TRV
Translation
King James Version
And his concubine played the whore against him, and went away from him unto her father's house to Bethlehemjudah, and was there four whole months.
Complete Jewish Bible
But his concubine was unfaithful to him and left him to go to her father's house at Beit-Lechem in Y'hudah, where she stayed for some time, four months.
Berean Standard Bible
But she was unfaithful to him and left him to return to her father’s house in Bethlehem in Judah. After she had been there four months,
American Standard Version
And his concubine played the harlot against him, and went away from him unto her father’s house to Beth-lehem-judah, and was there the space of four months.
World English Bible Messianic
His concubine played the prostitute against him, and went away from him to her father’s house to Bethlehem Judah, and was there the space of four months.
Geneva Bible (1599)
And his concubine played ye whore there, and went away from him vnto her fathers house to Beth-lehem Iudah, and there continued the space of foure moneths.
Young's Literal Translation
and commit whoredom against him doth his concubine, and she goeth from him unto the house of her father, unto Beth-Lehem-Judah, and is there days--four months.
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Commentary on Judges 19 verses 1–15
1 ¶ And it came to pass in those days, when there was no king in Israel, that there was a certain Levite sojourning on the side of mount Ephraim, who took to him a concubine out of Bethlehemjudah.
2 And his concubine played the whore against him, and went away from him unto her father's house to Bethlehemjudah, and was there four whole months.
3 And her husband arose, and went after her, to speak friendly unto her, and to bring her again, having his servant with him, and a couple of asses: and she brought him into her father's house: and when the father of the damsel saw him, he rejoiced to meet him.
4 And his father in law, the damsel's father, retained him; and he abode with him three days: so they did eat and drink, and lodged there.
5 And it came to pass on the fourth day, when they arose early in the morning, that he rose up to depart: and the damsel's father said unto his son in law, Comfort thine heart with a morsel of bread, and afterward go your way.
6 And they sat down, and did eat and drink both of them together: for the damsel's father had said unto the man, Be content, I pray thee, and tarry all night, and let thine heart be merry.
7 And when the man rose up to depart, his father in law urged him: therefore he lodged there again.
8 And he arose early in the morning on the fifth day to depart: and the damsel's father said, Comfort thine heart, I pray thee. And they tarried until afternoon, and they did eat both of them.
9 And when the man rose up to depart, he, and his concubine, and his servant, his father in law, the damsel's father, said unto him, Behold, now the day draweth toward evening, I pray you tarry all night: behold, the day groweth to an end, lodge here, that thine heart may be merry; and to morrow get you early on your way, that thou mayest go home.
10 But the man would not tarry that night, but he rose up and departed, and came over against Jebus, which is Jerusalem; and there were with him two asses saddled, his concubine also was with him.
11 And when they were by Jebus, the day was far spent; and the servant said unto his master, Come, I pray thee, and let us turn in into this city of the Jebusites, and lodge in it.
12 And his master said unto him, We will not turn aside hither into the city of a stranger, that is not of the children of Israel; we will pass over to Gibeah.
13 And he said unto his servant, Come, and let us draw near to one of these places to lodge all night, in Gibeah, or in Ramah.
14 And they passed on and went their way; and the sun went down upon them when they were by Gibeah, which belongeth to Benjamin.
15 And they turned aside thither, to go in and to lodge in Gibeah: and when he went in, he sat him down in a street of the city: for there was no man that took them into his house to lodging.
The domestic affairs of this Levite would not have been related thus largely but to make way for the following story of the injuries done him, in which the whole nation interested themselves. Bishop Hall's first remark upon this story is, That there is no complain of a public ordered state but there is a Levite at one end of it, either as an agent or as a patient. In Micah's idolatry a Levite was active; in the wickedness of Gibeah a Levite was passive; no tribe shall sooner feel the want of government than that of Levi; and, in all the book of Judges, no mention is made of any of that tribe, but of these two. This Levite was of Mount Ephraim, Jdg 19:1. He married a wife of Bethlehem-Judah. She is called his concubine, because she was not endowed, for perhaps he had nothing to endow her with, being himself a sojourner and not settled; but it does not appear that he had any other wife, and the margin calls her a wife, a concubine, Jdg 19:1. She came from the same city that Micah's Levite came from, as if Bethlehem-Judah owed a double ill turn to Mount Ephraim, for she was as bad for a Levite's wife as the other for a Levite.
