Judges 19:2

KJV

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.

KJV (with Strong's)

And his concubine {H6370} played the whore {H2181} against him, and went away {H3212} from him unto her father's {H1} house {H1004} to Bethlehemjudah {H1035}{H3063}, and was there four {H702} whole months {H2320}{H3117}.

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.

Commentary

### 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](/judges/17-6 "Judges 17:6 - No King in Israel") and emphatically reiterated in [Judges 21:25](/judges/21-25 "Judges 21:25 - Everyone Did What Was Right in His Own Eyes"). 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](/1-samuel/17-12 "1 Samuel 17:12 - David's Bethlehem Origins"), and, prophetically, the Messiah, as foretold in [Micah 5:2](/micah/5-2 "Micah 5:2 - Bethlehem, Birthplace of the Ruler"). 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](/ezekiel/16 "Ezekiel 16 - Jerusalem's Harlotry"). 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](/judges/17-6 "Judges 17:6 - No King in Israel")). 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
* **Concubine (Hebrew, _pîlegeš'_):** This term refers to a secondary wife, a legitimate partner in a polygamous household, though typically of lower status than a primary wife and often without the same inheritance rights for her children. Her status was recognized, and her actions, therefore, carried significant implications for the household's honor and stability. The fact that a Levite, a member of the priestly tribe, had a concubine and that she committed such an act, immediately signals a deviation from ideal Israelite conduct and the moral decline of the era.
* **Played the whore (Hebrew, _zânâh'_):** The verb _zânâh_ is a primitive root meaning "to commit adultery" or "to be a harlot," often implying wantonness. While it is frequently used metaphorically in the Old Testament to describe spiritual unfaithfulness (e.g., Israel's idolatry, as seen in [Ezekiel 16:15](/ezekiel/16-15 "Ezekiel 16:15 - Israel's Spiritual Harlotry")), in Judges 19:2, the primary meaning is one of literal sexual infidelity or promiscuity. This indicates a profound betrayal of the marital covenant and a severe breach of fidelity within the relationship, setting the tone for the subsequent narrative of moral depravity.
* **Bethlehemjudah (Hebrew, _Bêyth Lechem Yᵉhûwdâh'_):** This compound designation, meaning "house of bread of Judah," specifically identifies the town in the tribal territory of Judah, distinguishing it from other places named Bethlehem. Its mention here is deeply ironic given the dark events that unfold. This detail grounds the story geographically and highlights the pervasive nature of the moral decay, affecting even towns that would later hold immense religious and historical significance, such as its future role as the birthplace of King David and the Messiah.

#### Verse Breakdown
* **"And his concubine played the whore against him":** This clause immediately establishes the central conflict and the initial transgression. The concubine's act of infidelity is a direct violation of the marital bond and a profound personal betrayal. The KJV's "played the whore against him" emphasizes the direct offense against her partner, highlighting the personal nature of the sin and its immediate impact on the Levite. This act disrupts the domestic order and sets in motion the Levite's subsequent actions, serving as the inciting incident for the entire tragic narrative.
* **"and went away from him unto her father's house to Bethlehemjudah":** Following her transgression, the concubine takes refuge in her paternal home. This action was a culturally recognized recourse for a woman in distress or conflict within her husband's household, indicating a formal separation. Her return to her father's house in Bethlehemjudah signifies a retreat to her family's protection, indicating the severity of the marital breach and the need for a resolution, which the Levite eventually seeks. This geographical detail also grounds the narrative in a specific, historically significant location.
* **"and was there four whole months":** The duration of her stay—four months—is a significant detail. It indicates a prolonged period of separation and estrangement, suggesting that the initial conflict was not a fleeting argument but a deep-seated issue requiring considerable time for reconciliation or resolution. This extended period also provides a temporal framework for the Levite's eventual decision to go and retrieve her, setting up the journey that leads to the unfolding tragedy in Gibeah.

#### 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.
* [Deuteronomy 12:8](/deuteronomy/12-8 "Deuteronomy 12:8 - Doing What Is Right In Your Own Eyes")
* [Hosea 4:1-2](/hosea/4-1-2 "Hosea 4:1-2 - Israel's Moral Corruption")
* [Proverbs 14:34](/proverbs/14-34 "Proverbs 14:34 - Righteousness Exalts a Nation")

### 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
* **How does the breakdown of fidelity in personal relationships, as seen in Judges 19:2, parallel or contribute to broader societal moral decay today?**
* **In what areas of our lives or society might we be operating under the principle of "doing what is right in our own eyes" rather than adhering to objective moral standards?**
* **What are the long-term consequences, both personal and communal, of abandoning foundational principles of trust and faithfulness?**

### 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](/jeremiah/3-8 "Jeremiah 3:8 - Israel's Spiritual Harlotry")), 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](/1-samuel/17-12 "1 Samuel 17:12 - David's Bethlehem Origins")) and, most significantly, the prophetic birthplace of the Messiah, Jesus Christ ([Micah 5:2](/micah/5-2 "Micah 5:2 - Bethlehem, Birthplace of the Ruler") and [Matthew 2:1](/matthew/2-1 "Matthew 2:1 - Jesus' Birth in Bethlehem")). 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](/judges/21-25 "Judges 21:25 - Everyone Did What Is Right In His Own Eyes")).

### 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](/judges/21-25 "Judges 21:25 - Everyone Did What Was Right In His Own Eyes")). 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](/hebrews/3-1-6 "Hebrews 3:1-6 - Christ's Faithfulness")). 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](/john/1-29 "John 1:29 - Jesus, the Lamb of God") and the [King of the Jews](/matthew/2-2 "Matthew 2:2 - 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](/john/1-5 "John 1:5 - The Light Shines in the Darkness")), 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](/colossians/1-19-20 "Colossians 1:19-20 - Christ's Supremacy and Reconciliation")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Deuteronomy 22:21

Then they shall bring out the damsel to the door of her father's house, and the men of her city shall stone her with stones that she die: because she hath wrought folly in Israel, to play the whore in her father's house: so shalt thou put evil away from among you.

Ezekiel 16:28

Thou hast played the whore also with the Assyrians, because thou wast unsatiable; yea, thou hast played the harlot with them, and yet couldest not be satisfied.

Leviticus 21:9

And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire.