Judges 21:6

KJV

And the children of Israel repented them for Benjamin their brother, and said, There is one tribe cut off from Israel this day.

KJV (with Strong's)

And the children {H1121} of Israel {H3478} repented {H5162} them for Benjamin {H1144} their brother {H251}, and said {H559}, There is one {H259} tribe {H7626} cut off {H1438} from Israel {H3478} this day {H3117}.

Complete Jewish Bible

The people of Isra'el became sorry for Binyamin their brother and said, "Today one tribe has been cut off from Isra'el.

Berean Standard Bible

And the Israelites grieved for their brothers, the Benjamites, and said, “Today a tribe is cut off from Israel.

American Standard Version

And the children of Israel repented them for Benjamin their brother, and said, There is one tribe cut off from Israel this day.

Commentary

### SUMMARY
Judges 21:6 captures the profound and sorrowful realization of the surviving Israelite tribes after their devastating civil war against Benjamin. Following a period of intense and destructive retribution, the collective "children of Israel" are struck with deep remorse, acknowledging the tragic near-annihilation of one of their twelve foundational tribes. This verse marks a pivotal shift from righteous indignation and vengeful action to a lament over the grievous wound inflicted upon the very unity and completeness of God's covenant nation.

### CONTEXT
* **Literary Context:** Judges 21:6 is situated within the harrowing epilogue of the Book of Judges (chapters 19-21), which serves as a stark illustration of the moral and social chaos that characterized Israel during a period when "there was no king in Israel; every man did that which was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - No King in Israel")). The preceding narrative details a horrific sequence of events: the brutal abuse and murder of the Levite's concubine in Gibeah of Benjamin ([Judges 19:22-30](/judges/19-22 "Judges 19:22-30 - The Atrocity in Gibeah")), the Benjaminites' defiant refusal to surrender the perpetrators ([Judges 20:13](/judges/20-13 "Judges 20:13 - Benjamin's Refusal")), and the subsequent declaration of war by the other eleven tribes. This conflict escalated into a brutal civil war, resulting in massive casualties on both sides and the near-extermination of Benjamin, with only 600 men surviving ([Judges 20:47-48](/judges/20-47 "Judges 20:47-48 - The Remnant of Benjamin")). Having fulfilled their zealous vow to avenge the atrocity, the Israelites are now confronted with the grim reality of their actions, realizing the devastating cost of their unchecked retribution.
* **Historical & Cultural Context:** The period of the Judges (roughly 1400-1050 BC) was a transitional era for Israel, characterized by a tribal confederacy rather than a centralized monarchy. The twelve tribes, descended from Jacob, were bound together by a covenant with Yahweh, forming a unique national and religious identity. The concept of "brother" in this context was not merely familial but deeply covenantal, signifying a shared heritage, identity, and obligation under God. The near-annihilation of a tribe was an existential threat to this divinely ordained structure, jeopardizing the very completeness and strength of the nation. Vows, especially those made in the heat of battle or righteous indignation, were taken with extreme seriousness in ancient Israelite culture, often leading to unforeseen and severe consequences, as seen in this narrative. The geographical setting of Gibeah within Benjamin and the subsequent battles across the region underscore the internal nature of this conflict, making the resulting devastation all the more tragic.
* **Key Themes:** This verse powerfully contributes to several overarching themes within Judges and the broader biblical narrative. It highlights the **consequences of unchecked human anger and vengeance**, demonstrating how a righteous initial cause (avenging a heinous crime) can devolve into disproportionate and self-destructive actions when not tempered by wisdom, mercy, or divine guidance. It underscores the profound **value of tribal unity and the covenantal bond** among the "children of Israel," emphasizing that the loss of even one tribe is a severe wound to the entire national body. The lament over Benjamin being "cut off" reveals a deep-seated concern for the **preservation of God's people and their complete identity**, a theme that will drive the subsequent, ethically ambiguous actions to secure wives for the surviving Benjaminites ([Judges 21:7ff](/judges/21 "Judges 21 - The Preservation of Benjamin")). Ultimately, the entire epilogue, including this verse, serves as a vivid illustration of the **spiritual and social decay** that results when a nation lacks righteous leadership 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")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **repented (Hebrew, _nāḥam'_):** This verb carries a range of meanings, including "to be sorry," "grieved," "comforted," or "to change one's mind." In this context, it signifies a profound emotional shift from the fierce determination to exact justice to a deep sorrow and regret over the devastating outcome. It is not necessarily a spiritual repentance directed towards God for their collective sins, but rather a human lament and change of heart concerning the extreme measures taken and their catastrophic consequences. The Israelites are experiencing deep grief and remorse over the near-extinction of a brother tribe.
* **cut off (Hebrew, _gāra'_):** This verb means "to diminish," "to withdraw," "to cut short," or "to hold back." Here, it conveys the idea of something being permanently removed or severed. The phrase "cut off from Israel" implies a profound and irreversible loss, a reduction in the divinely ordained completeness of the twelve tribes. It's a lament over a permanent void, a limb severed from the body of Israel, threatening its identity and future.

