TRV
Translation
King James Version
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.
Complete Jewish Bible
The morning of the fifth day, he got up early to leave; but the girl's father said, "Why don't you have something to eat, and leave this afternoon?" So the two men ate.
Berean Standard Bible
On the fifth day, he got up early in the morning to depart, but the girl’s father said, “Please refresh your heart.” So they waited until late afternoon and the two of them ate.
American Standard Version
And he arose early in the morning on the fifth day to depart; and the damsel’s father said, Strengthen thy heart, I pray thee, and tarry ye until the day declineth; and they did eat, both of them.
World English Bible Messianic
He arose early in the morning on the fifth day to depart; and the young lady’s father said, “Please strengthen your heart and stay until the day declines”; and they both ate.
Geneva Bible (1599)
And he arose vp earely the fifth day to depart, and the yong womans father saide, Comfort thine heart, I pray thee: and they taryed vntill after midday, and they both did eate.
Young's Literal Translation
And he riseth early in the morning, on the fifth day, to go, and the father of the young woman saith, `Support, I pray thee, thy heart;' and they have tarried till the turning of the day, and they eat, both of them.
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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 19:8 details the final, pivotal delay in the Levite's departure from Bethlehem, a seemingly innocuous act of prolonged hospitality that tragically propels him and his concubine into the deepening shadows of the day. Despite the Levite's early morning intention to leave on the fifth day, his father-in-law's persistent entreaties for continued feasting and comfort ultimately prevail, postponing their journey until late afternoon. This deferral, born of cultural custom and personal indulgence, inadvertently sets the stage for the unspeakable violence and moral depravity that will soon engulf them in Gibeah, transforming a scene of domestic conviviality into the precipice of a national tragedy.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 19:8 employs several literary devices to heighten its dramatic impact and underscore its thematic significance. Irony is prominent, as the father-in-law's seemingly hospitable and well-intentioned actions ("Comfort thine heart") ultimately lead to the most horrific outcome for his daughter and son-in-law. What should have been a safe haven becomes, through excessive delay, the unwitting catalyst for profound tragedy. Foreshadowing is also powerfully at play; the protracted delay and the late departure create an ominous sense of impending doom, signaling to the reader that the journey ahead will be fraught with danger. The leisurely feasting described stands in stark contrast to the brutal violence that awaits them, amplifying the shock and horror of the subsequent events. Finally, the repetition of the father-in-law's pleas for delay throughout Judges 19 (Judges 19:4-7) emphasizes the Levite's weakness in resisting and the father-in-law's excessive hospitality, building a sense of inevitability towards the tragic climax.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 19:8, though seemingly a simple account of a delayed departure, is pregnant with theological and thematic significance, deeply embedding itself within the broader narrative of Israel's moral and spiritual decline during the period of the Judges. It subtly critiques the misuse of even virtuous customs, like hospitality, when they override prudence and responsibility. The Levite's repeated acquiescence to comfort over timely action reflects a broader societal malaise where discernment is lacking and personal convenience or pleasure takes precedence over wisdom. This seemingly minor decision to "tarry until afternoon" becomes a pivotal point, illustrating how seemingly small compromises can lead to catastrophic consequences, a recurring motif in a book where "every man did that which was right in his own eyes" (Judges 21:25). The verse also underscores the theme of divine judgment, not necessarily as direct intervention, but as the inevitable outcome of human choices made in a context of spiritual abandonment and moral decay.
REFLECTION AND APPLICATION
The narrative of Judges 19:8, while set in a dark chapter of Israel's history, offers profound lessons for contemporary believers. It serves as a stark reminder that even good intentions or culturally valued practices, such as hospitality, can become detrimental when taken to excess or when they lead to procrastination and a lack of discernment. The Levite's repeated yielding to comfort and pleasure, delaying his journey until a dangerous hour, illustrates the perils of prioritizing immediate gratification over long-term wisdom and safety. This passage challenges us to cultivate spiritual discernment, to recognize when "good" things become obstacles to "better" or "necessary" things. It prompts us to consider the potential consequences of our choices, particularly those that involve delaying responsibilities or entering into situations unprepared. In a world that often encourages endless comfort and procrastination, Judges 19:8 calls us to a life of intentionality, prudence, and a sober assessment of risks, always seeking to align our actions with God's wisdom rather than merely our own desires or the prevailing cultural norms.
