Judges 20:35 · Bible study
Judges 20:35 Commentary: Why Yahweh Struck Benjamin
Hebrew · 8 what the commentators say
Meaning in one sentence
Examines divine judgment in Israel's civil war, the grammar of God's intervention, and the theological meaning of the near annihilation of Benjamin.
Research Summary
- Meaning: The verse summarizes the climactic battle, attributing the defeat of Benjamin to Yahweh’s direct action in view of all Israel.
- Key words: “smote” (H5062 nagaph, to strike, used of divine judgment); “destroyed” (H7843 shachat, to ruin); “drew the sword” (H8025 shalaph, to draw out, implying trained warriors).
- Main debate: The total 25,100 compared with 25,000 in v.46; Clarke notes a variant reading in the Vulgate and Septuagint. Some see the extra hundred as kills from Gibeah’s defenders not separately tallied.
- Theological theme: Divine sovereignty over warfare and the judgment of sin within the covenant community.
- Best use: A sobering case study for teaching on God’s justice, the consequences of communal sin, and the necessity of repentance before seeking divine help.
Translation Comparison
BSB Berean Standard Bible 2020
The LORD defeated Benjamin in the presence of Israel, and on that day the Israelites slaughtered 25,100 Benjamites, all armed with swords.
WEB World English Bible 2000
Yahweh struck Benjamin before Israel; and the children of Israel destroyed of Benjamin that day twenty-five thousand one hundred men. All these drew the sword.
KJV King James Version 1769
And the Lord smote Benjamin before Israel: and the children of Israel destroyed of the Benjamites that day twenty and five thousand and an hundred men: all these drew the sword.
ASV American Standard Version 1901
And Jehovah smote Benjamin before Israel; and the children of Israel destroyed of Benjamin that day twenty and five thousand and a hundred men: all these drew the sword.
YLT Young's Literal Translation 1898
And Jehovah smiteth Benjamin before Israel, and the sons of Israel destroy in Benjamin, on that day, twenty and five thousand, and a hundred men; all these are drawing sword.
Darby Darby Bible 1890
And Jehovah smote Benjamin before Israel; and the children of Israel destroyed of the Benjaminites that day twenty-five thousand one hundred men: all these drew the sword.
Douay-Rheims Douay-Rheims Bible 1899
And the Lord defeated them before the children of Israel, and they slew of them in that day five and twenty thousand, and one hundred, all fighting men, and that drew the sword.
Translations in other languages (10 available)
E hirió Jehová á Benjamín delante de Israel; y mataron los hijos de Israel aquel día veinticinco|strong="H6242, H2568" mil y cien hombres de Benjamín, todos los cuales sacaban espada.
E feriu o SENHOR a Benjamim diante de Israel; e mataram os filhos de Israel aquele dia vinte e cinco mil e cem homens de Benjamim, todos os quais tiravam espada.
L’ Éternel battit Benjamin devant Israël, et les enfants d’ Israël tuèrent ce jour-là vingt-cinq mille et cent hommes de Benjamin, tous tirant l’ épée.
Also schlug der HERR den Benjamin vor den Kindern Israel, daß die Kinder Israel auf den Tag verderbten fünfundzwanzigtausend und hundert Mann in Benjamin, die alle das Schwert führten.
Toen sloeg de HEERE Benjamin voor Israels aangezicht; dat de kinderen Israels op dien dag van Benjamin vernielden vijf en twintig duizend en honderd mannen; die allen trokken het zwaard uit.
E l’Eterno sconfisse Beniamino davanti ad Israele; e i figliuoli d’Israele uccisero quel giorno venticinquemila e cento uomini di Beniamino, tutti atti a trar la spada.
I poraził Pan Benjamina przed twarzą Izraela, a zabili synowie Izraelscy z Benjamina dnia onego dwadzieścia i pięć tysięcy i sto mężów, wszystko godnych do boju.
И поразил Господь Вениамина пред Израильтянами, и положили в тот день Израильтяне из сынов Вениамина двадцать пять тысяч сто человек, обнажавших меч.