#### Verse Breakdown
* **"And the children of Israel repented them for Benjamin their brother,"**: This clause marks a dramatic turning point in the narrative. The collective "children of Israel," who had previously acted with unified and zealous retribution, now experience a profound change of heart. The use of "their brother" is crucial, highlighting the recognition of Benjamin's inherent kinship and covenantal bond, despite the horrific conflict. This "repentance" signifies a deep sorrow and regret over the extreme and nearly genocidal actions they undertook against their own kinsmen, moving from a state of righteous anger to one of profound lament and grief.
* **"and said, There is one tribe cut off from Israel this day."**: This declaration is a communal lament, a stark and immediate acknowledgment of the devastating consequences of their actions. The phrase "cut off" conveys the sense of a permanent loss, a severing of a vital part of the national body. "This day" emphasizes the immediacy and gravity of their realization—the wound is fresh, and the impact on their identity as a twelve-tribe nation is keenly felt. It is a cry of anguish over the numerical reduction and, more significantly, the theological and communal incompleteness that now afflicts God's chosen people.

#### Literary Devices
The verse employs several powerful literary devices. **Irony** is prominent, as the very act of pursuing justice for a heinous crime led to a near-annihilation of a brother tribe, creating a new, equally tragic injustice. The statement "There is one tribe cut off from Israel this day" functions as a profound **lament**, a communal expression of grief and sorrow over the irreversible damage inflicted. There is also an implicit **antithesis** between the initial righteous zeal and the subsequent profound regret, highlighting the destructive cycle of violence. The narrative's focus on the "children of Israel" as a collective entity experiencing this remorse underscores the **corporate responsibility** for the actions taken and the consequences endured. Furthermore, the loss of a tribe can be seen as **symbolic** of the broader spiritual decay and disunity plaguing Israel during this period, foreshadowing future divisions within the nation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 21:6 profoundly illustrates the tragic consequences of disunity and unchecked zeal within a covenant community. It underscores the theological truth that even when pursuing justice, the means and outcomes must be weighed against the value of human life and the preservation of communal bonds. The sorrow expressed by Israel reveals a latent understanding of their corporate identity and the sacredness of the twelve-tribe structure, which was integral to God's plan for His people. The near-destruction of Benjamin was not merely a numerical loss but a theological wound, diminishing the completeness of the nation chosen by God. This lament serves as a powerful reminder that internal strife can be as devastating, if not more so, than external threats, jeopardizing the very fabric of God's people.

* [Deuteronomy 20:19-20](/deuteronomy/20-19 "Deuteronomy 20:19-20 - Laws of Warfare")
* [1 Corinthians 12:26](/1_corinthians/12-26 "1 Corinthians 12:26 - The Body of Christ")
* [Psalm 133:1](/psalm/133-1 "Psalm 133:1 - The Goodness of Unity")

### REFLECTION AND APPLICATION
Judges 21:6 offers a sobering reflection on the human cost of conflict and the profound sorrow that inevitably follows when a community turns on itself. The "children of Israel" moved from righteous indignation and a desire for vengeance to a deep, collective remorse, recognizing that their zeal had led them to the brink of losing a fundamental part of their identity. This passage challenges us to consider the long-term consequences of our actions, especially when anger or a desire for retribution drives us. It reminds us that even when addressing clear injustices, the means employed must be tempered with wisdom, mercy, and a commitment to preserving relationships and the integrity of the community. True justice should ultimately aim for healing, reconciliation, and the restoration of broken bonds, rather than complete annihilation. The lament over a "cut off" tribe serves as a powerful call to value every member within our families, churches, and broader communities, recognizing that the loss or marginalization of one part diminishes the whole.

#### Questions for Reflection
* **How does unchecked anger or a desire for retribution, even when initially provoked by injustice, manifest in our communities or personal lives today?**
* **What does it mean to truly "repent" or grieve over the consequences of our actions, even if we felt justified at the outset?**
* **In what ways do we sometimes "cut off" or marginalize those within our own spiritual family or community, and what are the consequences of such actions?**
* **How can we, as individuals and as a collective, work towards reconciliation and restoration when divisions arise within the body of Christ?**

### FAQ

**Why did the other tribes go to such extremes against Benjamin, leading to their near annihilation?**

Answer: The other tribes were provoked to extreme measures due to the heinous crime committed by the men of Gibeah (the gang rape and murder of the Levite's concubine, detailed in [Judges 19](/judges/19 "Judges 19 - The Levite and His Concubine")) and Benjamin's subsequent refusal to surrender the perpetrators. This defiance was seen as a corporate endorsement of the evil, a direct challenge to the moral and covenantal integrity of Israel. Coupled with the absence of a central, unifying authority ("no king in Israel"), the tribes acted with a zealous, but ultimately disproportionate, pursuit of justice, bound by a severe vow not to give their daughters to Benjamin as wives ([Judges 21:1](/judges/21-1 "Judges 21:1 - Israel's Vow Against Benjamin")). The escalating violence and lack of wise leadership led to a tragic overreach.

