Judges 1:25 kjv
And when he showed them the entrance into the city, they smote the city with the edge of the sword; but they let go the man and all his family.
Judges 1:25 nkjv
So he showed them the entrance to the city, and they struck the city with the edge of the sword; but they let the man and all his family go.
Judges 1:25 niv
So he showed them, and they put the city to the sword but spared the man and his whole family.
Judges 1:25 esv
And he showed them the way into the city. And they struck the city with the edge of the sword, but they let the man and all his family go.
Judges 1:25 nlt
So he showed them a way in, and they killed everyone in the town except that man and his family.
Judges 1 25 Cross References
| Verse | Text | Reference |
|---|---|---|
| Jos 2:12-14 | "Now therefore, please swear to me by the LORD that you will show kindness to my family…and deliver our lives from death." | Rahab's plea for family's salvation |
| Jos 6:22-25 | "But Joshua said to the two men who had spied out the country, 'Go into the prostitute's house, and bring out from there the woman and all who belong to her, as you swore to her.'" | Promise to Rahab fulfilled in Jericho |
| Gen 12:3 | "I will bless those who bless you, and curse him who curses you." | Principle of blessing/cursing Abraham's seed |
| Num 30:2 | "If a man vows a vow to the LORD... he shall not break his word; he shall do according to all that proceeds out of his mouth." | Importance of keeping oaths/vows |
| Dt 7:2 | "and when the LORD your God delivers them over to you, you shall conquer them and utterly destroy them." | Divine command for destruction |
| Dt 7:25-26 | "You shall burn the carved images of their gods... and you shall not bring an abominable thing into your house." | Destruction of idolatry |
| Jdg 2:2-3 | "I said, 'I will never break my covenant with you. And you shall make no covenant with the inhabitants of this land...'" | Consequences of not obeying God's command to utterly destroy and expel Canaanites |
| Pr 11:3 | "The integrity of the upright guides them, but the crookedness of the treacherous destroys them." | Contrast: integrity (Israel) vs. treachery |
| Eze 17:15-18 | Explains the severe consequences of breaking an oath sworn in God's name. | Seriousness of breaking covenants |
| Zec 8:16-17 | "These are the things that you shall do: Speak the truth to one another... execute true judgment... Love no false oath." | God's expectation for truth and oaths |
| Rom 1:18 | "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men." | God's judgment against unrighteousness |
| Rom 12:19 | "Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, 'Vengeance is mine, I will repay, says the Lord.'" | God's sovereignty in judgment |
| Heb 11:31 | "By faith Rahab the prostitute did not perish with those who were disobedient, because she had given a friendly welcome to the spies." | Faith bringing salvation, echoing the act here |
| Gen 35:6-7 | "So Jacob came to Luz (that is, Bethel) in the land of Canaan, he and all the people who were with him. And he built an altar there." | Bethel's significance as a sacred site |
| 1 Sa 15:3 | "Now go and strike Amalek and devote to destruction all that they have; do not spare them..." | Example of the cherem principle |
| 1 Ki 16:34 | "In his days Hiel of Bethel rebuilt Jericho. He laid its foundation at the cost of Abiram his firstborn, and set up its gates at the cost of his youngest son Segub, according to the word of the LORD, which he spoke by Joshua the son of Nun." | Bethel as a point of Israelite history |
| Col 3:9-10 | "Do not lie to one another, seeing that you have put off the old self with its practices and have put on the new self." | Foundation of honesty in New Covenant |
| Mt 5:33-37 | Jesus teaching against oaths, preferring simple truth ("Yes, yes" or "No, no"). | Christian perspective on oaths (honesty above all) |
| Isa 1:28 | "But rebels and sinners shall be broken together, and those who forsake the LORD shall perish." | Fate of those who reject God |
| Rev 21:8 | "But as for the cowardly, the faithless, the detestable, as for murderers, the sexually immoral, sorcerers, idolaters, and all liars, their portion will be in the lake that burns with fire and sulfur, which is the second death.” | Final judgment for the unrighteous |
Judges 1 verses
Judges 1 25 Meaning
Judges 1:25 details the aftermath of the spying mission by the House of Joseph against the city of Luz (which became Bethel). Upon recognizing the man who had revealed the city's entrance to them, the Israelite forces acted on their agreement, sparing him and his entire household. Following this, they proceeded to utterly destroy the city's inhabitants with the sword, demonstrating both their commitment to their oath and their role in divine judgment.
