Shiloh'_):** This geographical and religious center was of immense significance as the primary location of the Tabernacle and the Ark of the Covenant for much of the Judges period. The choice of Shiloh as the site for the abduction is deeply ironic and tragic, as a place of sacred worship and covenant fellowship becomes the backdrop for a violent, non-consensual act, highlighting the profound spiritual degradation of the time.
* **dance in dances (Hebrew, _mecholoth'_):** The term _mecholoth_ refers to a festive, often circular, dance, typically associated with celebrations, harvest festivals, or religious observances. The repetition "dance in dances" emphasizes the communal and joyful nature of the event. The Benjaminites were instructed to target the women during this vulnerable moment of communal celebration, exploiting their innocence and trust, which further darkens the moral implications of the act.
* **catch you (Hebrew, _taphus'_):** The verb _taphus_ means "to seize," "to lay hold of," "to grasp," or "to capture." In this context, it unequivocally denotes a non-consensual act of abduction or forceful seizure, rather than a consensual engagement or marriage. This word choice leaves no room for interpreting the event as anything other than a violent taking of women, underscoring the desperate and morally reprehensible nature of the solution.

#### Verse Breakdown
* **"And see, and, behold, if the daughters of Shiloh come out to dance in dances,"**: This opening clause sets the stage for the plan, instructing the Benjaminite men to observe and wait for a specific opportunity. The "daughters of Shiloh" are the unsuspecting victims, participating in what they believe to be a safe, festive, and possibly religious celebration. The phrase "dance in dances" emphasizes the public and communal nature of the event, making the women vulnerable and easily identifiable.
* **"then come ye out of the vineyards, and catch you every man his wife of the daughters of Shiloh,"**: This is the core instruction for the abduction. The men are to emerge from their hiding places in the surrounding vineyards, which provided cover and proximity to Shiloh. The command "catch you every man his wife" explicitly details the non-consensual seizure of the women. The use of "his wife" immediately after "catch you" highlights the intention to establish these abducted women as legitimate wives, despite the violent means, reflecting the pragmatic and desperate mindset of the Israelite leadership.
* **"and go to the land of Benjamin."**: This final clause outlines the immediate aftermath and the ultimate goal: to transport the abducted women back to the desolate territory of Benjamin. This act would effectively repopulate the tribe and prevent its extinction, thereby fulfilling the tribes' desire to preserve all twelve tribes of Israel, even if it meant violating ethical and moral principles concerning marriage and human dignity.

#### Literary Devices
The passage employs several potent literary devices to convey its grim message. **Irony** is prominent, as a sacred religious festival at Shiloh, the site of the Tabernacle, becomes the setting for a mass abduction, starkly contrasting divine holiness with human depravity. The elders' "solution" is a perversion of justice, revealing the depths of Israel's moral compromise. **Juxtaposition** is evident in the contrast between the innocent, celebratory "dances" of the daughters of Shiloh and the violent, predatory act of the Benjaminite men emerging from the "vineyards." This highlights the sudden and brutal disruption of peace. The narrative also functions as a form of **foreshadowing**, hinting at the ongoing moral decline and societal chaos that would characterize Israel's future without righteous leadership, ultimately leading to the need for a king. The entire concluding narrative of Judges serves as a **didactic warning**, illustrating the destructive consequences of a society that abandons God's law and where "every man did that which was right in his own eyes."

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 21:21 is a stark illustration of human desperation and the perilous consequences of attempting to solve problems through human ingenuity rather than divine wisdom. The entire episode underscores the moral and spiritual bankruptcy of Israel during the Judges period, where a society without righteous leadership descended into chaos, violence, and ethical compromise. The tribes, bound by a rash oath and driven by a desire to preserve the twelve-tribe structure, resorted to an act that violated fundamental principles of justice, consent, and the sanctity of marriage. This stands in stark contrast to God's ideal for marriage, established in creation, as a consensual, loving union (as seen in [Genesis 2:24](/genesis/2-24 "Genesis 2:24 - God's Design for Marriage")). The narrative serves as a powerful cautionary tale about the dangers of expediency, the binding nature of oaths, and the ultimate need for a moral compass rooted in God's unchanging character and law.

