Introduction to Judges 21:5
Judges 21:5 contains a judicial inquiry framed with a complex syntactic structure involving multiple relative clauses, particularly those introduced by אֲשֶׁר. The layering of relative clauses is critical for understanding Biblical Hebrew’s method of formal legal expression. This verse also demonstrates how relative syntax, when compounded with legal oaths and performative declarations, produces a highly structured and formalized idiom.
וַיֹּֽאמְרוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל מִ֠י אֲשֶׁ֨ר לֹא־עָלָ֧ה בַקָּהָ֛ל מִכָּל־שִׁבְטֵ֥י יִשְׂרָאֵ֖ל אֶל־יְהוָ֑ה כִּי֩ הַשְּׁבוּעָ֨ה הַגְּדֹולָ֜ה הָיְתָ֗ה לַ֠אֲשֶׁר לֹא־עָלָ֨ה אֶל־יְהוָ֧ה הַמִּצְפָּ֛ה לֵאמֹ֖ר מֹ֥ות יוּמָֽת׃
Analysis of Key Words and Structures
- מִ֠י אֲשֶׁ֨ר לֹא־עָלָ֧ה (mi asher lo-ʿalah) – “Who did not go up.” The interrogative מִי (“who”) is immediately followed by the relative particle אֲשֶׁר, introducing a relative clause modifying “who.” The verb עָלָה (Qal perfect 3ms) is negated by לֹא, and the relative clause functions as the predicate of the question.
- בַקָּהָ֛ל מִכָּל־שִׁבְטֵ֥י יִשְׂרָאֵ֖ל (baqqahal mikol-shivtei Yisra’el) – “in the assembly from all the tribes of Yisra’el.” The prepositional phrase specifies who was expected to attend. מִכָּל־שִׁבְטֵ֥י is a construct phrase meaning “from all the tribes of.”
- כִּי֩ הַשְּׁבוּעָ֨ה הַגְּדֹולָ֜ה הָיְתָ֗ה (ki hashevuʿah hagedolah hayetah) – “For the great oath had been [established].” This clause introduces the rationale behind the inquiry. הָיְתָ֗ה is a Qal perfect 3fs from היה, agreeing with הַשְּׁבוּעָ֨ה.
- לַ֠אֲשֶׁר לֹא־עָלָ֨ה אֶל־יְהוָ֧ה הַמִּצְפָּ֛ה (la’asher lo-ʿalah el-YHWH ha-mitzpah) – “Against whoever did not go up to YHWH at Mitspah.” The preposition לַ֠אֲשֶׁר (“against the one who”) introduces another relative clause embedded within the previous clause. The place name הַמִּצְפָּ֛ה adds locative specification to the action of not going up.
- לֵאמֹ֖ר מֹ֥ות יוּמָֽת (lemor mot yumat) – “Saying: He shall surely be put to death.” The infinitive לֵאמֹ֖ר introduces the content of the oath. מֹ֥ות יוּמָֽת is an infinitive absolute + imperfect construction, intensifying the certainty of death: “he shall certainly die.”
Layered Relative Clauses in Legal Formulas
This verse exemplifies the Hebrew tendency to embed multiple relative clauses—especially when formulating judicial or covenantal language. The structure includes two major relative clauses, both introduced by אֲשֶׁר:
1. The initial clause:
מִי אֲשֶׁר לֹא־עָלָה…
Here, אֲשֶׁר relates directly to מִי and introduces a clause about who failed to attend the national assembly.
2. The oath clause:
הַשְּׁבוּעָה… לַאֲשֶׁר לֹא־עָלָה אֶל־יְהוָה
In this second layer, אֲשֶׁר introduces the referent of the oath—the one who did not go up to YHWH.
In both cases, the syntax is heavy and formal, echoing the legal tone of a national or tribal covenant. These relative clauses define the subject of the judgment and the recipient of the oath’s curse (death). Hebrew frequently uses such layered structures without punctuation, relying on word order and contextual cues to guide comprehension.
The phrase לַאֲשֶׁר לֹא־עָלָה particularly demonstrates how prepositions can govern entire relative clauses, creating a compact but legally forceful construction. Furthermore, the repetition of the phrase עָלָה אֶל־יְהוָה underlines the seriousness of the national assembly as a divine obligation.
Why Understanding Relative Clauses Deepens Legal and Theological Reading
The layered syntax in Judges 21:5 serves both a legal and rhetorical purpose. Legally, it outlines the terms of an oath sworn by the people of Yisra’el—any tribe that failed to appear before YHWH at Mitspah would be subject to death. This binding agreement depends grammatically on the precision of relative clauses to define and limit the scope of its target.
Theologically, this kind of clause reveals how speech, oath, and covenant are formalized in the Hebrew Bible. The syntax reflects the gravity of divine assembly and the consequences of abstention. By embedding relative clauses in legal declarations, the text models how ancient Israelite society encoded sacred obligations in grammatical structures.
Mastering these structures allows readers to navigate complex declarations and understand how Biblical Hebrew legally defines responsibility, identity, and consequence—an essential skill for serious theological exegesis.
