Judges 19:25

KJV

But the men would not hearken to him: so the man took his concubine, and brought her forth unto them; and they knew her, and abused her all the night until the morning: and when the day began to spring, they let her go.

KJV (with Strong's)

But the men {H582} would {H14} not hearken {H8085} to him: so the man {H376} took {H2388} his concubine {H6370}, and brought {H3318} her forth {H2351} unto them; and they knew {H3045} her, and abused {H5953} her all the night {H3915} until the morning {H1242}: and when the day {H7837} began to spring {H5927}, they let her go {H7971}.

Complete Jewish Bible

However, the men wouldn't listen to him; so the man took hold of his concubine and brought her out to them. They raped her and abused her all night long; only at dawn did they let her go.

Berean Standard Bible

But the men would not listen to him. So the Levite took his concubine and sent her outside to them, and they raped her and abused her throughout the night, and at dawn they let her go.

American Standard Version

But the men would not hearken to him: so the man laid hold on his concubine, and brought her forth unto them; and they knew her, and abused her all the night until the morning: and when the day began to spring, they let her go.

Commentary

### SUMMARY
Judges 19:25 records one of the most harrowing and morally repugnant events in the Old Testament, depicting the brutal gang rape and abuse of a Levite's concubine by the men of Gibeah. This horrific act, enabled by the Levite's complicity and the host's desperate attempt to uphold hospitality, serves as a chilling testament to the profound moral decay and societal anarchy that plagued Israel during the period when "there was no king" and every person acted according to their own corrupt desires.

### CONTEXT
* **Literary Context:** Judges 19:25 is the horrifying climax of a narrative arc spanning Judges 19-21, which functions as a distinct appendix to the book. This story immediately follows the Levite's desperate attempt to find lodging in Gibeah and the host's shocking offer of his virgin daughter and the Levite's concubine to a mob of "sons of Belial" (Judges 19:22) who demanded the Levite for sexual assault. The verse details the brutal outcome of this exchange, directly preceding the concubine's death (Judges 19:26-28) and the Levite's gruesome act of dismembering her body to summon the tribes of Israel for war against Benjamin (Judges 19:29-30, Judges 20). This entire narrative serves as the ultimate illustration of the moral chaos described by the recurring refrain, "In those days there was no king in Israel; everyone did what was right in his own eyes" ([Judges 17:6](/judges/17-6 "Judges 17:6 - Everyone Did What Was Right"), [Judges 21:25](/judges/21-25 "Judges 21:25 - Everyone Did What Was Right")).
* **Historical & Cultural Context:** The events of Judges take place during a transitional period in Israel's history, after the conquest of Canaan but before the establishment of the monarchy. This era was marked by decentralized tribal leadership, frequent cycles of apostasy, oppression, and deliverance, and a general decline in adherence to Mosaic law. The sacred custom of hospitality, a cornerstone of ancient Near Eastern culture, was meant to offer protection to travelers, but in Gibeah, it was perverted into a grotesque violation. The term "sons of Belial" (Judges 19:22) denotes extreme wickedness and lawlessness. The treatment of the concubine reflects the deeply patriarchal society where women, especially concubines, held a vulnerable and often objectified status, highlighting the horrific consequences when societal and divine laws broke down.
* **Key Themes:** This verse powerfully contributes to several overarching themes within the book of Judges and beyond. It vividly portrays the **extreme depravity and moral collapse** of Israel, demonstrating the depths of human wickedness when divine authority is disregarded. It underscores the **violation of sacred hospitality**, a fundamental societal covenant, turning a place of refuge into a scene of unspeakable horror. The **objectification and violence against women** are starkly highlighted, as the concubine is treated as property and subjected to brutal sexual violence, emphasizing the vulnerability of the marginalized. Fundamentally, the incident illustrates the devastating **consequences of lawlessness** and moral relativism, serving as a direct catalyst for the civil war recounted in [Judges chapter 20](/judges/20 "Judges 20 - The War Against Benjamin"), thereby reinforcing the book's central argument for the necessity of righteous governance and adherence to God's covenant.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Knew (Hebrew, _yada'_)**: While often used in the Old Testament to denote intimate, consensual knowledge, including sexual relations (e.g., [Genesis 4:1](/genesis/4-1 "Genesis 4:1 - Adam Knew Eve")), in this context, the verb `yada'` (יָדַע) is a euphemism for sexual intercourse that is clearly forced and violent. Coupled with the subsequent phrase, it conveys a brutal act of sexual assault, emphasizing the violation of the woman's personhood.
* **Abused (Hebrew, _'alal_)**: The Hebrew verb `'alal` (עָלַל) is a strong term that goes beyond mere sexual contact. It signifies "to deal severely with," "to ill-treat," "to humiliate," or "to inflict violence upon." Its use here underscores the prolonged and brutal nature of the assault, indicating not just rape but also torture and profound degradation, highlighting the utter lack of humanity displayed by the men of Gibeah.
* **Spring (Hebrew, _baqar_)**: The phrase "when the day began to spring" uses the verb `baqar` (בָּקַר), which literally means "to split open," "to break forth," or "to inspect." In this context, it refers to the breaking forth of dawn. The arrival of morning marks the chilling conclusion of the night's ordeal, implying that the abuse lasted for the entire night until the first light, when the perpetrators discarded her.

