What number verse is Judges 8:33 in the Bible?

Judges 8:33 is the 6,753rd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Judges 8:33 sits at position 6,753.

Translation

King James Version

And it came to pass, as soon as Gideon was dead, that the children of Israel turned again, and went a whoring after Baalim, and made Baalberith their god.

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KJV (with Strong's)

And it came to pass, as soon as Gideon ^H1439 was dead ^H4191, that the children ^H1121 of Israel ^H3478 turned again ^H7725, and went a whoring ^H2181 after ^H310 Baalim ^H1168, and made ^H7760 Baalberith ^H1170 their god ^H430.

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Complete Jewish Bible

But as soon as Gid'on was dead, the people of Isra'el again went astray after the ba'alim and made Ba'al-B'rit their god.

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Berean Standard Bible

And as soon as Gideon was dead, the Israelites turned and prostituted themselves with the Baals, and they set up Baal-berith as their god.

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American Standard Version

And it came to pass, as soon as Gideon was dead, that the children of Israel turned again, and played the harlot after the Baalim, and made Baal-berith their god.

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World English Bible Messianic

As soon as Gideon was dead, the children of Israel turned again, and played the prostitute after the Baals, and made Baal Berith their god.

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Geneva Bible (1599)

But when Gideon was dead, the children of Israel turned away and went a whoring after Baalim, and made Baal-berith their God.

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Young's Literal Translation

And it cometh to pass, when Gideon is dead, that the sons of Israel turn back and go a-whoring after the Baalim, and set over them Baal-Berith for a god;

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Study This Verse

SUMMARY

Judges 8:33 tragically chronicles Israel's immediate and profound spiritual relapse following the death of Gideon, their deliverer. Despite God's mighty acts of salvation through Gideon, the nation quickly abandoned their covenant relationship with Yahweh, turning back to the pervasive Canaanite worship of Baalim and explicitly adopting Baalberith as their god. This verse starkly illustrates the cyclical pattern of apostasy that characterized the period of the Judges, highlighting the fragility of faith without consistent, devoted leadership and the persistent allure of idolatry.

CONTEXT

Literary Context: Judges 8:33 serves as a somber and pivotal conclusion to the narrative of Gideon, marking a sharp downturn after his significant, though imperfect, leadership. The preceding verses detail Gideon's victory over Midian, his refusal of kingship, and his subsequent creation of an ephod from the spoils, which became an object of worship and "a snare to Gideon and his family" (Judges 8:27). While Gideon lived, there was a period of relative peace and a semblance of order. However, his death removed the last restraining influence against the deep-seated idolatrous tendencies of the people. This verse immediately precedes the rise of Abimelech, Gideon's son, whose violent and self-serving reign further plunges Israel into chaos and internal strife, directly demonstrating the dire consequences of the nation's spiritual abandonment. The verse thus acts as a crucial transition, moving from a period of fragile stability under a judge to one of severe internal conflict and accelerated spiritual decay.
Historical & Cultural Context: The period of the Judges (roughly 1200-1000 BC) was characterized by Israel's struggle to inhabit and control the land of Canaan, often coexisting with or being heavily influenced by the indigenous Canaanite populations. Canaanite religion was polytheistic, with a pantheon of gods, chief among them El (the supreme god), Asherah (his consort), and Baal (the storm god, responsible for rain and fertility). Baal worship was particularly insidious, involving rituals believed to ensure agricultural prosperity, often including sacred prostitution and child sacrifice. The term "Baalim" (plural) indicates the various local manifestations or cults of Baal. Israel, having been delivered from Egypt and given the Mosaic Law at Sinai, was commanded to worship Yahweh exclusively and to utterly destroy the Canaanite religious infrastructure (Deuteronomy 7:1-5). Their consistent failure to do so led to constant temptation and syncretism, where elements of Yahweh worship were blended with pagan practices. The mention of "Baalberith" points to a specific manifestation of Baal, likely worshipped in Shechem, where a temple to this deity existed (Judges 9:4).
Key Themes: Judges 8:33 powerfully encapsulates several recurring themes in the Book of Judges and the broader Old Testament narrative. Foremost is the theme of Spiritual Apostasy, vividly portrayed by Israel "turning again" from Yahweh to "go a whoring after Baalim." This imagery of spiritual infidelity underscores the covenant relationship between God and Israel as a marriage, where idolatry is seen as adultery, a profound betrayal of divine faithfulness. Closely related is the Peril of Idolatry, which is presented as a constant and destructive temptation for Israel, inevitably leading to divine judgment and oppression. The verse also highlights the Influence of Leadership, or lack thereof; Gideon's death immediately precipitates a nationwide spiritual decline, demonstrating how the absence of strong, godly leadership can quickly lead to societal and spiritual unraveling. Finally, the specific mention of "Baalberith" (Lord of the Covenant) underscores the theme of Covenant Unfaithfulness. By adopting a false god named "Lord of the Covenant," Israel was not merely adding another deity but actively attempting to replace or redefine their sacred covenant with Yahweh, seeking a new guarantor for their national identity and prosperity outside of God's revealed will. This act was a direct affront to the foundational promise and demands of the Mosaic Covenant, as outlined in passages like Exodus 20:3.

