Judges 19:3

KJV

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.

Commentary

### 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
* **Literary Context:** Judges 19:3 is a pivotal verse that initiates one of the most disturbing narratives in the Book of Judges, spanning chapters 19-21. It immediately follows the brief introduction of the Levite and his concubine in [Judges 19:1-2](/judges/19-1 "Judges 19:1-2 - Introduction of the Levite and his Concubine"), where the concubine's departure to her father's house is noted. This verse sets the stage by portraying an initial scene of domestic reconciliation and familial warmth, which stands in stark contrast to the escalating depravity and violence that unfolds in the subsequent verses and chapters. The apparent peace and successful reunion here serve as a tragic prelude, intensifying the shock and horror of the events in Gibeah, ultimately highlighting the profound moral chaos of a nation where [every man did that which was right in his own eyes](/judges/21-25 "Judges 21:25 - Moral Anarchy in Israel").
* **Historical & Cultural Context:** The Book of Judges depicts a tumultuous period in Israelite history, characterized by a lack of central authority and a pervasive moral decline. This era, occurring before the establishment of the monarchy, saw tribes largely acting independently, often with disastrous results. Hospitality (*hachnasat orchim*) was a paramount cultural value in ancient Near Eastern societies, considered a sacred duty to travelers and guests, especially kinsmen. The father's "rejoiced to meet him" is a testament to this deep-seated cultural norm, reflecting honor and familial duty. The journey from Ephraim to Bethlehem of Judah was significant, implying a considerable distance and the need for provisions (servant, asses). A concubine, in this context, was not a prostitute but a secondary wife, often of lower social standing, whose children could inherit. Her return to her father's house suggests a serious marital dispute, making the Levite's journey an attempt to restore his household and honor.
* **Key Themes:** This verse, despite its initial positive portrayal, contributes to several overarching themes in Judges. The **Initiative for Reconciliation** is evident in the Levite's proactive journey and his intent to "speak friendly unto her," suggesting a desire for peaceful resolution rather than force. This initial effort at peacemaking is a rare glimmer of positive human interaction in a book often dominated by conflict and violence. The theme of **Hospitality and its Perversion** is powerfully introduced; the father's joyful and immediate welcome exemplifies the cultural ideal, but this very hospitality is later tragically violated and corrupted in the subsequent narrative, making the moral decay of Israel even more pronounced. Finally, the verse is steeped in **Irony and Foreshadowing**. The apparent harmony and successful reunion create a deceptive sense of normalcy, ironically setting the stage for the unparalleled brutality and moral collapse that will soon engulf the characters and the nation, underscoring the deep-seated spiritual sickness of Israel during this chaotic period, where the absence of a righteous king led to widespread sin and injustice, as seen in the repeated refrain of [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").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **friendly (Hebrew, _lêb_):** The KJV translation "friendly" captures the essence of the Hebrew idiom עַל לִבָּהּ (*ʿal libbah*), which literally means "to her heart." This phrase, derived from the root `lêb` (H3820, heart), signifies speaking kindly, persuasively, tenderly, or comfortingly, with the aim of winning someone over, appeasing them, or restoring favor. It implies a deliberate and gentle effort to reconcile, to appeal to her emotions and reason, rather than to accuse, demand, or coerce. This choice of language highlights the Levite's initial intent to mend the fractured relationship through diplomacy and persuasion.
* **rejoiced (Hebrew, _sâmach_):** The verb שָׂמַח (H8055, _sâmach_) denotes a strong sense of joy, gladness, or delight. When the father of the damsel "rejoiced to meet him," it indicates a genuine and enthusiastic welcome. This is not merely polite acknowledgment but an expression of profound pleasure, reflecting the deep cultural value placed on hospitality and the restoration of familial ties. The father's unreserved joy underscores the initial positive atmosphere of the reunion, which tragically contrasts with the horrors that follow.

#### Verse Breakdown
* **"And her husband arose, and went after her, to speak friendly unto her, [and] to bring her again":** This clause emphasizes the Levite's initiative and purpose. "Arose, and went after her" denotes a deliberate and active pursuit, indicating his resolve to retrieve his concubine. The phrase "to speak friendly unto her" (literally, "to her heart") reveals his intended method: persuasion and reconciliation, not force or demand. His ultimate goal was "to bring her again," to restore her to his household and mend the broken marital relationship.
* **"having his servant with him, and a couple of asses":** This detail highlights the practical preparations for the journey and the expected return. The presence of a servant (H5288, _naʻar_) and two asses (H2543, _chămôwr_; H6776, _tsemed_ for couple) signifies that this was a serious undertaking, planned for travel, and capable of carrying both people and provisions, including the concubine and her belongings, back to his home in Ephraim. This also suggests a certain level of status or means for the Levite.
* **"and she brought him into her father's house":** This part of the verse indicates the concubine's agency and cooperation. Her act of "bringing him into her father's house" (H935, _bôwʼ_; H1004, _bayith_) suggests that the Levite's "friendly" approach was successful, at least initially. She accepted his overture and facilitated his entry, implying a willingness on her part to engage with the reconciliation process. This also shows the father's house as the immediate destination and a place of initial safety and welcome.
* **"and when the father of the damsel saw him, he rejoiced to meet him":** This final clause underscores the warmth of the reception. The father's (H1, _ʼâb_) immediate and joyful reaction upon seeing (H7200, _râʼâh_) his son-in-law signifies a strong affirmation of hospitality and family honor. His "rejoiced" (H8055, _sâmach_) conveys genuine delight, suggesting relief at the prospect of reconciliation and the restoration of relations between the families, a culturally esteemed outcome.

#### 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.

* [Judges 21:25](/judges/21-25 "Judges 21:25 - Moral Anarchy in Israel")
* [Proverbs 15:1](/proverbs/15-1 "Proverbs 15:1 - A Gentle Answer")
* [Luke 15:20](/luke/15-20 "Luke 15:20 - The Prodigal Son's Father's Welcome")

### 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
* **How does the Levite's initial act of seeking reconciliation challenge our assumptions about how to approach difficult or estranged relationships in our own lives?**
* **In what ways can genuine hospitality be a powerful force for good, and how can its perversion, as seen later in this chapter, serve as a warning for us today?**
* **What does the stark contrast between the initial warmth of this verse and the subsequent horrors teach us about the deceptive nature of appearances and the depth of human depravity without divine guidance?**

### 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](/2_corinthians/5-18 "2 Corinthians 5:18-20 - The Ministry of Reconciliation"). 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](/luke/15-20 "Luke 15:20-24 - The Father's Welcome to the Prodigal Son"). 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](/isaiah/9-6 "Isaiah 9:6 - The 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](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), fulfilling the deepest longing for peace and restoration that no human effort could ever fully achieve.

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 50:21

Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them.

Genesis 34:3

And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spake kindly unto the damsel.

Leviticus 19:17

Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.

Galatians 6:1

¶ Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.

Leviticus 20:10

¶ And the man that committeth adultery with [another] man's wife, [even he] that committeth adultery with his neighbour's wife, the adulterer and the adulteress shall surely be put to death.

Numbers 22:22

¶ And God's anger was kindled because he went: and the angel of the LORD stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants [were] with him.

Matthew 1:19

Then Joseph her husband, being a just [man], and not willing to make her a publick example, was minded to put her away privily.