Judges 21:22

Judges 21:22 in Multiple Translations

Berean Standard Bible BSB

When their fathers or brothers come to us to complain, we will tell them, ‘Do us a favor by helping them, since we did not get wives for each of them in the war. Since you did not actually give them your daughters, you have no guilt.’”

King James Version KJV

And it shall be, when their fathers or their brethren come unto us to complain, that we will say unto them, Be favourable unto them for our sakes: because we reserved not to each man his wife in the war: for ye did not give unto them at this time, that ye should be guilty.

American Standard Version ASV

And it shall be, when their fathers or their brethren come to complain unto us, that we will say unto them, Grant them graciously unto us, because we took not for each man of them his wife in battle, neither did ye give them unto them, else would ye now be guilty.

Bible in Basic English BBE

And when their fathers or their brothers come and make trouble, you are to say to them, Give them to us as an act of grace; for we did not take them as wives for ourselves in war; and if you yourselves had given them to us you would have been responsible for the broken oath.

Free Bible Version FBV

If their fathers or brothers come complaining to us, we'll tell them, ‘Please do us a favor, because we couldn't find enough wives for them in the war. And it's not as if you're guilty of breaking the oath since you didn't give them in marriage.’”

Geneva Bible 1599 GNV

And when their fathers or their brethren come vnto vs to complaine, we wil say vnto them, Haue pitie on them for our sakes, because we reserued not to eche man his wife in the warre, and because ye haue not giuen vnto them hitherto, ye haue sinned.

Young's Literal Translation YLT

and it hath been, when their fathers or their brethren come in to plead unto us, that we have said unto them, Favour us [by] them, for we have not taken [to] each his wife in battle, for ye — ye have not given to them at this time [that] ye are guilty.'

World English Bible WEB

It shall be, when their fathers or their brothers come to complain to us, that we will say to them, ‘Grant them graciously to us, because we didn’t take for each man his wife in battle, neither did you give them to them; otherwise you would now be guilty.’”

Noah Webster Bible WBS

And it shall be, when their fathers or their brethren come to us to complain, that we will say to them, Be favorable to them for our sakes: because we reserved not to each man his wife in the war: for ye did not give to them at this time, that ye should be guilty.

Douay-Rheims 1899 DRV

And when their fathers and their brethren shall come, and shall begin to complain against you, and to chide, we will say to them: Have pity on them for they took them not away as by the right of war or conquest, but when they asked to have them, you gave them not, and the fault was committed on your part.

Translation for Translators T4T

If their fathers or brothers come to us and complain about what you have done, we will say to them, ‘Be kind to the men of the tribe of Benjamin. When we fought them, we did not leave any women alive to become their wives, and you did not give those young women to the men from the tribe of Benjamin. They stole them. So you will not be guilty, even though you said that you would not allow any of your daughters to marry one of them.’ ”

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Berean Amplified Bible — Judges 21:22

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Judges 21:22 Interlinear (Deep Study)

BIB

HEB וְ/הָיָ֡ה כִּֽי יָבֹ֣אוּ אֲבוֹתָ/ם֩ א֨וֹ אֲחֵי/הֶ֜ם ל/רוב לָ/רִ֣יב אֵלֵ֗י/נוּ וְ/אָמַ֤רְנוּ אֲלֵי/הֶם֙ חָנּ֣וּ/נוּ אוֹתָ֔/ם כִּ֣י לֹ֥א לָקַ֛חְנוּ אִ֥ישׁ אִשְׁתּ֖/וֹ בַּ/מִּלְחָמָ֑ה כִּ֣י לֹ֥א אַתֶּ֛ם נְתַתֶּ֥ם לָ/הֶ֖ם כָּ/עֵ֥ת תֶּאְשָֽׁמוּ

