TRV
Translation
King James Version
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.
KJV (with Strong's)
And it came to pass on the fourth H7243 day H3117, when they arose early H7925 in the morning H1242, that he rose up H6965 to depart H3212: and the damsel's H5291 father H1 said H559 unto his son in law H2860, Comfort H5582 thine heart H3820 with a morsel H6595 of bread H3899, and afterward H310 go your way H3212.
Complete Jewish Bible
On the fourth day they got up early in the morning, and he prepared to leave. But the girl's father said to his son-in-law, "You'll feel better if you have a bite of food before you leave."
Berean Standard Bible
On the fourth day, they got up early in the morning and prepared to depart, but the girl’s father said to his son-in-law, “Refresh your heart with a morsel of bread, and then you can go.”
American Standard Version
And it came to pass on the fourth day, that they arose early in the morning, and he rose up to depart: and the damsel’s father said unto his son-in-law, Strengthen thy heart with a morsel of bread, and afterward ye shall go your way.
World English Bible Messianic
On the fourth day, they arose early in the morning, and he rose up to depart. The young lady’s father said to his son-in-law, “Strengthen your heart with a morsel of bread, and afterward you shall go your way.”
Geneva Bible (1599)
And when the fourth day came, they arose earely in the morning, and he prepared to depart: then the yong womans father said vnto his sonne in lawe, Comfort thine heart with a morsel of bread, and then go your way.
Young's Literal Translation
And it cometh to pass, on the fourth day, that they rise early in the morning, and he riseth to go, and the father of the young woman saith unto his son-in-law, `Support thy heart with a morsel of bread, and afterward ye go on.'
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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 19:5 marks a critical juncture in one of the Bible's most harrowing narratives, illustrating the persistent, almost manipulative, hospitality extended by the concubine's father to his son-in-law, the Levite. On the morning of the fourth day, as the Levite attempts to finally depart, the father-in-law reiterates his plea to "comfort thine heart with a morsel of bread," thereby orchestrating yet another delay in their journey. This seemingly benign act of generosity, repeated over several days, is imbued with profound dramatic irony, as it directly contributes to their late departure, which tragically places the Levite and his concubine in the path of the horrific violence and depravity that will unfold in Gibeah, setting the stage for one of the most disturbing episodes in Israel's history.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 19:5 is rich with several literary devices that significantly enhance its dramatic impact and thematic depth. Foreshadowing is prominently featured, as the repeated delays, particularly the explicit mention of the "fourth day," meticulously build an ominous tension, subtly hinting at the dire and tragic consequences that will inevitably arise from their late departure. The reader is given a palpable sense that this prolonged stay will lead to trouble, a premonition that is tragically fulfilled. Irony is also powerfully at play: what begins as an act of sacred hospitality, culturally intended for comfort, protection, and blessing, ironically transforms into the very catalyst for the concubine's brutalization and death. The father-in-law's seemingly well-intentioned (or perhaps selfishly motivated) kindness directly contributes to the unfolding catastrophe. The Repetition of the father-in-law's persistent plea to "comfort thine heart" (reiterated in Judges 19:8) underscores his relentless insistence and the Levite's passive, yielding nature, creating a profound sense of inevitability about the delay. Finally, the narrative masterfully employs Suspense, as the reader is acutely aware of the Levite's increasing desire to leave and the father-in-law's unwavering insistence on staying, generating a palpable tension concerning when they will finally depart and the dreadful fate that awaits them on their journey.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 19:5, though seemingly a simple domestic interaction, serves as a profound theological statement on human responsibility, the insidious consequences of unchecked desires, and the inherent dangers of a society adrift from divine guidance. The father-in-law's excessive hospitality, while rooted in a culturally valued custom, starkly highlights the precarious fine line between virtue and vice when genuine discernment is lacking. His actions, coupled with the Levite's passive acquiescence, powerfully illustrate how seemingly minor decisions or prolonged indecision can inadvertently set in motion a devastating chain of events with catastrophic outcomes. This narrative functions as a stark and urgent warning about the critical importance of wisdom in discerning when to graciously accept hospitality and when to firmly prioritize one's necessary course of action, especially when facing potential dangers or responsibilities. It underscores the broader, pervasive theme of the book of Judges: that when individuals and an entire nation "do what is right in their own eyes" rather than diligently seeking and adhering to God's revealed will, even actions born of good intentions can tragically contribute to societal breakdown, moral depravity, and profound suffering.