EXPOSITION AND ANALYSIS

Key Word Analysis

Baalim (Hebrew, Baʻal', H1168): This is the plural form of "Baal," meaning "lord" or "master." As a Phoenician deity, Baal was the primary storm and fertility god, believed to bring rain and ensure agricultural prosperity. The plural "Baalim" refers to the various local manifestations or cults of Baal, indicating that Israel's widespread apostasy encompassed diverse idolatrous practices prevalent across the region, a turning away from Yahweh to numerous local "lords."
Went a whoring (Hebrew, zânâh', H2181): This primitive root literally means "to commit adultery" or "to prostitute oneself" (often of the female, or simple fornication). Figuratively, and as used here, it powerfully denotes committing idolatry, portraying the Jewish people as the spouse of Yahweh. This metaphor emphasizes the profound intimacy and personal betrayal inherent in Israel's covenant relationship with God, where their pursuit of other deities is seen as spiritual adultery, betraying the exclusive devotion promised to Yahweh.
Baalberith (Hebrew, Baʻal_ _Bᵉrîyth', H1168): Translating to "Baal of (the) covenant," this specific deity was a special deity of the Shechemites. The mention of "Baalberith" is deeply ironic and significant, as Yahweh is the true "Lord of the Covenant" who established His covenant with Israel at Sinai. By making "Baalberith" their god, Israel was not merely adding another deity but directly attempting to replace Yahweh as the guarantor and object of their national covenant, seeking a false god to secure their prosperity and identity outside of God's revealed will.

Verse Breakdown

"And it came to pass, as soon as Gideon was dead": This opening clause establishes a direct causal link between Gideon's demise and Israel's immediate spiritual decline. It highlights the precarious nature of Israel's faith during this period, often dependent on the presence and influence of a strong leader. Gideon, despite his own spiritual compromises (like the ephod), had evidently served as a restraining force against wholesale apostasy. His death removed this barrier, demonstrating the fragility of a community's faith when it is not deeply rooted in individual conviction and corporate commitment to God, but rather relies on a single human figure.
"that the children of Israel turned again": The phrase "turned again" (Hebrew, shuv) signifies a reversion or return to a previous state, emphasizing the cyclical pattern of apostasy and repentance characteristic of the Judges period. It indicates that this was not a new temptation but a relapse into familiar, entrenched behaviors of unfaithfulness. It speaks to the persistent spiritual amnesia of the people, who repeatedly forgot God's deliverance and turned away from His commands despite previous experiences of divine judgment and restoration, highlighting a deep-seated spiritual malaise.
"and went a whoring after Baalim": This clause vividly describes the nature of Israel's apostasy as spiritual adultery. The plural "Baalim" indicates a widespread embrace of various local Canaanite fertility cults, demonstrating a comprehensive abandonment of exclusive devotion to Yahweh. The metaphor of "whoring" underscores the profound betrayal of their covenant relationship with God, likening their pursuit of false gods to a bride's infidelity to her husband, highlighting the emotional and spiritual depth of their unfaithfulness and the profound offense it caused to God.
"and made Baalberith their god": This final clause specifies the particular and deeply offensive nature of their idolatry. By explicitly making "Baalberith" (Lord of the Covenant) their god, Israel was not merely dabbling in syncretism but directly challenging and attempting to replace Yahweh as the sovereign covenant partner. This act was a deliberate rejection of the unique and exclusive covenant God had established with them, seeking a pagan deity to fulfill the role of their national protector and provider, thereby blaspheming the very concept of God's covenant faithfulness and His unique identity.

Literary Devices

Judges 8:33 employs several potent literary devices to convey its stark message. The most prominent is Metaphor, specifically the portrayal of Israel's idolatry as "whoring" or spiritual adultery. This device powerfully communicates the intimate and exclusive nature of God's covenant relationship with Israel, likening it to a marriage. By engaging in idolatry, Israel is depicted as a faithless bride, betraying the fidelity owed to her divine husband, Yahweh. This metaphor evokes strong emotional responses of betrayal and heartbreak, emphasizing the gravity of their sin beyond mere theological error. Furthermore, the verse uses Irony in the naming of "Baalberith." Yahweh is the true "Lord of the Covenant," yet Israel chooses a false god with this very title, creating a bitter irony that underscores their profound spiritual delusion and blasphemy. This choice highlights their attempt to find security and identity outside of their true covenant Lord. Finally, the verse functions as a form of Foreshadowing, setting the stage for the escalating chaos and moral decay detailed in the subsequent chapters of Judges, particularly the narrative of Abimelech, which directly follows this verse and is rooted in the very city (Shechem) where Baalberith was worshipped.