#### Verse Breakdown
* **"But the men would not hearken to him:"** This clause highlights the mob's unwavering intent and their rejection of the host's initial attempt to protect the Levite. Their refusal underscores their depravity and their single-minded pursuit of sexual violence against the male guest, revealing a shocking disregard for the sacred laws of hospitality and human dignity.
* **"so the man took his concubine, and brought her forth unto them;"** This is a pivotal and horrifying moment of complicity. The Levite, whose responsibility it was to protect his concubine, actively hands her over to the mob. This act reveals his moral cowardice and the profound objectification of the woman, treated as a disposable commodity to save his own life and the host's.
* **"and they knew her, and abused her all the night until the morning:"** This is the core of the verse's horror. It explicitly describes the prolonged and brutal gang rape and torture. The duration—"all the night until the morning"—emphasizes the sustained torment and the utter lack of mercy shown by the perpetrators, painting a picture of extreme cruelty and dehumanization.
* **"and when the day began to spring, they let her go."** The chilling conclusion to the ordeal. As dawn breaks, the men, having satisfied their depraved desires, simply discard the concubine. This act of "letting her go" is not a release but an abandonment, leaving her lifeless or near-lifeless body at the doorstep, underscoring their complete indifference to her humanity and fate.

#### Literary Devices
Judges 19:25 employs several powerful literary devices to convey its horrific message. The use of **Euphemism** in "they knew her" for sexual assault is a common biblical convention, which, rather than softening the blow, often makes the underlying brutality more starkly implied. The narrative employs **Foreshadowing**, as the extreme depravity of this act in Gibeah directly sets the stage for the devastating civil war against the tribe of Benjamin in the subsequent chapters, highlighting the inevitable consequences of such moral decay. There is a profound **Juxtaposition** between the sacred ancient custom of hospitality, which should offer protection, and its horrific violation, where guests are subjected to extreme violence. The passage also evokes intense **Pathos**, drawing deep sympathy and horror from the reader for the concubine's unimaginable suffering. Finally, the incident serves as a powerful **Symbolism** of the complete breakdown of order and righteousness in Israel, echoing the book's recurring theme that "there was no king in Israel."

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 19:25 stands as a stark and sobering testament to the profound depths of human depravity when unrestrained by divine law, moral authority, or compassionate leadership. Theologically, it reveals the horrific consequences of a society that has abandoned God's covenant and chosen to live by its own corrupt standards, where human life, particularly that of the vulnerable, is utterly devalued. This passage exposes the reality of sin's destructive power, not just on individuals but on the entire social fabric, leading to chaos, violence, and the breakdown of all order. It implicitly cries out for justice and highlights the desperate need for a righteous King and a renewed commitment to God's commands.

* [Deuteronomy 22:25-27](/deuteronomy/22-25-27 "Deuteronomy 22:25-27 - Law on Rape")
* [Genesis 19:4-8](/genesis/19-4-8 "Genesis 19:4-8 - Sodom's Attempted Assault")
* [Proverbs 29:2](/proverbs/29-2 "Proverbs 29:2 - When the wicked rule")

### REFLECTION AND APPLICATION
Judges 19:25 is an exceptionally difficult passage, but its inclusion in the biblical canon is not gratuitous; it serves as a powerful and enduring warning. It compels us to confront the reality of human wickedness and the devastating consequences of unchecked sin, moral relativism, and the objectification of others. For believers today, this text underscores the vital importance of upholding God's moral law as the foundation for a just and humane society. It challenges us to actively champion justice, protect the vulnerable, and speak out against all forms of violence and dehumanization, especially against those who are marginalized or exploited. Furthermore, it reminds us that the Bible unflinchingly portrays humanity's desperate need for a Savior and the establishment of God's righteous kingdom, where such atrocities will be no more. We are called to be agents of light and hope in a fallen world, reflecting Christ's compassion and pursuing His justice.

