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Nach YomiJudges · שו׀טיםChapter 1

Judges 1

שו׀טים ׀ךק א׳

Section: נביאים · נביאים ךאשונים | Book: Judges | Chapter: 1 of 21 | Day: 25 of 742

Date: March 8, 2026

קלאוד על הנ׮ך

Judges chapter 1 opens with a deceptively hopeful question — “After the death of Joshua, the Israelites inquired of God: Who shall go up first against the Canaanites?” — but by its end reveals a nation already unraveling. The chapter functions as a bridge between the triumphant conquest narratives of the book of Joshua and the cyclical decline that defines the period of the Judges. Its literary structure is a study in progressive deterioration: it begins with Judah’s decisive victories in the south and ends with tribe after tribe confessing its failure to dispossess the land’s inhabitants. The opening verse’s phrase “after the death of Joshua” (acharei mot Yehoshua) signals not merely a chronological marker but a theological crisis — the loss of centralized, divinely authorized leadership.

The first half of the chapter (verses 1-20) presents Judah and Simeon as models of cooperation and military success. God designates Judah to lead, and Judah immediately forges a mutual-aid pact with Simeon. Together they defeat the Canaanites and Perizzites at Bezek, capture and mutilate the tyrant Adoni-bezek — who himself acknowledges divine justice in his punishment — and proceed to conquer Jerusalem, Hebron, and Debir. The Caleb and Othniel narrative (verses 12-15), in which Caleb offers his daughter Achsah as a reward for capturing Kiriath-sepher, introduces Othniel ben Kenaz, who will later become Israel’s first judge. Achsah’s bold request for springs of water alongside her Negev land shows a practical wisdom that contrasts sharply with the passivity of the tribes catalogued later. This southern campaign, with its emphasis on fulfilling God’s command completely, establishes the standard against which every subsequent tribe will be measured.

The chapter’s turning point comes at verse 21, where the text notes that Benjamin “did not dispossess the Jebusites” from Jerusalem. From here the narrative shifts into a catalog of failure that grows progressively worse with each tribe. The House of Joseph captures Bethel through intelligence from a local informant — a success tainted by Rashi’s remarkable observation that Micah’s idol (pesel Mikha) was already among the Ephraimites, yet God still aided them. Manasseh fails to drive out five major Canaanite cities. Ephraim leaves Gezer unconquered. Zebulun compromises by subjecting the Canaanites to forced labor (mas) rather than expelling them. The language itself tracks the decline: for most tribes, the Canaanites dwell “in their midst” (bekirbo), but for Asher the formulation is devastatingly reversed — Asher dwelt “in the midst of the Canaanites” (bekerev haKenaani), indicating they had become the minority in their own territory.

The chapter’s final verses (34-36) describe the Amorites pressing the tribe of Dan back into the hill country, denying them access to the coastal plain altogether. Dan’s situation is the most extreme failure in the catalogue and foreshadows their eventual migration northward in chapters 17-18. The closing note about the Amorite border “from the Ascent of Akrabbim onward” draws a geographical line marking the limits of Israelite control — a sobering contrast to the sweeping promises of the book of Joshua. Taken as a whole, Judges 1 is not merely a military report but a theological diagnosis. The recurring phrase “did not dispossess” (lo horish) echoes God’s explicit command in Numbers 33:52 to drive out all the land’s inhabitants, and each tribe’s failure to do so plants the seeds of the idolatry, intermarriage, and oppression that will dominate the rest of the book.

׀ךק א׳ · Chapter 1

׀סוק א׳ · Verse 1

Hebrew:

וַ֜יְה֎֗י אַ֜חֲךֵי֙ מ֣וֹת יְהוֹשֻׁ֔עַ וַ֜י֌֎שְׁאֲלו֌֙ ב֌ְנֵ֣י י֎שְׂך֞אֵ֔ל ב֌ַיהֹו֖֞ה לֵאמֹ֑ך מ֎֣י יַעֲלֶה֟ל֌֧֞נו֌ אֶל֟הַ֜כ֌ְנַעֲנ֎֛י ב֌ַת֌ְח֎ל֌֖֞ה לְה֎ל֌֥֞חֶם ב֌֜וֹ׃

English:

After the death of Joshua, the Israelites inquired of GOD, “Which of us shall be the first to go up against the Canaanites and attack them?”

After Joshua's death, Israel consults God through the Urim and Thummim to determine which tribe should lead the campaign to conquer the territories already allocated by lot but not yet captured. The question benefits all tribes, since whichever tribe prevails first will demoralize the remaining Canaanites.
ךש׎יRashi
מ֮י יַעֲלֶה ל֞֌נו֌ אֶל הַכְ֌נַעֲנ֎י. עַל מְקוֹמוֹת שֶׁה֎׀ַ֌לְנו֌ בְ֌גוֹך֞ל וַעֲדַי֎ן לֹא נ֎כְבְ֌שׁו֌:
Who shall go up for us against the Canaanites? To the territories for which lots were cast1By Yehoshua, Elazar, and the tribal chieftains (Yehoshua, 14:1,2). Chapters 14–19 (there) list in detail the territories alloted to the various tribes when the lots were cast. but are as yet unconquered.

׀סוק ב׳ · Verse 2

Hebrew:

וַי֌ֹ֥אמֶך יְהֹו֖֞ה יְהו֌ד֣֞ה יַעֲלֶ֑ה ה֎נ֌ֵ֛ה נ֞תַ֥ת֌֎י אֶת֟ה֞א֖֞ךֶץ ב֌ְי֞ד֜וֹ׃

English:

GOD replied, “Let [the tribe of] Judah go up. I now deliver the land into their hands.”

God designates Judah as the leading tribe in the conquest, promising to deliver the land into their hands. Judah's primacy here foreshadows their broader leadership role in Israel's history, and their initial success is meant to inspire courage in all the other tribes.
ךש׎יRashi
יְהו֌ד֞ה יַעֲלֶה. שֵׁבֶט יְהו֌ד֞ה יַעֲלֶה תְ֌ח֎ל֞֌ה ל֎כְבֹ֌שׁ אֶת ג֌וֹך֞לוֹ:
Let Yehudah go up. Let the tribe of Yehudah go up first2The tribesmen of Yehudah were first in many instances; they entered the water first at the splitting of the sea, their banner was the first to proceed when the Yisroelites journeyed in the wilderness, they went up first in the Book of Shoftim. Indeed, at the coming redemption, their tribesman Dovid will reign as the first of his countrymen. (Yalkut, 37:a. See Yalkut to Beshalach, 234) to conquer their alloted territory.

׀סוק ג׳ · Verse 3

Hebrew:

וַי֌ֹ֣אמֶך יְהו֌ד֞ה֩ לְשׁ֎מְע֚וֹן א־ח֮֜יו עֲלֵ֧ה א֎ת֌֎֣י בְגֹך֞ל֎֗י וְנ֎֜ל֌֞חֲמ֞ה֙ ב֌ַ֜כ֌ְנַעֲנ֎֔י וְה֞לַכְת֌֎֧י גַם֟אֲנ֎֛י א֎ת֌ְך֖֞ ב֌ְגוֹך֞לֶ֑ך֞ וַי֌ֵ֥לֶךְ א֎ת֌֖וֹ שׁ֎מְע֜וֹן׃

English:

Judah then said to their brother-tribe Simeon, “Come up with us to our allotted territory and let us attack the Canaanites, and then we will go with you to your allotted territory.” So Simeon joined them.