I. This Levite's concubine played the whore and eloped from her husband, Jdg 19:2. The Chaldee reads it only that she carried herself insolently to him, or despised him, and, he being displeased at it, she went away from him, and (which was not fair) was received and entertained at her father's house. Had her husband turned her out of doors unjustly, her father ought to have pitied her affliction; but, when she treacherously departed from her husband to embrace the bosom of a stranger, her father ought not to have countenanced her sin. Perhaps she would not have violated her duty to her husband if she had not known too well where she should be kindly received. Children's ruin is often owing very much to parents' indulgence.
II. The Levite went himself to court her return. It was a sign there was no king, no judge, in Israel, else she would have been prosecuted and put to death as an adulteress; but, instead of that, she is addressed in the kindest manner by her injured husband, who takes a long journey on purpose to beseech her to be reconciled, Jdg 19:3. If he had put her away, it would have been a crime in him to return to her again, Jer 3:1. But, she having gone away, it was a virtue in him to forgive the offence, and, though the party wronged, to make the first motion to her to be friends again. It is part of the character of the wisdom from above that it is gentle and easy to be entreated. He spoke friendly to her, or comfortably (for so the Hebrew phrase of speaking to the heart commonly signifies), which intimates that she was in sorrow, penitent fore what she had done amiss, which probably he heard of when he came to fetch her back. Thus God promises concerning adulterous Israel (Hos 2:14), I will bring her into the wilderness, and speak comfortably to her.
III. Her father made him very welcome, and, by his extraordinary kindness to him, endeavoured to atone for the countenance he had given his daughter in withdrawing from him, and to confirm him in his disposition to be reconciled to her. 1. He entertains him kindly, rejoices to see him (Jer 3:3), treats him generously for three days, Jdg 19:4. And the Levite, to show that he was perfectly reconciled, accepted his kindness, and we do not find that he upbraided him or his daughter with what had been amiss, but was as easy and as pleasant as at his first wedding-feast. It becomes all, but especially Levites, to forgive as God does. Every thing among them gave a hopeful prospect of their living comfortably together for the future; but, could they have foreseen what befel them within one day or two, how would all their mirth have been embittered and turned into mourning! When the affairs of our families are in the best posture we ought to rejoice with trembling, because we know not what troubles one day may bring forth. We cannot foresee what evil is near us, but we ought to consider what may be, that we may not be secure, as if tomorrow must needs be as this day and much more abundant, Isa 56:12. 2. He is very earnest for his stay, as a further demonstration of his hearty welcome. The affection he had for him, and the pleasure he took in his company, proceeded, (1.) From a civil regard to him as his son-in-law and an ingrafted branch of his own house. Note, Love and duty are due to those to whom we are related by marriage as well as to those who are bone of our bone: and those that show kindness as this Levite did may expect to receive kindness as he did. And, (2.) From a pious respect to him as a Levite, a servant of God's house; if he was such a Levite as he should be (and nothing appears to the contrary) he is to be commended for courting his stay, finding his conversation profitable, and having opportunity to learn from him the good knowledge of the Lord, hoping also that the Lord will do him good because he has a Levite to be his son-in-law, and will bless him for his sake. [1.] He forces him to stay the fourth day, and this was kind; not knowing when they might be together again, he engages him to stay as long as he possibly could. The Levite, though nobly treated, was very urgent to be gone. A good man's heart is where his business is; for as a bird that wanders from her nest so is the man that wanders form his place. It is a sign a man has either little to do at home, or little heart to do what he has to do, when he can take pleasure in being long abroad where he has nothing to do. It is especially good to see a Levite willing to go home to his few sheep in the wilderness. Yet this Levite was overcome by importunity and kind persuasion to stay longer than he intended, Jdg 19:5-7. We ought to avoid the extreme of an over-easy yielding, to the neglect of our duty on the one hand, and that of moroseness and wilfulness, to the neglect of our friends and their kindness on the other hand. Our Saviour, after his resurrection, was prevailed upon to stay with his friends longer than he at first intimated to be his purpose, Luk 24:28, Luk 24:29. [2.] He forces him to stay till the afternoon of the fifth day, and this, as it proved, was unkind, Jdg 19:8, Jdg 19:9. He would by no means let him go before dinner, promises him he shall have dinner early, designing thereby, as he had done the day before, to detain him another night; but the Levite was intent on the house of the Lord at Shiloh (Jdg 19:18), and, being impatient to get thither, would stay no longer. Had they set out early, they might have reached some better lodging-place than that which they were now constrained to take up with, nay, they might have got to Shiloh. Note, Our friends' designed kindnesses often prove, in the event, real injuries; what is meant for our welfare becomes a trap. Who knows what is good for a man in this life? The Levite was unwise in setting out so late; he might have got home better if he had staid a night longer and taken the day before him.
