Judges 20:12

Hebrew (Westminster Leningrad Codex) Judges 20:12 appears in the Hebrew Old Testament. The text above is from the Westminster Leningrad Codex. Each word links to its Strong’s number, a concise gloss, and parsing drawn from the Open Scriptures Hebrew Bible morphology. Click any word for its full Brown-Driver-Briggs (BDB) entry.
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Judges 20:12 (World English Bible). Public Domain. Lemma interlinear Bible study tool, https://lemma.gebible.app/v/judges/20/12.

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English Translation
The tribes of Israel sent men through all the tribe of Benjamin, saying, What wickedness is this that is happen among you?
World English Bible · Public Domain
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Compare translations 3

The same verse in 3 English versions, stacked beneath the original-language interlinear above. Click any original word for its lexicon entry.

Each is an independent rendering of the whole verse — the interlinear is not word-aligned to these translations.

Highlighted words mark where these versions differ — a whole-verse word diff, not a word-by-word alignment.

  • World English Bible Public Domain
    The tribes of Israel sent men through all the tribe of Benjamin, saying, What wickedness is this that is happen among you?
  • King James Version Public Domain
    And the tribes of Israel sent men through all the tribe of Benjamin, saying, What wickedness is this that is done among you?
  • unfoldingWord Literal Text CC BY-SA 4.0
    And the tribes of Israel sent men into all of the tribes of Benjamin, saying, “What is this evil that has been done among you?

unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult).

Versions to compare (up to 4)

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Show all 18 translations

Every available English version of this verse, each an independent rendering of the whole verse.

  • World English Bible Public Domain
    The tribes of Israel sent men through all the tribe of Benjamin, saying, What wickedness is this that is happen among you?
  • Berean Standard Bible Public Domain
    And the tribes of Israel sent men throughout the tribe of Benjamin, saying, “What is this wickedness that has occurred among you?
  • Majority Standard Bible Public Domain
    And the tribes of Israel sent men throughout the tribe of Benjamin, saying, “What is this wickedness that has occurred among you?
  • King James Version Public Domain
    And the tribes of Israel sent men through all the tribe of Benjamin, saying, What wickedness is this that is done among you?
  • American Standard Version (1901) Public Domain
    And the tribes of Israel sent men through all the tribe of Benjamin, saying, What wickedness is this that is come to pass among you?
  • Revised Version (1885) Public Domain
    And the tribes of Israel sent men through all the tribe of Benjamin, saying, What wickedness is this that is come to pass among you?
  • Geneva Bible (1599) Public Domain
    And the tribes of Israel sent men through al the tribe of Beniamin, saying, What wickednesse is this that is committed among you?
  • Douay-Rheims (1899) Public Domain
    And they sent messengers to all the tribe of Benjamin to say to them: Why hath so great an abomination been found among you?
  • Young's Literal Translation Public Domain
    And the tribes of Israel send men among all the tribes of Benjamin, saying, `What `is' this evil which hath been among you?
  • Literal Standard Version CC BY-SA 4.0
    And the tribes of Israel send men among all the tribes of Benjamin, saying, “What [is] this evil which has been among you?
  • Unlocked Literal Bible CC BY-SA 4.0
    The tribes of Israel sent men through all the tribe of Benjamin, saying, “What is this wickedness that was done among you?
  • unfoldingWord Literal Text CC BY-SA 4.0
    And the tribes of Israel sent men into all of the tribes of Benjamin, saying, “What is this evil that has been done among you?
  • Darby Bible Public Domain
    And the tribes of Israel sent men through all the tribe of Benjamin, saying, "What wickedness is this that has taken place among you?
  • World Messianic Bible Public Domain
    The tribes of Israel sent men through all the tribe of Benjamin, saying, “What wickedness is this that has happened among you?
  • Webster's Bible Public Domain
    And the tribes of Israel sent men through all the tribe of Benjamin, saying, What wickedness is this that is done among you?
  • Free Bible Version CC BY-SA 4.0
    The Israelite tribes also sent men throughout the territory of Benjamin, asking the people, “What are you doing about this terrible evil that has taken place among you?
  • Bible in Basic English Public Domain
    And the tribes of Israel sent men through all the tribe of Benjamin saying, What is this evil which has been done among you?
  • JPS Tanakh (1917) Public Domain
    And the tribes of Israel sent men through all the tribe of Benjamin, saying: 'What wickedness is this that is come to pass among you?