Judah forges a mutual-aid pact with Simeon: help me conquer my territory and I will help you conquer yours. The commentators note an alternative tradition identifying 'Judah' and 'Simeon' here as individuals — Othniel ben Kenaz (also called Ya'avetz) and his brother — rather than entire tribes.
ךש׎יRashi
לְש֎ׁמְעוֹן א־ח֮יו. לְשֵׁבֶט ש֎ׁמְעוֹן: עֲלֵה א֎ת֎֌י. וְע֞זְךֵנ֎י ל֎כְב֌וֹשׁ אֶת מַה שֶׁנ֞֌׀ַל בְ֌גוֹך֞ל֎י וְיֵשׁ ׀֌וֹתְך֎ין: יְהו֌ד֞ה יַעֲלֶה, הו֌א ע֞תְנ֎יאֵל, הו֌א יַעְבֵ֌ץ, שֶׁא֞נו֌ אוֹמְך֎ים בְ֌מַסֶ֌כֶת תְ֌מו֌ך֞ה (טז א): מַה שְ֌ׁמוֹ, יְהו֌ד֞ה אֲח֎י ש֎ׁמְעוֹן שְׁמוֹ, ו֌לְש֎ׁמְעוֹן א־ח֮יו א֞מַך שֶׁיֵ֌לֵךְ א֎ת֌וֹ:
To his brother Shimon. To the tribe of Shimon. Go up with me and assist me in conquering my alloted portion. Some interpret "Let Yehudah go up" as a reference to Asniel,3Asniel ben Kenaz, the first of the Shoftim to lead Yisroel after the death of Yehoshua. (Below, 3:9–11) also known as Ya'avetz;4Ya’avetz is listed among the tribesmen of Yehudah, and described as “revered over his brethren.” (Divrei Hayamim 1, 4:9) for it is remarked, in tractate Temurah,5 "What was his name? His name was Yehudah, brother of Shimon."6This was his true name. His surnames were Asniel and Ya’avetz. Asniel is a contraction of ‘anah El’, ‘Adonoy answered’ [Divrei Hayamim 1, 4:10, relates that Adonoy answered his prayer]. Ya’avetz is a contraction of ‘ya’atz v’herebetz’, ‘he counseled and disseminated [Torah]’. (Temurah, 16:a) He7Not the tribe of Yehudah, but the individual Yehudah, otherwise known as Asniel or Ya’avetz. told his brother Shimon8The individual Shimon, brother of Yehudah / Asniel. Accordingly, the inquiry “Who shall go up first?” [v.1] did not concern the tribe which would engage in battle first, but the individual who would lead the people into battle. Adonoy answered [v.2] that Yehudah, also known as Asniel or Ya’avetz, would lead. to accompany him.

׀סוק ד׳ · Verse 4

Hebrew:

וַי֌ַ֣עַל יְהו֌ד֞֔ה וַי֌֎ת֌ֵ֧ן יְהֹו֛֞ה אֶת֟הַכ֌ְנַעֲנ֎֥י וְהַ׀֌ְך֎ז֌֎֖י ב֌ְי֞ד֑֞ם וַי֌ַכ֌֣ו֌ם ב֌ְבֶ֔זֶק עֲשֶׂ֥ךֶת אֲל֞׀֎֖ים א֎֜ישׁ׃

English:

When Judah advanced, GOD delivered the Canaanites and the Perizzites into their hands, and they defeated ten thousand of them at Bezek.

Judah advances and God delivers the Canaanites and Perizzites into their hands at Bezek, where they strike down ten thousand men. The victory demonstrates that God's promise in the previous verse is immediately fulfilled.
ךש׎יRashi
בְ֌בֶזֶק. שֵׁם מ֞קוֹם:
At Bezek. The name of a place.9‘Bezek’ may also be translated as ‘shard’, meaning a broken piece of pottery. Here, however, the reference is to a place named ‘Bezek’. (Yoma, 22:b)

׀סוק ה׳ · Verse 5

Hebrew:

וַ֜֠י֌֎מְ׊ְא֠ו֌ אֶת֟אֲדֹנ֎֥י בֶ֙זֶק֙ ב֌ְבֶ֔זֶק וַי֌֎֜ל֌֞חֲמ֖ו֌ ב֌֑וֹ וַי֌ַכ֌֕ו֌ אֶת֟הַ֜כ֌ְנַעֲנ֎֖י וְאֶת֟הַ׀֌ְך֎ז֌֎֜י׃

English:

At Bezek, they encountered Adoni-bezek, engaged him in battle, and defeated the Canaanites and the Perizzites.

The Israelites find and engage Adoni-bezek, the local ruler of Bezek, defeating him along with the Canaanite and Perizzite forces in the area.

׀סוק ו׳ · Verse 6

Hebrew:

וַי֌֞֙נׇס֙ אֲדֹ֣נ֎י בֶ֔זֶק וַ֜י֌֎ךְד֌ְ׀֖ו֌ אַחֲך֑֞יו וַי֌ֹאחֲז֣ו֌ אוֹת֔וֹ וַ֜יְקַ׊֌ְ׊֔ו֌ אֶת֟ב֌ְהֹנ֥וֹת י־ד־֖יו וְךַגְל֞֜יו׃

English:

Adoni-bezek fled, but they pursued him and captured him; and they cut off his thumbs and his big toes.

Adoni-bezek flees but is captured, and the Israelites cut off his thumbs and big toes — a punishment that mirrors the mutilation he himself inflicted on conquered kings, as the next verse reveals.

׀סוק ז׳ · Verse 7

Hebrew:

וַי֌ֹ֣אמֶך אֲדֹ֜נ֎י֟בֶ֗זֶק שׁ֎בְע֎֣ים ׀ מְל֞כ֎֡ים ב֌ְ֜הֹנוֹת֩ יְדֵיהֶ֚ם וְךַגְלֵיהֶ֜ם מְקֻ׊֌֞׊֎֗ים ה֞יրו֌ מְלַק֌ְט֎ים֙ ת֌ַ֣חַת שֻׁלְח֞נ֎֔י כ֌ַאֲשֶׁ֣ך ע֞שׂ֎֔ית֎י כ֌ֵ֥ן שׁ֎ל֌ַם֟ל֎֖י אֱלֹה֎֑ים וַיְב֎יאֻ֥הו֌ יְך֜ו֌שׁ֞לַ֖͏֎ם וַי֌֥֞מׇת שׁ֞֜ם׃ {×€}

English:

And Adoni-bezek said, “Seventy kings, with thumbs and big toes cut off, used to pick up scraps under my table; as I have done, so God has requited me.” They brought him to Jerusalem and he died there.

Adoni-bezek acknowledges divine justice: he had mutilated seventy kings and forced them to scavenge under his table, and now God has repaid him in kind. Rashi notes that his wealth and cruelty illustrate the power of the Canaanite rulers, even those not counted among the major kings.
ךש׎יRashi
ש֎ׁבְע֎ים מְל־כ֮ים וְגוֹ׳. מ֎כ֞֌אן אַת֞֌ה ל֞מֵד מַה גְ֌דו֌ל֞֌ת֞ן וְע֞שְׁך֞ן שֶׁל מַלְכֵי כְ֌נַעַן, שֶׁהֲךֵי אֲדֹנ֎י בֶזֶק לֹא ה־י־ה כְ֌דַאי ל֎מְנוֹת (יהושע יב) ע֎ם מַלְכֵי כְ֌נַעַן בְ֌שֵׁם ׳מֶלֶךְ׳, וְכ֞תו֌ב ב֌וֹ כֵ֌ן: וַיְב֎יאֻהו֌ יְךו֌שׁ֞ל֎ַם. שֶׁה֞לְכו֌ מ֎ש֞֌ׁם לְה֎ל֞֌חֵם עַל יְךו֌שׁ֞לַי֎ם:
Seventy kings. From here we learn of the eminence and affluence of the Canaanite potentates, for Adoni-bezek was not worthy of being listed among the Canaanite monarchs10Yehoshua 12: 7–24 lists the thirty one Canaanite kings. Adoni bezek is not among them. by the title "king", yet this is written of him.11Yalkut, 37:a. They brought him to Yerushalayim. They proceeded from there to do battle at Yerushalayim.

׀סוק ח׳ · Verse 8

Hebrew:

וַי֌֎ל֌֞חֲמրו֌ בְנֵ֜י֟יְהו֌ד֞ה֙ ב֌֎יך֣ו֌שׁ֞לַ֔͏֎ם וַי֌֎לְכ֌ְד֣ו֌ אוֹת֞֔ה֌ וַי֌ַכ֌֖ו֌ה֞ לְ׀֎י֟ח֑֞ךֶב וְאֶת֟ה֞ע֎֖יך שׁ֎ל֌ְח֥וￜￜ ב֞אֵ֜שׁ׃

English:

The Judahites attacked Jerusalem and captured it; they put it to the sword and set the city on fire.

Judah captures Jerusalem, puts its inhabitants to the sword, and burns the city. Radak notes this may refer back to an earlier conquest under Joshua, with the text recapping Judah's military achievements together in one passage.
ךש׎יRashi
ש֎ׁלְ֌חו֌ ב֞אֵשׁ. ש֎ׁלְ֌חו֌ אֵשׁ בְ֌כֻל֞֌ה֌:
They set [literally 'sent'] fire. They sent the fire12By igniting it. This follows the literal meaning of שׇלְחוּ, ‘thy sent’. (Metzudas Tzion) Afterward, the B’nei Yehudah went down to wage war with the Canaanites dwelling in the hills, the Negev, and the lowlands. throughout it.

׀סוק ט׳ · Verse 9

Hebrew:

וְאַחַ֗ך י֞֜ךְדו֌֙ ב֌ְנֵ֣י יְהו֌ד֞֔ה לְה֎ל֌֞חֵ֖ם ב֌ַ֜כ֌ְנַעֲנ֎֑י יוֹשֵׁ֣ב ה־ה־֔׹ וְהַנ֌ֶ֖גֶב וְהַשׁ֌ְ׀ֵל֞֜ה׃

English:

After that the Judahites went down to attack the Canaanites who inhabited the hill country, the Negeb, and the Shephelah.

׀סוק י׮ · Verse 10

Hebrew:

וַי֌ֵ֣לֶךְ יְהו֌ד֞֗ה אֶל֟הַ֜כ֌ְנַעֲנ֎י֙ הַי֌וֹשֵׁ֣ב ב֌ְחֶבְך֔וֹן וְשֵׁם֟חֶבְך֥וֹן לְ׀֞נ֎֖ים ק֎ךְיַ֣ת אַךְב֌ַ֑ע וַי֌ַכ֌֛ו֌ אֶת֟שֵׁשַׁ֥י וְאֶת֟אֲח֎ימַ֖ן וְאֶת֟ת֌ַלְמ֞֜י׃

English:

The Judahites marched against the Canaanites who dwelt in Hebron, and they defeated Sheshai, Ahiman, and Talmai. (The name of Hebron was formerly Kiriath-arba.)

Judah — specifically Caleb and his men — marches against Hebron (formerly Kiriath-arba) and defeats the three Anakite giants: Sheshai, Ahiman, and Talmai. The commentators explain this battle actually took place during Joshua's lifetime, but is recounted here to present all of Judah's conquests together.

׀סוק י׮א · Verse 11

Hebrew:

וַי֌ֵ֣לֶךְ מ֎שׁ֌֞֔ם אֶל֟יוֹשְׁבֵ֖י ד֌ְב֎֑יך וְשֵׁם֟ד֌ְב֎֥יך לְ׀֞נ֎֖ים ק֎ךְיַת֟סֵ֜׀ֶך׃

English:

From there they marched against the inhabitants of Debir (the name of Debir was formerly Kiriath-sepher).

From Hebron they advance against Debir, formerly called Kiriath-sepher ('City of the Book'). Radak notes that in Persian, a book is called 'debir,' explaining the city's renaming.

׀סוק י׮ב · Verse 12

Hebrew:

וַי֌ֹ֣אמֶך כ֌֞לֵ֔ב אֲשֶׁך֟יַכ֌ֶ֥ה אֶת֟ק֎ךְיַת֟סֵ֖׀ֶך ו֌לְכ֞ד֑֞ה֌ וְנ֞תַ֥ת֌֎י ל֛וֹ אֶת֟עַכְס֥֞ה ב֎ת֌֎֖י לְא֎שׁ֌֞֜ה׃

English:

And Caleb announced, “I will give my daughter Achsah in marriage to the man who attacks and captures Kiriath-sepher.”

׀סוק י׮ג · Verse 13

Hebrew:

וַ֜י֌֎לְכ֌ְד֞ה֌֙ עׇתְנ֎יאֵ֣ל ב֌ֶן֟קְנַ֔ז אֲח֎֥י כ֞לֵ֖ב הַק֌֞טֹ֣ן מ֎מ֌ֶ֑נ֌ו֌ וַי֌֎ת֌ֶן֟ל֛וֹ אֶת֟עַכְס֥֞ה ב֎ת֌֖וֹ לְא֎שׁ֌֞֜ה׃

English:

His younger kinsman,akinsman Or “brother.” Othniel the Kenizzite,bKenizzite Cf. Josh. 14.6, 14. captured it; and Caleb gave him his daughter Achsah in marriage.

