Judges 1:3 · Bible study
Judges 1:3 Commentary: Why Judah Called on Simeon
Hebrew · 9 what the commentators say
Meaning in one sentence
Why did Judah invite Simeon to fight the Canaanites? Discover the kinship, geography, and covenant loyalty behind this ancient alliance.
Research Summary
- Meaning: A covenant of mutual support between brother tribes as they fight the Canaanites.
- Key words: “brother” (tribal kinship), “lot” (sacred inheritance), “come up” (geographical movement).
- Main debate: Whether the alliance reflects historical tribal politics or later theological editing, but consensus leans historical.
- Theological theme: God's people work together to claim His promises; covenant loyalty extends beyond the individual tribe.
- Best use: A model for church cooperation, asking for help, and offering help in return.
Translation Comparison
BSB Berean Standard Bible 2020
Then the men of Judah said to their brothers the Simeonites, “Come up with us to our allotted territory, and let us fight against the Canaanites. And we likewise will go with you to your territory.” So the Simeonites went with them.
WEB World English Bible 2000
Judah said to Simeon his brother, “Come up with me into my lot, that we may fight against the Canaanites; and I likewise will go with you into your lot.” So Simeon went with him.
KJV King James Version 1769
And Judah said unto Simeon his brother, Come up with me into my lot, that we may fight against the Canaanites; and I likewise will go with thee into thy lot. So Simeon went with him.
ASV American Standard Version 1901
And Judah said unto Simeon his brother, Come up with me into my lot, that we may fight against the Canaanites; and I likewise will go with thee into thy lot. So Simeon went with him.
YLT Young's Literal Translation 1898
And Judah saith to Simeon his brother, `Go up with me into my lot, and we fight against the Canaanite--and I have gone, even I, with thee into thy lot;' and Simeon goeth with him.
Darby Darby Bible 1890
And Judah said to Simeon his brother, Come up with me into my lot, and let us fight against the Canaanites, and I likewise will go with thee into thy lot; and Simeon went with him.
Douay-Rheims Douay-Rheims Bible 1899
And Juda said to Simeon, his brother: Come up with me into my lot, and fight against the Chanaanite, that I also may go along with thee into thy lot. And Simeon went with him.
Translations in other languages (10 available)
Y Judá dijo á Simeón su hermano: Sube conmigo á mi suerte, y peleemos contra el Cananeo, y yo también iré contigo á tu suerte. Y Simeón fué con él.
E Judá disse a Simeão seu irmão: Sobe comigo à minha porção, e lutemos contra os cananeus, e eu também irei contigo à tua porção. E Simeão foi com ele.
Et Juda dit à Siméon, son frère: Monte avec moi dans le pays qui m’ est échu par le sort, et nous combattrons les Cananéens; j’ irai aussi avec toi dans celui qui t’ est tombé en partage. Et Siméon alla avec lui.
Da sprach Juda zu seinem Bruder Simeon: Zieh mit mir hinauf in mein Los und laß uns wider die Kanaaniter streiten, so will ich wieder mit dir ziehen in dein Los. Also zog Simeon mit ihm.
Toen zeide Juda tot zijn broeder Simeon: Trek met mij op in mijn lot, en laat ons tegen de Kanaanieten krijgen, zo zal ik ook met u optrekken in uw lot. Alzo toog Simeon op met hem.
Allora Giuda disse a Simeone suo fratello: “Sali meco nel paese che m’è toccato a sorte, e combatteremo contro i Cananei; poi anch’io andrò teco in quello ch’è toccato a te”. E Simeone andò con lui.
I rzekł Juda do Symeona, brata swego: Pójdź ze mną do losu mego, a będziemy walczyli przeciw Chananejczykowi; wszak ja też pójdę z tobą do losu twego. I szedł z nim Symeon.
Иуда же сказал Симеону, брату своему: войди со мною в жребий мой, и будем воевать с Хананеями; и я войду с тобою в твой жребий. И пошел с ним Симеон.
