Judges 21:19

KJV

Then they said, Behold, [there is] a feast of the LORD in Shiloh yearly [in a place] which [is] on the north side of Bethel, on the east side of the highway that goeth up from Bethel to Shechem, and on the south of Lebonah.

KJV (with Strong's)

Then they said {H559}, Behold, there is a feast {H2282} of the LORD {H3068} in Shiloh {H7887} yearly {H3117}{H3117} in a place which is on the north side {H6828} of Bethel {H1008}, on the east side {H4217}{H8121} of the highway {H4546} that goeth up {H5927} from Bethel {H1008} to Shechem {H7927}, and on the south {H5045} of Lebonah {H3829}.

Complete Jewish Bible

Then they said, "Look, each year there's a festival in honor of ADONAI in Shiloh, north of Beit-El, on the east side of the road that goes up from Beit-El to Sh'khem, and south of Levonah."

Berean Standard Bible

“But look,” they said, “there is a yearly feast to the LORD in Shiloh, which is north of Bethel east of the road that goes up from Bethel to Shechem, and south of Lebonah.”

American Standard Version

And they said, Behold, there is a feast of Jehovah from year to year in Shiloh, which is on the north of Beth-el, on the east side of the highway that goeth up from Beth-el to Shechem, and on the south of Lebonah.

Commentary

### SUMMARY
Judges 21:19 provides the precise geographical coordinates for the annual feast of the LORD in Shiloh, a critical detail enabling the desperate and morally compromised plan devised by the remaining Israelite tribes to secure wives for the surviving men of Benjamin. This verse, situated at the culmination of the Book of Judges, underscores the profound moral and spiritual decay of the era, where even sacred institutions were leveraged for pragmatic, yet deeply flawed, human solutions to a crisis born of civil war and a rash oath.

