Judges 20 9

Judges 20:9 kjv

But now this shall be the thing which we will do to Gibeah; we will go up by lot against it;

Judges 20:9 nkjv

but now this is the thing which we will do to Gibeah: We will go up against it by lot.

Judges 20:9 niv

But now this is what we'll do to Gibeah: We'll go up against it in the order decided by casting lots.

Judges 20:9 esv

But now this is what we will do to Gibeah: we will go up against it by lot,

Judges 20:9 nlt

Instead, this is what we will do to Gibeah; we will draw lots to decide who will attack it.

Judges 20 verses

Judges 20 9 Meaning

Judges 20:9 states the strategic decision made by the assembled tribes of Israel regarding their intended action against Gibeah, the city in Benjamin where the grave atrocity occurred. The verse declares their resolved plan to attack Gibeah, signifying their unified commitment to address the heinous crime, and importantly, highlights their intention to execute this attack "by lot." This indicates that their strategy would be determined by a divinely guided process, seeking God's specific direction for their military endeavor, rather than purely human military planning. It underscores the severity of the offense and the tribal resolve for communal justice and cleansing of evil from their midst, framed within a sacred appeal for divine oversight.

Judges 20 9 Context

Judges chapter 20 takes place at a low point in Israel's history, immediately following the horrifying account of the Levite and his concubine in Judges 19. The tribes of Israel, from Dan to Beersheba, and the land of Gilead, had assembled at Mizpah "as one man," outraged by the unspeakable crime committed by the men of Gibeah. This was a direct violation of hospitality and law, echoing the wickedness of Sodom. Before this verse, the Levite had recounted the horrific events, and the assembly decided to take action, seeing it as a moral crisis requiring immediate and unified response (Judges 20:8). The determination to act "as one man" reflects a fragile unity born of shock and shared indignation. Their resolve to "go up against Gibeah" indicates a decision for punitive military action. The phrase "by lot" then details the methodology for their coordinated attack, suggesting an attempt to align their war effort with divine will.

Judges 20 9 Word analysis

• Now this is the thing (וְזֶה הַדָּבָר - v'zeh haddavar):
  • וְזֶה (v'zeh): "And this," or "now this." Connects the immediate action to the preceding consultation and resolution of the assembly. It introduces a solemn pronouncement.
  • הַדָּבָר (haddavar): "the thing" or "the word/matter." Davar is a rich Hebrew term that can mean word, deed, event, or matter. Here, it refers to the decisive matter or plan they have determined to undertake. Its use conveys the seriousness and finality of their decision, elevating it from a mere suggestion to a fixed resolution. It highlights the weighty nature of the counsel that has been taken.
• which we will do to Gibeah (אֲשֶׁר נַעֲשֶׂה לַגִּבְעָה - 'asher na'aseh laggiv'ah):
  • נַעֲשֶׂה (na'aseh): "we will do" or "we will make." Denotes active and determined execution. It's a clear declaration of intent.
  • לַגִּבְעָה (laggiv'ah): "to Gibeah." Gibeah means "hill." This is the specific city in the territory of Benjamin that harbored the wicked men and refused to deliver them for justice. Targeting Gibeah symbolizes the collective demand for accountability and cleansing where the evil originated. The choice to directly assault Gibeah, rather than merely punishing the offenders, signals the profound perceived depravity that had engulfed the city.
• we will go up against it (נַעֲלֶה עָלֶיהָ - na'aleh 'aleihah):
  • נַעֲלֶה (na'aleh): "we will go up" (from עָלָה - alah). This term typically signifies ascending, whether literally up a hill or spiritually towards God. Here, it means to go up for military attack, as Gibeah was likely on a hill. It implies an offensive, a direct military engagement.
  • עָלֶיהָ ('aleihah): "against her" or "upon her." Specifies the direct object of their ascent and attack, namely the city of Gibeah. This phrasing clearly sets the tone for a direct confrontation and assault.
• by lot (בְּגוֹרָל - bəḡōwrāl):
  • בְּ (bə): "by" or "with." Denotes the means or method.
  • גוֹרָל (gōwrāl): "lot" or "destiny." This is the pivotal element of the verse. Casting lots was a common, divinely sanctioned practice in ancient Israel for discerning God's will, making critical decisions, allocating land, or choosing individuals. This practice removed the decision from purely human hands, attributing the outcome to divine orchestration (as seen in Prov 16:33). Here, it indicates that the specific tactical plan or even the leading tribal contingents for the assault on Gibeah would be determined by lots, seeking God's specific approval and strategy for their "holy war" or judgment action. It attempts to imbue their military campaign with divine sanction, elevating it beyond a simple act of revenge. This implies a desire for unity and a trust in God to guide their actions in punishing internal corruption.

Judges 20 9 Bonus section

The mention of "by lot" in the context of a military action against fellow Israelites (the Benjaminites) distinguishes this event. While lots were often used for land division (e.g., Joshua) or choosing leaders (e.g., Saul), their application here to a specific military tactic or engagement plan emphasizes the gravity the tribes attributed to the defilement in Gibeah. They saw it not just as a criminal act, but a stain on the entire nation demanding a corporately sanctified response. However, the subsequent losses suffered by the Israelites despite using lots might suggest that their reliance on the method was insufficient without genuine repentance and a proper heart toward God, or perhaps the outcome of the lots indicated God's chastisement of the entire nation's spiritual state. It also shows a transitional period where prophetic guidance or priestly Urim and Thummim were not universally applied or available for military strategies as they might be later, leading to reliance on older methods like lots. The fact that the entire nation responded, unlike previous instances in Judges where tribes acted independently, points to the depth of moral outrage that, for a time, brought Israel together.

Judges 20 9 Commentary

Judges 20:9 captures the moment the Israelite tribes, unified in indignation, determine their course of action against Gibeah. Their resolution, expressed by "this is the thing which we will do," conveys the profound conviction and communal agreement among the Israelites. The targeting of "Gibeah" specifically highlights their demand for accountability from the location of the transgression. The decision to "go up against it" signifies a full-scale military campaign, a communal judgment against a city that harbored evil.

Crucially, the phrase "by lot" reveals their intention to involve God in their war strategy. In ancient Israel, casting lots was not a game of chance but a sacred practice to ascertain divine direction for significant matters. By proposing to determine their approach by lot, the Israelites acknowledged God's sovereignty and sought His wisdom and approval for their extraordinary punitive action. This reflected a desire to wage a righteous war, not merely a vendetta, against an egregious moral violation. Despite their subsequent failures in the initial battles, this method underscores their underlying conviction that the matter was so grave it required divine guidance. It symbolizes a turning point, where a disunified nation momentarily finds common ground against shared iniquity, seeking a divinely appointed method for internal cleansing. This communal pursuit of justice, guided by what they understood as God's chosen means, reflects the deep impact of the atrocity on the national conscience.