猶大 對他哥哥 西緬 說：「請你同我 到 拈鬮所得之地去，好與迦南人 爭戰；以後我 也 同你 到 你拈鬮所得之地去。」於是西緬 與他 同去。
Then Judah said to Simeon his brother, Come up with me into my heritage, so that we may make war against the Canaanites; and I will then go with you into your heritage. So Simeon went with him.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Judges 1:3
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Judah's invitation to Simeon rests on two foundations: kinship and geography. The Cambridge Bible notes that both were Leah-tribes (Genesis 29:33, 35). Simeon's inheritance lay within Judah's territory (Joshua 19:1), so the tribes shared a border and a common enemy. Keil and Delitzsch argue that the verb “come up” fits Judah's hill-country perspective, while “go with you” matches Simeon's lower terrain. Gill and Jamieson-Fausset-Brown add that their proximity made cooperation practical. Judah proposes mutual support: “I likewise will go with you into your lot.” The verse models covenant loyalty within God's people as they face the unfinished task of claiming the land.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Judah invited Simeon specifically because of their shared ancestry and the geographical overlap of their tribal territories.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Basis of the alliance | Judah and Simeon were brother tribes (both sons of Leah) and their territories overlapped geographically. | Some readers view the invitation as purely practical; others see it as a model of covenantal solidarity meant to guide later readers. |
| Historical timing | The event occurs after Joshua's death, during the period of settlement when Canaanites still held cities. | Scholars disagree whether this campaign preceded or followed the individual tribal efforts described elsewhere in Judges. |
| Simeon's independent identity | Simeon's territory was within Judah's, and the tribe gradually became absorbed. | Some argue Simeon was already subordinate; others see the alliance as a sign of ongoing distinctiveness before absorption. |
Historical & Cultural Context
The book of Judges opens after Joshua's death, when Israel faces scattered Canaanite resistance. In verse 1 the people ask God who should lead the next campaign. The answer is Judah. But Judah does not go alone. He invites Simeon, calling him “brother”, a term that signals more than blood. Both tribes descend from Leah (Genesis 29:33, 35), and Simeon's allotted territory lies “in the middle of the inheritance of the children of Judah” (Joshua 19:1).
Geography explains much. Judah's lot included the central hill country; Simeon's lay in the Negev and Shephelah toward the south. Keil and Delitzsch observe that “come up” reflects Judah's higher elevation, while “go with you” anticipates travel downward. The two territories were interwoven, so any Canaanite stronghold in one tribe's area threatened the other.
The invitation also reflects the larger story of the conquest. The land was divided by the sacred lot at Gilgal, as Cambridge notes. Even so, Canaanites remained in many cities. Judah's proposal, “we may fight against the Canaanites”, uses the cohortative form, a call to joint action. Simeon accepts, and verse 17 records that they later struck Zephath together. The verse thus captures a moment of tribal solidarity rooted in family ties, shared borders, and a common mission under God's command.
Textual Notes
The supplied sources note no significant variants for this verse. The Hebrew text is stable across manuscripts, and translations differ only in how they render tribal personification (“Judah said” vs. “the men of Judah said”).
Reception History
Early Jewish and Christian interpreters saw this verse as an example of brotherly cooperation in God's work. Reformation commentators, including the Geneva Bible notes, read it as a literal record of tribal history. Matthew Henry, though writing on the book's larger themes, understood the partnership as a lesson in neighborly kindness. Modern scholarship examines the verse for what it reveals about Israelite tribal structure and the process of settlement. Across traditions, the verse is cited to encourage mutual support among congregations and to remind believers that God's mission often requires partnership.
Preaching This Verse
Three-point outline
- The call to partnership. Judah initiates. He does not assume Simeon will follow; he invites. The tribe recognizes that facing the enemy requires more than individual effort.
- The promise of reciprocity. “I likewise will go with you into your lot.” Judah offers help in kind. The alliance is mutual, not one-sided. This is covenant language.
- The obedience of response. Simeon went with him. No argument, no delay. Action follows agreement. The verse ends with unity in motion.
Five-point outline
- Shared identity, “brother” points to common ancestry and shared covenant.
- Shared territory, overlapping boundaries create common interests and common threats.
- Shared enemy, the Canaanites oppose both tribes. The battle is not private.