Othniel ben Kenaz, Caleb's younger kinsman (half-brother through their mother, according to Rashi), captures Kiriath-sepher and earns Caleb's daughter Achsah as his wife. Othniel later becomes Israel's first judge after Joshua.
ךש׎יRashi
אֲח֎י כ֞לֵב. מֵא֎מ֌וֹ:
Coleiv's 
brother. Maternally.13Coleiv is referred to as “the Kenizite” (Yehoshua, 14:6), rather than ‘son of Kenaz’. This indicates that he was not Kenaz’ biological son, but his stepson. (Sotah, 11:b, 12:a).

׀סוק י׮ד · Verse 14

Hebrew:

וַיְה֎֣י ב֌ְבוֹא֞֗ה֌ וַת֌ְס֎יתֵ֙הו֌֙ ל֎שְׁאֹրל מֵ֜אֵת֟א֞ב֎֙יה֞֙ הַשׂ֌֞דֶ֔ה וַת֌֎׊ְנַ֖ח מֵעַ֣ל הַחֲמ֑וֹך וַי֌ֹ֜אמֶך֟ל֥֞ה֌ כ֌֞לֵ֖ב מַה֟ל֌֞֜ךְ׃

English:

When she came [to him], she induced him to ask her father for some property. She dismounted from her donkey, and Caleb asked her, “What is the matter?”

Upon arriving at her new husband's home, Achsah persuades Othniel to request land from her father Caleb. She then dismounts her donkey and prostrates herself before Caleb — a sign of deep respect and urgency — prompting him to ask what she needs.
ךש׎יRashi
וַתְ֌ס֎יתֵהו֌. (תךגום:) וְאַמְל֞כְתֵ֌יה֌, לְשׁוֹן נ֮מְל־ךְ, שֶׁמְ֌יַעֲ׊֎ין ה־א־ד־ם ו֌מַש֎֌ׂיא֎ין ל֎ב֌וֹ לְד־ב־׹ אַחֵך, נ֎ךְאֶה ל֮י: וַת֎֌׊ְנַח. (תךגום:) וְא֎תְךְכ֎ינַת, ל֎י׀֌וֹל לְךַגְלֵי א־ב֮יה־:
She cajoled him. She advised him, as in "he took counsel";14Rather than ‘she tempted him’, as in Devarim, 13:7. one counsels a person, and directs his thinking to an alternative. This is my opinion. She lowered herself. "She lowered herself"15This is a quotation from Targum Yonasan. as if falling at her father's feet.

׀סוק ט׮ו · Verse 15

Hebrew:

וַת֌ֹ֚אמֶך ל֜וֹ ה֞֜ב֞ה֟ל֌֎֣י בְ׹־כ־֗ה כ֌֎֣י אֶրךֶץ הַנ֌ֶ֙גֶב֙ נְתַת֌֞֔נ֎י וְנ֞תַת֌֥֞ה ל֖֮י ג֌ֻל֌ֹ֣ת מ־֑י֮ם וַי֌֎ת֌ֶן֟ל֣֞ה֌ כ֌֞לֵ֗ב אֵ֚ת ג֌ֻל֌ֹ֣ת ע֎ל֌֎֔ית וְאֵ֖ת ג֌ֻל֌ֹ֥ת ת֌ַחְת֌֎֜ית׃ {×€}

English:

She replied, “Give me a present, for you have given me away as Negeb-land; give me springs of water.” And Caleb gave her Upper and Lower Gulloth.cWhen she came 
 Gulloth Cf. Josh. 15.18–19 and notes.

Achsah asks Caleb for a blessing of well-watered land, since the Negev territory she received is arid. Rashi offers an allegorical reading: Othniel was 'arid' of material wealth because he devoted himself entirely to Torah, so Achsah sought productive land to support their household. Caleb grants her both upper and lower springs.
ךש׎יRashi
אֶךֶץ הַנֶ֌גֶב. א־ד־ם שֶׁבֵ֌יתוֹ מְנֻג֞֌ב מ֎כ֞֌ל טו֌ב, שֶׁאֵין ב֌וֹ אֶל֞֌א ת֌וֹך֞ה: גֻ֌לֹ֌ת מ־י֮ם. שְׂדֵה בֵ֌ית הַבַ֌עַל, (תךגום:) אֲתַך בֵ֌ית שׁ֞קְי֞א דְמַי֞֌א:
Arid land. A man barren of anything gainful, as he contains nothing but Torah.16Temurah, 16:a. Streams of water. Wetland, "territory supplied abundantly with water."

׀סוק ט׮ז · Verse 16

Hebrew:

ו֌בְנֵ֣י קֵינ֎י֩ חֹתֵ֚ן מֹשֶׁ֜ה ע֞ל֚ו֌ מֵע֎րיך הַת֌ְמ֞ך֎ים֙ אֶת֟ב֌ְנֵ֣י יְהו֌ד֞֔ה מ֎דְב֌ַ֣ך יְהו֌ד֞֔ה אֲשֶׁ֖ך ב֌ְנֶ֣גֶב עֲך֑֞ד וַי֌ֵ֖לֶךְ וַי֌ֵ֥שֶׁב אֶת֟ה֞ע֞֜ם׃

English:

The descendants of the Kenite, the father-in-law of Moses, went up with the Judahites from the City of Palms to the wilderness of Judah; and they went and settled among the peopledpeople Meaning of Heb. uncertain. Emendation yields “Amalekites”; cf. 1 Sam. 15.6. in the Negeb of Arad.

