In those days
This phrase sets the historical context for the narrative, indicating a period in Israel's history when there was no centralized leadership. The Hebrew word for "days" (יָמִים, yamim) often signifies a specific era or epoch. This was a time of moral and social chaos, as described in the Book of Judges, where "everyone did what was right in his own eyes" (Judges 21:25). The absence of a king or strong leadership led to a cycle of sin and redemption, highlighting the need for divine guidance and the eventual establishment of a monarchy in Israel.

when there was no king in Israel
This phrase underscores the political and spiritual vacuum in Israel during the time of the Judges. The Hebrew word for "king" (מֶלֶךְ, melech) implies not just a political leader but also a figure who upholds justice and righteousness. The lack of a king symbolizes the absence of order and divine authority, pointing to the Israelites' need for a godly leader who would guide them according to God's laws. This sets the stage for the eventual anointing of Saul and David as kings, foreshadowing the ultimate kingship of Christ.

a Levite
The Levites were a tribe set apart for religious duties, serving as priests and caretakers of the tabernacle. The Hebrew term for Levite (לֵוִי, Levi) is derived from the root meaning "to join" or "to attach," reflecting their role in connecting the people to God. This particular Levite's actions in the narrative highlight the spiritual decline even among those who were supposed to be spiritual leaders, emphasizing the need for personal holiness and integrity.

who lived in a remote area
The phrase "remote area" suggests isolation, both geographically and spiritually. The Hebrew word for "remote" (יַרְכָּה, yarkah) can also mean "extreme" or "uttermost," indicating a place far from the central worship and community life of Israel. This physical distance from the center of worship in Shiloh may symbolize the spiritual distance from God that had permeated the nation, serving as a cautionary tale about the dangers of straying from communal worship and accountability.

in the hill country of Ephraim
Ephraim was one of the prominent tribes of Israel, often associated with leadership and strength. The hill country of Ephraim was a rugged and fertile region, symbolizing both the potential for growth and the challenges of maintaining faithfulness in a difficult environment. The Hebrew root for Ephraim (אֶפְרַיִם) means "fruitful," yet the narrative that follows reveals moral barrenness, contrasting the tribe's potential with its spiritual failures.

took for himself a concubine
The act of taking a concubine reflects the cultural practices of the time, where concubines were secondary wives with fewer rights. The Hebrew word for concubine (פִּילֶגֶשׁ, pilegesh) indicates a relationship that falls short of the covenantal marriage God intended. This choice reveals the Levite's compromise and the broader societal decline, serving as a reminder of the importance of adhering to God's design for marriage and relationships.

from Bethlehem in Judah
Bethlehem, meaning "house of bread" in Hebrew (בֵּית לֶחֶם, Beit Lechem), is a town with significant biblical history, being the birthplace of King David and later, Jesus Christ. Its mention here foreshadows the redemptive work that would come from this seemingly insignificant town. The reference to Judah, a tribe known for leadership and praise, contrasts with the moral failures depicted in the narrative, pointing to the hope of a future righteous leader from the line of Judah.

But she was unfaithful to him
The phrase "But she was unfaithful to him" introduces a pivotal moment in the narrative, highlighting the moral and relational breakdown between the Levite and his concubine. The Hebrew root for "unfaithful" is "זָנָה" (zanah), which often connotes not only marital infidelity but also spiritual apostasy. This word choice underscores the gravity of her actions, reflecting a breach of covenantal loyalty that mirrors Israel's own unfaithfulness to God during the period of the Judges. Historically, this era was marked by a cycle of sin, oppression, repentance, and deliverance, illustrating the consequences of turning away from divine commandments.

and left him
The phrase "and left him" signifies a physical and emotional departure, emphasizing the rupture in their relationship. The Hebrew verb "וַתֵּלֶךְ" (vatelekh) implies a deliberate action, suggesting that the concubine's decision was intentional and perhaps premeditated. This act of leaving not only disrupts the domestic sphere but also sets the stage for the ensuing narrative of violence and chaos. In the broader scriptural context, leaving one's rightful place often symbolizes a departure from God's ordained order, reflecting the broader theme of Israel's waywardness during this tumultuous period.

to return to her father's house
The phrase "to return to her father's house" indicates a retreat to a place of origin and safety. In ancient Near Eastern culture, a woman's father's house was her primary place of security and identity before marriage. This return can be seen as a regression, a move back to a former state, which may imply a rejection of her current covenantal obligations. Theologically, this act can be interpreted as a metaphor for Israel's tendency to revert to old ways and forsake their covenant with God. It also foreshadows the societal breakdown and lack of leadership that characterize the time of the Judges.

in Bethlehem in Judah
The mention of "in Bethlehem in Judah" provides a geographical anchor for the narrative. Bethlehem, meaning "house of bread," is a town with significant biblical history, later becoming the birthplace of King David and Jesus Christ. Its mention here situates the account within the tribal territory of Judah, a region known for its leadership role among the tribes of Israel. This geographical detail not only grounds the account in a real location but also hints at the larger redemptive history that will unfold from this seemingly tragic narrative. Theologically, it serves as a reminder of God's sovereignty and the unfolding of His divine plan, even amidst human failure and sin.

Then her husband got up
This phrase marks the beginning of a significant action taken by the Levite, who is the central male figure in this narrative. The Hebrew root for "got up" is קוּם (qum), which often signifies rising to action or purpose. In the context of ancient Israel, this action indicates a decisive moment where the Levite is taking responsibility to reconcile with his concubine. This reflects the cultural expectation of male leadership and initiative in familial relationships.

and went after her
The Levite's pursuit of his concubine demonstrates a personal commitment to restore the broken relationship. The phrase "went after" suggests a deliberate and determined effort, which in Hebrew is often associated with the verb רָדַף (radaph), meaning to pursue or chase. This pursuit can be seen as a metaphor for God's relentless pursuit of His people, despite their unfaithfulness, echoing themes found throughout the Old Testament.

to speak kindly to her
The intention to "speak kindly" is significant, as it indicates a desire for reconciliation and peace. The Hebrew phrase דִּבֵּר עַל־לֵב (diber al-lev) literally means "speak to the heart," suggesting a deep, heartfelt communication aimed at healing and restoration. This reflects the biblical principle of using words to build up and restore relationships, as seen in Proverbs 15:1, "A gentle answer turns away wrath."

to bring her back
The Levite's goal is to "bring her back," which implies restoration and reintegration into the household. The Hebrew verb שׁוּב (shuv) is often used in the context of returning or repenting, carrying connotations of turning back to a previous state of harmony. This mirrors the biblical theme of repentance and return to God, as seen in the prophetic calls for Israel to return to the Lord.

He had with him his servant
The presence of the servant highlights the social and economic status of the Levite, as having a servant was a sign of some wealth and standing. In biblical narratives, servants often play crucial roles in facilitating the actions of their masters, and their inclusion in the account underscores the communal aspect of journeys and endeavors in ancient times.

and a pair of donkeys
The mention of "a pair of donkeys" indicates preparation for a journey, as donkeys were the primary means of transportation and carrying goods. This detail provides insight into the practical considerations of travel in the ancient Near East and reflects the Levite's intention to ensure a successful and comfortable return journey for his concubine.

So she brought him into her father's house
The concubine's action of bringing the Levite into her father's house signifies a moment of acceptance and potential reconciliation. In the cultural context, the father's house represents a place of safety and familial authority. This act can be seen as a step towards restoring the relationship, as the father's house serves as a neutral ground for resolving conflicts.

And when the father of the young woman saw him
The father's observation of the Levite's arrival sets the stage for the ensuing interactions. In ancient Israelite culture, the father's role was pivotal in family matters, and his reaction would significantly influence the outcome of the reconciliation process. This moment underscores the importance of familial approval and involvement in personal relationships.

he was glad to meet him
The father's gladness upon meeting the Levite suggests a positive reception and an openness to reconciliation. This response reflects the cultural value placed on hospitality and the restoration of familial bonds. It also hints at the father's desire for peace and resolution, aligning with the biblical emphasis on reconciliation and unity within families.

His father-in-law, the girl’s father
This phrase highlights the familial relationship and cultural context of ancient Israelite society. The Hebrew term for "father-in-law" is חֹתֵן (choten), which signifies a bond that extends beyond mere legal ties, emphasizing the importance of family alliances and hospitality. In ancient Near Eastern cultures, family relationships were central to social structure, and the father-in-law's role was significant in maintaining family honor and cohesion.

persuaded him to stay
The act of persuasion here is indicative of the customs of hospitality prevalent in the ancient world. The Hebrew root פָּתָה (pathah) can mean to persuade or entice, suggesting a gentle, yet earnest, effort to extend hospitality. This reflects the cultural expectation of generosity and the importance of building and maintaining relationships through shared time and resources.

so he remained with him three days
The number three often holds symbolic significance in the Bible, representing completeness or divine perfection. In this context, the three days of hospitality underscore the thoroughness of the father-in-law's welcome and the completeness of the guest-host relationship. It also sets the stage for the unfolding narrative, emphasizing the initial peace and fellowship before the subsequent events.

eating and drinking
Sharing meals in the ancient Near East was a profound act of fellowship and covenant-making. The Hebrew words אֲכַל (akal) for eating and שָׁתָה (shatah) for drinking denote more than mere sustenance; they imply a deep social and relational interaction. This act of communal dining would have reinforced bonds and demonstrated mutual respect and goodwill.

and spending the night there
The phrase indicates the provision of shelter and security, key elements of ancient hospitality. The Hebrew verb לִין (lin) means to lodge or stay overnight, suggesting a temporary but significant pause in one's journey. This act of staying overnight would have been seen as a gesture of trust and acceptance, further solidifying the relationship between the Levite and his father-in-law.

On the fourth day
The phrase "on the fourth day" indicates a specific time frame within the narrative, suggesting a period of hospitality and rest. In the Hebrew context, the number four often symbolizes completeness or universality. This period of time reflects the cultural importance of hospitality in ancient Israel, where guests were often encouraged to stay longer to ensure they were well-rested and prepared for their journey.

they got up early in the morning
Rising early in the morning was a common practice in ancient times, often associated with diligence and readiness. The Hebrew culture placed a high value on starting the day with purpose and intention, which is reflected in this phrase. It suggests a sense of urgency and responsibility, as the characters prepare to continue their journey.

and prepared to depart
This phrase indicates a transition and a readiness to move forward. In the Hebrew tradition, preparation for travel was not just physical but also spiritual, involving prayer and seeking God's guidance. The act of preparing to depart signifies a willingness to embrace the next phase of their journey, trusting in God's provision and protection.

but the girl’s father said to his son-in-law
The interaction between the girl's father and his son-in-law highlights the familial relationships and social customs of the time. In ancient Israel, the father-in-law had a significant role in the family structure, often acting as a mediator and provider. This phrase underscores the importance of family ties and the respect accorded to elders within the community.

'Refresh yourself with a piece of bread
The invitation to "refresh yourself with a piece of bread" is emblematic of the hospitality and generosity that were central to Hebrew culture. Bread, a staple food, symbolizes sustenance and fellowship. The act of sharing bread is a gesture of goodwill and care, reflecting the father's desire to ensure the well-being of his guests before they continue their journey.

after that you may go.'
This phrase conveys a sense of permission and blessing. In the cultural context, the father-in-law's words are not merely a suggestion but an expression of concern and a customary farewell. It implies that the guests are free to leave once they have been adequately cared for, emphasizing the importance of hospitality as a sacred duty in ancient Israelite society.

So the two of them sat down to eat and drink together
So the two of them
This phrase refers to the Levite and his father-in-law, the father of the concubine. The context of Judges 19 is a narrative that highlights the social and moral decay in Israel during the time of the judges. The Levite, a member of the priestly tribe, represents a spiritual leader, yet his actions and circumstances reveal the widespread corruption and failure to adhere to God's laws. The father-in-law, a man of hospitality, represents the cultural norms of the time, where hospitality was a significant virtue. The phrase underscores the relational dynamics and the cultural expectations of hospitality and reconciliation.

sat down
In ancient Near Eastern culture, sitting down to share a meal was a sign of fellowship and peace. It was a gesture of goodwill and an opportunity to strengthen bonds. The act of sitting down together indicates a temporary resolution of any previous tension or conflict, as the Levite had initially come to retrieve his concubine. This moment of sitting down is a pause in the narrative, offering a glimpse of normalcy and civility amidst the chaos that will soon unfold.

to eat and drink
Eating and drinking together in biblical times was more than just a physical necessity; it was a communal activity that signified unity and agreement. In the Hebrew context, meals were often covenantal, symbolizing a shared commitment or understanding. The act of eating and drinking together here is a momentary reflection of peace and mutual respect, even as the broader narrative of Judges reveals a society in turmoil. It is a reminder of the importance of community and the breaking of bread as a means of fostering relationships.

together
The word "together" emphasizes unity and shared experience. In a time when Israel was fragmented and each tribe did what was right in its own eyes, moments of togetherness were rare and precious. This togetherness, however, is superficial, as the subsequent events in the chapter reveal deep-seated issues and divisions. The fleeting nature of this unity serves as a poignant reminder of the need for true reconciliation and adherence to God's covenant, which alone can bring lasting peace and unity.

But the man
This phrase refers to the Levite, a central figure in this narrative. In the context of ancient Israel, Levites held a special role as members of the tribe set apart for religious duties. The Hebrew word for "man" here is "אִישׁ" (ish), which can denote a husband, a male, or a person of significance. The Levite's actions and decisions are pivotal in this chapter, reflecting the moral and social complexities of the time.

was unwilling
The Hebrew root for "unwilling" is "אָבָה" (abah), meaning to refuse or be unwilling. This indicates a strong personal decision, highlighting the Levite's determination. His unwillingness suggests a tension between personal desires and social or familial obligations, a common theme in biblical narratives.

to spend the night
The phrase "spend the night" in Hebrew is "לָלוּן" (lalun), which means to lodge or stay overnight. This reflects the cultural practices of hospitality and travel in ancient Israel, where travelers often relied on the kindness of strangers or relatives for lodging. The Levite's decision not to stay indicates a sense of urgency or discomfort, possibly foreshadowing the events to come.

He got up
The action of getting up, "וַיָּקָם" (vayakom), signifies a decisive movement or change in position. In biblical narratives, such actions often precede significant events or decisions. The Levite's rising suggests readiness and determination to continue his journey, despite the circumstances.

and departed
The Hebrew word "וַיֵּלֶךְ" (vayelech) means to go or walk. This departure marks a transition in the narrative, moving the account forward. It reflects the Levite's resolve to return home, emphasizing themes of journey and movement that are prevalent throughout the Book of Judges.

with his concubine
The term "concubine" in Hebrew is "פִּילֶגֶשׁ" (pilegesh), referring to a woman who lived with a man but had a lower status than a wife. This relationship highlights the complex social structures and gender dynamics of the time. The presence of the concubine in the narrative underscores themes of loyalty, protection, and the societal roles of women.

and his servant
The word "servant" in Hebrew is "נַעַר" (na'ar), which can mean a young man, servant, or attendant. The inclusion of the servant in the journey indicates the Levite's social status and the practical necessities of travel in ancient times. The servant's role, though minor, supports the unfolding events and interactions in the story.

On the fifth day
The phrase "On the fifth day" indicates a continuation of a narrative that involves hospitality and delay. In the Hebrew context, the number five can symbolize grace or God's goodness. The repetition of days suggests a cultural norm of extended hospitality, which was a significant aspect of ancient Near Eastern customs. This extended stay reflects the father's desire to ensure the well-being and safety of his daughter and her husband, emphasizing the importance of family bonds and care.

he got up early in the morning to depart
The action of getting up early signifies a sense of urgency or determination. In the Hebrew culture, early rising was often associated with diligence and purpose. The Levite's intention to depart early suggests his desire to return home, highlighting the tension between hospitality and the need to fulfill one's responsibilities. This reflects the biblical theme of balancing duty to family and community with personal obligations.

but the girl’s father said
The girl's father plays a pivotal role in this narrative, representing the voice of hospitality and concern. His intervention underscores the patriarchal structure of the society, where the father had significant influence over family matters. His words are a reminder of the cultural expectation to care for guests and ensure their comfort, reflecting the biblical principle of loving one's neighbor.