Literal Standard Version (2020), Covenant Press — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). Unlocked Literal Bible (unfoldingWord) — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult). Free Bible Version, Dr. Jonathan Gallagher — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org).

Word by word

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בִנְיָמִ֖ן
Binyâmîyn
H1144
“Benjamin”
Noun, Proper
Part of Speech
Noun
Type
Proper
Full BDB Definition

Origin: from H1121 and H3225

TWOT: 254a

Benjamin = "son of the right hand" - Jacob's and Rachel's youngest son, Joseph's full brother - son of Bilhan, great-grandson of Benjamin - a Benjamite, one of the sons of Harim, in the time of Ezra who had taken a strange wife - the tribe descended from Benjamin, the son of Jacob
  1. וַֽיִּשְׁלְח֞וּ shâlach H7971 “and · to send” Conjunction + Verb, Qal, Sequential Imperfect, 3rd Person, Masculine, Plural
  2. שִׁבְטֵ֤י shêbeṭ H7626 “staffs of” Noun, Common, Masculine, Plural, Construct
  3. יִשְׂרָאֵל֙ Yisrâʼêl H3478 “Israel” Noun, Proper
  4. אֲנָשִׁ֔ים ʼîysh H376 “men” Noun, Common, Masculine, Plural, Absolute
  5. בְּכָל kôl H3605 “in/at · all of” Preposition + Noun, Common, Masculine, Singular, Construct
  6. שִׁבְטֵ֥י shêbeṭ H7626 “staffs of” Noun, Common, Masculine, Plural, Construct
  7. לֵאמֹ֑ר ʼâmar H559 “to say” Preposition + Verb, Qal, Infinitive Construct
  8. מָ֚ה mâh H4100 “what” Particle, Interrogative
  9. הָרָעָ֣ה raʻ H7451 “the · evil” Particle, Definite Article + Noun, Common, Feminine, Singular, Absolute
  10. הַזֹּ֔את zôʼth H2063 “the · this” Particle, Definite Article + Pronoun, Demonstrative, Feminine, Singular
  11. אֲשֶׁ֥ר ʼăsher H834 “which” Particle, Relative
  12. נִהְיְתָ֖ה hâyâh H1961 “to be” Verb, Niphal, Perfect, 3rd Person, Feminine, Singular

About this verse

These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →

14
words
12
distinct lemmas
Historical
section

Grammatical profile

  • 3 verbs
  • 7 nouns
  • 1 pronoun
  • 1 preposition
  • 2 particles

Verb forms

  • וַֽיִּשְׁלְח֞וּ Qal · Sequential Imperfect
  • לֵאמֹ֑ר Qal · Infinitive Construct
  • נִהְיְתָ֖ה Niphal · Perfect

Repetition

A word recurs within this verse — often emphatic in Hebrew:

  • שִׁבְטֵ֤י staff H7626 ×2

Hebrew & Septuagint length

In English translation the verse runs 22 words from the Hebrew and 24 from the Septuagint (LXX English) — closely comparable.

A rough comparison of the two English renderings, which tokenize alike — not a word-level alignment.

Word counts can differ between the Hebrew and the Greek without any difference in meaning — e.g. the Hebrew direct-object marker אֵת has no separate Greek word, and Greek often adds the article ὁ.

In the original languages it is 14 Hebrew tokens and 19 Greek tokens — but the two are counted differently (Hebrew bundles its prefixes and suffixes into one token; the Greek is in lemma form), so that isn’t a like-for-like length.

Cross-references

5

Topical passages linked to Judges 20:12 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.

