Judges 20:5

KJV

And the men of Gibeah rose against me, and beset the house round about upon me by night, [and] thought to have slain me: and my concubine have they forced, that she is dead.

KJV (with Strong's)

And the men {H1167} of Gibeah {H1390} rose {H6965} against me, and beset {H5437} the house {H1004} round about {H5437} upon me by night {H3915}, and thought {H1819} to have slain {H2026} me: and my concubine {H6370} have they forced {H6031}, that she is dead {H4191}.

Complete Jewish Bible

and the men in Giv'ah attacked me and surrounded the house I was staying in at night. They wanted to kill me, but instead they raped my concubine to death.

Berean Standard Bible

And during the night, the men of Gibeah rose up against me and surrounded the house. They intended to kill me, but they abused my concubine, and she died.

American Standard Version

And the men of Gibeah rose against me, and beset the house round about me by night; me they thought to have slain, and my concubine they forced, and she is dead.

Commentary

### SUMMARY
Judges 20:5 presents the Levite's chilling testimony before the assembled tribes of Israel, recounting the horrific assault perpetrated by the men of Gibeah. This pivotal verse details their initial murderous intent against him and the subsequent brutal gang rape of his concubine, which tragically resulted in her death. It serves as the immediate catalyst for the outrage of the Israelite tribes, propelling them into a devastating civil war against the tribe of Benjamin as a direct consequence of this unspeakable act of depravity and a profound violation of sacred hospitality.

### CONTEXT
* **Literary Context:** Judges 20:5 is strategically placed at the climax of one of the most disturbing narratives in the Book of Judges, specifically within the Levite's impassioned plea for justice before the unified tribes of Israel (Judges 20). This verse directly follows the Levite's shocking act of dismembering his dead concubine and sending her body parts throughout Israel as a desperate call for attention and outrage, as described in [Judges 19:29](/judges/19-29 "Judges 19:29 - The Levite's Horrific Act"). His verbal testimony in Judges 20:5 provides the narrative explanation and justification for his extreme actions, detailing the specific crimes committed against him and his concubine. It functions as the immediate impetus for the tribes' collective decision to wage war against Benjamin, marking a crucial turning point from the individual horror of [Judges 19](/judges/19 "Judges 19 - The Levite and His Concubine") to the national catastrophe depicted in [Judges 20](/judges/20 "Judges 20 - Israel's War Against Benjamin").
* **Historical & Cultural Context:** The events of Judges 20:5 unfold during a period of profound moral and spiritual decline in Israel, frequently summarized by the recurring refrain, "in those days there was no king in Israel; every man did that which was right in his own eyes" (e.g., [Judges 21:25](/judges/21-25 "Judges 21:25 - No King in Israel")). This era was characterized by a severe lack of central authority, widespread tribal autonomy, and a significant erosion of Mosaic law and covenantal faithfulness. Hospitality was a sacred and inviolable custom in the ancient Near East, offering protection and provision to travelers. The actions of the men of Gibeah—a city within the territory of Benjamin—represent a monstrous betrayal of this fundamental social covenant, transforming a place of refuge into a scene of unspeakable horror. This violation chillingly echoes the wickedness seen in [Genesis 19:5](/genesis/19-5 "Genesis 19:5 - The Men of Sodom Demand Lot's Guests"), drawing a stark parallel to the depth of Israel's sin and highlighting the societal breakdown that occurs when divine standards are abandoned.
* **Key Themes:** This verse vividly portrays several key themes central to the Book of Judges. Firstly, it underscores the **extreme depravity and violence** that permeated Israelite society, demonstrating how unchecked sin leads to horrific acts. The men of Gibeah's intent to murder the Levite and their subsequent brutalization of his concubine illustrate a profound moral decay and a complete disregard for human life and dignity. Secondly, it highlights the **violation of sacred hospitality**, a foundational social and religious duty, emphasizing the depth of their transgression against both human and divine order. Thirdly, the verse acts as the **catalyst for national judgment and civil war**. The Levite's harrowing testimony, culminating in this horrific account, serves as a direct plea for justice that galvanizes the other tribes, leading to their collective decision to confront Benjamin and seek retribution. This narrative ultimately explores the theme of **communal responsibility** for upholding righteousness and the dire **后果 of widespread moral anarchy** when there is no righteous leadership to uphold God's covenant.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Beset (Hebrew, _çâbab'_):** The KJV "beset" translates the Hebrew verb H5437, `çâbab`, meaning "to revolve, surround, or border." In this context, it conveys a hostile, siege-like action, emphasizing the deliberate and concerted effort of the men of Gibeah to trap and assault the occupants of the house. It implies a premeditated and aggressive encirclement, highlighting the vulnerability of the Levite and his concubine and the malicious intent of their attackers.
* **Forced (Hebrew, _ʻânâh'_):** The word "forced" comes from the Hebrew verb H6031, `ʻânâh`, which carries a strong connotation of "to depress literally or figuratively," "to afflict," "to violate," or "to oppress," particularly in a sexual context. It denotes a brutal and degrading act of sexual violence, underscoring the extreme physical and emotional torment inflicted upon the concubine. This term emphasizes the complete subjugation, humiliation, and dehumanization she experienced at the hands of her attackers.
* **Slain (Hebrew, _hârag'_):** The KJV "slain" is from the Hebrew verb H2026, `hârag`, meaning "to smite with deadly intent," "to kill," or "to murder." This word reveals the full extent of the Gibeahites' initial intent: not merely sexual assault, but a murderous desire directed at the Levite himself. This detail amplifies the severity of their wickedness, indicating a complete disregard for human life and a willingness to commit ultimate violence.

