Judges 20:6

KJV

And I took my concubine, and cut her in pieces, and sent her throughout all the country of the inheritance of Israel: for they have committed lewdness and folly in Israel.

KJV (with Strong's)

And I took {H270} my concubine {H6370}, and cut her in pieces {H5408}, and sent {H7971} her throughout all the country {H7704} of the inheritance {H5159} of Israel {H3478}: for they have committed {H6213} lewdness {H2154} and folly {H5039} in Israel {H3478}.

Complete Jewish Bible

I took my concubine's body, cut it into pieces and sent them throughout all the territories belonging to Isra'el; because they committed a shockingly obscene and degrading crime in Isra'el.

Berean Standard Bible

Then I took my concubine, cut her into pieces, and sent her throughout the land of Israel’s inheritance, because they had committed a lewd and disgraceful act in Israel.

American Standard Version

And I took my concubine, and cut her in pieces, and sent her throughout all the country of the inheritance of Israel; for they have committed lewdness and folly in Israel.

Commentary

### SUMMARY
Judges 20:6 presents the Levite's horrifying account of dismembering his deceased concubine and distributing her remains across the tribes of Israel. This gruesome act was not a mere expression of vengeance, but a desperate and visceral appeal for justice, designed to expose the profound moral depravity and heinous crime committed against her in Gibeah of Benjamin, thereby compelling the fractured nation to unite and respond to an outrage that had defiled the very fabric of Israelite society and its covenant with God.

### CONTEXT
* **Literary Context:** This verse serves as the Levite's chilling testimony before the assembled tribes of Israel at Mizpah, directly following the appalling events detailed in [Judges 19](/judges/19 "Judges 19 - The Crime of Gibeah"). After seeking lodging in Gibeah, a city within the territory of Benjamin, the Levite and his concubine became victims of a severe breach of hospitality, culminating in the brutal gang rape and subsequent death of the concubine. The dismemberment and distribution of her body parts are the Levite's extreme, albeit effective, method of communicating the unspeakable horror and moral decay that had occurred. It functions as a public indictment and a "call to arms," demanding a unified response from the other tribes against the perpetrators and, by extension, the tribe of Benjamin that harbored them. This pivotal moment directly precipitates the devastating civil war between Israel and Benjamin, illustrating the immediate and catastrophic consequences of unchecked sin and the breakdown of justice.
* **Historical & Cultural Context:** The period of the Judges (approximately 1200-1000 BC) was a turbulent era for Israel, characterized by a cyclical pattern of apostasy, oppression, and temporary deliverance by divinely appointed judges. The recurring refrain, "[In those days there was no king in Israel; every man did what was right in his own eyes](/judges/21-25 "Judges 21:25 - No King in Israel")," encapsulates the prevailing moral anarchy, tribal disunity, and the severe erosion of adherence to Mosaic Law. While shocking to modern sensibilities, the Levite's act of dismemberment can be understood within a cultural context where such extreme symbolic actions were occasionally employed to rally tribes for war or to protest grave injustices when formal legal and governmental structures were failing. A notable parallel is found in [1 Samuel 11:7](/1_samuel/11-7 "1 Samuel 11:7 - Saul's Call to Arms"), where Saul dismembers a yoke of oxen to summon Israel to battle. The Levite's act was a desperate, albeit primitive, attempt to appeal to the collective conscience and covenant obligations of a fractured nation, highlighting the profound crisis of authority and morality.
* **Key Themes:** Judges 20:6 powerfully encapsulates several critical themes prevalent throughout the book of Judges. Firstly, it starkly illustrates the **profound moral depravity** that had permeated Israel, demonstrating how far the nation had strayed from God's covenant and laws. The heinous crime in Gibeah, and the Levite's extreme reaction, are undeniable indicators of a society spiraling into lawlessness, violence, and sexual perversion, a direct consequence of abandoning divine standards. Secondly, the verse highlights the **absence of effective leadership and justice**; the Levite's drastic measure was necessitated by the complete failure of established systems to address such egregious wrongs, revealing a vacuum of authority and a breakdown of the covenant community's responsibility to uphold righteousness. Finally, it tragically foreshadows the **catastrophic consequences of unchecked sin and tribal disunity**, as this horrific act ultimately ignites a devastating civil war, demonstrating how deeply ingrained sin can tear apart the very fabric of a nation, leading to immense suffering and near-annihilation, as vividly depicted in the subsequent chapters of [Judges 20-21](/judges/20 "Judges 20-21 - The Benjamite War and Its Aftermath").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Lewdness (Hebrew, _zimmâh'_):** From the root _zāmam_ (to plan, devise), this term (H2154) signifies a premeditated plan, specifically a bad one, denoting heinous crime, moral perversion, and deep wickedness. In biblical usage, _zimmâh_ carries strong sexual connotations, referring to serious sexual offenses, incest, and abominations that are a direct affront to God's holiness and the covenant community (e.g., [Leviticus 18:17](/leviticus/18-17 "Leviticus 18:17 - Prohibition of Incest"), [Ezekiel 16:27](/ekeziel/16-27 "Ezekiel 16:27 - Jerusalem's Spiritual Adultery")). Its application here emphasizes the gravity, deliberate nature, and moral repugnance of the sexual violence committed against the concubine.
* **Folly (Hebrew, _nᵉbâlâh'_):** This word (H5039) denotes foolishness in a moral sense, signifying wickedness, disgraceful, senseless, or shameful behavior. It describes actions that are inherently wicked, deserving of severe condemnation, and are often associated with those who are morally bankrupt or "foolish" in a biblical sense, meaning they reject divine wisdom and order (e.g., [Deuteronomy 22:21](/deuteronomy/22-21 "Deuteronomy 22:21 - Punishment for Folly"), [Isaiah 32:6](/isaiah/32-6 "Isaiah 32:6 - The Folly of the Foolish")). Coupled with "lewdness," _nᵉbâlâh_ paints a comprehensive picture of utter moral collapse, a complete disregard for both human decency and divine law.