Please refresh your heart
This phrase is an invitation to rest and be rejuvenated, both physically and emotionally. In Hebrew, the heart often symbolizes the center of one's being, encompassing emotions, thoughts, and will. The father's plea to "refresh your heart" is an expression of genuine care and concern, encouraging the Levite to find peace and strength before continuing his journey. This reflects the biblical theme of rest and renewal, which is essential for spiritual and physical well-being.

So they waited until late afternoon
The decision to wait until late afternoon indicates a yielding to the father's request, showing respect and acceptance of his hospitality. This delay can be seen as a divine appointment, where God's timing is at work even in seemingly mundane decisions. The waiting period serves as a reminder of the importance of patience and trust in God's provision and timing.

and the two of them ate together
Sharing a meal in the ancient Near Eastern context was a profound act of fellowship and communion. Eating together symbolized peace, unity, and mutual respect. This act of breaking bread together reinforces the bond between the Levite and his father-in-law, highlighting the biblical value of community and relationship. It serves as a reminder of the importance of fellowship in the Christian life, where believers are called to share in each other's lives and support one another in love.

When the man got up to depart
This phrase marks a pivotal moment of decision. The Hebrew root for "got up" (קוּם, qum) often signifies rising with purpose or intention. In the context of ancient Israel, travel was fraught with danger, and decisions to journey were not taken lightly. The Levite's intention to depart reflects a resolve to return to his own territory, yet it also foreshadows the unfolding events that will lead to tragedy. This moment of rising is both literal and symbolic, representing a transition from hospitality to the unknown.

with his concubine and his servant
The mention of the concubine and servant highlights the social and familial structures of the time. A concubine, though not a wife, held a significant role within the household, often providing companionship and bearing children. The Hebrew term for concubine (פִּילֶגֶשׁ, pilegesh) suggests a secondary status, yet her presence is central to the narrative. The servant, likely a bondservant, underscores the Levite's status and resources. This trio's journey reflects the interconnectedness of relationships and the responsibilities inherent in them.

his father-in-law, the girl’s father
The dual reference to the father-in-law and the girl's father emphasizes familial bonds and the cultural importance of hospitality. In ancient Near Eastern societies, the father-in-law's role was crucial in maintaining alliances and ensuring the well-being of his daughter. The repetition of "father" underscores the protective and authoritative role he plays, as well as the deep familial ties that influence the Levite's decisions.

said to him, 'Look, the day is drawing to a close.'
The father-in-law's words are a plea grounded in concern and wisdom. The phrase "drawing to a close" (עָרַב, arab) in Hebrew conveys the idea of evening approaching, a time when travel becomes perilous. This reflects the cultural understanding of time and the natural rhythms of life, where daylight dictated safety and movement. The father-in-law's urging is a reminder of the dangers that lurk in the darkness, both literal and metaphorical.

Please spend the night
This invitation is an expression of hospitality, a core value in biblical times. The Hebrew word for "please" (נָא, na) conveys a sense of earnestness and urgency. Hospitality was not merely a social nicety but a moral obligation, reflecting God's own care and provision for His people. The father-in-law's insistence is a protective gesture, seeking to shield his guests from harm.

See, the day is coming to an end
Reiterating the lateness of the hour, this phrase serves as a gentle yet firm reminder of the practicalities of travel. The repetition underscores the urgency and the wisdom in heeding the natural order. In a spiritual sense, it invites reflection on the brevity of life and the importance of making wise choices within the time allotted to us.

Spend the night here and enjoy yourself
The offer to "enjoy yourself" (טוֹב, tov) is an invitation to rest and partake in the blessings of fellowship and safety. The Hebrew concept of "good" encompasses well-being, prosperity, and joy. This reflects the biblical ideal of shalom, a state of peace and completeness that God desires for His people. The father-in-law's invitation is a call to embrace the present moment and the gifts it holds.

Then you can get up early tomorrow for your journey home
This assurance of an early departure underscores the father-in-law's respect for the Levite's intentions while prioritizing safety. The promise of a fresh start in the morning symbolizes hope and renewal. In the biblical narrative, journeys often represent spiritual pilgrimages, with "home" (בַּיִת, bayit) symbolizing a place of belonging and divine promise. This parting assurance is a reminder of God's guidance and provision on life's journey.

But the man was unwilling to spend the night
This phrase highlights the Levite's determination and urgency. In the Hebrew context, the word for "unwilling" (לֹא אָבָה, lo avah) suggests a firm decision or refusal. This decision reflects a deeper narrative of urgency and perhaps divine prompting, as the Levite is on a mission to retrieve his concubine. Historically, this reflects the cultural norms of hospitality and travel during the time of the Judges, where staying overnight in a city was often necessary due to the dangers of travel after dark.