#### Verse Breakdown
* **"And the men of Gibeah rose against me,"**: This opening clause immediately establishes the aggressive and confrontational nature of the Gibeahites. "Rose against me" signifies a hostile uprising, targeting the Levite directly, indicating their intent to harm rather than merely harass. It sets the stage for the violent encounter.
* **"and beset the house round about upon me by night,"**: This phrase details the method and timing of their aggression. They "beset" or surrounded the house, creating a siege-like situation that trapped the occupants. The mention of "by night" adds to the sinister atmosphere, suggesting a clandestine and cowardly act, exploiting the darkness for their wicked purposes and highlighting the vulnerability of the travelers within the perceived safety of a home.
* **"[and] thought to have slain me:"**: This clause reveals the full extent of their original malicious intent. Their primary goal was not just to sexually assault, but to murder the Levite. This detail is crucial for understanding the depth of their depravity and the extreme danger faced by the Levite, providing context for his subsequent actions and the profound wickedness of the Gibeahites.
* **"and my concubine have they forced, that she is dead."**: This final, harrowing clause describes the tragic outcome. Thwarted in their attempt on the Levite, they redirected their violence to his concubine, subjecting her to brutal sexual assault ("forced") which ultimately led to her death. This is the ultimate crime, the direct cause of the Levite's outrage and the catalyst for the ensuing civil war, underscoring the horrific consequences of their unchecked wickedness and the complete violation of human dignity.

#### Literary Devices
The narrative of Judges 20:5 employs several potent literary devices to convey its chilling message and evoke a strong response from the audience. **Foreshadowing** is evident in the Gibeahites' initial murderous intent against the Levite, which grimly foreshadows the concubine's eventual death and the widespread bloodshed of the ensuing civil war. There is a profound **Irony** in the fact that the Levite, a man associated with sacred service, becomes the target of such profane violence, and his concubine, seeking refuge, meets such a horrific end. This perversion of expected societal norms underscores the complete moral collapse. The Levite's testimony itself utilizes **Emotional language** and a degree of **Hyperbole** (by focusing solely on the Gibeahites' aggression and omitting his own morally compromised action in [Judges 19:25](/judges/19-25 "Judges 19:25 - The Levite Offers His Concubine")) to evoke maximum outrage and galvanize the tribes into action. The narrative also presents a stark **Contrast** between the expected sacred duty of hospitality and the actual monstrous betrayal, highlighting the profound moral chasm. Finally, the events in Gibeah draw a clear **Parallelism** with the wickedness of Sodom in [Genesis 19](/genesis/19 "Genesis 19 - Sodom and Gomorrah"), signaling to the reader the extreme nature of Israel's sin and its impending judgment.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 20:5 stands as a stark testament to the depths of human depravity when divine law and moral order are abandoned. The verse powerfully illustrates the consequences of a society where "every man did that which was right in his own eyes," demonstrating how a lack of righteous leadership and individual accountability can lead to widespread corruption, violence, and a complete disregard for human life and dignity. Theologically, it underscores God's absolute standards of justice and righteousness, revealing that even within His covenant people, unchecked sin incurs severe judgment. It highlights the sacredness of human life and the abomination of sexual violence, reflecting God's abhorrence for such acts. This narrative also implicitly points to the desperate need for a true king, a righteous ruler who would uphold God's laws and bring order to a chaotic nation, a longing that would eventually find its fulfillment in the Davidic monarchy and ultimately in Christ.

* [Deuteronomy 22:25-27](/deuteronomy/22-25 "Law on Rape")
* [Genesis 6:11-12](/genesis/6-11-12 "Widespread Corruption Before the Flood")
* [Romans 1:28-32](/romans/1-28-32 "God's Judgment on Depravity")

### REFLECTION AND APPLICATION
Judges 20:5 is a chilling mirror reflecting the societal breakdown that inevitably occurs when moral standards, especially those rooted in divine revelation, are abandoned or selectively applied. The narrative powerfully demonstrates the profound consequences of unchecked sin, illustrating how a decline in spiritual leadership and individual righteousness can rapidly lead to pervasive corruption, violence, and a complete erosion of human dignity. For believers today, this verse serves as a sober warning against the dangers of moral relativism and the critical importance of upholding justice, protecting the vulnerable, and maintaining unwavering moral integrity within our communities and nations. It challenges us to confront difficult truths about human nature and the pervasive influence of sin, even within seemingly religious contexts. The story ultimately calls us to reflect on the imperative of living by God's righteous standards, actively seeking justice for the oppressed, and fostering environments where accountability and compassion prevail, lest society descend into similar chaos where "every man did that which was right in his own eyes."