耶和華 使 以色列人 殺敗 便雅憫人。那 日，以色列 人 殺死 便雅憫人 二萬 五 千 一百，都是 拿 刀的。
Then the Lord sent sudden fear on Benjamin before Israel; and that day the children of Israel put to death twenty-five thousand, one hundred men of Benjamin, all of them swordsmen.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Judges 20:35
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse ascribes the victory to Yahweh's direct intervention. The Cambridge Bible notes that source B here emphasizes divine causation, using the verb 'smote' (same verb as in 2 Chron 13:15; 14:12) rather than merely reporting human action. Gill states plainly: 'victory was of the Lord, and to him it is ascribed; for until now Benjamin, though fewer in number, had been always victorious.' The total of 25,100 slain represents all Benjamite fighting men that day. Clarke observes a textual variant, the Vulgate and Septuagint read 25,000, but the core conviction is unchanged: God struck, and Israel executed the blow. Matthew Henry sees this as the outcome of Israel's repentance and God's faithfulness to His promise in v.28. The verse functions as a summary conclusion to the battle narrative, making explicit what the earlier description implied: behind human strategy and bloodshed stood the sovereign hand of Yahweh.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Yahweh directly intervened to give Israel victory over Benjamin, resulting in the near annihilation of the tribe for their defense of heinous sin.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Divine authorship of victory | All traditions affirm that God directly struck Benjamin, making the outcome an act of divine judgment. | Some emphasize God's use of human strategy (the ambush) as His means; others highlight that the text gives sole credit to Yahweh without explaining secondary causes. |
| Total number slain | The verse states 25,100 Benjamites were killed that day. | Clarke notes that the Vulgate and Septuagint read 25,000; v.46 also says 25,000. This raises questions about scribal transmission or whether the extra 100 represent a separate group (perhaps Gibeah's defenders). |
| Moral justification of the war | Benjamin's refusal to hand over the guilty men of Gibeah was sinful and brought judgment. | Some see the war as directly commanded by God (v.28), while others view it as a human initiative that God chose to bless. Theodicy questions about the slaughter of an entire tribe remain a point of pastoral sensitivity. |
| Responsibility for the initial sin | The atrocity in Gibeah (Judges 19) is the trigger for the entire conflict. | Christians differ on whether the whole tribe of Benjamin was equally culpable or whether God's judgment fell on a community that protected sinners, similar to the case of Achan (Josh 7). |
Historical & Cultural Context
The civil war described in Judges 20 erupted after the horrific abuse and death of a Levite's concubine in Gibeah, a Benjaminite city (Judges 19). The tribe of Benjamin refused to hand over the perpetrators, choosing instead to defend their fellow Benjaminites. After two failed battles in which Israel lost 40,000 men, the people wept, fasted, and sought the Lord at Bethel, where Phinehas the priest served (vv.26, 28). God promised victory: 'Go up; for tomorrow I will deliver them into your hand.'
The third battle employed a military stratagem reminiscent of Joshua's capture of Ai (Josh 8): a feigned retreat to draw Benjamin out of Gibeah, while an ambush force waited to take the city and raise a smoke signal. Verse 35 marks the divinely orchestrated turning point. The Hebrew verb nagaph (to strike, smite) is often used of God's direct judgment, as in the plagues of Egypt (Ex 12:23) or the defeat of Israel's enemies (1 Sam 7:10). The phrase 'before Israel' (Hebrew lifnei Yisrael) underscores that Yahweh defeated Benjamin in the full view of the Israelite army, leaving no doubt about the source of victory.
Benjamin's initial strength was 26,700 men plus 700 from Gibeah (v.15). By day's end, only 600 survivors remained (v.47). The total 25,100 slain here includes the 18,000 from the field (v.44) and 7,000 more at the retreat (v.45), plus an additional 100 whom Poole and others identify as battle dead not itemized separately. The completeness of the judgment reflects the severity of the sin that triggered the war. This chapter shows a covenant community torn apart by its failure to deal decisively with evil, yet also restored through repentance and divine intervention.
Textual Notes
Adam Clarke notes that the Vulgate and Septuagint read “twenty-five thousand” instead of “twenty-five thousand one hundred.” The Hebrew text (MT) reads ‘esrim vachamishah elef ume’ah ish (20 + 5 thousand + 100 men). Matthew Poole observes that the “odd hundred” is not expressed in the parallel summary of v.46, suggesting that MS tradition may have harmonized differently. The Cambridge Bible identifies verses 35 and 36 as from a source (B) that explicitly attributes victory to divine intervention. No significant variants affect the core theological claim that Yahweh struck Benjamin.
Reception History
This verse has been read across Christian traditions as a stark instance of divine judgment within Israel. The Geneva Bible note (1599) underscores that “the Lord smote Benjamin,” reinforcing the theme of retribution. Matthew Henry applied it to the tragedy of those who see the goodness of God’s gift but forfeit it through sin. In Reformed preaching, it has served as a warning against tolerating evil in the covenant community. Catholic interpreters have often connected it to the need for justice while also pointing to God’s mercy in preserving the 600 survivors as a remnant. Modern readers wrestle with the violence, but historic Christian reading has consistently seen God’s sovereignty behind the event, a sobering reminder that judgment begins with the household of God (1 Pet 4:17).