וְ/הָיָ֡ה hâyâh H1961 to be Conj | V-Qal-Perf-3ms

כִּֽי kîy H3588 for Conj

יָבֹ֣אוּ bôwʼ H935 Lebo V-Qal-Imperf-3mp

אֲבוֹתָ/ם֩ ʼâb H1 father N-mp | Suff

א֨וֹ ʼôw H176 or Conj

אֲחֵי/הֶ֜ם ʼâch H251 brother N-mp | Suff

ל/רוב rîyb H7378 to contend Prep | V-Qal-Inf-a

לָ/רִ֣יב rîyb H7378 to contend Prep | V-Qal-Inf-a

אֵלֵ֗י/נוּ ʼêl H413 to(wards) Prep | Suff

וְ/אָמַ֤רְנוּ ʼâmar H559 to say Conj | V-Qal-Perf-1cp

אֲלֵי/הֶם֙ ʼêl H413 to(wards) Prep | Suff

חָנּ֣וּ/נוּ chânan H2603 be gracious V-Qal-Impv-2mp | Suff

אוֹתָ֔/ם ʼêth H853 Obj. DirObjM | Suff

כִּ֣י kîy H3588 for Conj

לֹ֥א lôʼ H3808 not Part

לָקַ֛חְנוּ lâqach H3947 to take V-Qal-Perf-1cp

אִ֥ישׁ ʼîysh H376 man N-ms

אִשְׁתּ֖/וֹ ʼishshâh H802 woman N-fs | Suff

בַּ/מִּלְחָמָ֑ה milchâmâh H4421 battle Prep | N-fs

כִּ֣י kîy H3588 for Conj

לֹ֥א lôʼ H3808 not Part

אַתֶּ֛ם ʼattâh H859 you(m.s.) Pron

נְתַתֶּ֥ם nâthan H5414 to give V-Qal-Perf-2mp

לָ/הֶ֖ם Prep | Suff

כָּ/עֵ֥ת ʻêth H6256 time Prep | N-cs

תֶּאְשָֽׁמוּ ʼâsham H816 be guilty V-Qal-Imperf-2mp

Hebrew Word Study

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Hebrew Word Reference — Judges 21:22

וְ/הָיָ֡ה hâyâh H1961 "to be" Conj | V-Qal-Perf-3ms

The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.

Definition: 1) to be, become, come to pass, exist, happen, fall out 1a) (Qal) 1a1) --- 1a1a) to happen, fall out, occur, take place, come about, come to pass 1a1b) to come about, come to pass 1a2) to come into being, become 1a2a) to arise, appear, come 1a2b) to become 1a2b1) to become 1a2b2) to become like 1a2b3) to be instituted, be established 1a3) to be 1a3a) to exist, be in existence 1a3b) to abide, remain, continue (with word of place or time) 1a3c) to stand, lie, be in, be at, be situated (with word of locality) 1a3d) to accompany, be with 1b) (Niphal) 1b1) to occur, come to pass, be done, be brought about 1b2) to be done, be finished, be gone

Usage: Occurs in 3131 OT verses. KJV: beacon, [idiom] altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, [phrase] follow, happen, [idiom] have, last, pertain, quit (one-) self, require, [idiom] use. See also: Genesis 1:2; Genesis 17:4; Genesis 36:11.

כִּֽי kîy H3588 "for" Conj

A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.

Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore

Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.

יָבֹ֣אוּ bôwʼ H935 "Lebo" V-Qal-Imperf-3mp

This verb means to go or come, and is used in many contexts, such as entering a place or approaching someone, as seen in the book of Genesis. It can also mean to abide or apply, and is translated in various ways in the KJV Bible. This term is related to the name Lebo Hamath.

Definition: A shortened name of Lebo Hamath complined withcha.mat (חֲמָת "Hamath" H2574) This name means to go in, enter

Usage: Occurs in 2307 OT verses. KJV: abide, apply, attain, [idiom] be, befall, [phrase] besiege, bring (forth, in, into, to pass), call, carry, [idiom] certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, [idiom] doubtless again, [phrase] eat, [phrase] employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, [phrase] follow, get, give, go (down, in, to war), grant, [phrase] have, [idiom] indeed, (in-) vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, [idiom] (well) stricken (in age), [idiom] surely, take (in), way. See also: Genesis 2:19; Genesis 32:7; Exodus 1:19.

אֲבוֹתָ/ם֩ ʼâb H1 "father" N-mp | Suff

In Hebrew, this word means father, whether literal or figurative. It is used to describe God as the father of his people, as well as human fathers like Abraham. The word is about a paternal relationship or authority.