  • Deuteronomy 13:14 then shall you inquire, and make search, and ask diligently; and, behold, if it be truth, and the thing certain, that such abomination is done in the midst of you,
  • Joshua 22:13–16 The children of Israel sent to the children of Reuben, and to the children of Gad, and to the half-tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest,
  • Deuteronomy 20:10 When you draw near to a city to fight against it, then proclaim peace to it.
  • Matthew 18:15–18 "If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your brother.
  • Romans 12:18 If it is possible, as much as it is up to you, be at peace with all men.

Cross-references courtesy of OpenBible.info (CC BY 4.0).

Hebrew and Greek witnesses Masoretic Hebrew ↔ Greek Septuagint

The same verse in the two great witnesses to the Old Testament, shown verse-for-verse.

These are two independent witnesses, not word-aligned to each other, and the Septuagint is shown in lemma (dictionary) form.

Hebrew Judges 20:12 Masoretic · Westminster Leningrad Codex

וַֽיִּשְׁלְח֞וּ שִׁבְטֵ֤י יִשְׂרָאֵל֙ אֲנָשִׁ֔ים בְּכָל שִׁבְטֵ֥י בִנְיָמִ֖ן לֵאמֹ֑ר מָ֚ה הָרָעָ֣ה הַזֹּ֔את אֲשֶׁ֥ר נִהְיְתָ֖ה בָּכֶֽם

The tribes of Israel sent men through all the tribe of Benjamin, saying, What wickedness is this that is happen among you?

World English Bible · Public Domain

Greek LXX Judges 20:12 Septuagint · lemma form

καί ἀποστέλλω ὁ φυλή ἰσραήλ ἀνήρ ἐν πᾶς φυλή βενιαμίν λέγω τίς ὁ πονηρία οὗτος ὁ γίγνομαι ἐν σύ

And the tribes of Israel sent men through the whole tribe of Benjamin, saying, What is this wickedness that has been wrought among you?

LXX2012 (modern English Septuagint) · Public Domain

Hebrew: Westminster Leningrad Codex (CC BY 4.0). Greek: Septuagint (public domain); English from LXX2012 (modern English Septuagint) (Public Domain). How the Septuagint differs from the Hebrew →

Targum (Aramaic paraphrase)

1

The Targum is the ancient Jewish Aramaic paraphrase of the Hebrew Scriptures — an interpretive translation, not the Hebrew text itself. Onkelos (literal) and Pseudo-Jonathan (expansive) render the Torah, and Jonathan the Prophets. Coverage is partial: where no permissively-licensed English translation exists for a verse, only the Aramaic is shown. This is verse-level text, not a word-by-word alignment to the Hebrew.

  1. Targum Jonathan Prophets (Joshua–Malachi)
    וּשְׁלָחוּ שִׁבְטַיָא דְיִשְׂרָאֵל גַבְרִין בְּכָל שִׁבְטָא דְבִנְיָמִין לְמֵימָר מַה בִּישְׁתָא הָדָא דַהֲוָת בְּכוֹן:

    (no public-domain English translation for this verse)

    Targum Jonathan — Aramaic: “Mikraot Gedolot” (public domain). English: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “London "Chaldee Paraphrase," 1871” (public domain). Text via Sefaria.

Commentary

Notes on Judges 20:12 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.

Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →

Matthew Henry's Commentary

Here is, I. The fair and just demand which the tribes of Israel, now encamped, sent to the tribe of Benjamin, to deliver up the malefactors of Gibeah to justice, Jdg 20:12, Jdg 20:13. If the tribe of Benjamin had come up, as they ought to have done, to the assembly, and agreed with them in their resolution, there would have been none to deal with but the men of Gibeah only, but they, by their absence, taking part with the criminals, application must be made to them all. The Israelites were zealous against the wickedness that was committed, yet they were discreet in their zeal, and did not think it would justify them in falling upon the whole tribe of Benjamin unless they, by refusing to give up the criminals, and protecting them against justice, should make themselves guilty, ex post facto - as accessaries after the fact. They desire them to consider how great the wickedness was that was committed (Jdg 20:12), and that it was done among them: and how necessary it was therefore that they should either punish the malefactors with death themselves, according to the law of Moses, or deliver them up to the general assembly, to be so much the more publicly and solemnly punished, that evil might be put away from Israel, the national guilt removed, the infection stopped by cutting off the gangrened part, and national judgments prevented; for the sin was so very like that of the Sodomites that they might justly fear, if they did not punish it, God would rain hail from heaven upon them, as he did, not only upon Sodom, but the neighbouring cities. If the Israelites had not made this reasonable demand, they would have had much more reason to lament the following desolations of Benjamin. All methods of accommodation must be used before we go to war or go to law. The demand was like that of Joab's to Abel, Sa2 20:20, Sa2 20:21. "Only deliver up the traitor, and we will lay down our arms." On these terms, and no other, God will be at peace with us, that we part with our sins, that we mortify and crucify our lusts, and then all shall be well; his anger will be turned away.

II. The wretched obstinacy and perverseness of the men of Benjamin, who seem to have been as unanimous and zealous in their resolutions to stand by the criminals as the rest of the tribes were to punish them, so little sense had they of their honour, duty, and interest. 1. They were so prodigiously vile as to patronise the wickedness that was committed: They would not hearken to the voice of their brethren (Jdg 20:13), either because those of that tribe were generally more vicious and debauched at this time than the rest of the tribes, and therefore would not bear to have that punished in others of which they knew themselves guilty (some of the most fruitful and pleasant parts of Canaan fell to the lot of this tribe; their land, like that of Sodom, was as the garden of the Lord, which perhaps helped to make the inhabitants, like the men of Sodom, wicked, and sinners before the Lord exceedingly, Gen 13:10, Gen 13:13), or because (as bishop Patrick suggests) they took it ill that the other tribes should meddle with their concerns; they would not do that which they knew was their duty because they were reminded of it by their brethren, by whom they scorned to be taught and controlled. If there were any wise men among them that would have complied with the demand made, yet they were overpowered by the majority, who thus made the crime of the men of Gibeah their own. Thus we have fellowship with the unfruitful works of darkness if we say A confederacy with those that have, and make ourselves guilty of other men's sins by countenancing and defending them. It seems there is no cause so bad but it will find some patrons, some advocates, to appear for it; but woe be to those by whom such offences come. Those will have a great deal to answer for that obstruct the course of necessary justice, and strengthen the hands of the wicked, by saying, O wicked man! thou shalt not die.

2. They were so prodigiously vain and presumptuous as to make head against the united force of all Israel. Never, surely, were men so wretchedly infatuated as they were when they took up arms in opposition, (1.) To so good a cause as Israel had. How could they expect to prosper when they fought against justice, and consequently against the just God himself, against those that had the high priest and the divine oracle on their side, and so acted in downright rebellion against the sacred and supreme authority of the nation. (2.) To so great a force as Israel had. The disproportion of their numbers was much greater than that, Luk 14:31, Luk 14:32, where he that had but 10,000 durst not meet him that came against him with 20,000, and therefore desired conditions of peace. There the enemy was but two to one, here above fifteen to one; yet they despised conditions of peace. All the forces they could bring into the field were but 26,000 men, besides 700 men of Gibeah (Jdg 20:15); yet with these they will dare to face 400,000 men of Israel, Jdg 20:17. Thus sinners are infatuated to their own ruin, and provoke him to jealousy who is infinitely stronger than they, Co1 10:22. But it should seem they depended upon the skill of their men to make up what was wanting in numbers, especially a regiment of slingers, 700 men, who, though left-handed, were so dexterous at slinging stones that they would not be a hair's breadth beside their mark, Jdg 20:16. But these good marksmen were very much out in their aim when they espoused this bad cause. Benjamin signifies the son of the right hand, yet we find his posterity left-handed.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Trapp's Complete Commentary

John Trapp

Jdg 20:12 And the tribes of Israel sent men through all the tribe of Benjamin, saying, What wickedness [is] this that is done among you?