Preaching This Verse
Three-Point Outline
- God Sovereignly Intervenes in Human Conflict, After two defeats, Israel repented, and God promised victory. The text explicitly credits Yahweh with striking Benjamin. Human plans and valor are secondary to divine will.
- Sin Brings Severe Consequences, Even Among God’s People, The Levite’s concubine and the war that followed show that unchecked sin spreads destruction. Benjamin’s solidarity with Gibeah cost nearly the whole tribe.
- Justice and Mercy Intersect, The judgment was massive, yet God preserved 600 survivors (v.47). This points to hope beyond judgment and the possibility of restoration.
Five-Point Outline
- The backdrop of moral failure (Judges 19, 20:13)
- Israel’s misplaced self-reliance (20:14, 25)
- Repentance and seeking the Lord (20:26, 28)
- Divine strategy and victory (20:29, 35)
- Remnant mercy (20:46, 48)
Illustration Hooks
- A company boardroom: After several failed initiatives, the team stops to listen to the founder’s original vision and finally succeeds. The credit belongs to the leader, not the plan.
- A family protecting a wrongdoer: A family covers for a relative who has done harm, only to find the whole family entangled in lawsuits and broken relationships. Protecting sin never ends well.
- A team that keeps losing until they change their attitude: A sports team finally admits they need a better game plan and defers to the coach, then wins decisively.
Questions Your Congregation Is Asking
- Why did God allow so many to die, including some who may not have directly participated in the crime?
- How can we tell when we are defending sin versus defending the innocent?
- Does this story still speak to church conflict today, and what hope is there after judgment?
Leading a Discussion
This verse stands at the climax of a painful story. The tribe of Benjamin, once favored by Moses (Deut 33:12), nearly disappears because they protected evil. Yet God acts decisively after His people repent. As you discuss this passage, let it challenge your assumptions about sin, community, and divine justice.
Discussion Questions
- Read Judges 20:35 carefully. Who is the subject of the main verb? What does the phrase “before Israel” add to the meaning?
- Why does the text specify that all the slain “drew the sword”? What does that tell us about the nature of the casualties?
- How does the earlier story of the Levite and his concubine (Judges 19) shape your understanding of this defeat?
- Compare Israel’s first two failed battles with their eventual victory. What changed? See 20:26, 28.
- What does this passage teach about God’s role in justice when human systems fail?
- The number of slain is 25,100, but only 600 survive (v.47). How does the concept of a “remnant” appear here, and why might it matter?
- Where do you see the tension between God’s sovereignty and human responsibility in this story? How does that sit with you?
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)
| Judges 20:15 | The children of Benjamin were counted on that day out of the cities twenty-six thousand men who drew the sword, in addition to the inhabitants of Gibeah, who were counted seven hundred chosen men. |
| Judges 20:44 | Eighteen thousand men of Benjamin fell; all these were men of valor. |
| Judges 20:46 | So that all who fell that day of Benjamin were twenty-five thousand men who drew the sword. All these were men of valor. |
| Job 20:5 | that the triumphing of the wicked is short, the joy of the godless but for a moment? |
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
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights a textual discrepancy in the number of Benjamite soldiers, noting that some manuscripts read twenty-five thousand rather than twenty-six thousand seven hundred. This leads him to conclude that virtually the entire tribe was annihilated, leaving only six hundred survivors who fortified themselves at the rock Rimmon.
Cambridge Bible for Schools and Colleges Anglican 1880
This source attributes the victory to Jehovah's direct intervention, using the same verb "smote" found in later Chronicles accounts. It also notes that, as elsewhere, the battle description ends with a tally of the slain.
Geneva Bible Notes Reformed 1599
The Geneva note emphasizes that the Lord himself struck down Benjamin, not merely Israel's army. It records the exact number of warriors killed that day, underscoring that this defeat was God's direct judgment on Benjamin.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that despite Benjamin's proven strength, numbers, and skill in earlier battles, this victory came solely from the Lord. Human strategy and valor had failed before, but now God actively gave Israel the triumph, making clear that the outcome depended on Him alone.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB observes that Israel's strategy against Gibeah was not a new idea but a deliberate imitation of the tactics used earlier at Ai. The account highlights how the same kind of ambush that worked under Joshua was employed again in this later conflict.
Lange's Commentary Reformed 1857
Lange emphasizes that Israel's victory came through a deliberate military ruse: feigning retreat to lure Benjamin away from Gibeah, then ambushing the city. The Benjamites, overconfident from earlier successes, were completely surrounded and destroyed, with even the inhabitants of neighboring cities joining the slaughter. Only six hundred men survived by hiding in the wilderness.
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.