Judges 20 13

Judges 20:13 kjv

Now therefore deliver us the men, the children of Belial, which are in Gibeah, that we may put them to death, and put away evil from Israel. But the children of Benjamin would not hearken to the voice of their brethren the children of Israel.

Judges 20:13 nkjv

Now therefore, deliver up the men, the perverted men who are in Gibeah, that we may put them to death and remove the evil from Israel!" But the children of Benjamin would not listen to the voice of their brethren, the children of Israel.

Judges 20:13 niv

Now turn those wicked men of Gibeah over to us so that we may put them to death and purge the evil from Israel." But the Benjamites would not listen to their fellow Israelites.

Judges 20:13 esv

Now therefore give up the men, the worthless fellows in Gibeah, that we may put them to death and purge evil from Israel." But the Benjaminites would not listen to the voice of their brothers, the people of Israel.

Judges 20:13 nlt

Give up those evil men, those troublemakers from Gibeah, so we can execute them and purge Israel of this evil." But the people of Benjamin would not listen.

Judges 20 verses

Judges 20 13 Meaning

Judges 20:13 presents a pivotal moment in the narrative of Israel's tribal conflict, demanding that the tribe of Benjamin deliver the wicked men from Gibeah, identified as "children of Belial," who perpetrated a heinous crime against the Levite's concubine. The stated purpose is to execute justice and "put away evil from Israel," reflecting a national imperative for purity and adherence to God's law. However, the verse culminates in Benjamin's resolute refusal to comply with this demand from their fellow Israelites, highlighting their chosen loyalty to the offenders within their tribe over the unity and righteousness of the entire nation, thereby setting the stage for devastating civil war.

Judges 20 13 Context

Judges chapter 20 takes place at a low point in Israel's history, immediately following the horrific account of the Levite's concubine in Judges chapter 19. The Levite, after his concubine was gang-raped and murdered by the men of Gibeah (a city of Benjamin), dismembered her body and sent a piece to each of the twelve tribes of Israel. This shocking act served as an urgent appeal to the nation regarding the profound moral depravity within their borders. The entire nation of Israel, from Dan to Beersheba, and the land of Gilead, assembled as one man at Mizpah, enraged by the "great wickedness" (Judges 20:6) committed in Gibeah. They united under a common purpose: to address this abhorrent evil. Their first action was to send representatives to the tribe of Benjamin, specifically to Gibeah, to demand the perpetrators for judgment. The broader historical context is the period of the Judges, characterized by a lack of central authority ("in those days there was no king in Israel; every man did what was right in his own eyes" Judges 21:25), tribalism, spiritual decline, and recurring cycles of apostasy and divine judgment. The demand in Judges 20:13 represents the collective Israelites' attempt to uphold God's law and maintain national holiness, while Benjamin's refusal signifies the breakdown of inter-tribal solidarity and a chilling preference for protecting criminals over upholding divine justice. This internal conflict reflects the breakdown of covenant loyalty that was characteristic of the age.