#### Verse Breakdown
* **"And I took my concubine, and cut her in pieces":** This clause describes the Levite's horrific and deliberate act. The verb "cut in pieces" (H5408, _nâthach_) emphasizes dismemberment, a brutal and shocking action. This was not an act of random rage but a calculated, extreme measure designed to maximize the impact of his message. The sheer brutality underscores the extreme nature of the crime committed against her and the Levite's desperate state, highlighting the utter breakdown of societal norms and justice mechanisms in Israel.
* **"and sent her throughout all the country of the inheritance of Israel":** This phrase explains the purpose and scope of the Levite's gruesome act. Each piece of the concubine's body was dispatched to a different tribal territory, serving as a visceral, undeniable testament to the atrocity. This was an ancient, desperate form of communication, a "levy" or call to arms, aimed at shocking the scattered tribes into recognizing the severity of the crime and uniting them in seeking retribution against the offenders in Gibeah. It was a profound appeal to their shared covenant identity and their collective responsibility to uphold justice and protect the vulnerable.
* **"for they have committed lewdness and folly in Israel":** This final clause provides the Levite's explicit justification for his extreme actions. He states that the people of Gibeah (and by extension, the tribe of Benjamin for protecting them) had committed acts of profound moral depravity and senseless wickedness. This indictment highlights the violation of both human decency and divine law, framing the incident not just as a personal tragedy but as a national crisis, an affront to the very identity of Israel as God's covenant people, demanding a unified and decisive response.