So he got up and departed
The action of "got up" (וַיָּקָם, vayakam) signifies a readiness and resolve to move forward. This is not just a physical rising but a metaphorical one, indicating a transition in the narrative. The Levite's departure marks a pivotal moment in the story, setting the stage for the events that follow. In the broader scriptural context, this movement can be seen as a step towards fulfilling God's overarching plan, even amidst human decisions.

And he came to a place opposite Jebus (that is, Jerusalem)
The mention of "Jebus" (יְבוּס, Yebus) is significant as it refers to the ancient name of Jerusalem before its conquest by King David. This highlights the historical and geographical setting of the narrative. At this time, Jebus was a Canaanite city, and its mention here foreshadows its future importance in Israel's history. The parenthetical clarification "(that is, Jerusalem)" serves to connect the ancient past with the reader's present understanding of the city's significance.

With him were the two saddled donkeys and his concubine
The presence of "two saddled donkeys" indicates preparation for travel and the carrying of provisions, emphasizing the Levite's intent to journey efficiently and safely. Donkeys were common beasts of burden in ancient Israel, symbolizing both wealth and practicality. The mention of "his concubine" is crucial, as she is central to the unfolding narrative. Her presence underscores the personal and relational dimensions of the story, which will soon lead to a tragic and pivotal event in the history of Israel.

When they were near Jebus
The phrase "when they were near Jebus" situates the narrative geographically and historically. Jebus is the ancient name for Jerusalem, a city that would later become central to Israelite identity and worship. At this time, however, it was still a Jebusite city, not yet conquered by the Israelites. The mention of Jebus highlights the incomplete conquest of the Promised Land, a recurring theme in the Book of Judges. The Hebrew root for Jebus, "יבוס" (Yebus), reflects the city's status as a stronghold of the Jebusites, a Canaanite tribe. This setting underscores the tension between the Israelites and the remaining Canaanite inhabitants, illustrating the challenges Israel faced in fully claiming the land God had promised them.

the day was almost gone
This phrase indicates the urgency and potential danger of traveling at night in ancient times. The setting sun symbolizes the closing of opportunities and the onset of risk, as nighttime travel was fraught with peril due to the lack of light and the presence of bandits or wild animals. In a spiritual sense, this can be seen as a metaphor for the urgency of making wise decisions before opportunities pass us by. The Hebrew context often uses the progression of the day as a metaphor for life’s journey, urging believers to act righteously while they have the chance.

the servant said to his master
The relationship between the servant and his master reflects the social hierarchies of the time. Servants were expected to be loyal and attentive to their masters, often providing counsel or assistance. This dynamic can be seen as a reflection of the relationship between believers and God, where believers are called to serve and heed the guidance of their divine Master. The servant's initiative in speaking up suggests a level of trust and communication that is essential in any relationship, including our relationship with God.

Come, let us turn aside to this city of the Jebusites
The servant's suggestion to turn aside to the city of the Jebusites is practical, yet it also reveals a lack of understanding of the spiritual and cultural implications. The Jebusites were not Israelites, and their city was not a place where the Levite and his companions would find the hospitality and kinship expected among fellow Israelites. This decision point highlights the importance of discernment and the potential consequences of seeking refuge or comfort in places that do not align with one's values or beliefs. The Hebrew word for "turn aside," "סור" (sur), often implies a deviation from the intended path, serving as a cautionary reminder to remain steadfast in faith and purpose.

and spend the night there
The proposal to spend the night in Jebus underscores the need for rest and safety, basic human needs that transcend time and culture. However, the choice of where to seek rest is crucial. In the biblical narrative, where one chooses to dwell often reflects their spiritual state or decisions. The Hebrew concept of "spending the night," "לון" (lun), can also imply a temporary dwelling or sojourn, reminding believers that while we may find temporary shelter in various places, our ultimate rest and security are found in God alone. This phrase encourages reflection on where we seek refuge and challenges us to ensure that our choices align with our faith and values.

But his master replied
In this phrase, "his master" refers to the Levite, who is the central figure in this narrative. The term "master" indicates a position of authority and responsibility. In the Hebrew context, the word used here is "adon," which signifies lordship or ownership. This reflects the societal structure of ancient Israel, where the head of a household held significant authority over his servants and family. The Levite's role as "master" underscores his responsibility for the welfare of those traveling with him, including his concubine and servant.

We will not stop
The decision "not to stop" highlights the urgency and determination of the Levite. The Hebrew root for "stop" is "lun," which can mean to lodge or to spend the night. This decision is pivotal, as it sets the stage for the events that follow. The Levite's choice reflects a desire to avoid potential danger or discomfort, which was a common concern for travelers in ancient times due to the lack of hospitality or safety in certain areas.

at a foreign city
The phrase "foreign city" refers to a city not belonging to the Israelites. In the Hebrew text, the word "foreign" is "nekar," which denotes something alien or unfamiliar. This reflects the Israelites' view of their covenant identity and the importance of staying within the community of God's people. The Levite's reluctance to stay in a non-Israelite city underscores the cultural and religious boundaries that were significant in maintaining the purity and distinctiveness of the Israelite community.

whose people are not Israelites
This phrase emphasizes the distinction between the Israelites and other nations. The term "Israelites" is derived from "Yisra'el," meaning "God prevails." This identity was central to the Israelites' understanding of themselves as God's chosen people. The Levite's concern about staying in a city "whose people are not Israelites" reflects the broader biblical theme of separation from pagan influences and the importance of community among God's covenant people. This separation was not merely ethnic but was deeply rooted in religious and cultural identity, as the Israelites were called to be a holy nation set apart for God's purposes.