### CONTEXT
* **Literary Context:** Judges 21:19 appears at the very end of the Book of Judges, concluding the devastating civil war against the tribe of Benjamin detailed in [Judges 20](/judges/20 "Judges 20 - The War Against Benjamin"). The preceding narrative describes the other Israelite tribes' realization that their solemn oath not to give their daughters in marriage to Benjaminite men ([Judges 21:1](/judges/21-1 "Judges 21:1 - The Oath Regarding Benjamin")) would lead to the complete extinction of a tribe within Israel. To avert this, and after a failed attempt to acquire wives from Jabesh-Gilead ([Judges 21:8-14](/judges/21-8-14 "Judges 21:8-14 - Wives from Jabesh-Gilead")), the tribal leaders devised a second, highly questionable scheme: the remaining Benjaminite men were instructed to ambush women attending the annual feast in Shiloh and take them as wives. This verse precisely pinpoints the location of this feast, providing the actionable intelligence necessary for the plan to proceed and highlighting the desperate measures taken in a period marked by profound moral and spiritual decline.
* **Historical & Cultural Context:** The period of the Judges was characterized by a cyclical pattern of apostasy, oppression, repentance, and deliverance, but it ultimately devolved into widespread moral anarchy, famously summarized by the recurring refrain, "In those days there was no king in Israel; every man did what was right in his own eyes" (as seen in [Judges 17:6](/judges/17-6 "Judges 17:6 - No King in Israel") and [Judges 21:25](/judges/21-25 "Judges 21:25 - The Recurring Theme of Anarchy")). Shiloh, mentioned in this verse, was the central place of worship for Israel during much of the Judges period, housing the tabernacle and the Ark of the Covenant before the establishment of the monarchy and the temple in Jerusalem ([1 Samuel 1:3](/1_samuel/1-3 "1 Samuel 1:3 - The Tabernacle at Shiloh")). The "feast of the LORD" likely refers to one of the three annual pilgrimage festivals prescribed by God in the Mosaic Law (e.g., [Deuteronomy 16:16](/deuteronomy/16-16 "Deuteronomy 16:16 - Three Annual Feasts")), most probably the Feast of Tabernacles (Sukkot), which often involved dancing and celebration in the fields, making the women vulnerable to such a scheme. The detailed geographical markers (Bethel, Shechem, Lebonah) were well-known landmarks in ancient Israel, emphasizing the historical reality of the events and providing a clear mental map for the original audience, highlighting the calculated nature of the elders' plan.
* **Key Themes:** This verse is integral to several major themes in the Book of Judges. Firstly, it highlights the **Desperation and Moral Compromise** prevalent in Israel. The abduction, though sanctioned by tribal leaders to prevent the extinction of a tribe, was a clear violation of normal marital customs and God's law regarding consent and proper marriage. It exemplifies how, in the absence of righteous leadership and adherence to divine law, even those seeking to uphold the covenant community resorted to deeply flawed and unethical means. Secondly, the verse underscores the **Preservation of a Tribe**, reflecting a deep-seated commitment, however misguided in its execution, to the divine promise of a numerous people and the integrity of the twelve tribes. This motivation, despite the highly questionable methods, reveals a concern for the continuity of Israel's identity and their place within God's covenant plan. Lastly, the **Geographical Precision** of the verse emphasizes the practical, almost tactical, nature of the instructions given to the Benjaminite survivors. This meticulous detail was essential for the success of their desperate plan, highlighting the human ingenuity and planning involved in circumventing a self-imposed dilemma, rather than seeking divine guidance for a righteous solution.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Feast (Hebrew, _chag'_):** From H2282, this term refers to one of the three great annual pilgrimage festivals (Passover, Weeks/Pentecost, Tabernacles) where all Israelite males were commanded to appear before the Lord. The context of "feast of the LORD" (H3068, _Yᵉhôvâh_) emphasizes its divine institution and sacred nature. The profound irony lies in a holy celebration, meant for worship and communion with God, becoming the setting for a morally dubious act of abduction, highlighting the spiritual blindness and moral decay of the era.
* **Shiloh (Hebrew, _Shîylôh'_):** From H7887, Shiloh was the primary religious center of Israel during the Judges period, serving as the location of the tabernacle and the Ark of the Covenant. Its significance as the place where God's presence dwelt and where national assemblies and worship took place makes its role in this narrative particularly jarring. The fact that such a plan would be executed at a site so central to Israel's covenant identity further underscores the depth of their spiritual compromise and the chaotic state of the nation.
* **Yearly (Hebrew, _yôwm'_):** From H3117, this word (often translated as "day" or "time") is used here in the phrase "from days to days" (_miyamin yamimah_), emphasizing the regular, predictable nature of the feast. It highlights that the elders' plan was not a spontaneous act but a calculated strategy based on a known annual event. This predictability, meant for gathering and worship, was exploited for an unholy purpose, revealing the cunning and desperation of the leaders in their attempt to solve a problem of their own making.

#### Verse Breakdown
* **"Then they said, Behold, [there is] a feast of the LORD in Shiloh yearly":** "They" refers to the elders and leaders of the other Israelite tribes, who were desperate to find a solution for the surviving Benjaminite men after the civil war. The declaration "Behold" (H559, _ʼâmar_) draws attention to the critical information about the annual feast, likely the Feast of Tabernacles, held in Shiloh, the central sanctuary. This annual gathering, a time of worship and celebration, was predictable and thus became the target for their morally questionable plan.
* **"[in a place] which [is] on the north side of Bethel":** This clause initiates the precise geographical triangulation, orienting the reader and the Benjaminite men towards Shiloh. Bethel (H1008, _Bêyth-ʼÊl_), meaning "house of God," was a significant biblical city, often associated with Jacob's dream and a place of worship, located in the territory of Benjamin. Pinpointing Shiloh in relation to Bethel provided a crucial initial reference point for the ambush.
* **"on the east side of the highway that goeth up from Bethel to Shechem":** This further refines the location, placing Shiloh relative to a major ancient highway (H4546, _mᵉçillâh_). The road connecting Bethel to Shechem (H7927, _Shᵉkem_) was a well-traveled route, indicating a clear and identifiable landmark. This detail suggests the Benjaminite men were to position themselves off the main road, probably in the surrounding fields or vineyards where the women would be dancing during the feast.
* **"and on the south of Lebonah":** The final geographical marker completes the precise description of Shiloh's location. Lebonah (H3829, _Lᵉbôwnâh_) was a town north of Shiloh. By providing three distinct geographical points of reference—Bethel to the south, the highway to the west, and Lebonah to the north—the elders ensured that the Benjaminite men would have no difficulty finding the exact spot for the ambush, underscoring the meticulous and calculated nature of their desperate plan.

