Judges 19:24

KJV

Behold, [here is] my daughter a maiden, and his concubine; them I will bring out now, and humble ye them, and do with them what seemeth good unto you: but unto this man do not so vile a thing.

KJV (with Strong's)

Behold, here is my daughter {H1323} a maiden {H1330}, and his concubine {H6370}; them I will bring out {H3318} now, and humble {H6031} ye them, and do {H6213} with them what seemeth {H5869} good {H2896} unto you: but unto this man {H376} do {H6213} not so {H2063} vile {H5039} a thing {H1697}.

Complete Jewish Bible

Here's my daughter, who's a virgin, and his concubine. I'll bring them out. Mistreat them, do what you want to them, but don't do such a degrading thing to this man."

Berean Standard Bible

Look, let me bring out my virgin daughter and the man’s concubine, and you can use them and do with them as you wish. But do not do such a vile thing to this man.”

American Standard Version

Behold, here is my daughter a virgin, and his concubine; them I will bring out now, and humble ye them, and do with them what seemeth good unto you: but unto this man do not any such folly.

Commentary

### SUMMARY
Judges 19:24 is a chilling verse within one of the most disturbing narratives in the book of Judges, depicting the old Ephraimite host's morally reprehensible offer of his virgin daughter and the Levite's concubine to a mob of wicked Gibeonite men. This desperate and misguided attempt to protect his male guest from homosexual rape starkly exposes the profound moral decay, societal anarchy, and objectification of women rampant in Israel during a period characterized by a lack of righteous leadership and widespread disregard for divine law. The verse encapsulates a moment of extreme depravity, highlighting the tragic consequences when individuals and communities abandon God's standards.

### CONTEXT
* **Literary Context:** Judges 19:24 is situated at the horrifying climax of a deeply disturbing narrative that begins with a Levite from Ephraim and his concubine traveling through Benjaminite territory. Having found lodging with an old Ephraimite man in Gibeah, the story quickly devolves into chaos. The immediate verses describe how "certain men, the children of Belial" (wicked men) of the city surrounded the house, demanding that the host bring out the Levite so they could "know him" (a euphemism for sexual intercourse). The old man's shocking response in Judges 19:24, offering his own virgin daughter and the Levite's concubine as substitutes, sets the stage for the unspeakable act of violence that follows, leading directly to the concubine's death and ultimately sparking a brutal civil war against the tribe of Benjamin in [Judges 20](/judges/20 "Judges 20 - The War Against Benjamin"). This verse is a pivotal moment, revealing the depths of depravity that precipitate the ensuing national crisis.
* **Historical & Cultural Context:** The book of Judges consistently portrays a period in Israelite history marked by a cyclical pattern of apostasy, oppression, and deliverance. This specific narrative is set during a time when "there was no king in Israel" ([Judges 17:6](/judges/17-6 "Judges 17:6 - No King in Israel") and [Judges 21:25](/judges/21-25 "Judges 21:25 - Everyone Did What Was Right in Their Own Eyes")), meaning there was no central, divinely appointed authority to enforce God's covenant laws. This absence of righteous leadership led to widespread moral relativism, where "every man did that which was right in his own eyes." The cultural norms of hospitality, which were sacred in the ancient Near East, are perverted here; the host, desperate to protect his male guest's honor (and perhaps his own reputation as a host), offers women as a means to deflect the mob's demands. This reflects a tragic societal devaluation of women, who were often viewed as property, and a profound misunderstanding of divine justice, where sexual violence against women was considered less egregious than homosexual assault on a man, highlighting a twisted moral compass. The geographical setting of Gibeah, a city in Benjamin, later becomes significant as the site of this heinous crime, leading to its near annihilation.
* **Key Themes:** Judges 19:24 powerfully contributes to several overarching themes within the book of Judges and beyond. Firstly, it underscores the theme of **profound moral depravity** and the consequences of societal breakdown when divine law is abandoned. The offering of women for sexual violence is a horrifying perversion of hospitality and human dignity, illustrating the depths of human sin. Secondly, it highlights the **objectification and vulnerability of women** in a patriarchal society devoid of God's protective standards. Women are treated as expendable commodities, reflecting a tragic aspect of ancient cultures that God's law ultimately sought to correct. Thirdly, the verse exposes a **twisted sense of honor and justice**, where the host deems the sexual assault of a man a "vile thing" (נְבָלָה - *nevalah*), but offers women for the same fate, revealing a deeply distorted moral compass. Finally, the entire narrative, culminating in civil war, serves as a stark **cautionary tale about the chaos and injustice** that arise when a nation lacks righteous leadership and individuals abandon God's commandments, reinforcing the book's recurring refrain about the absence of a king and the resulting anarchy ([Judges 18:1](/judges/18-1 "Judges 18:1 - No King in Israel") and [Judges 19:1](/judges/19-1 "Judges 19:1 - No King in Israel")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **"humble ye them" (עָנָה, _'anah'_):** The Hebrew verb *'anah* (עָנָה) carries a broad range of meanings including to afflict, oppress, humble, or violate. In the context of sexual assault, as seen here and in other Old Testament passages (e.g., [Deuteronomy 21:14](/deuteronomy/21-14 "Deuteronomy 21:14 - If a man humbles a captive woman") and [Deuteronomy 22:24](/deuteronomy/22-24 "Deuteronomy 22:24 - If a man humbles a betrothed virgin")), it unequivocally refers to sexual violation or rape. The host's use of this term clearly indicates his intent for the women to be sexually assaulted and humiliated by the mob, highlighting the horrific nature of his proposition.
* **"vile thing" (נְבָלָה, _nevalah'_):** This powerful Hebrew noun, *nevalah* (נְבָלָה), denotes an outrageous, disgraceful, or abhorrent act, often one that is morally reprehensible and brings shame or defilement upon the community. It is used in the Old Testament for acts of extreme wickedness, particularly sexual immorality (e.g., [Deuteronomy 22:21](/deuteronomy/22-21 "Deuteronomy 22:21 - Disgraceful act in Israel") regarding sexual sin, and [Genesis 34:7](/genesis/34-7 "Genesis 34:7 - Dinah's defilement")). The host's application of this term *only* to the proposed act against the Levite, while offering the women for a similar or worse fate, starkly underscores the profound moral perversion and twisted priorities of the moment. It reveals a society that had lost its moral compass, where the perceived "honor" of a man was prioritized over the inherent dignity and safety of women.

