Judges 1 16

Judges 1:16 kjv

And the children of the Kenite, Moses' father in law, went up out of the city of palm trees with the children of Judah into the wilderness of Judah, which lieth in the south of Arad; and they went and dwelt among the people.

Judges 1:16 nkjv

Now the children of the Kenite, Moses' father-in-law, went up from the City of Palms with the children of Judah into the Wilderness of Judah, which lies in the South near Arad; and they went and dwelt among the people.

Judges 1:16 niv

The descendants of Moses' father-in-law, the Kenite, went up from the City of Palms with the people of Judah to live among the inhabitants of the Desert of Judah in the Negev near Arad.

Judges 1:16 esv

And the descendants of the Kenite, Moses' father-in-law, went up with the people of Judah from the city of palms into the wilderness of Judah, which lies in the Negeb near Arad, and they went and settled with the people.

Judges 1:16 nlt

When the tribe of Judah left Jericho ? the city of palms ? the Kenites, who were descendants of Moses' father-in-law, traveled with them into the wilderness of Judah. They settled among the people there, near the town of Arad in the Negev.

Judges 1 verses

Judges 1 16 Meaning

Judges 1:16 records that the descendants of the Kenite, who was Moses' father-in-law (Jethro/Reuel), departed from the "city of palm trees" (Jericho) and migrated with the tribe of Judah into the wilderness area south of Arad in Judah's allotted territory, choosing to settle and integrate with them. This verse highlights the enduring alliance and kinship between a faithful non-Israelite group and the tribe of Judah during the initial period of settlement in Canaan.

Judges 1 16 Context

This verse is nestled within the initial account of the tribes of Israel attempting to conquer their allotted territories in Canaan, following Joshua's death. Judges 1 begins with the tribe of Judah, empowered by God, taking the lead in the conquest. While they experience significant victories, the chapter also subtly reveals their failure to completely dispossess all the inhabitants, a theme that foreshadows the cycle of apostasy in the book. Verse 16 stands as a specific, almost parenthetical, note detailing the continued loyalty and relocation of a non-Israelite allied group, the Kenites, choosing to settle among Judah. This account stands in contrast to the numerous negative instances of intermingling with the Canaanites leading to idolatry later in Judges, emphasizing a positive example of integration with faithful intent. Historically, this places the events early in the settlement period, shortly after the main Joshua campaigns but before the distinct tribal structures and subsequent cycles of sin became fully established.

Judges 1 16 Word analysis

• And the children of the Kenite (וּבְנֵי קֵינִי - u-ve’ney Qeyni)

  • "children of": Denotes descendants or a tribal group originating from.
  • "Kenite" (קֵינִי - Qeyni): From "Qayin," meaning "smith" or "metalworker." They were a nomadic or semi-nomadic clan, known for their metalworking skills, allied with Israel. This lineage connects to Cain in Hebrew, but it is not genealogically linked; rather, it refers to the tribe. They held a distinct, enduring relationship with Israel.

• Moses' father-in-law (חֹתֵן מֹשֶׁה - choten Mosheh)

  • "father-in-law" (חֹתֵן - choten): This term specifically denotes the relationship. Moses' father-in-law is identified elsewhere as Jethro (Ex 3:1, 4:18) or Reuel (Ex 2:18). Hobab (Num 10:29) is also identified as his father-in-law or brother-in-law, a point of discussion. The inclusion emphasizes the Kenites' long-standing, positive connection to Israel through their revered law-giver.

• went up out of the city of palm trees (עָלוּ מֵעִיר הַתְּמָרִים - alu me'Ir ha-Temarim)

  • "went up" (עָלוּ - alu): Implies movement, often uphill or inland, but here simply "departed" or "moved out from."
  • "city of palm trees" (עִיר הַתְּמָרִים - Ir ha-Temarim): This is a biblical epithet for Jericho (Deut 34:3, 2 Chr 28:15). The Kenites, likely allied with Israel during the conquest, may have been temporarily settled there or were passing through after Israel had subdued it. Their departure suggests they did not fully settle Jericho but continued their nomadic tendencies.