* [Numbers 30:2](/numbers/30-2 "Numbers 30:2 - The Binding Nature of Oaths")
* [Deuteronomy 23:21](/deuteronomy/23-21 "Deuteronomy 23:21 - Fulfilling Vows to the Lord")
* [Proverbs 3:5](/proverbs/3-5 "Proverbs 3:5-6 - Trust in the Lord")

### REFLECTION AND APPLICATION
The account in Judges 21:21, though set in a distant and morally complex past, offers profound lessons for contemporary believers. It serves as a powerful reminder of the dangers of human-devised solutions when divorced from God's wisdom and guidance. The Israelites, caught between a devastating oath and the desire to preserve their tribal identity, chose a path that was expedient but morally reprehensible. This narrative challenges us to consider our own responses to difficult situations: do we prioritize human logic and convenience, or do we diligently seek God's will, even when it seems counter-intuitive or requires greater faith? The passage also underscores the importance of upholding ethical principles, even in challenging circumstances, recognizing that God's ways are always superior to human expediency. It prompts us to reflect on the nature of true justice, the sanctity of relationships, and the chaos that ensues when a society, or an individual, operates without a firm moral foundation rooted in divine truth.

#### Questions for Reflection
* **In what ways might we, in our own lives or communities, be tempted to compromise ethical principles for what seems like a "good" or "necessary" outcome?**
* **How does this passage challenge our understanding of oaths and commitments, especially when they lead to unforeseen and problematic consequences?**
* **What does the contrast between the actions in Judges 21:21 and God's design for relationships (e.g., marriage) teach us about His character and our call to live righteously?**

### FAQ

**Was the abduction of the daughters of Shiloh condoned by God, or was it a righteous act?**

Answer: The biblical text does not present the abduction of the daughters of Shiloh as an act condoned or commanded by God. Instead, it is depicted as a desperate, human-devised solution born out of the Israelites' self-imposed dilemma (their rash oath not to give their daughters to Benjamin) and the moral decay characteristic of the Judges period. The narrative of Judges, particularly its concluding chapters, consistently portrays Israel's actions as "every man did that which was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - Moral Anarchy in Israel")), indicating a lack of divine guidance and a departure from God's covenant laws. God's law consistently upholds justice, consent, and the dignity of individuals, principles that are clearly violated in this act. Therefore, it is best understood as a historical account of human sin and folly, not a divine endorsement.

### CHRIST-CENTERED FULFILLMENT
The chaotic and morally ambiguous events of Judges 21:21, where human solutions to human problems lead to further sin and violence, powerfully foreshadow the ultimate need for a divine King and a perfect solution to humanity's brokenness. The "seizing" of wives in Judges stands in stark contrast to the New Testament's portrayal of Christ's relationship with His Church. While the men of Benjamin "caught" their wives through force, Christ "gave himself up" for His bride, the Church, to make her holy and blameless ([Ephesians 5:25](/ephesians/5-25 "Ephesians 5:25-27 - Christ's Love for the Church")). The desperate measures taken by Israel to preserve a tribe highlight the futility of human efforts to establish righteousness and order apart from God's perfect plan. In Christ, we find the true fulfillment of justice and the establishment of a new covenant, where His Spirit enables believers to live according to God's will, rather than doing "what was right in their own eyes" ([Jeremiah 31:33](/jeremiah/31-33 "Jeremiah 31:33 - The New Covenant")). He is the Lamb of God who truly takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), offering a perfect sacrifice that addresses the root of human depravity, unlike the cycle of violence and compromise seen in Judges. The hope for a just and righteous society, hinted at in the longing for a king in Judges, is fully realized in the reign of Christ, the true King who brings order, peace, and redemption.

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 11:34

And Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she [was his] only child; beside her he had neither son nor daughter.

Exodus 15:20

And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.

Luke 17:25

But first must he suffer many things, and be rejected of this generation.

2 Samuel 6:14

And David danced before the LORD with all [his] might; and David [was] girded with a linen ephod.

Psalms 149:3

Let them praise his name in the dance: let them sing praises unto him with the timbrel and harp.

Jeremiah 31:13

Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow.

Psalms 150:4

Praise him with the timbrel and dance: praise him with stringed instruments and organs.