#### Literary Devices
The narrative of Judges 20:6 employs several powerful literary devices to convey its shocking message and underscore the depth of Israel's moral crisis. The most prominent is **Hyperbole**, where the extreme act of dismemberment and distribution is used to exaggerate the severity of the crime committed in Gibeah and to provoke an equally extreme, unified response from the tribes. This over-the-top action serves to shock the audience, both within the narrative and the contemporary reader, into fully grasping the profound depth of Israel's moral decay and the urgency of the situation. Furthermore, **Symbolism** is heavily at play: the dismembered body of the concubine powerfully symbolizes the brokenness, fragmentation, and moral dismemberment of the nation of Israel itself. Her body, torn apart, mirrors the spiritual and social fabric of a people who have abandoned their covenant with God and descended into anarchy, leading to internal strife and self-destruction. Lastly, there's a powerful element of **Metonymy**, where the concubine's body parts stand in for the outrage and the urgent call to action, becoming a gruesome physical representation of the horrific injustice that demands an immediate and decisive response from the entire nation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 20:6, in its stark brutality, serves as a profound theological statement about the catastrophic consequences of societal and spiritual decay when a people abandon God's law and leadership. It illustrates the terrifying depths of human depravity when "every man does what is right in his own eyes," demonstrating how unchecked sin—particularly sexual violence, disregard for human life, and a failure to uphold justice—can lead to national chaos and near self-destruction. The Levite's desperate act, while morally ambiguous, underscores the critical need for justice and accountability within a covenant community. It highlights the breakdown of the Mosaic covenant's protective structures and the tragic results when God's people fail to uphold His standards, ultimately showing the dire need for a righteous king and a restored relationship with God to bring order out of such profound anarchy.

* [Deuteronomy 22:21](/deuteronomy/22-21 "Descriptive Title")
* [Hosea 9:9](/hosea/9-9 "Descriptive Title")
* [Romans 1:24-32](/romans/1-24-32 "Descriptive Title")

### REFLECTION AND APPLICATION
The grim account of Judges 20:6, though disturbing, offers profound and timeless lessons for contemporary believers and society. It forces us to confront the stark reality of human depravity when divine standards are abandoned and to recognize the severe consequences that inevitably follow. We are reminded of the vital importance of upholding justice, protecting the vulnerable, and actively confronting moral corruption within our communities, rather than allowing sin to fester and proliferate unchallenged. The chaos depicted in Judges underscores the critical need for righteous leadership, both spiritual and civic, and for individuals to align their lives with God's unchanging truth, rather than succumbing to subjective morality or cultural relativism. It calls us to examine our own hearts and communities, asking whether we are actively seeking righteousness and justice, or passively allowing "lewdness and folly" to take root, potentially leading to societal fragmentation, spiritual decay, and a loss of our distinct witness in the world.

#### Questions for Reflection
* **How does the Levite's extreme act challenge our understanding of justice and the lengths people might go to in the absence of proper authority and moral order?**
* **In what ways might "lewdness and folly" manifest in our contemporary society, and what are the potential consequences of ignoring or condoning such behaviors?**
* **What is our responsibility as believers when we witness injustice or moral decay in our communities or nation, and how should we respond biblically?**
* **How can we, individually and corporately, contribute to upholding biblical standards of righteousness and seeking true justice in a world that often "does what is right in its own eyes"?**

### FAQ

**Why did the Levite do such a gruesome act?**

Answer: The Levite's act of dismembering his concubine and distributing her body parts was a desperate and extreme form of communication, a last resort in a society without central authority or effective justice systems. It was a symbolic and visceral appeal, akin to an ancient "call to arms" or a public indictment. By sending a piece of the body to each tribe of Israel, he aimed to shock them into recognizing the horrific nature of the crime committed in Gibeah and to compel them to unite and take action against the perpetrators, thereby seeking justice for the outrage that had defiled the entire nation and its covenant with God.

**Was the Levite's action justified?**

Answer: While the crime committed against his concubine was undeniably horrific and demanded justice, the Levite's response was extreme and morally ambiguous. The Bible records his act without explicitly endorsing it as righteous. It highlights the profound breakdown of order and morality in Israel during that period, where individuals resorted to desperate measures due to the absence of a king and a functioning system of justice. His action, though effective in rallying the tribes, ultimately led to a devastating civil war between Israel and Benjamin, demonstrating the tragic consequences of a society where "[every man did what was right in his own eyes](/judges/21-25 "Judges 21:25 - No King in Israel")" rather than adhering to God's law. It serves as a stark illustration of the chaos that ensues when divine law and proper authority are absent.