IV. In his return home he was forced to lodge at Gibeah, a city in the tribe of Benjamin, afterwards called Gibeah of Saul, which lay on his road towards Shiloh and Mount Ephraim. When it drew towards night, and the shadows of the evening were stretched out, they began to think (as it behoves us to do when we observe the day of our life hastening towards a period) where they must lodge. When night came they could not pursue their journey. He that walketh in darkness knoweth not whither he goes. They could not but desire rest, for which the night was intended, as the day for labour. 1. The servant proposed that they should lodge in Jebus, afterwards Jerusalem, but as yet in the possession of Jebusites. "Come," said the servant, "let us lodge in this city of the Jebusites," Jdg 19:11. And, if they had done so, it is probable they would have had much better usage than they met with in Gibeah of Benjamin. Debauched and profligate Israelites are worse and much more dangerous than Canaanites themselves. But the master, as became one of God's tribe, would by no means quarter, no, not one night, in a city of strangers (Jdg 19:12), not because he questioned his safety among them, but he was not willing, if he could possibly avoid it, to have so much intimacy and familiarity with them as a night's lodging came to, nor to be so much beholden to them. By shunning this place he would witness against the wickedness of those that contracted friendship and familiarity with these devoted nations. Let Israelites, Levites especially, associate with Israelites, and not with the sons of the stranger. 2. Having passed by Jebus, which was about five or six miles from Bethlehem (the place whence they came), and not having daylight to bring them to Ramah, they stopped at Gibeah (Jdg 19:13-15); there they sat down in the street, nobody offering them a lodging. In these countries, at that time, there were no inns, or public-houses, in which, as with us, travellers might have entertainment for their money, but they carried entertainment along with them, as this Levite did (Jdg 19:19), and depended upon the courtesy and hospitality of the inhabitants for a lodging. Let us take occasion hence, when we are in journeys, to thank God for this, among other conveniences of travelling, that there are inns to entertain strangers, and in which they may be welcome and well accommodated for their money. Surely there is no country in the world wherein one may stay at home with more satisfaction, or go abroad with more comfort, than in our own nation. This traveller, though a Levite (and to those of that tribe God had particularly commanded his people to be kind upon all occasions), met with very cold entertainment at Gibeah: No man took them into his house. If they had any reason to think he was a Levite perhaps that made those ill-disposed people the more shy of him. There are those who will have this laid to their charge at the great day, I was a stranger and you took me not in.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–15. Public domain.
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Ambrose of MilanAD 397
On the Duties of the Clergy 3.19.111-12
How full of pitiful traits is this story! A man, it says, a Levite, had taken to himself a wife, who I suppose was called a concubine from the word concubitus. She some time afterwards, as is likely to happen, offended at certain things, returned to her father and was with him four months. Then her husband arose and went to the house of his father-in-law to reconcile himself with his wife, to win her back and take her home again. The woman ran to meet him and brought her husband into her father’s house.The maiden’s father rejoiced and went to meet him, and the man stayed with him three days, and they ate and rested. On the next day the Levite arose at daybreak but was detained by his father-in-law, that he might not so quickly lose the pleasure of his company. Again on the next and the third day the maiden’s father did not allow his son-in-law to start [his journey], until their joy and mutual regard was complete. But on the seventh day, when it was already drawing to a close, after a pleasant meal, having urged the approach of the coming night, so as to make him think he ought to sleep among friends rather than strangers, he was unable to keep him, and so let him go together with his daughter.