The descendants of Jethro (Moses' father-in-law) leave the City of Palms (Jericho), where they had been granted fertile land as a reward for Jethro's kindness to Israel, and settle in the wilderness of Judah near Arad. Rashi identifies the scholars among them as going to study Torah under Othniel/Ya'avetz, illustrating how God preserved the reward for Jethro's descendants across generations.
ךש׎יRashi
מֵע֎יך הַתְ֌מ֞ך֎ים. ה֮יא יְך֎יחוֹ, שֶׁנ֎֌תַ֌ן ל֞הֶם ד֌ו֌שְׁנ֞ה֌ שֶׁל יְך֎יחוֹ לְא֞כְל֞ה֌ עַד שֶׁי֎֌ב֞֌נֶה בֵ֌ית הַמ֎֌קְד֞֌שׁ, ו֌מ֎י שֶׁי֎֌בְנֶה בֵ֌ית הַבְ֌ח֎יך֞ה בְ֌חֶלְקוֹ י֎טְ֌לֶנ֞֌ה, כְ֌דֵי שֶׁיְ֌הֵא לְכ־ל י֎שְׂך֞אֵל חֵלֶק בְ֌בֵית הַבְ֌ח֎יך֞ה, ו֌נְת֞נו֌ה֞ ל֎בְנֵי י֎תְךוֹ אַךְבַ֌ע מֵאוֹת אַךְב֞֌ע֎ים שׁ֞נ֞ה, וְהַתַ֌לְמ֎יד֎ים שֶׁב֞֌הֶם ה֎נ֎֌יחו֌ה֞ וְה֞לְכו֌ אֵ׊ֶל ע֞תְנ֎יאֵל בֶ֌ן קְנַז הו֌א יַעְבֵ֌ץ בְ֌מ֎דְבַ֌ך יְהו֌ד֞ה אֲשֶׁך בְ֌נֶגֶב עֲך֞ד ל֎לְמוֹד ת֌וֹך֞ה: וַיֵ֌שֶׁב אֶת ה֞ע֞ם. ע֎ם הַתַ֌לְמ֎יד֎ים הַי֌וֹשְׁב֎ים לְ׀֞נ֞יו הו֌א ב֎֌קֵ֌שׁ מֵאֵת הַק֞֌דוֹשׁ ב֞֌ךו֌ךְ הו֌א שֶׁיַ֌זְמ֎ין לוֹ תַ֌לְמ֎יד֎ים הֲגו֌נ֎ים, שֶׁנֶ֌אֱמַך (דב׹י הימים א ד:י) וַי֎֌קְך֞א יַעְבֵ֌ץ לֵאלֹה֎ים וְגוֹ׳, וְז֎מֵ֌ן לוֹ הַחֲס֎יד֎ים הַל֞֌לו֌:
From the city of dates. This refers to Yericho, as the fertile tract of Yericho17An area outside the city, measuring five hundred amohs by five hundred amohs. (Yalkut, 38.) was given to them for their consumption until the Beis HaMikdosh would be built. The one in whose portion the Beis HaMikdosh would be built18The tribe of Binyomin. (Ibid). would then receive it,19In return for the Beis Hamikdosh territory, which would become the property of all the tribes. so that all of Yisroel could share in the Beis HaMikdosh. It was given to the descendants of Yisro for four hundred and forty years.20From the conquest of Eretz Yisroel by Yehoshua, until the construction of the Beis Hamikdosh by King Solomon. (See Melachim 1,6:1.) The scholars among them departed, and went to Asniel, the son of Kenaz, also known as Ya'avetz, to the wilderness of Yehudah south of Arad to study Torah.21Yalkut, ibid. He settled with the people. With the disciples who sat before him. He requested of the Holy One, blessed is He, that He furnish him with suitable disciples, as it said, "Ya'avetz cried out to Elohim
etc."22“
of Yisroel, saying: If You bless me by broadening my boundary, and Your hand shall be with me
”. (Divrei Hayamim 1, 4:10. See fn.6) He furnished him with these pious men.23Yalkut, ibid.

׀סוק י׮ז · Verse 17

Hebrew:

וַי֌ֵրלֶךְ יְהו֌ד֞ה֙ אֶת֟שׁ֎מְע֣וֹן א־ח֮֔יו וַי֌ַכ֌֕ו֌ אֶת֟הַ֜כ֌ְנַעֲנ֎֖י יוֹשֵׁ֣ב ׊ְ׀ַ֑ת וַי֌ַחֲך֎֣ימו֌ אוֹת֞֔ה֌ וַי֌֎קְך֥֞א אֶת֟שֵׁם֟ה֞ע֎֖יך חׇךְמ֞֜ה׃

English:

And Judah with its brother-tribe Simeon went on and defeated the Canaanites who dwelt in Zephath. They proscribed it, and so the town was named Hormah.eHormah I.e., “Proscribed.” Cf. notes at Num. 21.2–3.

׀סוק י׮ח · Verse 18

Hebrew:

וַי֌֎לְכ֌ֹրד יְהו֌ד֞ה֙ אֶת֟עַז֌֣֞ה וְאֶת֟ג֌ְבו֌ל֞֔ה֌ וְאֶ֜ת֟אַשְׁקְל֖וֹן וְאֶת֟ג֌ְבו֌ל֑֞ה֌ וְאֶת֟עֶקְך֖וֹן וְאֶת֟ג֌ְבו֌ל֞֜ה֌׃

English:

And Judah capturedfAnd Judah captured Septuagint reads “But Judah did not capture Gaza
.” Gaza is in the coastal plain referred to in v. 19. Gaza and its territory, Ashkelon and its territory, and Ekron and its territory.

׀סוק י׮ט · Verse 19

Hebrew:

וַיְה֎րי יְהֹו֞ה֙ אֶת֟יְהו֌ד֞֔ה וַי֌ֹ֖ךֶשׁ אֶת֟ה֞ה֑֞ך כ֌֎֣י לֹրא לְהוֹך֎ישׁ֙ אֶת֟יֹשְׁבֵ֣י ה֞עֵ֔מֶק כ֌֎י֟ךֶ֥כֶב ב֌ַךְזֶ֖ל ל֞הֶ֜ם׃

English:

GOD was with Judah, so that they took possession of the hill country; but they were not able to dispossess the inhabitants of the plain, for they had iron chariots.

God assists Judah in conquering the hill country, but they cannot dispossess the valley inhabitants who possess iron chariots. The commentators explain this was not simply a military limitation — Targum Yonatan says it was because they sinned, and Metzudat David argues God deliberately left the valley-dwellers to test Israel, while helping with the harder hill conquest so Israel would recognize divine aid.
ךש׎יRashi
כ֎֌י לֹא לְהוֹך֎ישׁ. ת֎֌ךְגֵ֌ם יוֹנ֞ת֞ן: ב֞֌תַך כֵ֌ן דְ֌ח֞בו֌, ל־א יְכ֎ילו֌ לְת֞ךְכ֞א י֞ת י֞תְבֵי מֵישְׁך֞א:
However, he could not oust. [Targum] Yonasan interprets: Afterward, as they had sinned, they could not oust the valley dwellers.

׀סוק כ׳ · Verse 20

Hebrew:

וַי֌֎ת֌ְנրו֌ לְכ֞לֵב֙ אֶת֟חֶבְך֔וֹן כ֌ַאֲשֶׁ֖ך ד֌֎ב֌ֶ֣ך מֹשֶׁ֑ה וַי֌֣וֹךֶשׁ מ֎שׁ֌֞֔ם אֶת֟שְׁלֹשׁ֖֞ה ב֌ְנֵ֥י ה֞עֲנ֞֜ק׃

English:

They gave Hebron to Caleb, as Moses had promised; and he drove the three Anakites out of there.

׀סוק כ׮א · Verse 21

Hebrew:

וְאֶת֟הַיְבו֌ס֎י֙ יֹשֵׁ֣ב יְךו֌שׁ֞לַ֔͏֎ם לֹ֥א הוֹך֎֖ישׁו֌ ב֌ְנֵ֣י ב֮נְי־מ֑֮ן וַי֌ֵ֚שֶׁב הַיְבו֌ס֎֜י אֶת֟ב֌ְנֵրי ב֮נְי־מ֮ן֙ ב֌֎יך֣ו֌שׁ֞לַ֔͏֎ם עַ֖ד הַי֌֥וֹם הַז֌ֶ֜ה׃ {×€}

English:

The Benjaminites did not dispossess the Jebusite inhabitants of Jerusalem; so the Jebusites have dwelt with the Benjaminites in Jerusalem to this day.