Come, let us try to reach one of these places and spend the night in Gibeah or Ramah
Come
The invitation "Come" is a call to action, a directive that suggests urgency and purpose. In the Hebrew context, the word often implies movement towards a goal or destination. It is a common biblical invitation, reminiscent of God's call to His people to follow His ways. Here, it reflects the Levite's desire to find a safe haven for the night, emphasizing the need for community and fellowship in times of uncertainty.

let us try to reach
This phrase indicates a sense of determination and effort. The Hebrew root suggests an attempt or endeavor, highlighting the uncertainty and potential difficulty of the journey. It reflects the human condition of striving towards a goal, often amidst challenges. Spiritually, it can be seen as a metaphor for the Christian journey towards righteousness and the Kingdom of God, requiring perseverance and faith.

one of these places
The reference to "one of these places" suggests options and choices. In the biblical narrative, choices often reflect moral and spiritual decisions. The Levite's decision-making process here can be seen as a reflection of the broader human experience of discerning God's will and choosing the right path. It underscores the importance of seeking divine guidance in our decisions.

and spend the night
The phrase "and spend the night" indicates a temporary stay, a pause in the journey. In biblical times, hospitality was a sacred duty, and finding a place to rest was crucial for travelers. This reflects the transient nature of life and the need for rest and refuge, both physically and spiritually. It serves as a reminder of God's provision and the rest He offers to His people.

in Gibeah or Ramah
Gibeah and Ramah were towns in the territory of Benjamin. Gibeah, in particular, is significant in the biblical narrative for the events that follow in Judges 19, which highlight the moral decay and lawlessness of the time. The mention of these towns sets the stage for the unfolding account and serves as a geographical and historical marker. It reminds readers of the importance of place in God's redemptive history and the consequences of turning away from His commandments.

So they continued on their journey
This phrase indicates a deliberate progression in the narrative. The Hebrew root for "continued" is "עָבַר" (avar), which often implies crossing over or passing through. This suggests not just physical movement but a transition or progression in the story. The journey motif is significant in biblical literature, often symbolizing a spiritual or moral quest. Here, it sets the stage for the unfolding events in Gibeah, highlighting the travelers' determination and the unfolding of God's providential plan.

and the sun set
The setting of the sun is a critical time marker in biblical narratives, often indicating the end of a day and the onset of night, which can symbolize danger or moral ambiguity. In the Hebrew context, "שָׁקַע" (shaqa) is used for "set," emphasizing the natural order and the passage of time. The setting sun foreshadows the darkness, both literal and metaphorical, that the travelers will soon encounter in Gibeah, reminding readers of the vulnerability and uncertainty that night brings.

as they neared Gibeah
Gibeah, a town in the territory of Benjamin, holds significant historical and scriptural importance. The Hebrew name "גִּבְעָה" (Giv'ah) means "hill," indicating its geographical feature. Gibeah's mention here is ominous, as it is the setting for the subsequent tragic events. Historically, Gibeah was known for its association with King Saul, but in this context, it becomes a place of moral decline and societal failure, serving as a backdrop for the narrative's exploration of Israel's spiritual state.

in Benjamin
The tribe of Benjamin, one of the twelve tribes of Israel, is highlighted here. The Hebrew "בִּנְיָמִין" (Binyamin) means "son of the right hand" or "son of the south." Benjamin's location and its role in Israel's history are significant. This tribe's involvement in the events of Judges 19 underscores the internal strife and moral decay within Israel. The narrative challenges the reader to reflect on the responsibilities and failures of the tribes in upholding God's covenant.

So they stopped to rest
This phrase indicates a pause in the journey of the Levite, his concubine, and his servant. The Hebrew root for "stopped" is "נָטָה" (natah), which can mean to turn aside or to rest. This action of stopping is significant as it sets the stage for the events that follow. In the ancient Near Eastern context, travel was arduous and rest was necessary, but it also exposed travelers to the hospitality or hostility of the local inhabitants. This moment of rest is a prelude to the unfolding narrative, highlighting the vulnerability of travelers in a foreign city.

in Gibeah
Gibeah was a city in the territory of Benjamin. Its name means "hill," and it was strategically located. Historically, Gibeah is significant as it later becomes the royal city of King Saul. At this point in the narrative, Gibeah is a place that should have been a safe haven for fellow Israelites, yet it becomes a setting of moral failure and violence. The choice of Gibeah as the location underscores the theme of Israel's internal decay during the time of the Judges, when "everyone did what was right in his own eyes" (Judges 21:25).

because no one would take them into his home for the night
Hospitality was a crucial aspect of ancient Near Eastern culture, and the failure to offer it was a serious breach of social norms. The Hebrew word for "take" is "אָסַף" (asaph), which implies gathering or bringing in. The refusal of the Gibeahites to offer hospitality is a stark contrast to the expected behavior of the Israelites, who were commanded to love the stranger (Deuteronomy 10:19). This lack of hospitality foreshadows the moral and social breakdown that is about to be revealed in the narrative. It serves as a reminder of the importance of kindness and generosity, virtues that are central to the Christian life and reflective of God's own nature.

