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Translation
King James Version
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.
KJV (with Strong's)
And her husband H376 arose H6965, and went H3212 after H310 her, to speak H1696 friendly H3820 unto her, and to bring her again H7725, having his servant H5288 with him, and a couple H6776 of asses H2543: and she brought H935 him into her father's H1 house H1004: and when the father H1 of the damsel H5291 saw H7200 him, he rejoiced H8055 to meet H7125 him.
Complete Jewish Bible
Then her husband went after her to persuade her to return; he had his servant with him and a pair of donkeys. She brought him into her father's house; and when the girl's father saw him, he was glad to meet him.
Berean Standard Bible
her husband got up and went after her to speak kindly to her and bring her back, taking his servant and a pair of donkeys. So the girl brought him into her father’s house, and when her father saw him, he gladly welcomed him.
American Standard Version
And her husband arose, and went after her, to speak kindly unto her, 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.
World English Bible Messianic
Her husband arose, and went after her, to speak kindly to her, to bring her again, having his servant with him, and a couple of donkeys: and she brought him into her father’s house; and when the father of the young lady saw him, he rejoiced to meet him.
Geneva Bible (1599)
And her husband arose and went after her, to speake friendly vnto her, and to bring her againe: he had also his seruant with him, and a couple of asses: and she brought him vnto her fathers house, and when the yong womans father sawe him, he reioyced of his comming.
Young's Literal Translation
And her husband riseth and goeth after her, to speak unto her heart, to bring her back, and his young man is with him, and a couple of asses; and she bringeth him into the house of her father, and the father of the young woman seeth him, and rejoiceth to meet him.
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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 19:3 introduces a moment of apparent reconciliation and warm hospitality amidst the grim backdrop of Israel's moral decline during the period of the Judges. It describes the Levite husband's journey from Ephraim to Bethlehem of Judah, seeking to retrieve his concubine who had previously left him. His intention was to "speak friendly unto her," demonstrating an effort towards peaceful resolution. Upon his arrival, accompanied by his servant and two asses, the concubine's father joyfully welcomed him into his home, setting a seemingly positive tone that tragically precedes one of the most horrific narratives in the biblical text.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 19:3 is rich in Irony, serving as a deceptive calm before the storm. The scene of reconciliation and joyous familial welcome stands in stark opposition to the unspeakable acts of violence and depravity that will soon unfold in the chapter. This initial harmony creates a profound sense of dramatic irony, as the reader is aware of the impending tragedy, making the father's "rejoiced" a poignant and unsettling detail. The verse also employs Foreshadowing, though subtly; the very need for reconciliation and the journey itself hint at underlying relational and societal brokenness, even if the immediate outcome is positive. This seemingly benign beginning implicitly sets the stage for the dramatic descent into chaos, suggesting that superficial pleasantries cannot mask deep-seated moral decay. Furthermore, Juxtaposition is at play, contrasting the ideal of ancient Near Eastern hospitality, so beautifully exemplified by the father's welcome, with its horrific perversion later in Gibeah, thereby amplifying the shock and moral outrage of the subsequent narrative.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 19:3, though a seemingly positive moment of reconciliation, functions as a chilling theological commentary on the state of Israel during the period of the Judges. It highlights the human capacity for initiative in mending broken relationships, even in a deeply flawed context. The Levite's willingness to "speak friendly unto her" underscores the biblical value of gentle persuasion and seeking peace, even when wronged. However, the tragic trajectory of the chapter reveals that even good intentions and the cultural ideal of hospitality can be utterly overwhelmed and perverted by a society that has abandoned divine standards and succumbed to moral anarchy. The father's unreserved joy in welcoming his son-in-law, a beautiful expression of ancient hospitality, becomes a stark and painful contrast to the subsequent depravity, demonstrating how quickly human decency can unravel when spiritual and moral foundations crumble. This verse, therefore, serves as a powerful reminder of the fragility of human order and the desperate need for a righteous authority to guide and govern, a need that was profoundly unmet in the era of the Judges.
