Judges 21:14
And Benjamin came again at that time; and they gave them wives which they had saved alive of the women of Jabeshgilead: and yet so they sufficed them not.
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(14) Came again—i.e., returned to their desolate towns.

Yet so they sufficed them not.—There would still be 200 Benjamites left without wives.

17:7-13 Micah thought it was a sign of God's favour to him and his images, that a Levite should come to his door. Thus those who please themselves with their own delusions, if Providence unexpectedly bring any thing to their hands that further them in their evil way, are apt from thence to think that God is pleased with them.To Shiloh - Whither, as the usual place of meeting for the national assembly, the Israelites had moved from Bethel (a distance of about 10 miles), during the expedition of the 12,000 to Jabesh-Gilead. 8. there came none to the camp from Jabesh-gilead to the assembly—This city lay within the territory of eastern Manasseh, about fifteen miles east of the Jordan, and was, according to Josephus, the capital of Gilead. The ban which the assembled tribes had pronounced at Mizpeh seemed to impose on them the necessity of punishing its inhabitants for not joining the crusade against Benjamin; and thus, with a view of repairing the consequences of one rash proceeding, they hurriedly rushed to the perpetration of another, though a smaller tragedy. But it appears (Jud 21:11) that, besides acting in fulfilment of their oath, the Israelites had the additional object by this raid of supplying wives to the Benjamite remnant. This shows the intemperate fury of the Israelites in the indiscriminate slaughter of the women and children. Benjamin; the poor remainders of the tribe of Benjamin. And Benjamin came again at that time,.... The six hundred Benjaminites returned with the messengers at the same time to the people of Israel, putting confidence in the assurances they had given them of peace and safety:

and they gave them wives which they had saved alive of the women of Jabeshgilead; in doing which they supposed they had not violated their oath, since though they had sworn that they would not give their own daughters, they had not sworn they would not give the daughters of others; and besides, as the men of Jabeshgilead were not at Mizpeh when the oaths were made, they had taken none, and so their daughters might be given in marriage to the Benjaminites, notwithstanding that oath:

and yet so they sufficed them not; there were not wives enough for them all; for they were six hundred men, whereas the daughters of the inhabitants of Jabeshgilead were but four hundred, so that there were two hundred more wanting. Abarbinel interprets the word we render "so" in a different manner, by "right", as in Numbers 27:7 and gives the sense thus, that it was not a point of justice and judgment to do this to the daughters of Jabeshgilead, namely, to save and give them in marriage; but they did this because the people repented for Benjamin, as follows.

And Benjamin came again at that time; and they gave them wives which they had saved alive of the women of Jabeshgilead: and yet {f} so they sufficed them not.

(f) For they were short two hundred.

14. and yet so they sufficed them not] i.e. the 400 virgins were not sufficient for the 600 Benjamite survivors; a prosaic attempt to harmonize with the old story in Jdg 21:15-23, as though the rape at Shiloh were a supplementary device to bring the number of wives up to the total required; cf. Jdg 21:16 a. Lit. the phrase may be rendered and they (the Israelites) did not find enough for them even so, cf. Numbers 11:22; as a rule enough is expressed in the Heb., Leviticus 12:8; Leviticus 25:26; Leviticus 25:28.Verse 14. - Benjamin came again, i.e. returned to their own homes in the tribe of Benjamin, as in ver. 23. Yet so they sufficed them net - or, Yet so they (the Israelites) did not provide enough for them (the Benjamites); or, Yet so they (the Benjamites) had not enough for themselves. The congregation then resolved upon a plan, through the execution of which a number of virgins were secured for the Benjaminites. They determined that they would carry out the great oath, which had been uttered when the national assembly was called against such as did not appear, upon that one of the tribes of Israel which had not come to the meeting of the congregation at Mizpeh. The deliberations upon this point were opened (Judges 21:5) with the question, "Who is he who did not come up to the meeting of all the tribes of Israel, to Jehovah?" In explanation of this question, it is observed at Judges 21:5, "For the great oath was uttered upon him that came not up to Jehovah to Mizpeh: he shall be put to death." We learn from this supplementary remark, that when important meetings of the congregation were called, all the members were bound by an oath to appear. The meeting at Mizpeh is the one mentioned in Judges 20:1. The "great oath" consisted in the threat of death in the case of any that were disobedient. To this explanation of the question in Judges 20:5, the further explanation is added in Judges 21:6, Judges 21:7, that the Israelites felt compassion for Benjamin, and wished to avert its entire destruction by procuring wives for such as remained. The word ויּנּחמוּ in Judges 21:6 is attached to the explanatory clause in Judges 21:5, and is to be rendered as a pluperfect: "And the children of Israel had shown themselves compassionate towards their brother Benjamin, and said, A tribe is cut off from Israel to-day; what shall we do to them, to those that remain with regard to wives, as we have sworn?" etc. (compare Judges 21:1). The two thoughts, - (1) the oath that those who had not come to Mizpeh should be punished with death (Judges 21:5), and (2) anxiety for the preservation of this tribe which sprang from compassion towards Benjamin, and was shown in their endeavour to provide such as remained with wives, without violating the oath that none of them would give them their own daughters as wives, - formed the two factors which determined the course to be adopted by the congregation. After the statement of these two circumstances, the question of Judges 21:5, "Who is the one (only one) of the tribes of Israel which," etc., is resumed and answered: "Behold, there came no one into the camp from Jabesh in Gilead, into the assembly." שׁבטי is used in Judges 21:8, Judges 21:5, in a more general sense, as denoting not merely the tribes as such, but the several subdivisions of the tribes.
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