**What does "lewdness and folly" mean in this context?**

Answer: The terms "lewdness" (Hebrew: _zimmâh_, H2154) and "folly" (Hebrew: _nᵉbâlâh_, H5039) are strong biblical expressions used to describe grave moral offenses. "Lewdness" refers to a heinous, premeditated crime, often with severe sexual connotations, indicating a deep moral perversion and an abomination against God's law. "Folly" denotes disgraceful, senseless, and wicked behavior, implying a profound contempt for God's covenant and the moral order. Together, they emphasize the extreme nature of the sexual violence and the complete disregard for human dignity and divine law demonstrated by the men of Gibeah, signifying a deep-seated spiritual and moral sickness within that community and, by extension, within Israel as a whole.

### CHRIST-CENTERED FULFILLMENT
The gruesome narrative of Judges 20:6, emblematic of the chaos and moral decay throughout the book of Judges, powerfully underscores humanity's desperate need for a true King and a perfect sacrifice. The dismemberment of the concubine, a shocking symbol of Israel's own spiritual fragmentation and moral brokenness, highlights the utter inability of humanity to govern itself righteously or to achieve justice apart from divine intervention. This era, where "[every man did what was right in his own eyes](/judges/17-6 "Judges 17:6 - No King in Israel")" (a refrain echoed in [Judges 21:25](/judges/21-25 "Judges 21:25 - No King in Israel")), stands in stark contrast to the reign of Christ. Jesus, the ultimate [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), perfectly fulfilled the need for a sacrifice, not by being dismembered, but by willingly offering His whole body on the cross, taking upon Himself the "lewdness and folly" of humanity's sin ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). He is the righteous King who brings true justice and order, establishing a kingdom not of human chaos but of divine peace and righteousness ([Isaiah 9:6-7](/isaiah/9-6 "Isaiah 9:6-7 - The Prince of Peace")). Through His atoning work, Christ heals the brokenness of humanity, unites those who were scattered by sin, and provides the only true and lasting solution to the moral depravity that plagued Israel and continues to plague the human heart, ushering in a new covenant where God's law is written on hearts ([Jeremiah 31:33](/jeremiah/31-33 "Jeremiah 31:33 - The New Covenant")), leading to genuine transformation and spiritual wholeness.

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 19:29

And when he was come into his house, he took a knife, and laid hold on his concubine, and divided her, [together] with her bones, into twelve pieces, and sent her into all the coasts of Israel.

Judges 19:23

And the man, the master of the house, went out unto them, and said unto them, Nay, my brethren, [nay], I pray you, do not [so] wickedly; seeing that this man is come into mine house, do not this folly.

Joshua 7:15

And it shall be, [that] he that is taken with the accursed thing shall be burnt with fire, he and all that he hath: because he hath transgressed the covenant of the LORD, and because he hath wrought folly in Israel.

Genesis 34:7

And the sons of Jacob came out of the field when they heard [it]: and the men were grieved, and they were very wroth, because he had wrought folly in Israel in lying with Jacob's daughter; which thing ought not to be done.

Judges 20:10

And we will take ten men of an hundred throughout all the tribes of Israel, and an hundred of a thousand, and a thousand out of ten thousand, to fetch victual for the people, that they may do, when they come to Gibeah of Benjamin, according to all the folly that they have wrought in Israel.

2 Samuel 13:12

And she answered him, Nay, my brother, do not force me; for no such thing ought to be done in Israel: do not thou this folly.

2 Samuel 13:13

And I, whither shall I cause my shame to go? and as for thee, thou shalt be as one of the fools in Israel. Now therefore, I pray thee, speak unto the king; for he will not withhold me from thee.