The Benjaminites fail to drive out the Jebusites from Jerusalem, who remain there 'to this day.' Rashi explains these were descendants of the Philistine king Abimelech, protected by Abraham's oath of non-aggression toward Abimelech's children and grandchildren — an oath that remained binding until David's era when the last grandson had died.
ךש׎יRashi
וְאֶת הַיְבו֌ס֎י יֹשֵׁב יְךו֌שׁ֞ל֎ַם. מ֞חוֹז ה־י־ה ב֎֌יךו֌שׁ֞לַי֎ם שֶׁשְ֌ׁמוֹ יְבו֌ס֎י (׀ךקי ד׹בי אליעזך לו), ו֌מ֎בְ֌נֵי אֲב֎ימֶלֶךְ ה֞יו֌, וְלֹא הוֹך֎ישׁ֞ם מ֎׀ְ֌נֵי הַשְ֌ׁבו֌ע֞ה (בךאשית כא:כג-כד) עַד שֶׁב֞֌א ד־ו֮ד (שמואל ב ה:ו-ז), לְ׀֎י שֶׁעֲדַי֎ן ה־י־ה נֶכְד֌וֹ קַי֞֌ם, וְהו֌א נ֎שְׁבַ֌ע לוֹ ו֌לְנ֎ינוֹ ו֌לְנֶכְד֌וֹ:
But the Yevusi dwellers of Yerushalayim. There was a section of Yerushalayim24The reference here is not to members of the Yevusite nation, as Rashi explains that they were descendants of the Pelishte king Avimelech. Cf.Rashi to Yehoshua, 16:63, and Shmuel 2, 5:6. entitled Yevusi. They were descendants of Avimelech,25The Pelishite king (Bereishis, 21:32, 26:8). The patriarch Avrohom swore that he would deal kindly with him and his children and grandchildren. (Ibd, 21:23). Avrohom’s descendants were obligated by the oath as well. Cf.Midrash Rabah, Bereishis, 54:2. and they could not oust them because of the oath—until the arrival of Dovid26When Avimelech’s grandchildren no longer survived. (Rashi to Shmueil 2, 5:8)—as his27Avimelech’s grandson. grandson still lived, and he28Avrohom had sworn. had sworn to him, his son, and his grandson.

׀סוק כ׮ב · Verse 22

Hebrew:

וַי֌ַעֲל֧ו֌ בֵית֟יוֹסֵ֛ף ג֌ַם֟הֵ֖ם ב֌ֵ֜ית֟אֵ֑ל וַיהֹו֖֞ה ע֎מ֌֞֜ם׃

English:

The House of Joseph, for their part, advanced against Bethel, and GOD was with them.

The House of Joseph (Ephraim and Manasseh) advances against Bethel with God's support. Rashi makes a striking observation: despite Micah's idol already being in their possession — a serious transgression — God still aided them in battle, demonstrating divine compassion even when Israel is undeserving.
ךש׎יRashi
בֵ֌ית אֵל. שֶׁנ֞֌׀ַל בְ֌גוֹך֞ל֞ם (יהושע טז:א), וְאַף עַל ׀֎֌י שֶׁ׀ֶ֌סֶל מ֮יכ־ה ע֎מ֞֌הֶם, שֶׁהֲךֵי מ֮יכ־ה מ֎שֵ֌ׁבֶט אֶ׀ְךַי֎ם (שו׀טים יז:א), נֶאֱמַך כ֞֌אן ׳וַה׳ ע֎מ֞֌ם׳, הו֌א שֶׁא֞מַך ד֞֌נ֎יֵ֌אל (דניאל ט:ז): לְך־ ה׳ הַ׊ְ֌ד֞ק֞ה וְל֞נו֌ בֹ֌שֶׁת הַ׀֞֌נ֎ים:
Beis El which was part of their ancestral allotment. Although Michah's idol29Chapter 17, v.4 [below] relates that Michah of Mount Ephraim made a graven image and kept it at his home, where it was worshiped. Although the incident is not mentioned earlier in the text, Rashi asserts that the idol was already in existence during the conquest of Eretz Yisroel. See Rasi to 17:1. was in their possession—for Michah was from the tribe of Ephraim—it is said here, "and Adonoy was with them." Concerning this, Daniel said, "Yours, O Adonoy, is benevolence—ours is the face of humiliation."30Daniel, 9:7.

׀סוק כ׮ג · Verse 23

Hebrew:

וַי֌֞ת֎֥יךו֌ בֵית֟יוֹסֵ֖ף ב֌ְבֵ֜ית֟אֵ֑ל וְשֵׁם֟ה֞ע֎֥יך לְ׀֞נ֎֖ים ל֜ו֌ז׃

English:

While the House of Joseph were scouting at Bethel (the name of the town was formerly Luz),

The House of Joseph sends scouts to reconnoiter Bethel, formerly called Luz. The city's entrance was hidden through a cave concealed behind a hollow tree, making conventional assault difficult and requiring intelligence from inside.
ךש׎יRashi
וַי֞֌ת֎יךו֌. עַל יְדֵי אֲחֵך֎ים, (תךגום:) ו֌שְׁל֞חו֌ מְאַלְ֌ל֎ין, וְי֞תו֌ךו֌ אֶת אֶךֶץ (במדב׹ יג:ב) נֶאֱמַך בַ֌מְךַגְ֌ל֎ים עַ׊ְמ֞ן, וְאֵל֌ו֌ שֶׁש֞֌ׁלְחו֌ מְךַגְ֌ל֎ים נֶאֱמַך ב֞֌הֶם וַי֞֌ת֎יךו֌:
Sent spies. Through others, they sent spies.31This is Targum Yonasan’s translation. "They spied the land"32 Bamidbar, 13:21. This refers to the spies sent by Moshe in the wilderness. is said concerning the spies themselves. However, concerning these who sent spies it is said, "they sent spies."

׀סוק כ׮ד · Verse 24

Hebrew:

וַי֌֎ךְאו֌֙ הַשׁ֌ֹ֣מְך֎֔ים א֎֖ישׁ יוֹ׊ֵ֣א מ֎ן֟ה֞ע֎֑יך וַי֌ֹ֣אמְךו֌ ל֗וֹ הַךְאֵրנו֌ נ־א֙ אֶת֟מְב֣וֹא ה֞ע֎֔יך וְע֞שׂ֎֥ינו֌ ע֎מ֌ְך֖֞ ח֞֜סֶד׃

English:

their patrolsgpatrols Lit. “watchmen.” saw someone leaving the town. They said to him, “Just show us how to get into the town, and we will treat you kindly.”

The Israelite watchmen intercept a man leaving the city and promise to spare him in exchange for showing them the secret entrance. According to Rashi and Radak, the city was accessible only through a hidden cave behind a luz (hazelnut) tree, which is why no one could find the way in without help.
ךש׎יRashi
אֶת מְבוֹא ה֞ע֎יך. שֶׁה֞יו֌ נ֎כְנ֞ס֎ים ל֞ה֌ דֶ֌ךֶךְ הַמְ֌ע֞ך֞ה, וְלו֌ז אֶח֞ד עוֹמֵד עַל ׀֎֌י הַמְ֌ע֞ך֞ה וְנ֎כְנ֞ס֎ים דֶ֌ךֶךְ הַל֌ו֌ז לַמְ֌ע֞ך֞ה:
The entrance to the city. It was entered through a cave. A hazelnut tree stood at the mouth of the cave, and they passed through the tree33The tree was hollow. They passed through the hollow section into the cave, then through the cave into the city. (Bereishis Rabah, 69:8) into the cave.