Definition: 1) father of an individual 2) of God as father of his people 3) head or founder of a household, group, family, or clan 4) ancestor 4a) grandfather, forefathers - of person 4b) of people 5) originator or patron of a class, profession, or art 6) of producer, generator (fig.) 7) of benevolence and protection (fig.) 8) term of respect and honour 9) ruler or chief (spec.) Also means: av (אַב "father" H0002)

Usage: Occurs in 1060 OT verses. KJV: chief, (fore-) father(-less), [idiom] patrimony, principal. Compare names in 'Abi-'. See also: Genesis 2:24; Genesis 42:37; Leviticus 19:3.

א֨וֹ ʼôw H176 "or" Conj

Desire can also mean or, and, or if, showing a choice between options, as seen in Proverbs 31:4. It is used to express alternatives or possibilities.

Definition: 1) or, rather 1a) implying that the latter choice is preferred 1b) or if, introducing an example to be seen under a particular principle 1c) (in series) either...or, whether...or 1d) if perchance 1e) except, or else 2) whether, not the least, if, otherwise, also, and, then

Usage: Occurs in 218 OT verses. KJV: also, and, either, if, at the least, [idiom] nor, or, otherwise, then, whether. See also: Genesis 24:49; Leviticus 25:49; Proverbs 30:31.

אֲחֵי/הֶ֜ם ʼâch H251 "brother" N-mp | Suff

In the Bible, this Hebrew word means a brother or male sibling, but it can also refer to a close relative, friend, or someone with a similar relationship. It is used to describe the bond between brothers, like the relationship between Cain and Abel in Genesis.

Definition: : male-sibling 1) brother 1a) brother of same parents 1b) half-brother (same father) 1c) relative, kinship, same tribe 1d) each to the other (reciprocal relationship) 1e) (fig.) of resemblance

Usage: Occurs in 572 OT verses. KJV: another, brother(-ly); kindred, like, other. Compare also the proper names beginning with 'Ah-' or 'Ahi-'. See also: Genesis 4:2; Genesis 42:13; Numbers 25:6.

ל/רוב rîyb H7378 "to contend" Prep | V-Qal-Inf-a

In the Bible, this Hebrew word means to argue or contend with someone, like in a lawsuit or a heated debate. It is used in various forms, such as physically fighting or verbally complaining. This concept appears in books like Genesis and Exodus.

Definition: 1) to strive, contend 1a) (Qal) 1a1) to strive 1a1a) physically 1a1b) with words 1a2) to conduct a case or suit (legal), sue 1a3) to make complaint 1a4) to quarrel 1b) (Hiphil) to contend against

Usage: Occurs in 59 OT verses. KJV: adversary, chide, complain, contend, debate, [idiom] ever, [idiom] lay wait, plead, rebuke, strive, [idiom] thoroughly. See also: Genesis 26:20; Job 40:2; Psalms 35:1.

לָ/רִ֣יב rîyb H7378 "to contend" Prep | V-Qal-Inf-a

אֵלֵ֗י/נוּ ʼêl H413 "to(wards)" Prep | Suff

This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.

Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)

Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.

וְ/אָמַ֤רְנוּ ʼâmar H559 "to say" Conj | V-Qal-Perf-1cp

This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.

Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)

Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.

אֲלֵי/הֶם֙ ʼêl H413 "to(wards)" Prep | Suff

חָנּ֣וּ/נוּ chânan H2603 "be gracious" V-Qal-Impv-2mp | Suff

This Hebrew word means to show kindness or favor, often by bending or stooping to help someone in need, as seen in the actions of God towards his people.

Definition: 1) to be gracious, show favour, pity 1a) (Qal) to show favour, be gracious 1b) (Niphal) to be pitied 1c) (Piel) to make gracious, make favourable, be gracious 1d) (Poel) to direct favour to, have mercy on 1e) (Hophal) to be shown favour, be shown consideration 1f) (Hithpael) to seek favour, implore favour

Usage: Occurs in 73 OT verses. KJV: beseech, [idiom] fair, (be, find, shew) favour(-able), be (deal, give, grant (gracious(-ly), intreat, (be) merciful, have (shew) mercy (on, upon), have pity upon, pray, make supplication, [idiom] very. See also: Genesis 33:5; Psalms 37:21; Psalms 4:2.

