Judges 19:4

Translation
King James Version
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.
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KJV (with Strong's)
And his father in law H2859, the damsel's H5291 father H1, retained H2388 him; and he abode H3427 with him three H7969 days H3117: so they did eat H398 and drink H8354, and lodged H3885 there.
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Complete Jewish Bible
His father-in-law, the girl's father, kept him there; so he remained with him three days; they ate, drank and stayed there.
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Berean Standard Bible
His father-in-law, the girl’s father, persuaded him to stay, so he remained with him three days, eating, drinking, and lodging there.
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American Standard Version
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.
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World English Bible Messianic
His father-in-law, the young lady’s father, retained him; and he stayed with him three days: so they ate and drink, and lodged there.
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Geneva Bible (1599)
And his father in lawe, the yong womans father reteined him: and he abode with him three dayes: so they did eate and drinke, and lodged there.
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Young's Literal Translation
And keep hold on him doth his father-in-law, father of the young woman, and he abideth with him three days, and they eat and drink, and lodge there.
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SUMMARY

Judges 19:4 depicts a crucial interlude of extended hospitality offered by the Levite's father-in-law in Bethlehem-Judah, detailing a three-day period of shared meals and lodging. This seemingly benevolent act, deeply rooted in ancient Near Eastern custom, serves as a pivotal narrative hinge, as the prolonged stay inadvertently delays the Levite's departure, setting the stage for his fateful journey and the horrific events that unfold in Gibeah, thereby highlighting the tragic consequences of human choices and the escalating moral decay within Israel.

CONTEXT

  • Literary Context: Judges 19:4 immediately follows the Levite's successful retrieval of his concubine from her father's house in Bethlehem-Judah, where she had sought refuge after a period of estrangement (Judges 19:1-3). The father-in-law's initial welcome, described in the preceding verses, is warm and insistent, reflecting a profound desire for reconciliation and the well-being of his daughter and son-in-law. This verse marks the beginning of a series of deliberate delays orchestrated by the father-in-law, who repeatedly urges the Levite to extend his stay. The idyllic scene of feasting and fellowship presented here stands in stark and tragic contrast to the escalating moral decay and brutal violence that the Levite and his concubine will encounter upon their eventual departure, particularly the unspeakable acts that unfold in Gibeah. The narrative meticulously details these delays, emphasizing their role as a catalyst for the subsequent tragedy, thereby underscoring the narrative's focus on human choices and their unforeseen, devastating consequences in a period of societal breakdown.

  • Historical & Cultural Context: Hospitality was a sacred and deeply ingrained custom in ancient Near Eastern societies, especially within Israel. It was a moral imperative to offer food, shelter, and protection to travelers, often viewed as a reflection of one's piety, honor, and adherence to communal values. The father-in-law's actions in Judges 19:4—insisting on the Levite's extended stay and providing lavish provisions—perfectly exemplify this deeply held cultural value. Family honor and reconciliation were also paramount; the father's desire to ensure his daughter's stable return and to mend relations with her husband would have driven his persistent invitations. However, the period of the Judges (roughly 1200-1000 BC) was characterized by a severe lack of central authority, widespread moral and spiritual decline, and a prevailing ethos where "every man did that which was right in his own eyes" (Judges 21:25). This context underscores the precariousness of travel and the breakdown of societal norms, even as the custom of hospitality persisted, making the eventual, grotesque violation of hospitality in Gibeah (Judges 19:22-26) all the more shocking and indicative of Israel's spiritual nadir.

  • Key Themes: This verse contributes significantly to several overarching themes within the book of Judges. Hospitality is prominently displayed, initially as a virtue of warmth and welcome, but its excessive application here inadvertently leads to danger, foreshadowing its grotesque perversion later in the chapter. The theme of Delay and its Consequences is critical; the father-in-law's well-intentioned but persistent retention of the Levite leads to their late departure, forcing them to seek lodging in a less safe environment after nightfall, a decision that directly precipitates the tragedy. This highlights the dangers of human decision-making when not guided by divine wisdom or discernment, especially in a time of moral anarchy. Furthermore, the verse subtly introduces the pervasive theme of Moral Decline, as the seemingly pleasant domestic scene will soon give way to an unprecedented act of wickedness, serving as a stark illustration of the depths to which Israel had fallen in the absence of righteous leadership and adherence to God's law, a recurring lament throughout the book, particularly evident in the shocking events detailed in Judges 19.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • retained (Hebrew, châzaq', H2388): The Hebrew verb חָזַק (châzaq, H2388) means "to fasten upon," "to seize," "to be strong," or "to hold fast." In this context, "retained him" (וַיֶּחֱזַק בּוֹ, vayyeḥězaq bo) implies more than a polite invitation; it conveys a firm, insistent persuasion, a strong grip, or even a gentle compulsion. The father-in-law was not merely suggesting but actively urging and ensuring the Levite's extended stay, reflecting the depth of his desire for fellowship, reconciliation, and perhaps to delay his daughter's return to a potentially difficult situation. This strong insistence underscores the cultural imperative of hospitality and the father's protective instincts, yet it also sets in motion the chain of events leading to tragedy.