Just then
This phrase indicates a moment of divine timing and intervention. In the narrative, it suggests that the arrival of the old man was not coincidental but orchestrated by God. The Hebrew word for "then" often implies a sequence of events that are significant in the unfolding of God's plan. This moment sets the stage for the events that follow, highlighting God's sovereignty even in dire circumstances.

an old man
The mention of the old man emphasizes wisdom and experience, often associated with age in biblical texts. In ancient Israelite culture, elders were respected and often held positions of authority and guidance. This old man, though not a native of Gibeah, becomes a pivotal character, suggesting that God can use anyone, regardless of their status or origin, to fulfill His purposes.

came in from his work in the field
This phrase paints a picture of a hardworking individual, reflecting the agrarian lifestyle of ancient Israel. Fields were central to the economy and sustenance of the people. The old man's return from the field at evening signifies the end of a day's labor, a common rhythm in biblical times, and sets a backdrop of normalcy against which the ensuing events will starkly contrast.

that evening
Evening in biblical times was a period of transition from the day's labor to rest. It was also a time of vulnerability, as darkness approached. The timing of the old man's arrival at evening foreshadows the impending danger and moral darkness that will unfold in Gibeah, contrasting the physical darkness with the spiritual and moral decay of the city.

who was also from the hill country of Ephraim
The hill country of Ephraim was a significant region in Israel, known for its rugged terrain and strategic location. Ephraim was one of the prominent tribes of Israel, often associated with leadership and strength. The old man's origin from Ephraim may imply a sense of righteousness or moral integrity, contrasting with the behavior of the Benjamites in Gibeah.

and was residing in Gibeah
The old man's residence in Gibeah, despite being from Ephraim, suggests a sense of displacement or sojourning. This reflects the broader theme of the Israelites' struggle to fully possess and settle the Promised Land. His presence in Gibeah, a city soon to be revealed as morally corrupt, highlights the tension between the ideals of Israelite society and the reality of its moral failures.

but the men of the place were Benjamites
This phrase sets up a contrast between the old man and the inhabitants of Gibeah. The Benjamites, one of the tribes of Israel, are depicted in this narrative as having strayed from the covenantal ideals. Historically, the tribe of Benjamin was small but fierce, often involved in conflicts. This detail foreshadows the tribal conflict that will arise from the events in Gibeah, illustrating the consequences of Israel's moral and spiritual decline.

When he looked up
This phrase indicates a moment of awareness and attention. In the Hebrew context, the act of looking up often signifies a shift in focus or a readiness to engage. The old man’s action here is not just physical but also spiritual, as he prepares to extend hospitality, a deeply ingrained cultural and religious duty in ancient Israelite society.

and saw the traveler
The traveler, or "wayfarer," in Hebrew is often associated with vulnerability and need. In the ancient Near East, travelers depended heavily on the kindness of strangers. This encounter highlights the biblical theme of hospitality, which is a reflection of God's care for the sojourner and the marginalized, as seen throughout Scripture.

in the city square
The city square was a central place for gathering, commerce, and social interaction in ancient cities. It was common for travelers to wait there, hoping for an invitation into a home. This setting underscores the public nature of the encounter and the communal responsibility to care for strangers, a principle rooted in the Mosaic Law.

the old man asked
The old man’s inquiry is an act of discernment and compassion. In biblical narratives, elders often represent wisdom and the continuity of tradition. His question is not merely about physical direction but also seeks to understand the traveler’s account and needs, reflecting a godly concern for others.

Where are you going, and where have you come from?
These questions are profound, inviting reflection on both destination and origin. Spiritually, they echo the journey of faith, where believers are called to consider their path and purpose. Theologically, this inquiry can be seen as a metaphor for the human condition, where understanding one's past and future is essential for spiritual growth and alignment with God’s will.

We are on our way
This phrase indicates a journey or pilgrimage, a common theme in the Bible where individuals or groups are often depicted as travelers or sojourners. The Hebrew root for "way" is "derek," which can mean a road, path, or journey. This reflects the broader biblical narrative of life as a journey towards God, emphasizing faith and trust in divine guidance.

from Bethlehem in Judah
Bethlehem, meaning "house of bread," is a significant location in biblical history, known as the birthplace of King David and later Jesus Christ. Its mention here situates the narrative within the tribal territory of Judah, highlighting the importance of lineage and heritage in Israelite society. Historically, Bethlehem was a small town, yet it played a pivotal role in God's redemptive plan.

to a remote area in the hill country of Ephraim
The hill country of Ephraim was a central region in Israel, known for its rugged terrain and strategic importance. Ephraim, one of the tribes of Israel, was often associated with leadership and strength. The mention of a "remote area" suggests isolation and vulnerability, setting the stage for the events that follow in the narrative.

where I am from
This phrase underscores the importance of identity and belonging in ancient Israelite culture. One's place of origin was closely tied to their family and tribal affiliations, which were crucial for social and religious identity. It also reflects the biblical theme of returning to one's roots or homeland.

I have been to Bethlehem in Judah
Repetition of Bethlehem emphasizes its significance in the story. The journey to and from Bethlehem may symbolize a search for provision or sustenance, as the town's name suggests. It also connects the narrative to the broader biblical theme of God's provision and faithfulness.

and now I am going to the house of the LORD
The "house of the LORD" refers to a place of worship, likely the tabernacle or a designated site for offering sacrifices. This phrase highlights the centrality of worship and devotion in the life of the Israelites. It reflects a desire to seek God's presence and favor, a recurring theme throughout Scripture.