אוֹתָ֔/ם ʼêth H853 "Obj." DirObjM | Suff

In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.

Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)

Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.

כִּ֣י kîy H3588 "for" Conj

לֹ֥א lôʼ H3808 "not" Part

The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.

Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)

Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.

לָקַ֛חְנוּ lâqach H3947 "to take" V-Qal-Perf-1cp

This Hebrew word means to take or get something, and it is used in many different ways in the Bible. It can mean to take a wife, to take possession of something, or to receive a gift. For example, in Genesis 2:22, God takes a rib from Adam to create Eve.

Definition: : take 1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away 1a) (Qal) 1a1) to take, take in the hand 1a2) to take and carry along 1a3) to take from, take out of, take, carry away, take away 1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept 1a5) to take up or upon, put upon 1a6) to fetch 1a7) to take, lead, conduct 1a8) to take, capture, seize 1a9) to take, carry off 1a10) to take (vengeance) 1b) (Niphal) 1b1) to be captured 1b2) to be taken away, be removed 1b3) to be taken, brought unto 1c) (Pual) 1c1) to be taken from or out of 1c2) to be stolen from 1c3) to be taken captive 1c4) to be taken away, be removed 1d) (Hophal) 1d1) to be taken unto, be brought unto 1d2) to be taken out of 1d3) to be taken away 1e) (Hithpael) 1e1) to take hold of oneself 1e2) to flash about (of lightning)

Usage: Occurs in 909 OT verses. KJV: accept, bring, buy, carry away, drawn, fetch, get, infold, [idiom] many, mingle, place, receive(-ing), reserve, seize, send for, take (away, -ing, up), use, win. See also: Genesis 2:15; Genesis 34:17; Exodus 30:23.

אִ֥ישׁ ʼîysh H376 "man" N-ms

The Hebrew word for man, referring to a male person or individual, is used in the Bible to describe humans in contrast to God or animals, as seen in Genesis and Psalms. It can also mean husband or servant. In the KJV, it is translated as man or male.

Definition: : man 1) man 1a) man, male (in contrast to woman, female) 1b) husband 1c) human being, person (in contrast to God) 1d) servant 1e) mankind 1f) champion 1g) great man 2) whosoever 3) each (adjective)

Usage: Occurs in 1851 OT verses. KJV: also, another, any (man), a certain, [phrase] champion, consent, each, every (one), fellow, (foot-, husband-) man, (good-, great, mighty) man, he, high (degree), him (that is), husband, man(-kind), [phrase] none, one, people, person, [phrase] steward, what (man) soever, whoso(-ever), worthy. Compare H802 (אִשָּׁה). See also: Genesis 2:23; Genesis 42:25; Exodus 32:23.

אִשְׁתּ֖/וֹ ʼishshâh H802 "woman" N-fs | Suff

The Hebrew word for woman, used to describe a female person, wife, or animal, appears in many biblical passages, including Genesis and Exodus, and is often translated as woman, wife, or female.

Definition: : woman 1) woman, wife, female 1a) woman (opposite of man) 1b) wife (woman married to a man) 1c) female (of animals) 1d) each, every (pronoun)

Usage: Occurs in 686 OT verses. KJV: (adulter) ess, each, every, female, [idiom] many, [phrase] none, one, [phrase] together, wife, woman. Often unexpressed in English. See also: Genesis 2:22; Genesis 34:4; Numbers 5:12.

בַּ/מִּלְחָמָ֑ה milchâmâh H4421 "battle" Prep | N-fs

This word means battle or war, describing a fight or conflict. It is used in the Bible to talk about wars and battles, like the ones in the book of Joshua. The KJV translates it as battle or fight.

Definition: battle, war

Usage: Occurs in 308 OT verses. KJV: battle, fight(-ing), war(-rior). See also: Genesis 14:2; 1 Samuel 30:24; 2 Chronicles 13:14.

כִּ֣י kîy H3588 "for" Conj

לֹ֥א lôʼ H3808 "not" Part

The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.

אַתֶּ֛ם ʼattâh H859 "you(m.s.)" Pron

You is the translation of a Hebrew word used to address someone directly, like when God says you to someone in the Bible. It can be singular or plural, and is often translated as thee, thou, or ye.

Definition: you (second pers. sing. masc.)