- Shared resources, Judah commits his fighters to Simeon's lot. Strength is pooled.
- Shared victory, verse 17 shows the partnership bore fruit. Together they destroyed Zephath.
Illustration hooks
- A farmer helps a neighbor repair a fence that crosses both properties, neither can do it alone.
- Two small churches combine their youth groups for a weekend mission project, discovering they can do more together than apart.
Questions your congregation is asking
- Why should we help another church when we have our own needs?
- Is it a sign of weakness to ask for help in ministry?
- How do we know when to go alone and when to invite a partner?
Leading a Discussion
This verse captures a moment of intentional partnership. Judah does not wait for Simeon to offer help; he extends an invitation. The response is immediate. As you discuss, think about what makes such cooperation possible, and what blocks it.
Discussion questions
- What details in Judah's invitation tell you about his character and priorities?
- Why do you think the writer highlights the word “brother”? How does that shape the tone of the request?
- How does the geography of the two tribes affect the way you read verse 3? What does “come up” and “go” reveal?
- Judah offers to help Simeon in return. What does this reciprocity add to the meaning of the alliance?
- Where in your own life or church have you seen a similar pattern: someone asks for help and offers help at the same time?
- What obstacles prevent us from asking for or offering this kind of mutual support today?
- How might this passage guide a decision about partnering with another person, group, or congregation for a shared mission?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 29:33 | She conceived again, and bore a son, and said, “Because Yahweh has heard that I am hated, he has therefore given me this son also.” She named him Simeon. |
| Joshua 19:1 | The second lot came out for Simeon, even for the tribe of the children of Simeon according to their families. Their inheritance was in the middle of the inheritance of the children of Judah. |
| Judges 1:17 | Judah went with Simeon his brother, and they struck the Canaanites who inhabited Zephath, and utterly destroyed it. The name of the city was called Hormah. |
| II Samuel 10:11 | He said, “If the Syrians are too strong for me, then you shall help me; but if the children of Ammon are too strong for you, then I will come and help you. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke suggests that the verse implies the territories assigned to Judah and Simeon still contained Canaanite inhabitants, either because those tribes had not fully cleared them out or because those areas were now facing active invasion.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary explains that Judah and Simeon were both Leah-tribes, and Simeon's weakness as a separate tribe led it to merge into Judah's territory. The mention of "my lot" refers to a sacred allotment of land decided by divine oracle before the invasion, likely at a sanctuary like Gilgal.
Geneva Bible Notes Reformed 1599
And Iudah said vnto Simeon his brother, Come vp with me into my lot, that we may fight against the Canaanites: and I likewise will goe with thee into thy lot: so Simeon went with him.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that Judah and Simeon were bound not only by blood but by geography, since Simeon's inheritance lay inside Judah's territory. This physical closeness and shared interest drove their mutual commitment to help each other drive out the Canaanites from both lots.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that Judah and Simeon were neighboring tribes with overlapping territory, so their partnership in attacking the Canaanites was a natural alliance rooted in shared location and common interests, not merely a military decision.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch notes that Judah calls Simeon "brother" not because of their shared mother Leah, but because Simeon's allotted land lay inside Judah's territory. The different verbs "come up" and "go" reflect the terrain: Judah's inheritance was in the mountains, while Simeon's lay in the lowlands.
Lange's Commentary Reformed 1857
Lange argues that Bezek refers not to a city but to a barren, sun-scorched region, whose name means dazzling brightness. He interprets Adoni-bezek as "My God is Brightness," linking the king's name to star worship and suggesting he was ruler of Jerusalem, attacked only because he confronted Judah and Simeon.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry observes that the judges came from eight different tribes, spreading honor around until it finally settled in Judah. He notes that Eli and Samuel, though judges, fall outside this book because they were of Levi. The years of servitude under foreign oppressors are included within the years of the judges themselves.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley rejects Matthew Henry's claim that the goodness of God's promised land will intensify the punishment of those who perish. He argues that this reasoning fails under predestination: if some are not elected, they never had a genuine offer, and if all the elect are saved, the grant was never free to the others.