#### Questions for Reflection
* **How does this passage challenge our understanding of human nature and the necessity of moral boundaries and divine law?**
* **What lessons can we draw from the events in Gibeah about the dangers of unchecked sin and the importance of righteous leadership in society?**
* **In what practical ways are we called to stand against violence, dehumanization, and the objectification of others in our own contexts today?**

### FAQ
**Why is such a horrific story included in the Bible?**

Answer: The Bible is a realistic and honest portrayal of humanity's fallen state, not a sanitized one. The inclusion of this horrific story serves several crucial purposes. First, it vividly illustrates the depths of human depravity and the chaos that ensues when a society abandons God's laws and moral principles, as highlighted by the repeated refrain "there was no king in Israel; everyone did what was right in his own eyes" ([Judges 17:6](/judges/17-6 "Judges 17:6 - Everyone Did What Was Right"), [Judges 21:25](/judges/21-25 "Judges 21:25 - Everyone Did What Was Right")). Second, it underscores the desperate need for a righteous king and ultimately, for God's redemptive intervention. Third, it functions as a stark warning against moral relativism and the consequences of unchecked sin, demonstrating the breakdown of societal order and the horrific treatment of the vulnerable when divine authority is rejected. Finally, it sets the stage for the subsequent civil war, explaining the dire state of Israel that necessitated a shift towards monarchy.

**What is the significance of the phrase "knew her" in this context?**

Answer: The Hebrew verb `yada'` (יָדַע), meaning "to know," is a common biblical euphemism for sexual intercourse, often used to describe intimate, consensual relations (e.g., [Genesis 4:1](/genesis/4-1 "Genesis 4:1 - Adam Knew Eve")). However, in the context of Judges 19:25, coupled with the subsequent phrase "and abused her" (`'alal`), it unequivocally describes forced, violent sexual assault. The use of euphemism does not diminish the horror of the act; rather, it reflects ancient literary conventions while still conveying the brutal reality of the gang rape and torture. The passage leaves no doubt that the concubine was subjected to extreme sexual violence and dehumanization.

### CHRIST-CENTERED FULFILLMENT
The unbridled depravity and moral anarchy depicted in Judges 19:25, where every person did "what was right in his own eyes" (Judges 17:6), vividly underscore humanity's profound and desperate need for a true and righteous King. This dark chapter of Israel's history, characterized by the ultimate betrayal of hospitality and the brutal objectification of a human life, points forward to the coming of Jesus Christ. Unlike the Levite who callously sacrificed his concubine, Christ is the [Good Shepherd who lays down His life for His sheep](/john/10-11 "John 10:11 - The Good Shepherd"). He did not offer another, but became the ultimate sacrifice, the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), enduring unimaginable suffering and violence, not as a victim of human depravity but as a willing atonement for it. His coming inaugurates a new kingdom where justice prevails (Isaiah 11:3-5), the vulnerable are protected, and true hospitality is extended through His [invitation to all who are weary and burdened](/matthew/11-28 "Matthew 11:28 - Come to Me"). The horror of Gibeah serves as a stark backdrop, highlighting the profound darkness from which Christ rescues humanity, offering redemption, reconciliation, and the promise of a new heaven and new earth where [righteousness and peace will kiss each other](/psalms/85-10 "Psalm 85:10 - Righteousness and Peace"), and such atrocities will be forever banished.

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 4:1

¶ And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD.

Jeremiah 5:7

How shall I pardon thee for this? thy children have forsaken me, and sworn by [them that are] no gods: when I had fed them to the full, they then committed adultery, and assembled themselves by troops in the harlots' houses.

Jeremiah 5:8

They were [as] fed horses in the morning: every one neighed after his neighbour's wife.

Hosea 10:9

¶ O Israel, thou hast sinned from the days of Gibeah: there they stood: the battle in Gibeah against the children of iniquity did not overtake them.

Ephesians 4:19

Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness.

Hosea 7:4

They [are] all adulterers, as an oven heated by the baker, [who] ceaseth from raising after he hath kneaded the dough, until it be leavened.

Hosea 7:7

They are all hot as an oven, and have devoured their judges; all their kings are fallen: [there is] none among them that calleth unto me.