Usage: Occurs in 997 OT verses. KJV: thee, thou, ye, you. See also: Genesis 3:11; Exodus 23:9; Deuteronomy 14:1.

נְתַתֶּ֥ם nâthan H5414 "to give" V-Qal-Perf-2mp

This word means to give, put, or set something, with a wide range of applications. It appears in many books, including Genesis and Exodus, describing God's actions and human interactions. The word is used to convey giving, selling, or exchanging something.

Definition: : give/deliver/send/produce 1) to give, put, set 1a) (Qal) 1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend 1a2) to put, set, put on, put upon, set, appoint, assign, designate 1a3) to make, constitute 1b) (Niphal) 1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned 1b2) to be set, be put, be made, be inflicted 1c) (Hophal) 1c1) to be given, be bestowed, be given up, be delivered up 1c2) to be put upon

Usage: Occurs in 1816 OT verses. KJV: add, apply, appoint, ascribe, assign, [idiom] avenge, [idiom] be (healed), bestow, bring (forth, hither), cast, cause, charge, come, commit, consider, count, [phrase] cry, deliver (up), direct, distribute, do, [idiom] doubtless, [idiom] without fail, fasten, frame, [idiom] get, give (forth, over, up), grant, hang (up), [idiom] have, [idiom] indeed, lay (unto charge, up), (give) leave, lend, let (out), [phrase] lie, lift up, make, [phrase] O that, occupy, offer, ordain, pay, perform, place, pour, print, [idiom] pull, put (forth), recompense, render, requite, restore, send (out), set (forth), shew, shoot forth (up), [phrase] sing, [phrase] slander, strike, (sub-) mit, suffer, [idiom] surely, [idiom] take, thrust, trade, turn, utter, [phrase] weep, [phrase] willingly, [phrase] withdraw, [phrase] would (to) God, yield. See also: Genesis 1:17; Genesis 40:21; Exodus 30:12.

לָ/הֶ֖ם "" Prep | Suff

כָּ/עֵ֥ת ʻêth H6256 "time" Prep | N-cs

Eth means time, especially now or when, and can refer to an event, experience, or occasion. It is often used to describe a specific moment or period.

Definition: 1) time 1a) time (of an event) 1b) time (usual) 1c) experiences, fortunes 1d) occurrence, occasion

Usage: Occurs in 258 OT verses. KJV: [phrase] after, (al-) ways, [idiom] certain, [phrase] continually, [phrase] evening, long, (due) season, so (long) as, (even-, evening-, noon-) tide, (meal-), what) time, when. See also: Genesis 8:11; 2 Chronicles 35:17; Psalms 1:3.

תֶּאְשָֽׁמוּ ʼâsham H816 "be guilty" V-Qal-Imperf-2mp

To be guilty means to have done something wrong and deserve punishment, as seen in the story of Adam and Eve in Genesis 3:8-10.

Definition: 1) to offend, be guilty, trespass 1a) (Qal) 1a1) to do wrong, offend, trespass, commit an offense, do injury 1a2) to be or become guilty 1a3) to be held guilty 1a4) to be incriminated 1b) (Niphal) to suffer punishment 1c) (Hiphil) to declare guilty 2) (TWOT) to be desolate, acknowledge offense

Usage: Occurs in 32 OT verses. KJV: [idiom] certainly, be(-come, made) desolate, destroy, [idiom] greatly, be(-come, found, hold) guilty, offend (acknowledge offence), trespass. See also: Leviticus 4:13; Psalms 34:23; Psalms 5:11.

Study Notes — Judges 21:22

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Context
Cross References
Judges 21:22 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Judges 21:22
Matthew Poole's Commentary on Judges 21:22
Trapp's Commentary on Judges 21:22
Ellicott's Commentary on Judges 21:22
Adam Clarke's Commentary on Judges 21:22
Cambridge Bible on Judges 21:22
Barnes' Notes on Judges 21:22
Whedon's Commentary on Judges 21:22
Sermons on Judges 21:22

Context — Wives for the Benjamites

20So they commanded the Benjamites: “Go, hide in the vineyards 21and 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.

22When their fathers or brothers come to us to complain, we will tell them, ‘Do us a favor by helping them, since we did not get wives for each of them in the war. Since you did not actually give them your daughters, you have no guilt.’”