THEOLOGICAL AND THEMATIC CONNECTIONS

Judges 8:33 stands as a stark theological warning, illustrating the persistent human propensity for idolatry and the devastating consequences of spiritual complacency. It underscores the foundational biblical truth that God demands exclusive devotion, as enshrined in the first commandment. Israel's immediate relapse after Gideon's death reveals that true faith is not merely dependent on charismatic leadership but requires deep, personal commitment and corporate vigilance against the seductive allure of anything that usurps God's rightful place. The adoption of "Baalberith" is a chilling reminder that idolatry is not always about worshipping a physical idol but can involve seeking security, identity, or prosperity from sources other than God, thereby redefining one's ultimate allegiance. This verse powerfully teaches that covenant faithfulness is paramount, and any deviation leads to spiritual barrenness and societal breakdown, demonstrating the critical importance of unwavering devotion to the one true God.

REFLECTION AND APPLICATION

Judges 8:33 serves as a timeless mirror reflecting the human heart's vulnerability to spiritual drift and the subtle, yet pervasive, nature of idolatry. For believers today, this verse is a potent call to vigilance, reminding us that our spiritual health is not guaranteed by past victories or the presence of strong leaders, but by our ongoing, personal, and corporate commitment to exclusive devotion to God. We must honestly examine our lives for "Baalim"—anything that competes for God's rightful place, whether it be wealth, career, relationships, comfort, or even good causes, if they become ultimate. The immediate relapse after Gideon's death underscores that spiritual discipline is a continuous journey, requiring intentional cultivation of our relationship with Christ, prayer, engagement with Scripture, and active participation in a faithful community. Our loyalty to God must be absolute, for He alone is the true "Lord of the Covenant" who provides lasting security and identity, and only in Him can we find true fulfillment and steadfastness.

Questions for Reflection

What "Gideons" (influential leaders or seasons of spiritual fervor) have been present in my life, and how have I maintained or neglected my faith when those influences waned?
In what subtle ways might I be "whoring after Baalim" in my own life, allowing anything to take God's rightful place in my affections or trust?
How does my personal commitment to Christ contribute to or detract from the spiritual health of my community or church?
What practical steps can I take to cultivate a deeper, more resilient personal devotion to God that is not dependent on external circumstances or leaders?

FAQ

Why is Israel's idolatry described as "whoring" or "spiritual adultery" in this verse and elsewhere in the Bible?

Answer: The description of Israel's idolatry as "whoring" or "spiritual adultery" is a powerful and intentional metaphor used throughout the Old Testament, particularly by the prophets, to convey the profound nature of their unfaithfulness to God. It stems from the understanding of the covenant relationship between Yahweh and Israel as a sacred marriage. At Mount Sinai, God "married" Israel, pledging His faithfulness and demanding their exclusive devotion in return (Jeremiah 2:2). Just as a wife is to be exclusively devoted to her husband, Israel was to be exclusively devoted to Yahweh. Therefore, when Israel turned to worship other gods, it was not merely a theological error but a profound act of betrayal, akin to a wife committing adultery against her husband. This metaphor emphasizes the intimacy, exclusivity, and emotional depth of the covenant, highlighting the heartbreak and offense caused by Israel's infidelity. It underscores that God's relationship with His people is personal and deeply relational, not merely transactional. Prophets like Hosea vividly illustrate this concept, portraying God as the faithful, long-suffering husband pursuing His unfaithful bride (Hosea 1:2).

CHRIST-CENTERED FULFILLMENT

Judges 8:33, with its stark portrayal of Israel's immediate relapse into idolatry after Gideon's death, powerfully highlights humanity's desperate need for a perfect, enduring deliverer and a new covenant. Gideon, like all human judges, was imperfect and temporary; his influence waned with his life, leaving Israel vulnerable to their inherent spiritual weakness. This verse underscores the failure of human leadership and the Old Covenant to fundamentally transform the human heart and secure lasting faithfulness. It points forward to the ultimate "Lord of the Covenant," Jesus Christ, who is not merely a temporary judge but the eternal King and High Priest, whose perfect life, atoning death, and resurrection establish a New Covenant based on grace, not human performance (Hebrews 8:6-13). Unlike Gideon, whose death led to apostasy, Christ's death secured our redemption and, through His Spirit, empowers believers to live in genuine fidelity to God. He is the one true "Lord" who truly breaks the power of idolatry—whether it be the overt worship of false gods or the subtle idols of self-reliance, materialism, or comfort (Colossians 3:5). In Christ, we find the perfect and permanent leader, the faithful covenant partner who enables us to truly "flee from idolatry" (1 Corinthians 10:14) and remain steadfast in our devotion to the one true God, finding our ultimate identity and security in Him alone.