Judges 20 13 Word analysis

• Now therefore deliver us the men, the children of Belial, which are in Gibeah,:
  • deliver us the men: This signifies a direct demand for justice and accountability. The rest of Israel saw this as a corporate responsibility.
  • the children of Belial: (Hebrew: בְּנֵי בְלִיַּעַל, b'nê bĕliyya‘al). This phrase is not merely a generic term for wicked individuals. "Belial" signifies "worthlessness," "good-for-nothing," or "utter destruction/devotion to destruction." Thus, "children of Belial" refers to thoroughly wicked, lawless, and morally corrupt individuals, characterized by their rejection of divine and human authority (Deut 13:13; 1 Sam 2:12; 1 Sam 10:27). This appellation highlights the extreme nature of their sin, marking them as enemies of God's covenant.
  • which are in Gibeah: Specifies the location and thus identifies the direct perpetrators among the tribe of Benjamin. This focuses the demand to a particular city responsible for the crime.
• that we may put them to death, and put away evil from Israel.:
  • that we may put them to death: This is a call for capital punishment, mandated by Mosaic law for specific severe crimes, particularly those involving sexual violence and ungodly behavior (Lev 20:10-16; Deut 22:25). It shows the seriousness with which the rest of Israel viewed the offense.
  • and put away evil from Israel: (Hebrew: וּלְבַעֵר רָע, u-lĕva‘ēr ra‘ - literally, "to burn out/consume evil"). This phrase is a common refrain in Deuteronomy (e.g., Deut 17:7, 12; 19:19; 21:21; 22:21, 24; 24:7). It signifies the ritual and judicial purging of sin from the community, thereby preventing corporate guilt and divine judgment upon the whole nation. The goal was to maintain Israel's holiness and covenant purity before God. It emphasizes a national responsibility to eradicate moral corruption.
• But the children of Benjamin would not hearken to the voice of their brethren the children of Israel.:
  • But the children of Benjamin: The emphasis on the entire tribe signifies a collective refusal, indicating that the tribal loyalty superseded national or divine loyalty in this critical moment.
  • would not hearken: (Hebrew: לֹא אָבוּ לִשְׁמֹעַ, loʾ ʾavu lishmōaʿ - literally, "they did not consent to hear" or "they were unwilling to listen"). This strong negation indicates a willful and obstinate refusal, not merely an inability to understand. It implies a conscious choice of disobedience and rebellion against their kinsmen and, implicitly, against God's law for maintaining national purity. This defiant stance is what precipitates the devastating civil war.
  • to the voice of their brethren the children of Israel: This highlights the plea coming from fellow covenant members, making Benjamin's refusal an act of disunity and betrayal within the national brotherhood. It underscored the expectation of fraternal cooperation in upholding the law of God.

Judges 20 13 Bonus section

The incident involving the Levite's concubine in Gibeah, culminating in the demand and refusal of Judges 20:13, is often seen by scholars as an inversion or perversion of the Sodom and Gomorrah narrative (Gen 19). In Gibeah, angels of God were not involved, and the entire city (represented by the men who attacked) displayed a profound moral corruption comparable to or even exceeding Sodom, within God's chosen nation. This parallel highlights how far Israel had fallen morally during this period. Furthermore, the solidarity shown by the other tribes (excluding Benjamin) in demanding justice, despite their previous failings, indicates a latent spiritual conscience and a recognition of the severity of the crime, reflecting an aspiration, albeit imperfect, to restore covenant fidelity. Benjamin's unwavering protection of the wicked, however, reveals a dangerous trajectory of hardening hearts within God's people, foreshadowing periods of future rebellion against the divine will. The tragedy of the event lies not only in the atrocity itself but in the internal division and willingness to spill Israelite blood over a matter of clear justice according to the Torah.

Judges 20 13 Commentary

Judges 20:13 marks the failure of moral suasion and underscores the tragic state of Israel during the Judges period. The other tribes, acting on righteous indignation and Mosaic principles of purging evil, sought to address the systemic corruption manifested in Gibeah. Their demand for the "children of Belial" to be executed was rooted in the understanding that corporate sin left unpunished defiles the entire community and invites divine wrath. The phrase "put away evil from Israel" was a call to uphold God's covenant and ensure national sanctity.

However, Benjamin's defiant refusal to "hearken to the voice of their brethren" revealed a catastrophic breakdown of national unity and moral order. Instead of prioritizing justice and their covenant relationship with God and the rest of Israel, Benjamin chose tribal solidarity over divine righteousness. This choice highlights the devastating effects of internal decay when self-interest or tribal loyalty supersedes the principles of God's law. Their obstinacy led directly to a bloody civil war, diminishing their tribe almost to extinction, a stark example of the tragic consequences of disobedience and defending wickedness within the community of faith. The verse captures the tension between communal justice and tribal autonomy, where the latter led to devastating loss.