23The Benjamites did as instructed and carried away the number of women they needed from the dancers they caught. They went back to their own inheritance, rebuilt their cities, and settled in them. 24And at that time, each of the Israelites returned from there to his own tribe and clan, each to his own inheritance.

Cross References

	Reference	Text (BSB)
1	Judges 21:1	Now the men of Israel had sworn an oath at Mizpah, saying, “Not one of us will give his daughter in marriage to a Benjamite.”
2	Judges 21:18	But we cannot give them our daughters as wives.” For the Israelites had sworn, “Cursed is he who gives a wife to a Benjamite.”
3	Judges 21:14	And at that time the Benjamites returned and were given the women who were spared from Jabesh-gilead. But there were not enough women for all of them.
4	Mark 10:6–8	However, from the beginning of creation, ‘God made them male and female.’ ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.’ So they are no longer two, but one flesh.
5	Genesis 1:27	So God created man in His own image; in the image of God He created him; male and female He created them.
6	Genesis 7:13	On that very day Noah entered the ark, along with his sons Shem, Ham, and Japheth, and his wife, and the three wives of his sons—
7	Proverbs 20:25	It is a trap for a man to dedicate something rashly, only later to reconsider his vows.
8	1 Corinthians 7:2	But because there is so much sexual immorality, each man should have his own wife, and each woman her own husband.
9	Judges 21:7	What should we do about wives for the survivors, since we have sworn by the LORD not to give them our daughters in marriage?”
10	Philemon 1:9–12	I prefer to appeal on the basis of love. For I, Paul, am now aged, and a prisoner of Christ Jesus as well. I appeal to you for my child Onesimus, whose father I became while I was in chains. Formerly he was useless to you, but now he has become useful both to you and to me. I am sending back to you him who is my very heart.

Judges 21:22 Summary

[The Benjamites were trying to find a way to get wives for their men after a war, and they came up with a plan to take women from another tribe, as seen in Judges 21:20-22. They knew this might make the women's families upset, so they prepared a response to calm them down, as stated in Judges 21:22. This response was based on the idea that the families had not actually given their daughters to the Benjamites in marriage, as commanded in Deuteronomy 22:16. The Benjamites' actions show us that we should try to respect others and follow God's commands, even in difficult situations (see Exodus 22:16-17).]

Frequently Asked Questions

What is the context of the Benjamites' actions in Judges 21:22?

The Benjamites were trying to find wives for their men after a war, as instructed in Judges 21:20-21, and were preparing for potential complaints from the fathers or brothers of the women they would take as wives, as seen in Judges 21:22.

Why did the Benjamites think the fathers and brothers of the women would have no guilt?

The Benjamites believed the fathers and brothers would have no guilt because they did not actually give their daughters to the Benjamites in marriage, as stated in Judges 21:22, and as commanded in Deuteronomy 22:16, a father's responsibility was to give his daughter in marriage.

How does this verse relate to the rest of the story in Judges 21?

This verse is part of the Benjamites' plan to find wives after the war, as they were instructed to do in Judges 21:20-21, and it sets the stage for the events that follow in Judges 21:23-24, where the Benjamites carry out their plan and rebuild their cities.

What can we learn from the Benjamites' actions in this verse?

We can learn that the Benjamites were trying to follow their instructions and find a way to rebuild their tribe, but their methods were not in line with God's commands, as seen in verses like Exodus 22:16-17, which highlights the importance of treating others with respect and following God's laws.

Reflection Questions

What are some ways we can apply the principle of respecting others' authority, as seen in the Benjamites' plan to address potential complaints from the fathers and brothers of the women?
How can we balance our desire to follow God's commands with the need to navigate difficult situations, like the Benjamites did in this verse?
What does this verse teach us about the importance of communication and addressing potential conflicts in our relationships?
In what ways can we prioritize following God's commands, even when it's difficult, as the Benjamites should have done in this situation?