#### Questions for Reflection
* **How does the extreme depravity depicted in Judges 20:5 challenge our understanding of human sinfulness and the need for divine intervention?**
* **What are the societal consequences when moral and spiritual authority are absent or ignored, as illustrated by the events in Gibeah?**
* **In what ways can believers today actively stand for justice and protect the vulnerable in a world that often mirrors the moral decay seen in Gibeah?**
* **How does this passage underscore the importance of individual and communal accountability in preventing societal breakdown and upholding God's righteous standards?**

### FAQ

**Why is this event so significant within the Book of Judges?**

Answer: The event recounted in Judges 20:5, and the broader narrative of the Levite and his concubine, is profoundly significant because it represents the nadir of Israel's moral and spiritual decline during the period of the Judges. It is the ultimate illustration of the recurring refrain, "in those days there was no king in Israel; every man did that which was right in his own eyes" ([Judges 21:25](/judges/21-25 "No King in Israel")). This horrific act of depravity, followed by the Levite's shocking call to arms, directly leads to a devastating civil war, highlighting the catastrophic consequences of abandoning God's covenant and standards. It serves as a dark mirror reflecting the nation's spiritual state and underscores the desperate need for righteous leadership and a true king.

**How does the Levite's testimony in Judges 20:5 compare to the actual events described in Judges 19?**

Answer: The Levite's testimony in [Judges 20:5](/judges/20-5 "The Levite's Testimony") is a strategically framed and slightly condensed version of the events described in [Judges 19](/judges/19 "The Levite and His Concubine"). While it accurately portrays the extreme violence and the concubine's death at the hands of the men of Gibeah, it notably omits his own morally compromised action of offering his concubine to the mob in [Judges 19:25](/judges/19-25 "The Levite Offers His Concubine"). By focusing exclusively on the Gibeahites' aggression, their initial murderous intent towards him, and the concubine's brutal death, the Levite's account amplifies the outrage and strengthens his plea for justice. This rhetorical framing is crucial for rallying the other tribes of Israel to his cause and justifying the subsequent war against Benjamin.

### CHRIST-CENTERED FULFILLMENT
The horrific account of Judges 20:5, emblematic of Israel's moral chaos and the desperate need for a righteous king, finds its ultimate Christ-centered fulfillment in the person and work of Jesus. The depravity of Gibeah, where human life was devalued and violence reigned, underscores the pervasive nature of sin that grips humanity, a condition that no human king or system could ultimately rectify. Jesus, however, is the true and perfect King, not one who merely brings political order, but one who addresses the root cause of such wickedness—the sin in the human heart. He is the [Lamb of God who takes away the sin of the world](/john/1-29 "Jesus, the Lamb of God"), offering Himself as the ultimate sacrifice to atone for the very depravity seen in Gibeah. Unlike the Levite who offered his concubine to the mob, Jesus, the Son of Man, [came not to be served but to serve, and to give his life as a ransom for many](/matthew/20-28 "The Son of Man Came to Serve"). He is the sympathetic High Priest who [was tempted in every way, just as we are—yet he did not sin](/hebrews/4-15 "Jesus Our Sympathetic High Priest"), perfectly embodying the righteousness absent in Judges. Through His reign, He establishes a kingdom of true justice and peace, where every wrong will be set right, and where ultimately, [there will be no more death or mourning or crying or pain](/revelation/21-4 "No More Death or Mourning"), bringing an end to the chaos and suffering that characterized the era of Judges.

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

Judges 19:22

¶ [Now] as they were making their hearts merry, behold, the men of the city, certain sons of Belial, beset the house round about, [and] beat at the door, and spake to the master of the house, the old man, saying, Bring forth the man that came into thine house, that we may know him.

Judges 19:25

But the men would not hearken to him: so the man took his concubine, and brought her forth unto them; and they knew her, and abused her all the night until the morning: and when the day began to spring, they let her go.

Judges 19:26

Then came the woman in the dawning of the day, and fell down at the door of the man's house where her lord [was], till it was light.

Deuteronomy 22:24

Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, [being] in the city; and the man, because he hath humbled his neighbour's wife: so thou shalt put away evil from among you.

Genesis 19:4

¶ But before they lay down, the men of the city, [even] the men of Sodom, compassed the house round, both old and young, all the people from every quarter:

Genesis 19:8

Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as [is] good in your eyes: only unto these men do nothing; for therefore came they under the shadow of my roof.

Ezekiel 22:10

In thee have they discovered their fathers' nakedness: in thee have they humbled her that was set apart for pollution.