  • days (Hebrew, yôwm', H3117): The word "days" (יָמִים, yāmîm, H3117, plural of yôwm) refers to a period of time, specifically "three days" in this verse. In biblical narratives, "three days" can often denote a short, decisive period, or a time of waiting and anticipation, sometimes preceding a significant event. Here, it marks a period of extended, deliberate delay. This duration is repeated and extended further in the subsequent verses (Judges 19:5-8), emphasizing the father-in-law's persistence and the Levite's acquiescence, which ultimately proves fateful. The seemingly innocuous passage of time becomes a critical element in the narrative's tragic trajectory, highlighting the consequences of prolonged inaction.

  • eat (Hebrew, ʼâkal', H398): The verb "eat" (וַיֹּאכְלוּ, vayyōḵlû, H398, from ʼâkal) signifies the act of consuming food, often used in conjunction with "drink" to denote a shared meal. In ancient Israel, sharing a meal was a profound act of bonding, fellowship, and mutual commitment, sometimes even signifying covenant. This detail emphasizes the warmth, intimacy, and apparent security of the Levite's stay. It paints a picture of peace and abundance, which stands in stark contrast to the starvation, violence, and utter lack of basic human decency that will soon follow in the narrative, highlighting the dramatic shift from domestic comfort to public horror and the breakdown of societal norms.

Verse Breakdown

  • "And his father in law, the damsel's father, retained him;": This clause establishes the identity of the host and the nature of his welcome. The double designation "his father in law, the damsel's father" emphasizes the familial connection and the depth of the relationship, reinforcing the cultural expectation of hospitality and the father's personal investment in his daughter's well-being. The verb "retained him" underscores the father's strong will and insistence, setting the tone for the prolonged stay.
  • "and he abode with him three days:": This specifies the duration of the initial stay. The "three days" is not merely descriptive but narrative-critical, marking the beginning of the Levite's extended delay in Bethlehem. This period of comfortable lodging and feasting is presented as a choice made by both parties, with the father-in-law's strong urging and the Levite's compliance, which will have significant, unforeseen consequences due to the timing of their eventual departure.
  • "so they did eat and drink, and lodged there.": This final clause summarizes the activities during the three-day period. "Eat and drink" signifies the shared meals and fellowship, indicative of a time of peace, reconciliation, and enjoyment, highlighting the ideal expression of ancient hospitality. "And lodged there" confirms the provision of shelter and security. Together, these actions paint a picture of domestic tranquility and cultural propriety, a scene that serves as a deceptive calm before the storm of unimaginable violence and moral depravity that will soon engulf the Levite and his concubine.

Literary Devices

Judges 19:4 masterfully employs several literary devices to set the stage for the chapter's tragic events. Foreshadowing is subtly present; the idyllic scene of generous hospitality and communal feasting, while seemingly positive, creates a profound dramatic contrast with the horrific perversion of hospitality that will occur in Gibeah. This initial warmth serves to heighten the shock and depravity of the later events, making the subsequent violence all the more jarring. Irony is also at play: the very act of virtuous hospitality, a deeply valued custom, becomes the unwitting catalyst for the Levite's late departure, leading him directly into the path of extreme danger. The father-in-law's well-intentioned insistence on delay, aimed at ensuring comfort and reconciliation, ultimately contributes to the concubine's brutal fate. Furthermore, the Repetition of the theme of delay and the specific mention of "three days" (which will be extended to five in subsequent verses) emphasizes the Levite's prolonged stay and highlights his passivity, a character trait that contributes significantly to the unfolding disaster. This repetition draws the reader's attention to the critical nature of this seemingly innocuous delay, underscoring its pivotal role in the narrative's tragic trajectory.

THEOLOGICAL AND THEMATIC CONNECTIONS

Judges 19:4, while describing a scene of traditional hospitality, carries profound theological weight by setting the stage for the unraveling of societal and moral order in Israel. It highlights the human tendency to prioritize immediate comfort or personal relationships over timely discernment and adherence to a greater purpose, even when good intentions are present. The father-in-law's insistence, while culturally commendable and rooted in genuine care, ultimately contributes to a delay that places the travelers in harm's way, serving as a stark reminder that even virtuous acts, when misapplied or poorly timed, can have unintended and devastating consequences. The narrative implicitly critiques the spiritual state of Israel, where even in a seemingly normal domestic setting, the seeds of future chaos are sown due to a lack of spiritual discernment and the absence of a king who could enforce justice and order. This verse underscores the book's overarching message: without a central, righteous authority (both human and divine), "every man did that which was right in his own eyes," leading to moral anarchy and profound suffering.