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Commentary on Judges 8 verses 29–35

29 ¶ And Jerubbaal the son of Joash went and dwelt in his own house.

30 And Gideon had threescore and ten sons of his body begotten: for he had many wives.

31 And his concubine that was in Shechem, she also bare him a son, whose name he called Abimelech.

32 And Gideon the son of Joash died in a good old age, and was buried in the sepulchre of Joash his father, in Ophrah of the Abiezrites.

33 And it came to pass, as soon as Gideon was dead, that the children of Israel turned again, and went a whoring after Baalim, and made Baalberith their god.

34 And the children of Israel remembered not the LORD their God, who had delivered them out of the hands of all their enemies on every side:

35 Neither shewed they kindness to the house of Jerubbaal, namely, Gideon, according to all the goodness which he had shewed unto Israel.

We have here the conclusion of the story of Gideon. 1. He lived privately, Jdg 8:29. He was not puffed up with his great honours, did not covet a palace or castle to dwell in, but retired to the house he had lived in before his elevation. Thus that brave Roman Who was called from the plough upon a sudden occasion to command the army when the action was over returned to his plough again. 2. His family was multiplied. He had many wives (therein he transgressed the law); by them he had seventy sons (Jdg 8:30), but by a concubine he had one whom he named Abimelech (which signifies, my father a king), that proved the ruin of his family, Jdg 8:31. 3. He died in honour, in a good old age, when he had lived as long as he was capable of serving God and his country; and who would desire to live any longer? And he was buried in the sepulchre of his fathers. 4. After his death the people corrupted themselves, and went all to naught. As soon as ever Gideon was dead, who had kept them close to the worship of the God of Israel, they found themselves under no restraint, and then they went a whoring after Baalim, Jdg 8:33. They went a whoring first after another ephod (Jdg 8:27), for which irregularity Gideon had himself given them too much occasion, and now they went a whoring after another god. False worships made way for false deities. They now chose a new god (Jdg 5:8), a god of a new name, Baal-berith (a goddess, say some); Berith, some think, was Berytus, the place where the Phoenicians worshipped this idol. The name signifies the Lord of a covenant. Perhaps he was so called because his worshippers joined themselves by covenant to him, in imitation of Israel's covenanting with God; for the devil is God's ape. In this revolt of Israel to idolatry they showed, (1.) Great ingratitude to God (Jdg 8:34): They remembered not the Lord, not only who had delivered them into the hands of their enemies, to punish them for their idolatry, but who had also delivered them out of the hands of their enemies, to invite them back again into his service; both the judgments and the mercies were forgotten, and the impressions of them lost. (2.) Great ingratitude to Gideon, Jdg 8:35. A great deal of goodness he had shown unto Israel, as a father to his country, for which they ought to have been kind to his family when he was gone, for that is one way by which we ought to show ourselves grateful to our friends and benefactors, and may be returning their kindnesses when they are in their graves. But Israel showed not this kindness to Gideon's family, as we shall find in the next chapter. No wonder if those who forget their God forget their friends.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 29–35. Public domain.

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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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Cross-References

Judges 9:46
And when all the men of the tower of Shechem heard that, they entered into an hold of the house of the god Berith.
Judges 9:4
And they gave him threescore and ten pieces of silver out of the house of Baalberith, wherewith Abimelech hired vain and light persons, which followed him.
Judges 2:19
And it came to pass, when the judge was dead, that they returned, and corrupted themselves more than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way.
Judges 2:17
And yet they would not hearken unto their judges, but they went a whoring after other gods, and bowed themselves unto them: they turned quickly out of the way which their fathers walked in, obeying the commandments of the LORD; but they did not so.
Judges 8:27
And Gideon made an ephod thereof, and put it in his city, even in Ophrah: and all Israel went thither a whoring after it: which thing became a snare unto Gideon, and to his house.
2 Chronicles 24:17
Now after the death of Jehoiada came the princes of Judah, and made obeisance to the king. Then the king hearkened unto them.
2 Chronicles 24:18
And they left the house of the LORD God of their fathers, and served groves and idols: and wrath came upon Judah and Jerusalem for this their trespass.