Ambrose of MilanAD 397
LETTER 33
A Levite, more courageous than wealthy, lived in the region of Mount Ephrem, for his tribe was allotted a landed possession far removed in place of the right of inheritance. He took a wife from the tribe of Bethlehem of Judah. While they felt the first attraction of their love deeply and equally, he continued to burn with unbounded desire for his wife. Yet her ways were different. His passion for her intensified until he inwardly seethed with desire. Yet, because there was a difference in their ages, and because he felt—either because she seemed to love him less or due to the violence of his pain—that she didn’t consider him her equal, he used to criticize her. Frequently quarreling followed, and the offended wife gave back the keys of the house and went home.After the fourth month slipped by her husband, who was overwhelmed with love and had nothing else to hope for, went to her, trusting that the young girl’s heart would be softened on the advice of her parents. His father-in-law met him at the door and brought him into the house. He reconciled his daughter and, in order that he might send them away more joyous, kept them three days while he prepared a sort of nuptial banquet. Although the man wanted to depart, he kept him a fourth day, offering him excuses of civility, devising delays. In his desire to add a fifth day as well, he found new reasons for delaying them, while the husband, unwilling to thwart the father’s affection of its desire to keep his daughter, though he was at last promised an opportunity for setting forth, postponed it to midday so that they would start out well fortified with food. Even after dinner, the father wished to find some delay, saying that evening was now approaching. At last he acquiesced, though reluctantly, to the entreaties of his son-in-law.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Judges 19:2 serves as the grim catalyst for one of the most disturbing narratives in the biblical canon, immediately plunging the reader into the domestic turmoil that ignites a chain of horrific events. This verse details the unfaithfulness of the Levite's concubine, who "played the whore against him," and her subsequent departure to her father's house in Bethlehemjudah, where she remained for four months. This initial act of betrayal and separation sets the stage for the Levite's journey to retrieve her, ultimately leading to the unspeakable atrocities committed in Gibeah and the subsequent tribal war, vividly illustrating the profound moral and spiritual decay that characterized Israel during the period of the Judges.
CONTEXT
Literary Context: Judges 19 initiates the final appendix section of the Book of Judges (chapters 17-21), which functions as a stark illustration of the recurring refrain: "In those days there was no king in Israel; everyone did what was right in his own eyes" found in Judges 17:6 and emphatically reiterated in Judges 21:25. This chapter, beginning with the seemingly mundane domestic conflict of a Levite and his concubine, quickly spirals into a narrative of shocking depravity, tribal warfare, and near annihilation. Judges 19:2 specifically sets the inciting incident, explaining why the Levite would embark on the journey that leads him to Gibeah, the scene of the subsequent tragedy. It is the foundational verse for understanding the Levite's motivation and the initial breakdown of order that precedes the larger societal collapse depicted in the following verses.
Historical & Cultural Context: The Book of Judges covers a period in Israelite history between the conquest of Canaan under Joshua and the establishment of the monarchy under Saul. It was a decentralized era, marked by tribal autonomy, intermittent foreign oppression, and cycles of apostasy, divine judgment, and deliverance through divinely appointed "judges." In this period, the concept of a "concubine" (Hebrew: pilegesh) was culturally recognized; she was a secondary wife, often without the full legal status or inheritance rights of a primary wife, but still a legitimate partner within the household. Her unfaithfulness, as described in this verse, represented a severe breach of domestic and social order. The mention of "Bethlehemjudah" is significant, as Bethlehem was a relatively small town in the tribal territory of Judah, yet it would later gain immense prominence as the birthplace of King David, as noted in 1 Samuel 17:12, and, prophetically, the Messiah, as foretold in Micah 5:2. Its association here with an act of infidelity underscores the pervasive moral decline affecting even places destined for future spiritual significance.
Key Themes: This verse introduces several critical themes that permeate the narrative of Judges 19-21 and the broader book. Firstly, Moral and Spiritual Degeneration is paramount, as the concubine's act of "playing the whore" (KJV) is a literal manifestation of the widespread moral corruption and unfaithfulness to covenant principles that plagued Israel. This individual betrayal foreshadows the larger societal breakdown where basic human decency and divine law were disregarded, reflecting the spiritual harlotry often condemned in prophetic books like Ezekiel 16. Secondly, the theme of Domestic Disorder as a Microcosm of Societal Chaos is evident; the breakdown within this single household reflects the broader disunity and anarchy among the tribes of Israel, where there was no central authority to enforce justice or maintain order, a direct consequence of the lack of a king and the prevailing sentiment that "everyone did what was right in his own eyes" (Judges 17:6). Finally, the detail of her going to Bethlehemjudah introduces a theme of Ironic Contrast, highlighting how a place later associated with divine promise and the Davidic lineage could, at this time, be entangled in a narrative of sin and violence, serving as a dark starting point for the unfolding tragedy.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 19:2 employs several potent literary devices that amplify its impact. Foreshadowing is prominent, as the initial act of domestic infidelity and breakdown within a single household serves as a grim precursor to the widespread societal and moral collapse that will characterize the rest of the chapter and the book's appendix. The private sin of the concubine mirrors the public depravity of Israel, where covenant faithfulness to God was neglected. There is also a strong element of Irony in the mention of "Bethlehemjudah." This town, later to be celebrated as the birthplace of King David and the Messiah, is here presented as the starting point of a narrative of profound darkness and moral failure, creating a stark contrast between its future significance and its present association with sin. Furthermore, the verse acts as a Catalyst, directly initiating the plot's progression by explaining the concubine's absence and the Levite's subsequent journey, thereby setting the stage for the horrific events that follow. The succinctness of the verse, despite its weighty content, also contributes to its impact, immediately establishing the moral decay without extensive preamble.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 19:2, though describing an individual act of infidelity, resonates with profound theological implications concerning covenant faithfulness and the consequences of moral decay. The concubine's unfaithfulness mirrors Israel's spiritual harlotry against God, a recurring theme throughout the Old Testament where idolatry is depicted as spiritual adultery. This verse underscores the foundational truth that when individuals and societies abandon divine standards and operate according to their own subjective morality ("everyone did what was right in his own eyes"), the result is not freedom but chaos, violence, and profound suffering. It highlights how the breakdown of fidelity in personal relationships can reflect and contribute to a broader societal and spiritual disintegration, demonstrating the dire need for a moral compass rooted in God's unchanging law.