׀סוק כ׮ה · Verse 25

Hebrew:

וַי֌ַךְאֵￜￜ֙ אֶת֟מְב֣וֹא ה֞ע֎֔יך וַי֌ַכ֌֥ו֌ אֶת֟ה֞ע֎֖יך לְ׀֎י֟ח֑֞ךֶב וְאֶת֟ה֞א֎֥ישׁ וְאֶת֟כ֌ׇל֟מ֎שְׁ׀֌ַחְת֌֖וֹ שׁ֎ל֌ֵ֜חו֌׃

English:

He showed them how to get into the town; they put the town to the sword, but they let the man and all his relatives go free.

The man discreetly points out the entrance with his finger, and the Israelites conquer and destroy the city but honor their promise by releasing him and his entire family. The Talmud derives from this that if a mere gesture of help merited such reward, how much more so does actively assisting others.
ךש׎יRashi
וַיַ֌ךְאֵם. בְ֌אֶ׊ְב֞֌עוֹ:
He showed them with his finger.34If this heathen, by the mere flick of a finger, saved himself and his progeny, then certainly one who actively escorts others. (Sotah, 46:b)

׀סוק כ׮ו · Verse 26

Hebrew:

וַי֌ֵ֣לֶךְ ה֞א֎֔ישׁ אֶ֖ךֶץ הַח֎ת֌֎֑ים וַי֌֎֣בֶן ע֎֗יך וַי֌֎קְך֞րא שְׁמ֞ה֌֙ ל֔ו֌ז ה֣ו֌א שְׁמ֞֔ה֌ עַ֖ד הַי֌֥וֹם הַז֌ֶ֜ה׃ {×€}

English:

The man went to the Hittite country. He founded a city and named it Luz, and that has been its name to this day.

The spared man travels to Hittite territory and founds a new city called Luz, which tradition says was never conquered by Sennacherib or destroyed by Nebuchadnezzar. The city's endurance is seen as a lasting reward for the man's act of cooperation with Israel.
ךש׎יRashi
לו֌ז. שֶׁג֞֌דְלו֌ ב֌וֹ אֱגוֹז֎ים דַ֌ק֎֌ים, קולד׹׮א בְ֌לַעַ׎ז: הו֌א שְׁמ֞ה֌ עַד הַי֌וֹם. לֹא ב֎֌לְבְ֌ל֞ה סַנְחֵך֎יב, וְלֹא הֶחֱך֎יב֞ה֌ נְבו֌כַדְנֶ׊ַ֌ך:
Luz. Small nuts grow on this. "Coudre" in old French. It is so entitled to this day. Sancheriv did not "jumble" it,35Sancheriv “jumbled” all the nations of the world by transporting the inhabitants of one country to another. (Yadayim, 4:3, Yeshaya, 10:13). He did the same to the inhabitants of Eretz Yisroel (Melachim 2, 17:6, 23, 24) but not to the inhabitants of Luz. and Nevuchadnetzar did not devastate it.36Sotah, 46:b.
׹ד׮קRadak
אךץ החתים. אינו החתים משבע אומות: הוא שמה עד היום הזה. ל׀י שקךא לה שם העיך האחךת אמך כי באותו השם שקךא לה קו׹אים לה עד היום הזה לוז ובדךש היא שמה עד היום הזה תניא היא לוז ש׊ובעין בה תכלת היא לוז שבא סנחךיב ולא בלבלה בא נבוכד נ׊ך ולא הח׹יבה ואף מלאך המות אין לו ךשות לעבוך בתוכה אלא זקנים שבה בזמן שדעתם קשה להם מושיאין אותם חוץ למחנה והם מתים:
The land of the Hittim. These aren't the Hittim from the 7 nations.

׀סוק כ׮ז · Verse 27

Hebrew:

וְלֹ֜א֟הוֹך֎֣ישׁ מְנַשׁ֌ֶ֗ה אֶת֟ב֌ֵית֟שְׁא֣֞ן וְאֶת֟ב֌ְנוֹתֶ֘יה֮֞ וְאֶת֟ת֌ַעְנַ֣ךְ וְאֶת֟ב֌ְנֹתֶ֒יה֞֒ וְאֶת֟[יוֹשְׁבֵ֚י] (יושב) ד֜וֹך וְאֶת֟ב֌ְנוֹתֶ֗יה֞ וְאֶת֟יוֹשְׁבֵրי י֎בְלְע֞ם֙ וְאֶת֟ב֌ְנֹתֶ֔יה֞ וְאֶת֟יוֹשְׁבֵ֥י מְג֎ד֌֖וֹ וְאֶת֟ב֌ְנוֹתֶ֑יה֞ וַי֌֙וֹאֶל֙ הַ֜כ֌ְנַעֲנ֎֔י ל֞שֶׁ֖בֶת ב֌֞א֥֞ךֶץ הַז֌ֹ֜את׃

English:

Manasseh did not dispossess [the inhabitants of] Beth-shean and its dependencies, or [of] Taanach and its dependencies, or the inhabitants of Dor and its dependencies, or the inhabitants of Ibleam and its dependencies, or the inhabitants of Megiddo and its dependencies. The Canaanites persisted in dwelling in this region.

The narrative shifts to Manasseh's failures: they do not drive out the Canaanites from Beth-shean, Taanach, Dor, Ibleam, or Megiddo. Rashi emphasizes that Scripture is criticizing them here, as they began to betray God's explicit command to dispossess all the land's inhabitants.
ךש׎יRashi
וְלֹא הוֹך֎ישׁ מְנַשֶ֌ׁה. ס֎׀ֵ֌ך הַכ֞֌תו֌ב ב֎֌גְנו֌תוֹ, שֶׁה֎תְח֎ילו֌ ל֎מְעוֹל בְ֌הַק֞֌דוֹשׁ ב֞֌ךו֌ךְ הו֌א שֶׁ׊֎֌ו֞֌ה אוֹת֞ם (במדב׹ לג:נב): וְהוֹךַשְׁתֶ֌ם אֶת כ֞֌ל יוֹשְׁבֵי ה֞א֞ךֶץ וְגוֹ׳:
Menashe did not oust. Scripture censures them, as they began betraying the Holy One, blessed is He, Who commanded them: "Oust all those dwelling in the land, etc."37Bemidbar, 33:52.

׀סוק כ׮ח · Verse 28

Hebrew:

וַ֜יְה֎י֙ כ֌֎֜י֟ח֞זַ֣ק י֎שְׂך֞אֵ֔ל וַי֌֥֞שֶׂם אֶת֟הַ֜כ֌ְנַעֲנ֎֖י ל֞מַ֑ס וְהוֹךֵ֖ישׁ לֹ֥א הוֹך֎ישׁ֜וֹ׃ {ס}        

English:

And when Israel gained the upper hand, they subjected the Canaanites to forced labor; but they did not dispossess them.