#### Literary Devices
The primary literary device at play in Judges 21:19 is **Geographical Precision**. The meticulous detailing of Shiloh's location ("on the north side of Bethel, on the east side of the highway that goeth up from Bethel to Shechem, and on the south of Lebonah") serves not only to provide a clear mental map for the original audience but also to emphasize the calculated and pragmatic nature of the elders' plan. This precision highlights the human effort and strategic thinking employed to resolve a crisis that arose from human sin and a rash oath, rather than seeking a divine solution. There is also a strong element of **Irony** present. The "feast of the LORD," a sacred occasion meant for worship, joy, and covenant renewal, is perverted into a setting for an act of abduction. This stark contrast between the holy purpose of the feast and its unholy utilization underscores the profound moral and spiritual degradation of Israel during the period of the Judges, where even sacred institutions were defiled by human expediency.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 21:19, while seemingly a mere geographical detail, is deeply embedded in the theological landscape of the Book of Judges, serving as a stark illustration of the consequences when a people abandon divine law and leadership. The desperate measures taken by the Israelite elders to preserve the tribe of Benjamin, culminating in the orchestrated abduction at a sacred feast, reveal the profound moral and spiritual bankruptcy of an era where "every man did what was right in his own eyes." This narrative highlights the dangers of situational ethics and the futility of human schemes when divorced from God's righteous standards. It underscores that even noble intentions (like preserving a tribe) cannot justify unholy means. The story implicitly calls for a return to God's covenant, a recognition of His sovereignty, and the establishment of righteous leadership, contrasting the chaos of human self-rule with the order of divine governance.

* [Judges 17:6](/judges/17-6 "Judges 17:6 - No King in Israel")
* [Judges 21:25](/judges/21-25 "Judges 21:25 - The Cycle of Sin and Lack of Leadership")
* [Deuteronomy 12:5-7](/deuteronomy/12-5-7 "Deuteronomy 12:5-7 - The Chosen Place of Worship")

### REFLECTION AND APPLICATION
The detailed geographical instructions of Judges 21:19, leading to a morally compromised solution, serve as a potent reminder of the human tendency to devise pragmatic solutions to self-inflicted problems, often at the expense of divine principles. This narrative challenges us to examine our own lives and communities: when faced with difficult circumstances or perceived crises, are we tempted to compromise biblical ethics for what appears to be a practical or immediate solution? The desperation of the elders, though understandable in their context, led them down a path that further highlighted the moral decay of their society, rather than leading to true repentance and a return to God's ways. It implicitly reminds us that true solutions to human dilemmas are found not in clever schemes but in unwavering adherence to God's commands and seeking His wisdom, even when circumstances seem dire. The story compels us to reflect on the importance of righteous leadership, clear moral discernment, and the profound consequences of a society where divine authority is disregarded and "every man does what is right in his own eyes."

#### Questions for Reflection
* **How does the narrative of Judges 21:19 challenge our understanding of "doing what is right" in difficult circumstances?**
* **What does the elders' desperate plan reveal about the state of spiritual leadership and moral discernment in Israel during this period?**
* **In what ways might we, in our own lives or communities, be tempted to compromise biblical principles for perceived practical outcomes?**

### FAQ

**What was the "feast of the LORD" mentioned in Judges 21:19?**

Answer: The "feast of the LORD" (Hebrew: _chag Yahweh_) refers to one of the three annual pilgrimage festivals prescribed by God in the Mosaic Law, where all Israelite males were commanded to appear before the Lord at the central sanctuary. While the specific feast is not named, it is widely believed by scholars to be the Feast of Tabernacles (Sukkot), which occurred in the autumn, often involved dancing and celebration in the fields, and was a time of great joy and communal gathering. This made it a predictable and vulnerable occasion for the Benjaminite men to ambush the women. You can read about the requirements for these feasts in [Deuteronomy 16:16](/deuteronomy/16-16 "Deuteronomy 16:16 - Three Annual Feasts").