  • Genesis 19:1-11: This passage provides a stark parallel, showcasing Lot's desperate attempt to protect his guests through hospitality, which is then violently rejected by the men of Sodom, mirroring the later perversion of hospitality in Gibeah.
  • Romans 12:13: Paul exhorts believers to "contribute to the needs of the saints and seek to show hospitality," demonstrating that while hospitality is a virtue, its practice must be balanced with wisdom and discernment, especially in a fallen world.
  • Proverbs 27:12: "The prudent sees danger and hides himself, but the simple go on and suffer for it." This proverb speaks to the Levite's lack of foresight and the consequences of his prolonged delay, highlighting the importance of wise decision-making and awareness of one's environment.

REFLECTION AND APPLICATION

The seemingly innocuous scene in Judges 19:4, depicting extended hospitality, serves as a powerful reminder that even good intentions and valued customs can have unforeseen and tragic consequences if not balanced with wisdom, discernment, and an acute awareness of one's surroundings. The father-in-law's persistent urging, while rooted in cultural obligation and familial affection, ultimately contributed to the Levite's late departure, placing him and his concubine in a profoundly vulnerable position. This narrative prompts us to consider the critical importance of timing and prudence in our own lives. Are we sometimes so focused on immediate comfort, social pleasantries, or avoiding awkwardness that we neglect to consider the broader implications of our choices, particularly concerning our safety, spiritual well-being, or our divine calling? The narrative subtly critiques the Levite's passivity and willingness to be swayed, rather than exercising leadership and discernment in a morally compromised world. It challenges us to be proactive in our decisions, to recognize when a good thing (like hospitality) can become a hindrance, and to prioritize wisdom over convenience, especially when navigating a world that, like ancient Israel, can be unexpectedly hostile and morally treacherous.

Questions for Reflection

  • How can the virtue of hospitality, as seen in this verse, be practiced with wisdom and discernment in our modern context, balancing generosity with prudence?
  • What are some "delays" in our lives, whether self-imposed or influenced by others, that might inadvertently lead us into spiritual or physical danger, or derail our purpose?
  • How does the Levite's passivity in this situation challenge us to be more proactive, discerning, and responsible in our own choices and spiritual journeys?
  • In what ways might we, like the father-in-law, have good intentions but contribute to negative outcomes due to a lack of foresight, an unwillingness to release control, or an overemphasis on cultural norms?

FAQ

Was the father-in-law morally culpable for the tragedy that followed, given his insistence on the extended stay?

Answer: While the father-in-law's actions in Judges 19:4 were motivated by culturally commendable hospitality and genuine familial affection, it is an oversimplification to place direct moral culpability for the subsequent tragedy solely on him. His intentions were good, aiming to ensure his daughter's well-being and strengthen family ties. However, his repeated and insistent delays did inadvertently contribute to the Levite's late departure, forcing them to travel at dusk and seek lodging in the dangerous city of Gibeah. The primary culpability for the horrors that followed rests squarely with the wicked men of Gibeah for their unspeakable acts (Judges 19:22-26) and, to a lesser extent, with the Levite for his passivity, lack of protective action, and poor judgment in choosing his route and lodging. The narrative highlights how a chain of choices, some seemingly benign, can lead to catastrophic outcomes in a morally corrupt environment where "there was no king in Israel" (Judges 19:1) and lawlessness prevailed.

CHRIST-CENTERED FULFILLMENT

Judges 19:4, with its depiction of seemingly ideal hospitality preceding unimaginable depravity, starkly illustrates the profound brokenness of humanity and the desperate need for a true and righteous King. The Levite's journey, marked by human choices and their tragic consequences, mirrors the wandering and vulnerability of humanity lost in sin, where even good intentions can lead to disaster and where true safety and rest are elusive. In contrast to the fleeting and ultimately dangerous hospitality offered in Judges, Christ offers an eternal and perfect welcome. He is the ultimate host who invites all who are weary and burdened to find rest in Him (Matthew 11:28). Unlike the Levite who failed to protect his concubine, Jesus is the Good Shepherd who lays down His life for His sheep, offering ultimate protection and security (John 10:11). The moral anarchy of Judges, where "every man did that which was right in his own eyes" (Judges 21:25), underscores the world's desperate need for a King who rules with perfect justice and righteousness. Jesus, the Lamb of God who takes away the sin of the world (John 1:29), is that King, whose sacrifice provides the only true reconciliation and whose reign brings order, peace, and salvation to a fallen world. He is the one who provides true "lodging" and "feasting" in His presence, a safe haven where no evil can ultimately prevail and where His people will dwell securely forever (Revelation 7:16-17).

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Commentary on Judges 19 verses 1–15

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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