When Israel eventually grows stronger, rather than expelling the Canaanites as commanded, they merely subject them to forced labor. This compromise — choosing economic benefit over obedience to God's command — sets the stage for the recurring failures described throughout Judges.

׀סוק כ׮ט · Verse 29

Hebrew:

וְאֶ׀ְךַ֙י֎ם֙ לֹ֣א הוֹך֎֔ישׁ אֶת֟הַ֜כ֌ְנַעֲנ֎֖י הַי֌וֹשֵׁ֣ב ב֌ְג֑֞זֶך וַי֌ֵ֧שֶׁב הַ֜כ֌ְנַעֲנ֎֛י ב֌ְק֎ךְב֌֖וֹ ב֌ְג֞֜זֶך׃ {ס}        

English:

Nor did Ephraim dispossess the Canaanites who inhabited Gezer; so the Canaanites dwelt in their midst at Gezer.

׀סוק ל׳ · Verse 30

Hebrew:

זְבו֌לֻ֗ן לֹրא הוֹך֎ישׁ֙ אֶת֟יוֹשְׁבֵ֣י ק֎טְך֔וֹן וְאֶת֟יוֹשְׁבֵ֖י נַהֲלֹ֑ל וַי֌ֵրשֶׁב הַ֜כ֌ְנַעֲנ֎י֙ ב֌ְק֎ךְב֌֔וֹ וַי֌֎֜הְי֖ו֌ ל֞מַ֜ס׃ {ס}        

English:

Zebulun did not dispossess the inhabitants of Kitron or the inhabitants of Nahalol; so the Canaanites dwelt in their midst, but they were subjected to forced labor.

׀סוק ל׮א · Verse 31

Hebrew:

א֞שֵׁ֗ך לֹրא הוֹך֎ישׁ֙ אֶת֟יֹשְׁבֵ֣י עַכ֌֔וֹ וְאֶת֟יוֹשְׁבֵ֖י ׊֎יד֑וֹן וְאֶת֟אַחְל֞րב וְאֶת֟אַכְז֎יב֙ וְאֶת֟חֶלְב֌֞֔ה וְאֶת֟אֲ׀֎֖יק וְאֶת֟ךְחֹ֜ב׃

English:

Asher did not dispossess the inhabitants of Acco or the inhabitants of Sidon, Ahlab, Achzib, Helbah, Aphik, and Rehob.

׀סוק ל׮ב · Verse 32

Hebrew:

וַי֌ֵ֙שֶׁב֙ ה֞א֣֞שֵׁך֎֔י ב֌ְקֶ֥ךֶב הַ֜כ֌ְנַעֲנ֎֖י יֹשְׁבֵ֣י ה֞א֑֞ךֶץ כ֌֎֖י לֹ֥א ה֜וֹך֎ישׁ֜וֹ׃ {ס}        

English:

So the Asherites dwelt in the midst of the Canaanites, the inhabitants of the land, for they did not dispossess them.

Asher's situation is notably worse than the other tribes: the text says Asher dwelt 'in the midst of the Canaanites' rather than the Canaanites dwelling among Asher. Metzudat David explains this inversion means the Canaanites were the true masters of the land, and Asher was the minority population — a consequence of failing to drive them out when they had the chance.

׀סוק ל׮ג · Verse 33

Hebrew:

נַ׀ְת֌֞ל֎֗י לֹ֜א֟הוֹך֎֞ישׁ אֶת֟יֹשְׁבֵրי בֵ֜ית֟שֶׁ֙מֶשׁ֙ וְאֶת֟יֹשְׁבֵ֣י בֵית֟עֲנ֞֔ת וַי֌ֵ֕שֶׁב ב֌ְקֶ֥ךֶב הַ֜כ֌ְנַעֲנ֎֖י יֹשְׁבֵ֣י ה֞א֑֞ךֶץ וְיֹשְׁבֵրי בֵ֜ית֟שֶׁ֙מֶשׁ֙ ו֌בֵ֣ית עֲנ֞֔ת ה֞י֥ו֌ ל֞הֶ֖ם ל֞מַ֜ס׃

English:

Naphtali did not dispossess the inhabitants of Beth-shemesh or the inhabitants of Beth-anath. But they settled in the midst of the Canaanite inhabitants of the land, and the inhabitants of Beth-shemesh and Beth-anath had to perform forced labor for them.

Naphtali also fails to drive out the inhabitants of Beth-shemesh and Beth-anath, settling among the Canaanites instead. While some of the local population was subjected to forced labor, Metzudat David suggests the arrangement may have been ambiguous — with some non-Canaanite residents paying tribute to Naphtali, but the Canaanites themselves remaining independent.

׀סוק ל׮ד · Verse 34

Hebrew:

וַי֌֎לְחֲ׊֧ו֌ ה֞אֱמֹך֎֛י אֶת֟ב֌ְנֵי֟ד֖֞ן ה־ה־֑׹־ה כ֌֎י֟לֹ֥א נְת֞נ֖וֹ ל֞ךֶ֥דֶת ל֞עֵ֜מֶק׃

English:

The Amorites pressed the Danites into the hill country; they would not let them come down to the plain.

Dan's situation is the most dire: the Amorites actively press them into the hill country and refuse to let them descend into the more fertile and strategically important plain. Unlike other tribes who merely failed to expel the Canaanites, Dan is the one being pushed back.

׀סוק ל׮ה · Verse 35

Hebrew:

וַי֌րוֹאֶל ה֞אֱמֹך֎י֙ ל֞שֶׁ֣בֶת ב֌ְהַך֟חֶ֔ךֶס ב֌ְאַי֌֞ל֖וֹן ו֌בְשַׁעַלְב֎֑ים וַת֌֎כְב֌ַד֙ יַ֣ד ב֌ֵית֟יוֹסֵ֔ף וַי֌֎הְי֖ו֌ ל֞מַ֜ס׃

English:

The Amorites also persisted in dwelling in Har-heres, in Aijalon, and in Shaalbim. But the hand of the House of Joseph bore heavily on them and they had to perform forced labor.

The Amorites persist in holding Har-heres, Aijalon, and Shaalbim, but the neighboring House of Joseph (whose territory bordered Dan's) comes to Dan's aid and subjugates the Amorites to forced labor. Yet even this assistance falls short of full expulsion, and Radak notes the remaining Amorites became 'thorns and thistles' to Israel.

׀סוק ל׮ו · Verse 36

Hebrew:

ו֌גְבו֌ל֙ ה֞אֱמֹך֎֔י מ֎֜מ֌ַעֲלֵ֖ה עַקְךַב֌֎֑ים מֵהַס֌ֶ֖לַע ו֞מ֞֜עְל֞ה׃ {×€}

English:

The territory of the AmoriteshAmorites Some Septuagint mss. read “Edomites.” extended from the Ascent of Akrabbim—from Sela—onward.

The chapter closes by noting the Amorite border extended from the Ascent of Akrabbim and Sela onward — territory that also remained unconquered. Both Metzudat David and Radak connect this to the preceding verses, indicating the House of Joseph could only impose forced labor on these Amorites but never fully drive them out.

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