• with the children of Judah (אֶת בְּנֵי יְהוּדָה - et beney Yehudah)

  • "with": Indicates accompaniment and alliance, emphasizing cooperation.
  • "children of Judah" (בְּנֵי יְהוּדָה - beney Yehudah): Refers to the tribe of Judah, the leading tribe in the conquest (Judg 1:1-2) and the largest tribe by numbers (Num 1:27). Their strength and faithfulness, though not perfect, made them a suitable and strategic ally for the Kenites.

• into the wilderness of Judah (אֶל מִדְבַּר יְהוּדָה - el Midbar Yehudah)

  • "wilderness" (מִדְבַּר - midbar): Not a barren desert but an arid, semi-pastoral region, suitable for nomadic or semi-nomadic living, typically used for grazing flocks. This region was largely untamed, offering open land away from major cities. It also has theological significance as a place of testing and reliance on God.
  • "of Judah": Located within the territory allotted to Judah.

• which lieth in the south of Arad (אֲשֶׁר בִּנְגֶב עֲרָד - asher bi-Negev Arad)

  • "south of" (בִּנְגֶב - bi-Negev): Refers to the "Negev" region, meaning "south" or "dry land." A specific geographical marker, aiding in precise location.
  • "Arad" (עֲרָד - Arad): An important Canaanite city in the southern region of Judah (Num 21:1, Josh 12:14). It serves as a known reference point.

• and they went and dwelt among the people (וַיֵּלְכוּ וַיֵּשְׁבוּ אֶת הָעָם - vayelekhu vayeshvu et ha'am)

  • "went and dwelt": Signifies permanent or semi-permanent settlement and integration. This was not a temporary stay.
  • "among the people" (אֶת הָעָם - et ha'am): Refers to the people of Judah or, more broadly, the Israelites. This phrase underlines their decision to live as allies, not merely alongside but integrated with Israel. It implies an ongoing harmonious relationship, setting them apart from other groups who became enemies or led Israel astray.

Judges 1 16 Bonus section

The precise identity of "Moses' father-in-law" is debated among scholars (Reuel, Jethro, Hobab all appear in the narrative, sometimes interchangeably or referring to different individuals in the lineage). However, the consistent link of the Kenites to this family signifies a deep and positive historical relationship that influenced their welcome among the Israelites. Their dwelling in the south, including the Negev, aligns with their nomadic and semi-nomadic lifestyle. This Kenite migration also ensured a friendly presence on Judah's southern border, potentially offering intelligence or assistance in defending against common foes. The mention of their move from the "city of palm trees" (Jericho) implicitly reminds the reader of Jericho's special status as a cursed city (Josh 6), emphasizing that the Kenites were not seeking to re-inhabit a cursed place but to find a home alongside God's chosen tribe in Judah.

Judges 1 16 Commentary

Judges 1:16 offers a poignant glimpse into the complex reality of Israel's early settlement in Canaan, illustrating a positive example of integration that contrasts sharply with the broader narrative of compromise and failure in Judges. The Kenites, already having a long-standing, positive relationship with Israel through Moses' family, demonstrated their continued allegiance by voluntarily moving with the tribe of Judah into its wilderness territory. This act signifies more than mere geographical relocation; it represents a commitment to the people of God and their land, even in its less hospitable regions.

This voluntary association and dwelling "among the people" is crucial. It stands apart from negative examples of intermarriage and religious syncretism that plagued Israel later. The Kenites, as foreign nationals, were welcomed and integrated, likely because of their prior loyalty to Yahweh and their respect for His people. Their nomadic lifestyle made the "wilderness of Judah" a suitable and less contested area for settlement, and their continued presence among Judah speaks to their shared destiny. This seemingly minor detail underscores the principle that God's covenant blessings and community were not exclusively tied to ethnic Israelites, but could extend to those of other nations who genuinely joined themselves to Yahweh and His covenant people. Their continued faithfulness, particularly evident in the Rechabites (Jer 35), serves as an implicit challenge to Israel's frequent disloyalty in the following generations.