**Why was Shiloh so important in this period?**

Answer: Shiloh was of immense religious and historical importance during the period of the Judges because it served as the central sanctuary of Israel. It was the place where the tabernacle, the portable dwelling place of God's presence, and the Ark of the Covenant were housed for a significant period after the conquest of Canaan. It was the designated location for national assemblies, sacrifices, and worship, as seen in [1 Samuel 1:3](/1_samuel/1-3 "1 Samuel 1:3 - The Tabernacle at Shiloh") where Elkanah went up to Shiloh yearly to worship. Its prominence as a holy site makes its use in the morally questionable plan of Judges 21 particularly poignant, highlighting the spiritual decline of the nation.

**Does this story condone the abduction of women?**

Answer: Absolutely not. The Bible, particularly in the Book of Judges, often records events as they happened, even when those events are morally reprehensible, without necessarily endorsing them. The narrative of Judges 21, including verse 19, is a descriptive account of a dark and chaotic period in Israel's history when "there was no king in Israel; every man did what was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - The Recurring Theme")). The abduction of the women at Shiloh is presented as a desperate and morally compromised solution born out of human sin, rash oaths, and a lack of righteous leadership. It serves as a negative example, illustrating the consequences of abandoning God's law and the depths of human depravity when divine guidance is ignored. The text highlights the problem, not the solution.

### CHRIST-CENTERED FULFILLMENT
The chaotic and morally compromised events of Judges 21, epitomized by the desperate plan detailed in Judges 21:19, powerfully underscore the profound need for a true King and a perfect covenant. The era of the Judges, characterized by the recurring refrain "every man did what was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - The Recurring Theme")), reveals the utter failure of human self-governance and the inability of human schemes to truly redeem or restore. The elders' attempt to preserve a tribe through abduction at a sacred feast, though pragmatic, was a stark perversion of God's design for community and worship. This points forward to Jesus Christ, who is the ultimate King, not merely ruling over Israel, but over all creation ([Matthew 28:18](/matthew/28-18 "Matthew 28:18 - All Authority Given to Jesus")). Unlike the flawed leaders of Judges, Christ perfectly embodies righteousness and justice, establishing a new covenant not based on human oaths or desperate measures, but on His own sacrificial blood ([Hebrews 8:6](/hebrews/8-6 "Hebrews 8:6 - A Better Covenant")). He gathers His people, the Church, not through coercion or morally dubious acts, but through His perfect love and self-giving ([Ephesians 5:25-27](/ephesians/5-25-27 "Ephesians 5:25-27 - Christ Loved the Church")). The "feast of the LORD" in Shiloh, used for an unholy purpose, foreshadows the ultimate Lamb of God, Jesus, who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), establishing a new and true worship that is in spirit and truth, where His perfect obedience atones for all the "doing what is right in one's own eyes" that marked the era of the Judges and continues to plague humanity ([Romans 5:8](/romans/5-8 "Romans 5:8 - God Demonstrates His Love")).

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

John 5:1

¶ After this there was a feast of the Jews; and Jesus went up to Jerusalem.

1 Samuel 1:3

And this man went up out of his city yearly to worship and to sacrifice unto the LORD of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, the priests of the LORD, [were] there.

Numbers 28:16

¶ And in the fourteenth day of the first month [is] the passover of the LORD.

Psalms 81:3

Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day.

Leviticus 23:6

And on the fifteenth day of the same month [is] the feast of unleavened bread unto the LORD: seven days ye must eat unleavened bread.

Numbers 28:26

Also in the day of the firstfruits, when ye bring a new meat offering unto the LORD, after your weeks [be out], ye shall have an holy convocation; ye shall do no servile work:

Leviticus 23:34

Speak unto the children of Israel, saying, The fifteenth day of this seventh month [shall be] the feast of tabernacles [for] seven days unto the LORD.