REFLECTION AND APPLICATION
The tragic and disturbing narrative of Judges 19, with verse 5 serving as a crucial turning point, offers profound and enduring lessons for contemporary life. It compels us to deeply consider the far-reaching and often unforeseen consequences of our choices, even those that appear minor, well-intentioned, or culturally acceptable. The father-in-law's excessive hospitality, while rooted in a cherished cultural value, ultimately contributes directly to a devastating disaster. This prompts us to critically examine our own motivations and the potential impact of our actions, even when they seem benevolent. Are there instances in our lives where our "kindness" or desire to please inadvertently hinders others, delays necessary progress, or leads to unforeseen negative outcomes? The Levite's repeated yielding to delay also serves as a potent cautionary tale about the paramount importance of discernment, resolve, and personal responsibility. There are indeed moments when we must courageously assert our boundaries, firmly adhere to our convictions, and diligently proceed with our responsibilities, even in the face of persuasive appeals, social pressure, or the allure of comfort. This harrowing story, set in a time when "every man did that which was right in his own eyes," powerfully reminds us of the inherent dangers of moral relativism and the critical, enduring need for a guiding moral compass rooted firmly in objective divine truth, rather than relying solely on subjective personal judgment, fleeting cultural norms, or the path of least resistance. It calls us to cultivate profound wisdom, spiritual discernment, and unwavering courage to make difficult choices that align with God's perfect will, even when it means resisting comfortable delays, popular opinion, or the expectations of others.
Questions for Reflection
FAQ
Why did the father-in-law keep delaying them?
Answer: The text does not explicitly state his precise motivations, allowing for interpretive nuance, but several factors likely contributed to his persistent delays. Culturally, hospitality was a sacred and deeply ingrained duty, and prolonging a guest's stay was often seen as a significant sign of honor, affection, and protection. He may have genuinely enjoyed their company, or perhaps felt a deep, protective affection for his daughter and wished to keep her close for as long as possible after her return. Some interpretations suggest a more manipulative or controlling element, perhaps a desire to maintain influence or to ensure his daughter's well-being by keeping her under his immediate protection. Regardless of his exact intent, his actions, though possibly rooted in a form of care or cultural custom, ultimately prevented the Levite from leaving at a safer time, directly contributing to the tragic events that unfolded later in Judges 19.
What is the significance of the "fourth day" in this verse?
Answer: The explicit mention of the "fourth day" is highly significant because it powerfully emphasizes the prolonged, repeated, and almost relentless nature of the delay. The narrative meticulously details that the father-in-law successfully delayed them on the second day Judges 19:4, the third day Judges 19:7, and now again on this pivotal fourth day. This persistent repetition builds immense narrative tension and vividly highlights the father-in-law's unyielding insistence. It underscores the Levite's increasing frustration and the escalating urgency to depart. Crucially, this extended and cumulative delay means that they ultimately leave Bethlehem late in the day, causing them to be on the road at dusk and forcing them to seek lodging in the notoriously dangerous town of Gibeah, thereby directly setting the stage for the horrific and morally depraved events that define the climax of the chapter. The "fourth day" thus marks the critical point of no return for their ill-fated journey.
CHRIST-CENTERED FULFILLMENT
The profoundly dark and disturbing narrative of Judges 19, epitomized by the pervasive moral decay and the catastrophic consequences of human self-will, powerfully underscores humanity's desperate and inherent need for a true King and a perfect Shepherd. The Levite, a figure representing Israel's spiritual leadership, tragically fails to protect his concubine and make wise, discerning decisions, thereby reflecting the spiritual bankruptcy and moral chaos of a people where "there was no king in Israel and every man did what was right in his own eyes." This pervasive chaos and depravity find their ultimate and redemptive answer in the person and work of Jesus Christ. Unlike the Levite who passively yields to human persuasion and leads his household into unimaginable peril, Jesus is the Good Shepherd who willingly lays down His life for His sheep, demonstrating perfect leadership, unwavering protection, and unparalleled self-sacrificial love (John 10:11). The distorted and ultimately destructive hospitality depicted in Judges, which tragically leads to violence and death, stands in stark and glorious contrast to Christ's perfect and life-giving hospitality, where He graciously invites all who are weary and burdened to find true rest, comfort, and eternal sustenance in Him (Matthew 11:28). The "morsel of bread" offered in Judges 19:5, which indirectly leads to death, profoundly foreshadows the true Bread of Life, Jesus Himself, whose body broken for us offers not temporary comfort but eternal life and spiritual nourishment (John 6:35). The entire book of Judges, with its cyclical descent into sin and anarchy, cries out for a deliverer, a righteous King who would bring divine order out of human chaos. That King is Jesus, who perfectly fulfills the law, decisively conquers sin and death, and establishes an everlasting kingdom where righteousness and justice reign supreme, ensuring that all who follow Him will never walk in spiritual darkness but will have the glorious light of life (John 8:12).