**Was this "repentance" a spiritual repentance towards God?**

Answer: While the Hebrew word _nāḥam_ can sometimes imply a spiritual turning, in this specific context, it primarily denotes a deep human lament, sorrow, and regret over the devastating consequences of their actions. It signifies a change of mind or feeling concerning the outcome of the war, rather than a profound spiritual turning to God in confession of their own collective sins (such as their lack of prayer before the war, or the severity of their vengeance). Their focus is on the loss of a brother tribe and the wound to Israel's unity, demonstrating a profound human grief over the tragedy they themselves had wrought.

**How was the tribe of Benjamin ultimately preserved after this near-annihilation?**

Answer: The preservation of Benjamin was a complex and ethically challenging process, detailed in the subsequent verses of [Judges 21](/judges/21 "Judges 21 - The Preservation of Benjamin"). Driven by their remorse and the desire to prevent a tribe from being "cut off," the Israelites realized they were bound by their vow not to give their daughters to Benjamin. To circumvent this, they first orchestrated the destruction of Jabesh-Gilead, whose inhabitants had not joined the war, and took their virgins as wives for the surviving Benjaminites ([Judges 21:8-14](/judges/21-8 "Judges 21:8-14 - Wives from Jabesh-Gilead")). When this was insufficient, they devised a plan for the remaining Benjaminites to ambush and carry off virgins from Shiloh during a festival, effectively allowing them to acquire wives without the other tribes directly "giving" their daughters ([Judges 21:16-23](/judges/21-16 "Judges 21:16-23 - Wives from Shiloh")). These actions, while morally questionable, highlight the desperate measures taken to preserve the twelve-tribe structure of Israel.

### CHRIST-CENTERED FULFILLMENT
The tragic narrative of Judges 21:6, with its lament over a "cut off" tribe and the profound disunity within Israel, powerfully foreshadows the desperate need for a true King who would bring unity, justice, and reconciliation. The brokenness of Israel's tribal confederacy, where "every man did that which was right in his own eyes," points to the ultimate failure of human leadership and the dire consequences of a people without a shepherd. Jesus Christ emerges as the ultimate answer to this chaos. He is the King who does not merely lament division but actively breaks down the dividing wall of hostility, making peace and creating one new humanity out of disparate groups ([Ephesians 2:14-16](/ephesians/2-14 "Ephesians 2:14-16 - Christ Our Peace")). Unlike the flawed human efforts to preserve Benjamin, Christ's work on the cross ensures the eternal preservation of His people, gathering them from every tribe and nation into one unified body ([Revelation 7:9-10](/revelation/7-9 "Revelation 7:9-10 - A Multitude from Every Nation")). He is the Good Shepherd who lays down His life for the sheep, ensuring that none of His flock are truly "cut off" or lost ([John 10:11](/john/10-11 "John 10:11 - The Good Shepherd"); [John 10:28](/john/10-28 "John 10:28 - Eternal Security")). The sorrow over a lost tribe in Judges highlights the divine grief over humanity's lostness due to sin, a grief that propelled God to send His Son to seek and save the lost ([Luke 19:10](/luke/19-10 "Luke 19:10 - The Son of Man Came to Seek and to Save the Lost")). In Christ, the promise of a united, complete, and eternally preserved people of God is perfectly fulfilled, transcending all earthly tribal divisions.

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 21:15

And the people repented them for Benjamin, because that the LORD had made a breach in the tribes of Israel.

Judges 20:23

(And the children of Israel went up and wept before the LORD until even, and asked counsel of the LORD, saying, Shall I go up again to battle against the children of Benjamin my brother? And the LORD said, Go up against him.)

Hosea 11:8

¶ How shall I give thee up, Ephraim? [how] shall I deliver thee, Israel? how shall I make thee as Admah? [how] shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together.

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.

Luke 19:41

¶ And when he was come near, he beheld the city, and wept over it,

Luke 19:42

Saying, If thou hadst known, even thou, at least in this thy day, the things [which belong] unto thy peace! but now they are hid from thine eyes.

2 Samuel 2:26

Then Abner called to Joab, and said, Shall the sword devour for ever? knowest thou not that it will be bitterness in the latter end? how long shall it be then, ere thou bid the people return from following their brethren?