Judges 10 18

Judges 10:18 kjv

And the people and princes of Gilead said one to another, What man is he that will begin to fight against the children of Ammon? he shall be head over all the inhabitants of Gilead.

Judges 10:18 nkjv

And the people, the leaders of Gilead, said to one another, "Who is the man who will begin the fight against the people of Ammon? He shall be head over all the inhabitants of Gilead."

Judges 10:18 niv

The leaders of the people of Gilead said to each other, "Whoever will take the lead in attacking the Ammonites will be head over all who live in Gilead."

Judges 10:18 esv

And the people, the leaders of Gilead, said one to another, "Who is the man who will begin to fight against the Ammonites? He shall be head over all the inhabitants of Gilead."

Judges 10:18 nlt

The leaders of Gilead said to each other, "Whoever attacks the Ammonites first will become ruler over all the people of Gilead."

Judges 10 verses

Judges 10 18 Meaning

This verse describes a pivotal moment during the Ammonite oppression in Gilead. Facing overwhelming military threat, the tribal leaders and people of Gilead gathered in Mizpah to collectively seek a solution. Their pressing question was who among them possessed the courage and ability to initiate and lead the fight against the formidable Ammonite enemy. The desperate leaders agreed to an extraordinary incentive: the one who dared to step forward and lead the charge would be granted the supreme position of headship over all the inhabitants of Gilead, indicating complete military and civic authority during the crisis. This illustrates their deep need for a commander to save them from imminent destruction.

Judges 10 18 Context

Judges chapter 10 marks a significant shift in Israel’s cyclical pattern of sin, judgment, repentance, and deliverance. For eighteen years, the Ammonites, empowered by Israel’s idolatry towards their gods (Baal, Ashtoreth, gods of Ammon, Sidon, Moab, Philistia), severely oppressed the tribes of Gilead east of the Jordan. Unlike previous periods where Israel might just cry out for immediate help, here the Lord directly rebukes them for their repeated apostasy (Jdg 10:11-14). In response, the Israelites acknowledge their sin, put away their foreign gods, and begin to serve the Lord, prompting God's heart to be grieved over their misery (Jdg 10:15-16).

This repentance sets the stage for military action. The Ammonites assemble their forces in Gilead, and the Israelites gather at Mizpah, a traditional place of assembly and decision-making for the tribes (Jdg 10:17). Within this context of deep distress and renewed but still somewhat tentative faith, Jdg 10:18 captures the practical dilemma faced by the Israelite leadership. They desperately need a commander to lead them against a formidable foe, indicating the absence of a naturally rising leader or divine prophetic word appointing one. The people, especially their leaders, initiate the search for a champion. This internal search for leadership highlights both their dire situation and their understanding that even with God's compassion, human action and instrumentality were still required for deliverance. It sets the precise conditions that Jephthah would later accept (Jdg 11:4-9).

Judges 10 18 Word analysis

• And (וַיֹּאמְרוּ, vayyōʾmᵉrû): A common Hebrew narrative conjunction, often translated as "and," "so," or "then," indicating a sequence of events. Here, it signifies the direct consequence of the gathering at Mizpah, shifting the narrative to the internal deliberations of the Israelite leadership.
• the people (הָעָם, hāʿām): Refers to the general populace or community of Israel. While the text specifies "leaders of Gilead," the inclusion of "the people" emphasizes a collective sentiment and agreement, perhaps an assembly where this question was posed to everyone, indicating a communal crisis and consensus for the proposed action.
• the leaders (שָׂרֵי, śārê): Translates as "princes," "chiefs," or "officers." This term denotes authoritative figures, often military commanders, administrators, or tribal elders. Their active role here shows a form of organized leadership still present in Israel, deliberating on critical national security. It signifies a collective and deliberative decision-making body, indicating a level of societal structure amidst the chaos of the Judges period.
• of Gilead (גִּלְעָד, gilʿāḏ): This refers to the tribal territory east of the Jordan River. Geographically and culturally, Gilead was a distinct region, often vulnerable to invasions from the east, such as from the Ammonites and other desert peoples. Its specific mention highlights the direct impact of the Ammonite oppression on this region and why its leaders were taking the initiative. It emphasizes the localized and immediate nature of the threat.
• said one to another (אִישׁ אֶל רֵעֵהוּ, ʾîš ʾel rêʿēhû): Literally, "a man to his companion." This idiom suggests internal discussion, debate, or even consultation among the leaders. It highlights a democratic or consultative process, not a top-down decree, underscoring the communal nature of the search for a leader. It implies a sense of shared responsibility and dilemma.
• 'Who (מִי, mî): An interrogative pronoun meaning "who." The directness of the question reveals the severity of the crisis and their desperate lack of a clear leader. It's a cry of perplexity and need.
• is the man (הָאִישׁ, hāʾîš): Literally, "the man." It seeks a specific individual, a particular person of courage and capability, rather than just a strategic plan or divine intervention without a human agent. It shows they recognized the need for a personal champion.
• who will begin (יָחֵל, yāḥēl): From the root ḥālal, meaning "to begin," "to initiate," or "to profane." Here it implies taking the lead or the first step in a dangerous and difficult undertaking. The risk associated with "beginning" the fight emphasizes the bravery and self-sacrifice required, as the first engagement could be the most perilous.
• to fight (לְהִלָּחֵם, lᵉhillāḥēm): A common Hebrew verb meaning "to fight," "to make war." This clearly defines the urgent action required – a military confrontation against the enemy.
• against the Ammonites (בִּבְנֵי עַמּוֹן, bivnê ʿammôn): "Against the sons of Ammon." The Ammonites were a Semitic people descended from Lot (Gen 19:38), frequent adversaries of Israel due to their territorial proximity and historical antagonism. Their aggression in this period led to severe oppression, marking them as the specific, tangible enemy that demanded a response.
• He shall be (יִהְיֶה, yihyeh): A statement of future fact, a direct declaration of what the consequence will be. It serves as the promise or incentive.
• head (לְרֹאשׁ, lᵉrōʾš): Literally, "to head," or "for head." This term signifies chief, leader, or ruler, denoting supreme authority. It's not merely a temporary military command, but implies significant social and political leadership, underscoring the immense reward and responsibility attached to the role. This "head" would effectively function as the main ruler of Gilead.
• over all the inhabitants (לְכֹל יֹשְׁבֵי, lᵉḵōl yōšᵉbê): "Over all who sit/dwell." This phrase emphasizes the universality of the leader's authority within Gilead. The person chosen would have jurisdiction over every person residing in that territory, confirming the leader's absolute position during the crisis, not just over the fighting men but the entire population.
• of Gilead (גִּלְעָד, gilʿāḏ): Reiteration of the specific territory over which this designated "head" would rule, limiting the scope of authority to the region under direct Ammonite threat.