REFLECTION AND APPLICATION
Judges 19:2, despite its ancient setting and unsettling content, offers timeless lessons for contemporary reflection. The concubine's act of infidelity and the subsequent unraveling of order serve as a stark warning about the fragility of relationships and societies when foundational moral principles are abandoned. It prompts us to consider how individual choices, particularly those that breach trust and fidelity, can have far-reaching and devastating consequences, not just for those directly involved but for entire communities. The narrative reminds us that true societal health is not merely a matter of laws or institutions, but of the moral integrity of its people. When there is no overarching moral authority acknowledged, and individuals are left to "do what is right in their own eyes," the path inevitably leads to chaos, injustice, and depravity. This verse calls us to examine our own commitments to faithfulness, both in our personal relationships and in our adherence to God's revealed truth, recognizing that the health of our communities is intrinsically linked to the moral choices we make.
Questions for Reflection
FAQ
What does "played the whore against him" truly mean in this context, and why is it so significant?
Answer: In Judges 19:2, "played the whore against him" (Hebrew: zânâh) primarily refers to literal sexual infidelity or promiscuity on the part of the concubine. While the term can be used metaphorically for spiritual unfaithfulness (e.g., Israel's idolatry against God, as seen in Jeremiah 3:8), here it denotes a direct and severe breach of the marital covenant and personal fidelity to the Levite. Its significance lies in its role as the inciting incident for the entire tragic narrative of Judges 19-21. This act of betrayal within a domestic relationship immediately establishes a theme of moral breakdown, foreshadowing the widespread depravity and violence that will engulf Israel when individuals and communities disregard established norms and divine law, illustrating how the personal can quickly become political and catastrophic.
Why is Bethlehemjudah specifically mentioned, and what is its relevance to the story?
Answer: The specific mention of "Bethlehemjudah" serves several important purposes. Firstly, it geographically locates the concubine's paternal home, distinguishing it from another town named Bethlehem in the territory of Zebulun. Secondly, and more profoundly, it introduces a stark and tragic irony. Bethlehem, meaning "house of bread," was a town that would later become renowned as the birthplace of King David (1 Samuel 17:12) and, most significantly, the prophetic birthplace of the Messiah, Jesus Christ (Micah 5:2 and Matthew 2:1). Its association here with an act of infidelity and as the starting point of one of the Bible's most horrific narratives underscores the pervasive moral decay of the Judges period, demonstrating that even places destined for immense spiritual significance were not immune to the widespread sin and chaos that characterized a time when "there was no king in Israel" (Judges 21:25).
CHRIST-CENTERED FULFILLMENT
The darkness and moral chaos introduced in Judges 19:2, and which permeate the entire book, vividly underscore the desperate need for a true King and a faithful Shepherd, a role perfectly fulfilled in Jesus Christ. The domestic betrayal and societal breakdown depicted here are a stark testament to humanity's fallen state and the tragic consequences when "everyone did what was right in his own eyes" (Judges 21:25). This chaotic period, marked by unfaithfulness and violence, points forward to the coming of Christ, who is the embodiment of perfect faithfulness (Hebrews 3:1-6). The irony of Bethlehem, the starting point of this horrific tale, being the birthplace of the concubine, is powerfully reversed in the New Testament, where Bethlehem becomes the birthplace of the Lamb of God who takes away the sin of the world and the King of the Jews. Jesus, as the true King, brings order out of chaos, establishes a new covenant of fidelity, and offers redemption from the cycle of sin and judgment. He is the light that shines in the darkness (John 1:5), providing the moral compass and divine authority that Israel so desperately lacked in the time of the Judges, ultimately reconciling all things to God through His sacrifice (Colossians 1:19-20).