Questions for Reflection
FAQ
Why did the Levite keep agreeing to stay, despite his clear intention to leave?
Answer: The Levite's repeated acquiescence can be attributed to a combination of factors rooted in ancient Near Eastern culture and his own character. Firstly, the father-in-law's hospitality was intense and persistent, and to refuse such a host, especially a family member, could be considered a grave insult. Social pressure and the desire to maintain good relations likely played a significant role. Secondly, the phrase "Comfort thine heart" suggests an appeal to pleasure and enjoyment through feasting and merriment, which the Levite seems to have readily embraced. This indicates a potential lack of resolve or discernment on his part, prioritizing immediate comfort over the prudence required for a safe journey. This weakness in character foreshadows his later, more egregious failures in the narrative of Judges 19.
What is the significance of "the fifth day" and "until afternoon"?
Answer: "The fifth day" is significant because it marks a prolonged and excessive extension of what was likely intended to be a shorter visit (perhaps three days, as suggested by common hospitality norms). This extended stay highlights the father-in-law's extreme persistence and the Levite's prolonged procrastination. "Until afternoon" (literally, "until the day declined" or "began to turn") indicates that they did not depart until late in the day, when the sun was already beginning to set. This late departure was highly imprudent for travel in ancient times, as it significantly increased the risk of encountering dangers like bandits or being forced to seek lodging in unfamiliar and potentially hostile towns after dark, which tragically happens in Gibeah. The timing directly contributes to the unfolding tragedy.
Does this verse suggest that hospitality is a negative thing?
Answer: No, the verse does not suggest that hospitality itself is negative. Hospitality was, and remains, a highly valued virtue in biblical tradition (Romans 12:13 or Hebrews 13:2). Rather, Judges 19:8 illustrates how even a good and commendable practice can become problematic when taken to excess, when it lacks discernment, or when it leads to a neglect of other responsibilities or dangers. The father-in-law's hospitality, while well-intentioned, became overly persistent and ultimately detrimental, contributing to the perilous circumstances that befell his daughter. The narrative serves as a cautionary tale against unchecked indulgence and the dangers of procrastination, even when fueled by seemingly benign social customs.
CHRIST-CENTERED FULFILLMENT
Judges 19:8, set in one of the darkest passages of the Old Testament, powerfully underscores the profound spiritual and moral vacuum that characterized Israel during the period of the Judges, a time when "there was no king in Israel" and "every man did that which was right in his own eyes" (Judges 21:25). The Levite's repeated capitulation to comfort and delay, leading to a late and dangerous journey, mirrors humanity's fallen tendency to prioritize immediate gratification and self-interest over divine wisdom and prudence. This narrative, culminating in unspeakable evil, cries out for a true King, one who would not only guide His people but also perfectly embody righteousness and self-sacrifice. Jesus Christ is that King, the ultimate fulfillment of Israel's longing. Unlike the Levite who prioritizes his own comfort, Christ "did not please himself" (Romans 15:3) but willingly embarked on His journey to the cross, even when it meant suffering and death, to rescue a lost and morally depraved humanity. His deliberate and timely journey to Jerusalem (Luke 9:51) stands in stark contrast to the Levite's fatal procrastination. Christ's perfect obedience and ultimate sacrifice provide the true "comfort for the heart" that the father-in-law sought, not through fleeting feasting, but through the eternal peace and reconciliation offered by the Lamb of God who takes away the sin of the world. He is the light that enters the world's deepest darkness, bringing hope and redemption where human folly and sin lead only to despair (John 1:5).