Throughout the story of the war between the Benjaminites and the other tribes of Israel, the phrase “all the people of Israel” (verse 20.1, 26) is used and even strengthened with the phrase “united as one man” (verse 20.11). Now we discover, however, that not all the people took part in the attack on the Benjaminites.
And the people of Israel said …: Like verse 21.1, this verse provides background information that has not been mentioned previously. It indicates that not all the Israelite tribes had come to the assembly in Mizpah as indicated in verse 20.1. In some languages it may be necessary to make this explicit by beginning this verse with “Now not all the tribes had come to the assembly in Mizpah, so the people of Israel said….” It is hard to know if this speech occurred during the ritual sacrifices and prayers, or if it occurred once they were done with these activities. Translators will have to decide how to render the Hebrew waw conjunction rendered And. It may be translated “Then” (New Revised Standard Version, Contemporary English Version) or omitted (Good News Translation, NET Bible). For the people of Israel (literally “the sons [or, children] of Israel”), see verse 1.1. The general verb said may be rendered “asked” (Good News Translation, New International Version), since a question follows. The text does not say whom the Israelites addressed, but they probably spoke to “each other” (Contemporary English Version).
Which of all the tribes of Israel did not come up in the assembly to the LORD?: This question may be a true interrogative, but it is not immediately answered and obviously meant to criticize whoever did not send representatives for the war against the Benjaminites. This question will be repeated in verse 21.8 and then answered. Though the question speaks of the tribes of Israel, this is another case of exaggeration, since the narrative will reveal it is people from one town who did not come to the assembly. Some languages may prefer to use a statement here, such as “One of our tribes did not come….” Others may choose indirect speech.
Which of all the tribes of Israel did not come up in the assembly to the LORD is literally “Who [is] the one who did not go up with the assembly from all the tribes of Israel to Yahweh?” For the Hebrew word rendered tribes (shevet), see verse 18.1. The Hebrew verb translated come up (ʿalah) means “come” or “attend” in this context. It is the same verb rendered “go up” in verse 1.1, thus forming an inclusio around this book. It also is a play on words, since throughout this book, the same verb is used to refer to going to battle (see, for example, verse 20.18). It is also used to refer to coming together in an assembly (so here), and even to offering sacrifices, as in verse 21.4. The assembly to the LORD refers to the assembly at Mizpah (see verse 20.1-2), where the Israelites gathered and prayed together to the LORD, asking for his guidance. Good News Translation says “the gathering in the LORD’s presence at Mizpah.” We might also speak of “the meeting before the LORD in Mizpah.”
For they had taken a great oath …: This second half of the verse indicates why the Israelites asked the question. The Hebrew particle ki rendered For introduces the reason, so it may be translated “because” or “since.” They had taken a great oath is literally “[there] was a great oath.” Revised Standard Version is correct in assuming that the Israelites (they) were the ones who made the oath. The past perfect verb had taken shows that this oath took place earlier than the time of the question. Good News Translation says “They had taken a solemn oath.” Other possible models are “they had promised” and “they had vowed.”
Concerning him who did not come up to the LORD at Mizpah: The oath was taken concerning the people who did not attend the assembly at Mizpah. Revised Standard Version follows the Hebrew closely here. This phrase may be rendered “concerning anyone who had not come up to worship [or, inquire of] the LORD at Mizpah.”
Saying introduces the content of the oath or promise.
He shall be put to death is the punishment for anyone who did not come to the assembly. The Hebrew is very emphatic, literally “Dying he will be put to death,” which is a subtle reference to the well-known passage in Genesis 2.17. This is another case of irony, since in Genesis it is God who makes this pronouncement, but here the Israelites presume to propose their own punishment. The pronoun He refers to anyone who refused to come to the assembly. We might say “He must surely die” or “He must be executed.” No agent appears in Hebrew here, but in some languages it may be necessary to say “They [impersonal] must put him to death.”
In many languages it may be necessary to use indirect speech here, for example, “They had taken a solemn oath. They had promised that anyone who had not come to meet and worship Yahweh [with them] would be put to death.” Taking another approach, Contemporary English Version casts most of this verse as a direct quote:
• Then they asked each other, “Did any of the tribes of Israel fail to come to the place of worship? We made a sacred promise that anyone who didn’t come to the meeting at Mizpah would be put to death.”
Another possible translation model is:
• The Israelites asked each other, “Which one of our tribes did not join our meeting before Yahweh?” For the people had made a solemn vow that anyone who had not come into Yahweh’s presence at Mizpah would certainly be put to death.
Quoted with permission from Zogbo, Lynell and Ogden, Graham S. A Handbook on Judges. (UBS Helps for Translators). Miami: UBS, 2019. For this and other handbooks for translators see here .