#### Verse Breakdown
* **"Behold, [here is] my daughter a maiden, and his concubine;":** The old man, in a desperate and shocking act of "hospitality," presents his own virgin daughter and his guest's concubine to the depraved mob. The inclusion of "maiden" (בְּתוּלָה, *betulah*) emphasizes her virginity, a detail often highlighted in ancient Near Eastern contexts to underscore the severity of sexual violation, particularly in terms of familial honor. The immediate juxtaposition of his daughter and the concubine treats them as interchangeable objects, possessions to be offered up to satisfy the mob's lust.
* **"them I will bring out now, and humble ye them, and do with them what seemeth good unto you:":** This clause explicitly states the host's intention: to deliver the two women to the mob for sexual abuse. The phrase "humble ye them" (עַנּוּ אוֹתָם, *'annu 'otam*) is a direct command for sexual violation, and "do with them what seemeth good unto you" grants the mob full license to commit any atrocity against the women. This demonstrates the host's complete disregard for the women's dignity, safety, and humanity, prioritizing his own perceived honor or the safety of the male guest above all else.
* **"but unto this man do not so vile a thing.":** This final clause reveals the deeply distorted moral compass at play. The host, having just offered two women for sexual assault, pleads with the mob *not* to commit a "vile thing" (נְבָלָה, *nevalah*) against the Levite. This highlights the horrific irony and moral bankruptcy of the situation: homosexual rape of a man is deemed an unspeakable abomination, while the gang rape of two women is presented as an acceptable, even preferable, alternative. It underscores the profound societal decay where the value of women's lives and bodies was tragically diminished.

#### Literary Devices
The passage in Judges 19:24 employs several powerful literary devices to convey its chilling message. **Irony** is paramount, as the host, ostensibly offering hospitality, instead proposes a horrific act of violence against the very people he is supposed to protect. His declaration that the proposed act against the man would be a "vile thing" (נְבָלָה) stands in stark **contrast** to his willingness to subject two women to the same, or worse, fate, highlighting the profound moral perversion of the era. This **juxtaposition** underscores the societal devaluation of women. Furthermore, the narrative uses **foreshadowing** by echoing the demands made in [Genesis 19](/genesis/19 "Genesis 19 - Sodom and Gomorrah") regarding the men of Sodom, immediately signaling to the reader the extreme wickedness and impending judgment that such actions invite. The entire scene serves as a dramatic **hyperbole** of the moral anarchy prevalent in Israel during the time of the Judges, emphasizing the dire consequences of a society where "every man did that which was right in his own eyes."

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 19:24, while horrifying, serves as a stark theological commentary on the depths of human sin and the consequences of abandoning God's divine order. It reveals a society where the sacred laws of hospitality, human dignity, and sexual purity had been utterly perverted, leading to unspeakable acts of violence and injustice. The host's twisted morality, prioritizing the perceived honor of a man over the inherent value and safety of women, exposes the profound spiritual blindness that results when individuals and communities reject God's absolute standards. This passage underscores the biblical truth that unchecked sin leads to chaos, dehumanization, and societal breakdown, demonstrating the desperate need for righteous leadership and adherence to divine law to uphold justice and protect the vulnerable.