Ver. 12. And the tribes of Israel sent men.] They would treat before they would fight, and hear both parties ere they would determine for either, though it were a clear case, according to the old rule -

“Mητε δικην δικασης πριν αμφοιν μυθον ακουσης.”

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Joseph Benson's Commentary

Jdg 20:12. The tribes of Israel sent men, &c. — Before they marched forward they sent an embassy to the Benjamites, to complain of the wickedness that had been committed, and the injury that had been done by some of their tribe, and to demand that the offenders might be delivered up to justice. This was a wise and just course, that the innocent might be separated from the guilty, and a fair opportunity given them of preventing their own ruin by doing what their duty, honour, and interest laid them under an indispensable obligation to do; by delivering up those vile malefactors, whom they could not keep without bringing the curse of God upon themselves. But why did not these tribes of Israel show equal zeal against the conduct of the idolatrous Danites, which, as the last-mentioned author observes, “though less destructive to the peace of society, more immediately struck at the honour of God and the interests of religion?” Could this be owing to any thing else than the very low state of religion among them, and their indifference and unconcern about the honour of God? And yet idolatry was the only crime on account of which they were commanded to levy war against their brethren.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Whedon's Commentary on the Bible

Daniel D. Whedon

PREPARATIONS FOR WAR, Jdg_20:12-19.

12. Sent men — The Benjamites knew of Israel’s gathering at Mizpeh, (Jdg_20:3,) and they had themselves, probably, been notified to meet there, as had the other tribes; but no Benjamite seems to have appeared in that assembly.

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Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Geneva Bible (1599)

Geneva Bible translators

That is, every family of the tribe.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Ellicott's Commentary for English Readers

(12) Through all the tribe of Benjamin. —It was equitable to send this embassy, although the Benjamites had not come to the sacred gathering at Mizpeh. The word for “tribe” is in the plural, so that it is, “the tribes of Israel sent men through all the tribes of Benjamin.” Clearly, in the latter instance shebet means a family. (See Note on Jdg_18:19, and Num_4:18 : “the tribe of the families of Kohath.) There were ten families in the tribe of Benjamin (Gen_46:21).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

The Cambridge Bible for Schools and Colleges

gen. ed. J. J. S. Perowne

12. the tribe of Benjamin] So the Versions, reading the singular. The plural (see marg.) is probably due to a mistaken repetition of the plur. form of the word in the preceding sentence.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

John Gill's Exposition

And the tribes of Israel sent men through all the tribes of Benjamin,.... Meaning the families of Benjamin; for as sometimes a tribe is called a family, Jos 7:17 so a family is called a tribe; and there were ten families in the tribe of Benjamin, according to the number of his sons, the fathers of these families. Gen 46:21, which being numerous and powerful, and consisting of men of courage, and expert in war, thought themselves a match for the ten tribes of Israel now assembled, who sent one out of each tribe, very probably ten in all, upon this errand; for they judged it most advisable, before they went to war with them, to try to get the offenders, delivered up to justice, and so prevent the shedding of blood of either side; and the rather, as there were none of the tribe of Benjamin at this assembly, and which indeed might give them reason to suspect they meant not to join with them in an amicable manner in this affair: however, they were willing to try peaceable methods first:

saying, what wickedness is this that is done among you? not that they were sent to inquire what the crime was that was committed, that was fully known; but by putting the question in this manner, their design was to aggravate it, and to put the men of Benjamin on considering how great it was, what an enormous sin it was that was committed, and that among them; and therefore it lay upon them, either to punish the perpetrators of it themselves or deliver them up to them to be punished according to the common law of Israel.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Haydock's Catholic Bible Commentary

Sent. The law of nations requires that satisfaction be demanded, (Calmet) before a war commence. (Menochius) --- The former resolution (ver. 9,) was only conditional, if the Benjamites should prefer defending their brethren of Gabaa, before punishing them, as they deserved. (Calmet) --- Indeed their absenting themselves from this general assembly, implied as much, and the Israelites were determined, at any rate, to see that the guilty were duly punished. (Haydock) --- Tribe. Hebrew, "tribes," denoting the great families of Benjamin, Genesis xlvi. 21., and Numbers xxvi. 38.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Matthew Poole's English Annotations

The tribe, Heb. tribes; either the plural number for the singular; or rather tribe is put for family, as was noted before, as families are elsewhere put for tribes. They take a wise and a just course, in sending to all the parts and families of the tribe, to separate the innocent from the guilty, and to give them a fair opportunity of preventing their ruin, by doing nothing but what their duty, honour, and interest obliged them to, even by delivering up those vile malefactors, whom they could not keep without horrid guilt and shame, and bringing the curse of God upon themselves.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The Pulpit Commentary

Tribe of Benjamin. The Hebrew has tribes, meaning probably families, as the word is used Num_4:18. Vice versa, family is used for tribe, Jud_1:17:7 18:11. What wickedness, etc. The message was perhaps toe sharp and peremptory to be successful. It roused the pride and tribal independence of the Benjamites to resist. We must suppose the message to have preceded in point of time the hostile gathering recorded in ver. 11. It was probably sent before the council broke up. (see above, Jud_1:7:25 8:4, and note)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

John Wesley's Explanatory Notes

All the tribe - They take a wise and a just course, in sending to all the parts of the tribe, to separate the innocent from the guilty, and to give them a fair opportunity of preventing their ruin, by doing what their duty, honour, and interest obliged them to; by delivering up those vile malefactors, whom they could not keep without bringing the curse of God upon themselves.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Keil & Delitzsch

C. F. Keil & F. Delitzsch

Before the tribes of Israel entered upon the war, they sent men to all the tribes of Benjamin, who were to demand that the culprits in Gibeah should be given up to be punished, that the evil might thus be exterminated from Israel, according to the law in Deu 22:22 as compared with Jdg 13:6 and Jdg 17:12. "The tribes of Benjamin" are the same as "the families of Benjamin:" the historian pictured to himself the different divisions of the tribe of Benjamin as warlike powers about to carry on a war with the other tribes of Israel. The word shebet (tribe) is used in a different way in Num 4:18. But the Benjaminites would not hearken to the voice of their brethren, the other tribes of Israel. The Keri (sons of Benjamin) is a needless alteration, since Benjamin may be construed with the plural as a collective term. By refusing this just demand on the part of the other tribes, the Benjaminites took the side of the culprits in Gibeah, and compelled the congregation to make war upon the whole tribe.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

unfoldingWord translationNotes

Door43 World Missions Community

put them to death

This is an idiom. AT: "kill them" or "execute them" (See: Idiom)

the voice of their brothers

Here "voice" refers to the message that they spoke. AT: "what their brother said" (See: Metonymy)

translationWords

die

brother

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Rashi

Rabbi Shlomo Yitzchaki (Rashi)

To all the tribes of Binyomin. Their ten clans were considered ten families, so that twelve tribes would emanate from Rochel.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

Lesson kit

Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.

Judges, in the Historical, opens this verse with 14 words (12 distinct Hebrew lemmas). Its most distinctive word is Binyâmîyn (“Benjamin”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

  1. What does “Benjamin” (Binyâmîyn) contribute to the verse as a whole?
  2. How does Deuteronomy 13:14, which shares this passage’s theme, read alongside this verse?
  3. What does the repetition of “staff” (2× in this one verse) do in this verse?
  4. The translations on this page render this verse differently — a whole-verse word diff, not a word-by-word alignment. What might account for the different wordings?
  5. «וַֽיִּשְׁלְח֞וּ» is a Qal Sequential Imperfect verb. How does that grammatical form shape the action described?
  6. Compare how Matthew Henry's Commentary and Trapp's Complete Commentary read this verse. Where do they agree or differ?

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