REFLECTION AND APPLICATION
Judges 19:3, despite its place in a narrative of profound darkness, initially presents a compelling picture of proactive reconciliation and the warmth of hospitality. The Levite's journey and his intent "to speak friendly unto her" challenge us to consider our own willingness to pursue peace and mend broken relationships, even when it requires humility, effort, and vulnerability. It reminds us that genuine reconciliation often begins with a gentle approach, seeking to understand and persuade rather than to accuse or demand. Furthermore, the father's joyful reception highlights the enduring value of hospitality, a virtue that fosters connection, demonstrates love, and can be a powerful force for good in a fractured world. However, the subsequent unraveling of this seemingly positive beginning serves as a stark and sobering reminder that good intentions and initial pleasantries do not guarantee a positive outcome, especially when deeper moral decay or societal issues are at play. It underscores the unpredictable nature of human interactions and the critical need for discernment beyond surface appearances. This verse compels us to reflect on the foundations of our own lives and communities: are we building on God's righteous standards, or are we susceptible to the same moral erosion that plagued Israel, where even acts of kindness can be tragically overshadowed by a pervasive abandonment of divine truth?
Questions for Reflection
FAQ
Was the concubine's father right to be so welcoming, given what happened later?
Answer: From a cultural standpoint, the father's actions were entirely appropriate and commendable. In ancient Israel, hospitality was a sacred duty, especially towards kinsmen and those seeking refuge or reconciliation. His "rejoiced to meet him" reflects a deep cultural value and a desire for familial harmony. His welcome was an act of virtue within his cultural context. The subsequent horrific events in Gibeah were not a result of his hospitality but rather a profound failure of moral and societal order in a different location, highlighting the tragic irony that a virtuous act could precede such depravity. His actions, therefore, were right in themselves, though they tragically set the stage for circumstances beyond his control that exposed the deep moral sickness of the era.
What does "to speak friendly unto her" really mean?
Answer: The King James Version's "to speak friendly unto her" translates the Hebrew idiom עַל לִבָּהּ (ʿal libbah), which literally means "to her heart." This phrase signifies speaking kindly, tenderly, persuasively, or comfortingly, with the aim of winning someone over, appeasing them, or restoring favor. It suggests a deliberate and gentle effort to reconcile, to appeal to her emotions and reason, rather than to accuse, demand, or coerce. It implies a desire to mend the fractured relationship through diplomacy and emotional appeal, seeking to restore affection and trust. This is a significant detail, as it portrays the Levite's initial approach as one of seeking peaceful resolution, a stark contrast to the violence that later engulfs the narrative.
CHRIST-CENTERED FULFILLMENT
The brokenness and desperate need for reconciliation evident in Judges 19:3, though set in a deeply flawed human context, find their ultimate and perfect fulfillment in the person and work of Jesus Christ. The Levite's journey to retrieve his concubine, who had gone astray, serves as a faint, imperfect echo of Christ's divine pursuit of His bride, the Church, who had wandered far from God. Just as the Levite sought to "speak friendly unto her," so Christ, through His loving invitation and the gentle persuasion of the Holy Spirit, calls humanity to repentance and reconciliation with God, not through force, but through grace and truth, as beautifully articulated in 2 Corinthians 5:18-20. The father's joyful reception of his son-in-law, though tragically ironic in the Judges narrative, finds its perfect and eternal archetype in the heavenly Father's unreserved and overflowing embrace of every repentant sinner, as vividly portrayed in the parable of the Prodigal Son in Luke 15:20-24. The descent into depravity that follows this initial scene of apparent peace in Judges underscores humanity's desperate need for a true and righteous King. Jesus, the promised Prince of Peace, is the only one who can establish a kingdom founded on justice and righteousness, bringing true and lasting peace to a world plagued by sin, unlike the chaotic and morally bankrupt era of the Judges. He is the perfect High Priest who mediates ultimate reconciliation, offering Himself as the Lamb of God who takes away the sin of the world, fulfilling the deepest longing for peace and restoration that no human effort could ever fully achieve.