Judges 1 25 Context
Judges chapter 1 sets the stage for the book by detailing the initial tribal efforts to complete the conquest of Canaan after Joshua's death. Unlike the unified campaign under Joshua, this chapter shows fragmented efforts. Judah and Simeon take the lead, achieving some success, notably against Bezek, Jerusalem (though only briefly possessed), Hebron, and Debir. However, a pattern of incomplete conquest quickly emerges. Verse 25 specifically concerns "the house of Joseph"—referring to the tribes of Ephraim and Manasseh—who marched against Luz (identified as Bethel). This episode mirrors the earlier account of Rahab in Joshua chapter 2 and 6, where spies entered a Canaanite city and secured the cooperation of an inhabitant, leading to the city's downfall but the cooperator's salvation. Historically, this period is characterized by tribal independence, a decline in centralized authority, and a struggle to fully dispossess the Canaanites, which ultimately led to ongoing conflict and compromise for Israel, as detailed in the subsequent chapters of Judges.
Judges 1 25 Word analysis
- And when they (וַיָּבֹ֑אוּ כִּי־רָאוּ, vayavó'u ki-ra'u)
- וַיָּבֹ֑אוּ (vayavó'u): Literally "and they came/went in," often rendered as a sequential "and when they." Connects this action directly to the previous spying mission (v. 23).
- כִּי־רָאוּ (ki-ra'u): "that they saw," "when they saw." Denotes immediate perception leading to immediate action. Implies recognition of the individual.
- that man (אֶת־הָאִישׁ, 'et-ha'ish)
- הָאִישׁ (ha'ish): "the man." Refers specifically to the spy who had shown them the entrance. His individual identity is key, not merely a generic inhabitant.
- showed them (אֶת־הַמַּבֹּא, 'et-hammavó)
- Implies the crucial assistance provided by the man. He revealed secret or less guarded access.
- the entrance of the city (מְבוֹא הָעִיר, m'vo' ha'ir)
- מְבוֹא (m'vo'): "entrance," "way in," "approach." A critical strategic point during a siege. Knowing the entrance makes conquering a city much easier, often indicating a vulnerable point, perhaps a postern gate, a hidden passage, or simply an unguarded or less fortified section.
- הָעִיר (ha'ir): "the city," referring to Luz, renamed Bethel by the Israelites.
- they smote (וַיַּכּוּ, vayakku)
- וַיַּכּוּ (vayakku): "and they struck/smote." A strong verb denoting decisive military action and conquest.
- the city with the edge of the sword (אֶת־הָעִיר לְפִי־חָרֶב, 'et-ha'ir l'phi-charev)
- לְפִי־חָרֶב (l'phi-charev): "by the mouth of the sword." A Hebrew idiom meaning to utterly destroy, to kill all the inhabitants. It's often associated with the concept of cherem, dedicating something to utter destruction, as commanded by God for certain Canaanite cities (Dt 20:16-18). This signifies total extermination, leaving no one alive.
- but they let go (וְאֶת־הָאִישׁ וְאֶת־כָּל־מִשְׁפַּחְתּוֹ שִׁלְּחוּ, v'et-ha'ish v'et-kol-mishpachto shill'chu)
- שִׁלְּחוּ (shill'chu): "they sent away," "they let go," "they released." Directly contrasts the preceding destruction. It demonstrates an intentional act of clemency.
- הָאִישׁ וְאֶת־כָּל־מִשְׁפַּחְתּוֹ (ha'ish v'et-kol-mishpachto): "the man and all his family/household." This collective sparing, like Rahab's, indicates the extent of the promise and the value placed on familial ties within that culture.
- This phrase acts as a significant pivot, highlighting the moral and ethical action taken in a context of complete destruction. It signifies the fulfillment of an agreement.
Judges 1 25 Bonus section
The captured man from Luz subsequently founded another city in the land of the Hittites and named it Luz (Judges 1:26). This detail is unique within the conquest narratives and suggests the man was not only spared but also empowered to rebuild, possibly implying a continuation of a portion of his pre-existing community or a new life under Israelite blessing rather than immediate absorption. It raises questions about the scope of God's grace extending to those outside the covenant who assist His people. The repeated name "Luz" implies a conscious preservation of his identity and heritage, yet he moves to "the land of the Hittites," indicating a geographical displacement or an acknowledgement of the former inhabitants, a detail not often found so explicitly.
Judges 1 25 Commentary
Judges 1:25 concisely illustrates the tension between divine judgment and human covenant-keeping during Israel's conquest. The House of Joseph's actions against Bethel demonstrate their obedience to the solemn oath they made to the betrayer, sparing him and his family amidst the cherem—the utter destruction—of the city. This highlights the weight of vows and integrity in ancient Israelite culture, where oaths were often sworn before God (Num 30:2) and their breach had severe consequences. The verse also underscores that while God's command was to destroy the inhabitants of Canaan due to their pervasive wickedness and idolatry (Dt 7:25), there were instances where divine mercy, working through human instrumentality and in response to a turning toward Israel (or a significant act of assistance), led to exceptions, as seen with Rahab and now this man from Luz. The incident further reinforces Bethel's capture as a crucial strategic and symbolic gain for the emerging nation of Israel.