Word Group Analysis:

• "the people, the leaders of Gilead": This phrase signifies a broad representation – the popular will channeled through the recognized authorities. It suggests a communal and legitimate decision, uniting all levels of society in this urgent search for leadership. This demonstrates the societal framework present even in this fractured era.
• "said one to another": This illustrates an internal discussion and consultation, indicative of the crisis they faced. There was no pre-appointed or divinely named leader yet, forcing them to collectively seek a solution. This phrase introduces the core question that reveals their desperation and shared vulnerability.
• "'Who is the man who will begin to fight against the Ammonites?'": This is the central, desperate question. It highlights not just the need for someone to fight, but someone to "begin" the fight, implying great personal courage and initiative where others hesitated. It underscores the lack of existing leadership and the profound need for a brave individual to spearhead the offensive. This forms the essential criterion for selection.
• "'He shall be head over all the inhabitants of Gilead.'": This phrase articulates the immense stakes and the comprehensive reward for the one who steps forward. It's a profound offer of supreme authority—not merely a temporary military position but overarching civil and military leadership over an entire territory. This promises stability and command in a chaotic time, directly appealing to a capable individual to accept the immense challenge and responsibility. It provides the terms of engagement.

Judges 10 18 Bonus section

This verse serves as a crucial setup for the narrative of Jephthah's ascendancy in Judges 11. It's the "job description" or "terms of employment" publicly announced by the Gileadite leaders. Jephthah, though an outcast, perfectly fits this profile because he is "a mighty warrior" (Jdg 11:1) and the desperation is so great that they are willing to overlook his background and empower someone like him. The assembly at Mizpah, mentioned in the preceding verse (Jdg 10:17) and reaffirmed here by the leaders' deliberations, was a historically significant gathering place for the Israelite tribes. It represented a collective sense of purpose, even if driven by distress, and was a common site for covenant renewals, communal prayers, and declarations of war, emphasizing the weight and public nature of their decision to seek a commander. This collective decision-making in a desperate hour, and the agreement on the reward, show a functional tribal structure still existing in the period of the Judges, albeit one marked by acute vulnerability and internal strife.

Judges 10 18 Commentary

Judges 10:18 reveals the depth of Israel's crisis in Gilead and the practical steps taken by the leadership after God's merciful turning toward them. Having repented and put away their foreign gods (Jdg 10:15-16), they faced the immediate, terrifying reality of the Ammonite army marshaled against them. The verse encapsulates their urgent, pragmatic response: they needed a leader for battle. The desperation is evident in their communal question, "Who is the man who will begin to fight?" It suggests a formidable opponent, an undertaking filled with great peril, and a reluctance among existing leaders to step forward.

The promise offered – "He shall be head over all the inhabitants of Gilead" – reflects the immense need for decisive leadership. This was an offer of total, supreme authority, not merely for the duration of the conflict but implying long-term headship, which Jephthah later negotiates (Jdg 11:8-9). This spontaneous search for a human leader, with such high stakes attached, marks a contrast with earlier Judges like Gideon who were called by specific divine revelation. While God's compassion moved Him (Jdg 10:16), the people now actively sought the human instrument. This illustrates a recurring biblical truth: while God often initiates deliverance, He frequently works through human agency and response. The people of Gilead understood that their renewed relationship with God still required a courageous human response in the face of physical threats. This desperate plea ultimately sets the stage for the dramatic, yet flawed, leadership of Jephthah.

• Practical Example 1: When facing a seemingly insurmountable problem, even after praying and repenting, there is often a need for human action and proactive search for capable leaders or solutions.
• Practical Example 2: True leadership in times of crisis often requires someone willing to "begin" the difficult task, taking the first, riskiest steps.
• Practical Example 3: High responsibilities and challenges in service for God often come with significant burdens but also profound trust and authority from the community or God Himself.