* [Genesis 1:27](/genesis/1-27 "Genesis 1:27 - Humanity Created in God's Image")
* [Leviticus 18:22](/leviticus/18-22 "Leviticus 18:22 - Prohibition of Homosexual Acts")
* [Deuteronomy 22:25-27](/deuteronomy/22-25 "Deuteronomy 22:25-27 - Laws on Rape")

### REFLECTION AND APPLICATION
Judges 19:24 confronts us with the darkest aspects of human depravity, forcing us to grapple with the consequences of a society that has lost its moral bearings. While this narrative is set in a distant past, its lessons resonate powerfully today. It calls us to reflect on the inherent dignity of every human being, created in the image of God, and to unequivocally condemn all forms of sexual violence, exploitation, and objectification, particularly against the vulnerable. The passage serves as a sobering reminder that true societal flourishing depends on adherence to God's unchanging moral absolutes, not on subjective "right in our own eyes." It challenges believers to be agents of justice, to speak out against oppression, to protect the innocent, and to advocate for a world where the value of every life is honored, reflecting God's heart for righteousness and compassion.

#### Questions for Reflection
* **How does the old man's offer in Judges 19:24 challenge our understanding of "hospitality" and "honor" in ancient cultures versus biblical ethics?**
* **What does the mob's demand and the host's response reveal about the societal value of women during this period, and how does this contrast with God's ultimate design for humanity?**
* **In what ways does the concept of "everyone doing what was right in his own eyes" manifest in our contemporary society, and what are the potential consequences?**
* **How can we, as followers of Christ, actively work to uphold human dignity and protect the vulnerable in a world that often devalues them?**

### FAQ
**Why did the old man offer his daughter and the concubine instead of himself or the Levite?**

Answer: The old man's offer, while morally abhorrent to modern sensibilities, reflects a twisted understanding of ancient Near Eastern hospitality and honor codes. In that culture, a host was expected to protect his guest at all costs, and male-on-male sexual assault (homosexual rape) was considered an extreme "vile thing" (נְבָלָה, *nevalah*), a profound dishonor that would shame the host and the entire community. The sexual violation of women, while still wrong, was tragically considered a lesser evil or a means to deflect the greater perceived dishonor of a man being violated. This reveals a deeply patriarchal society where women were often viewed as property or expendable to preserve male honor, rather than as individuals with inherent dignity. The text does not condone this action but exposes the depths of depravity when God's laws are ignored.

**What does "vile thing" (נְבָלָה) specifically refer to in this context?**

Answer: The Hebrew term *nevalah* (נְבָלָה) refers to an outrageous, disgraceful, or abhorrent act, often one that involves extreme wickedness or moral depravity, particularly in a sexual context. In Judges 19:24, the host applies this term specifically to the mob's demand to sexually assault the Levite. This highlights the horrific irony: he considers the homosexual rape of a man a "vile thing," but not the gang rape of two women, whom he offers as substitutes. This usage underscores the profound moral perversion of the time, where certain sexual sins were deemed more egregious based on the gender of the victim or perpetrator, rather than on the inherent sinfulness of the act itself. The Bible elsewhere uses *nevalah* for various forms of sexual immorality and gross wickedness (e.g., [Deuteronomy 22:21](/deuteronomy/22-21 "Deuteronomy 22:21 - Disgraceful act in Israel"), [Joshua 7:15](/joshua/7-15 "Joshua 7:15 - Achan's disgraceful act")).

### CHRIST-CENTERED FULFILLMENT
The horrific narrative of Judges 19, culminating in the depravity of Judges 19:24, powerfully illustrates the desperate need for a true King in Israel—a need ultimately fulfilled in Jesus Christ. The chaos, injustice, and moral anarchy depicted in Judges, where "every man did that which was right in his own eyes," is the direct consequence of humanity's rebellion against God's righteous rule. In contrast, Jesus Christ enters history not as a temporary judge or a flawed human king, but as the perfect, divine King who brings true order, justice, and redemption. He is the one who perfectly upholds God's law, not just externally, but from the heart ([Matthew 5:17-20](/matthew/5-17 "Matthew 5:17-20 - Jesus Fulfills the Law")). Where women were objectified and vulnerable in Judges, Christ consistently elevated and dignified women, treating them with respect and compassion, challenging societal norms (e.g., [John 4:7-26](/john/4-7 "John 4:7-26 - Jesus and the Samaritan Woman") and [Luke 8:1-3](/luke/8-1 "Luke 8:1-3 - Women who Supported Jesus")). His kingdom is one of righteousness, peace, and joy in the Holy Spirit ([Romans 14:17](/romans/14-17 "Romans 14:17 - The Kingdom of God")). The "vile thing" of sin, which led to such atrocities in Judges, is ultimately taken away by the [Lamb of God, who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), offering forgiveness and transformation to all who believe. Through His atoning sacrifice and resurrection, Christ establishes a new covenant where hearts are transformed, and believers are empowered by the Spirit to live according to God's righteous standards, bringing true dignity and justice where sin once reigned.

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

Genesis 19:8

Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as [is] good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof.

Deuteronomy 21:14

And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not make merchandise of her, because thou hast humbled her.

Genesis 34:2

And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her.

Romans 3:8

And not [rather], (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.