Gill's Exposition on Judges 21:22

And it shall be, when their fathers or their brethren come unto us to complain,.... Of this rape of their daughters or sisters, or to bring an action against them, and desire they might be summoned

Matthew Poole's Commentary on Judges 21:22

Be favourable unto them; pass by their offence, if not for their sakes, whom necessity forced to this course; yet for our sakes, and indeed for your own sakes; for both you and we have done them a great injury in prosecuting them with so much fury, as to endanger the utter extinction of the whole tribe; and therefore this is the least we can do by way of reparation. In the war; either, first, In the war with Jabesh-gilead, wherein they should have taken care to reserve a sufficient number, which they might have done, by sparing either so many of the married women as were necessary, who, their former husbands being slain, might have been married to those Benjamites; or as many of the younger virgins, who, within a little time, might have been married to them, whom many suppose that they slew. Or, secondly, In the war with the Benjamites, in which they acknowledge their cruelty in destroying the women with such fury, as not to leave a competent number for the men which were left. See . Ye did not give unto them at this time, that ye should be guilty. Quest. Whether this did really discharge them from their oath? Answ. First, It seems to excuse those parents of these virgins who were not acquainted with the plot, and did neither directly nor indirectly give their daughters to them, but they were taken away by force, without their knowledge and consent. If it be said those parents might and should have retaken their daughters from them; it may be replied, that they could not do so before they were corrupted, and the rulers of Israel would not assist them with their power to recover them. And it is a maxim, That many things which ought not to be done, when once they are done, should not be undone. And for those parents who were conscious of the design, it is probable they kept their daughters at home to avoid this. Secondly, Either the oath was made with an exception of the case of the total extirpation of a tribe, or it was a rash oath to do what was out of their power, or what they could not lawfully do, to wit, utterly to destroy a tribe out of Israel, which therefore they here speak of with horror, ,6; and if so, as they sinned in making it, so they were not obliged to keep it; it being an acknowledged truth, that rash and sinful oaths are better broken than kept. Thirdly. Yet they cannot be wholly excused from sin in this matter; for as it was folly to take such an oath as it is expressed, so the manner of freeing themselves from their own snare is fraudulent and injurious to the parents, in disposing of their children without their consent.

Trapp's Commentary on Judges 21:22

Judges 21:22 And it shall be, when their fathers or their brethren come unto us to complain, that we will say unto them, Be favourable unto them for our sakes: because we reserved not to each man his wife in the war: for ye did not give unto them at this time, [that] ye should be guilty.Ver. 22. Come unto us to complain.] As they had just cause to do for such a plagium. Children are a chief part of their parents’ goods; and Jacob took it very heavily to be robbed of his Dinah. The civil law punisheth it with death. Be favourable unto them for our sakes.] Or, Gratify us in them: Non illis sed nobis datae reputantur. For ye did not give unto them at this time.] And so, sacramento soluti estis, ye are free from the breach of your oath. True: but neither were they free from the sin of man stealing, nor their counsellors from crimen stellionatus.

Ellicott's Commentary on Judges 21:22

(22) Be favourable unto them for our sakes.—Rather, Present them (otham, masc., as in Judges 21:12) to us; or (as in the margin), Gratify us in them. The verse is somewhat obscure, but its general drift is a promise to pacify the parents of the damsels, by showing them that thus they did not violate the cherem, and that the cause was pressing. Perhaps they would be more readily consoled, because the land of these six hundred Benjamites must now have been far more than was necessary for their wants. They had become possessors of the lot of the whole tribe. Perhaps the reading should be, Gratify us as regards these damsels, for they (the Benjamites) have not received every man his wife through the war.At this time.—Rather, perhaps, in that case (i.e., “if you had given them your daughters in marriage, ye would be guilty”). We are left to assume that the appeal of the elders to the parents whose two hundred daughters were thus seized was sufficient to pacify them.

Adam Clarke's Commentary on Judges 21:22

Verse 22. Be favourable unto them] They promise to use their influence with the men of Shiloh to induce them to consent to a connection thus fraudulently obtained, and which the necessity of the case appeared to them to justify. We reserved not to each man his wife in the war] The reading of the Vulgate is very remarkable: Miseremini eorum, non enim rapuerunt eas jure bellantium atque victorum, sed rogantibus ut acciperent non dedistis, et a vestra parte peccatum est. - "Pardon them, for they have not taken them as victors take captives in war; but when they requested you to give them you did not; therefore the fault is your own." Here it is intimated that application had been made to the people of Shiloh to furnish these two hundred Benjamites with wives, and that they had refused; and it was this refusal that induced the Benjamites to seize and carry them off. Does not St. Jerome, the translator, refer to the history of the rape of the Sabine virgins? See below. Houbigant translates the Hebrew thus: Veniam quaeso illis date; non enim ad bellum duxerant suam quisque uxorem; et nisi eas illis nunc concedetis, delicti rei eritis. - "Pardon them, I beseech you, for they have not each taken his wife to the war; and unless you now give these to them, you will sin." This intimates that, as the Benjamites had not taken their wives with them to the war, where some, if not all, of them might have escaped; and the Israelites found them in the cities, and put them all to the sword; therefore the people of Shiloh should give up those two hundred young women to them for wives; and if they did not, it would be a sin, the circumstances of the case being considered. Our translation seems to give as a reason to the men of Shiloh why they should pardon this rape, that as they had not permitted the women to live in their war with Benjamin, therefore these men are now destitute; and the concession which they wish them to make may be considered as more of an obligation to the Israelites than to the Benjamites. It is an obscure sentence; and the reader, if not pleased with what is laid down, may endeavour to satisfy himself with others which he may find in different versions and commentators. The Vulgate gives a good sense to the passage; but probably Houbigant comes nearest to the meaning.

Cambridge Bible on Judges 21:22

22. The verse is difficult to understand owing to corruptions in the text. to complain unto us] Follow marg., and read to strive with you (so LXX, Vulgate); the angry parents would naturally go to the captors with their grievance, rather than to the Israelites. When that happens, say the Israelites, we will put in a plea for you. Grant them graciously unto us etc.] To make sense the text may be emended as follows: Be gracious to them, because they received not each his wife in the war; for if ye (emphatic) had given them unto them, ye would surely now be guilty (of violating your oath). The correction they (for we) received not is supported by some mss. of the LXX The war will be that against Jabesh-gilead; but since the verse as a whole seems to belong to the older narrative, which knows nothing of the expedition against Jabesh, the sentence because they received not each his wife in the war must be regarded as a harmonizing attempt to work in the narrative of B with that of A (cf. Judges 21:14 b, 16a). Some scholars emend the text differently, reading Be gracious to them because they took each his wife in the war; the omission of the negative is found in some mss. of the LXX, but the evidence is not weighty enough for treating this as the true text of the LXX; moreover the war is too strong a term to apply to the rape of the Shilonites.

Barnes' Notes on Judges 21:22

Ye did not give ... - i. e., they had not broken the oath mentioned in Judges 21:1, so as to be guilty of taking the Lord’s name in vain. They did not give their daughters to Benjamin: the Benjamites had taken them by force.

Whedon's Commentary on Judges 21:22

22. Come unto us to complain — Unto us, the elders and warriors of the nation.

Sermons on Judges 21:22

	Sermon	Description
	Marriage God's Showcase of Covenant Keeping Grace by John Piper	This sermon emphasizes the importance of marriage as a display of God's covenant-keeping grace, highlighting the need for forgiveness, endurance, and vertical dependence on God's g
	Marriage and Divorce - Part 3 by Don Courville	In this sermon, the preacher discusses the importance of church order and the role of men in their homes and marriages. He emphasizes that church order is crucial for the functioni
	Marriage and Divorce - Part 4 by Don Courville	In this sermon, the preacher discusses the importance of church order and the role of men in their homes and marriages. He emphasizes that church order is crucial for the functioni
	On Eagles' Wings Pt 452 by Don Courville	In this sermon, the preacher discusses the importance of church order and the role of men in their homes and marriages. He emphasizes that church order is crucial for the functioni
	Back to God by Joseph Parker	Joseph Parker preaches about the importance of getting back to the divine intention 'from the beginning of the creation,' emphasizing the need to understand God's original purpose
	Respect for Marriage God's Way by Shane Idleman	Shane Idleman emphasizes the importance of respecting marriage as defined by God, contrasting it with the recent legislative changes that seek to redefine marriage to include same-
	Matthew 19 by John Nelson Darby	John Nelson Darby explores the teachings of Jesus in Matthew 19, emphasizing the divine principles governing marriage and the kingdom of heaven. He highlights the indissoluble natu