Judges 1 30

Judges 1:30 kjv

Neither did Zebulun drive out the inhabitants of Kitron, nor the inhabitants of Nahalol; but the Canaanites dwelt among them, and became tributaries.

Judges 1:30 nkjv

Nor did Zebulun drive out the inhabitants of Kitron or the inhabitants of Nahalol; so the Canaanites dwelt among them, and were put under tribute.

Judges 1:30 niv

Neither did Zebulun drive out the Canaanites living in Kitron or Nahalol, so these Canaanites lived among them, but Zebulun did subject them to forced labor.

Judges 1:30 esv

Zebulun did not drive out the inhabitants of Kitron, or the inhabitants of Nahalol, so the Canaanites lived among them, but became subject to forced labor.

Judges 1:30 nlt

The tribe of Zebulun failed to drive out the residents of Kitron and Nahalol, so the Canaanites continued to live among them. But the Canaanites were forced to work as slaves for the people of Zebulun.

Judges 1 verses

Judges 1 30 Meaning

Judges 1:30 describes the tribe of Zebulun's failure to fully obey God's command to drive out the Canaanite inhabitants from their allotted territory. Specifically, they did not expel the residents of Kitron and Nahalol. Instead, they allowed the Canaanites to dwell among them, eventually reducing some of them to tribute or forced labor. This action, while appearing as partial victory by subjugation, fundamentally constituted disobedience to the divine directive for complete expulsion, laying a foundation for future spiritual compromise.

Judges 1 30 Context

Judges chapter 1 sets the grim tone for the entire book, immediately following the death of Joshua, Israel's strong and faithful leader. After a promising start where Judah and Simeon began the conquest, this chapter quickly shifts to detailing the widespread, cumulative failures of various Israelite tribes to completely drive out the Canaanites from their allotted territories. This verse, Judges 1:30, is one in a litany of such failures, highlighting Zebulun's specific disobedience. The recurring phrase "did not drive out" underscores Israel's partial obedience, which directly contradicted God's clear commands from the Mosaic Law and through Joshua (Deut 7; Num 33:55-56; Josh 23). This incomplete obedience sowed the seeds of future spiritual decline, idolatry, and national weakness that characterize the tumultuous period described throughout the rest of Judges. Historically, this phase marks the transition from conquest to settlement, revealing the practical challenges and spiritual complacency that hindered Israel's mission to fully possess the land and maintain its distinct identity as God's holy nation.

Judges 1 30 Word analysis

• Neither did Zebulun: Zebulun was one of the twelve tribes of Israel, descendant of Jacob's tenth son. Their inheritance was in the lower Galilee region. The negative statement "Neither did..." immediately sets the stage for a report of their failure or partial obedience. This indicates a deviation from the divine ideal set before the tribes of Israel.
• drive out (גָּרַשׁ - garash): This Hebrew verb means "to drive out, expel, divorce." It implies a forceful and complete expulsion. This term is key throughout the books of Joshua and Judges, representing God's explicit command for Israel to fully remove the pagan inhabitants to prevent spiritual corruption. Zebulun's failure to garash indicates direct disobedience to God's will.
• the inhabitants of Kitron: Kitron (קִטְרוֹן - Qitron) was one of the towns within Zebulun's assigned territory, mentioned also in Joshua 19:15. The specification of a particular locality indicates the precise areas where the tribe faltered in fulfilling their mandate. This implies either strong resistance from the locals or a lack of determination by Zebulun.
• nor the inhabitants of Nahalol: Nahalol (נַהֲלֹל - Nahălôl), also known as Nahalal, was another town assigned to Zebulun (Joshua 19:15). Similar to Kitron, its mention points to specific strategic or populated centers where the tribal failure to expel the Canaanites occurred, indicating a significant, unaddressed pocket of non-Israelite presence.
• but dwelt among the Canaanites: This phrase reveals the practical outcome of their failure to drive out: cohabitation. The divine command was for separation, to prevent the Israelites from adopting the idolatrous and immoral practices of the Canaanites (Ex 23:32-33; Deut 7:2-5). Dwelling "among them" (בְּקִרְבּוֹ - beqirbo - "in its midst/in his midst") directly led to the intermingling and compromise explicitly forbidden by God, setting the stage for future spiritual apostasy in Israel.
• or were made tributaries (וַיְהִי לָמַס - vayehi lamass): This signifies that while Zebulun did not expel them, they did exert some dominance by forcing the Canaanites into tributary labor or servitude. Mas (מַס) refers to forced labor, a levy, or tribute (similar instances are seen in Josh 16:10; 17:13). While economically beneficial to Zebulun, this partial subjugation did not fulfill the command for complete expulsion. The presence of the Canaanites, even as subjugated laborers, meant their corrupting influence remained a constant spiritual threat, a silent failure even in apparent success. This act of subjugation rather than expulsion marked a pragmatic choice over strict obedience, highlighting the temptation to prioritize economic gain over spiritual purity.

Judges 1 30 Bonus section

The specific mentioning of Kitron and Nahalol within Zebulun's territory is significant because it highlights not a general, widespread failure to conquer the entire region, but rather specific pockets of unpurged pagan presence. These were likely fortified or influential towns that presented particular challenges. The "made tributaries" aspect, while sounding like a success, actually shows the practical theology of compromise. Instead of trusting God for total victory and absolute obedience, Zebulun settled for a form of control that still allowed the pagan influence to persist, demonstrating a prioritisation of immediate material gain or reduced conflict over adherence to divine instructions. This narrative serves as a vital historical-theological reflection on Israel's repeated spiritual lapses and carries a perpetual warning against believers compromising their spiritual purity for worldly comfort or perceived advantage.

Judges 1 30 Commentary

Judges 1:30 succinctly highlights a profound spiritual failing common across many Israelite tribes: partial obedience. Zebulun, like several others documented in this chapter, did not fully commit to the divine command of garash (driving out) the Canaanite inhabitants from their allotted lands. Instead of radical removal, they opted for coexistence, albeit with a degree of economic subjugation, compelling the Canaanites of Kitron and Nahalol to become tribute laborers.

This pragmatic decision, while seemingly providing a benefit (labor and resources) and reflecting a level of Israelite strength, was in reality a strategic spiritual compromise. God's directive to "utterly destroy" or "drive out" the Canaanites was not merely a territorial command; it was a purification mandate to preserve Israel's covenant purity and prevent the contamination of pagan practices and idolatry. By allowing the Canaanites to remain, even as subjects, Zebulun implicitly accepted a lingering spiritual threat. This choice initiated a pattern of gradual compromise and cultural assimilation that would profoundly impact Israel throughout the period of the Judges, leading to a cycle of apostasy, divine judgment, and eventual oppression. The lesson from Zebulun's failure underscores that incomplete obedience is, in God's eyes, disobedience, bearing consequences far more severe than any immediate economic advantage. It's a vivid example of how earthly comfort can become a snare that detracts from complete faithfulness to God.