But no one has taken me into his home
Hospitality was a vital aspect of ancient Near Eastern culture, and the lack of it here underscores the moral and social decay present in the narrative. This phrase highlights the failure of the community to uphold the values of kindness and generosity, which were expected of God's people. It serves as a critique of the society's spiritual state and foreshadows the tragic events that follow.

We have both straw and feed for our donkeys
This phrase highlights the provision and preparedness of the Levite and his party. In ancient Near Eastern culture, hospitality was a significant virtue, and travelers often carried their own provisions to ensure they would not be a burden. The mention of "straw and feed" indicates a readiness to care for their animals, which were essential for travel and livelihood. The Hebrew word for "straw" (תֶּבֶן, teben) and "feed" (מִסְפּוֹא, mispo) reflect the agrarian society of the time, where such resources were vital for sustaining livestock.

and bread and wine
Bread and wine were staple foods in ancient Israel, symbolizing sustenance and fellowship. The Hebrew word for "bread" (לֶחֶם, lechem) often represents food in general, while "wine" (יַיִן, yayin) was a common beverage, used both for daily consumption and in religious rituals. This phrase underscores the Levite's self-sufficiency and his ability to provide for his basic needs, which was crucial in a time when inns and public accommodations were rare.

for me and your maidservant and the young man with your servant
This part of the verse emphasizes the inclusivity and responsibility of the Levite towards his entire household. The mention of "maidservant" (אֲמָה, amah) and "young man" (נַעַר, na'ar) reflects the social structure of the time, where servants and attendants were integral to a household. The Levite's care for his companions highlights the biblical principle of stewardship and the importance of looking after those under one's charge.

There is nothing else we need
This statement reflects a sense of contentment and sufficiency. In a broader biblical context, it echoes the theme of God's provision and the idea that true contentment comes from reliance on God's blessings rather than material abundance. The Hebrew concept of "need" (חָסֵר, chaser) here suggests a lack of deficiency, pointing to the Levite's confidence in having all that is necessary for their journey.

Peace to you
This phrase is a common greeting in the ancient Near East, reflecting a wish for well-being and harmony. The Hebrew word for "peace" is "shalom," which encompasses not just the absence of conflict but a sense of completeness and wholeness. In the context of Judges 19, this greeting is offered by an old man to a traveling Levite, suggesting a desire to extend hospitality and safety in a time of moral and social chaos in Israel. The greeting is significant as it contrasts with the violence and disorder that follows in the narrative, highlighting the scarcity of true peace in the land.

said the old man
The old man in this passage is a resident of Gibeah, a city of the tribe of Benjamin. His age may imply wisdom and experience, and his actions demonstrate a sense of responsibility and hospitality, which were highly valued in ancient Israelite culture. The old man's willingness to offer shelter to the Levite and his companions is a stark contrast to the inhospitable and dangerous environment of Gibeah, underscoring the breakdown of social norms during the time of the Judges.

Let me supply
This phrase indicates the old man's readiness to provide for the needs of the Levite and his party. The Hebrew root "sakal" can mean to provide or to act wisely, suggesting that the old man is not only offering physical sustenance but also acting prudently in a situation where neglecting hospitality could lead to dire consequences. This act of provision is a reflection of the biblical principle of caring for strangers and travelers, as seen in other parts of Scripture.

whatever you need
The offer to supply "whatever you need" demonstrates the old man's generosity and the cultural importance of hospitality. In the ancient world, travelers were often dependent on the kindness of strangers for food, shelter, and protection. This phrase underscores the comprehensive nature of the old man's offer, indicating that he is willing to go to great lengths to ensure the well-being of his guests, which is a reflection of the biblical mandate to love one's neighbor.

Only do not spend the night in the square
This warning reveals the dangerous conditions in Gibeah, where spending the night in the open square could lead to harm. The square was typically a place of gathering and commerce, but in this context, it is portrayed as unsafe. The old man's insistence on not staying in the square highlights the moral decay and lawlessness prevalent in Israel during the time of the Judges, where "everyone did what was right in his own eyes" (Judges 21:25). This admonition foreshadows the tragic events that follow and serves as a reminder of the need for righteous leadership and societal order.

So he brought him to his house
This phrase highlights the ancient Near Eastern custom of hospitality, which was a sacred duty. The Hebrew word for "brought" (וַיְבִיאֵהוּ, vay'vi'ehu) implies a deliberate and welcoming action. In a time when travel was perilous, offering shelter was not just a kindness but a necessity for survival. The host's willingness to bring the traveler into his home reflects the biblical principle of loving one's neighbor and the importance of community support.

and fed his donkeys
The care for the donkeys underscores the comprehensive nature of hospitality. In the ancient world, animals were vital for transportation and labor, and their well-being was directly linked to the traveler's ability to continue his journey. The Hebrew root for "fed" (לָחַם, laham) can also mean to provide sustenance, indicating a thoughtful provision for all needs. This act of kindness extends the host's generosity beyond the human guests to their animals, reflecting a holistic approach to hospitality.

And they washed their feet
Foot washing was a common practice in biblical times, symbolizing both physical refreshment and a gesture of welcome. The dusty roads of ancient Israel made this a necessary act of comfort for travelers. The Hebrew word for "washed" (רָחַץ, rachatz) conveys a sense of cleansing and renewal. This act also has spiritual connotations, as it is reminiscent of Jesus washing the disciples' feet, symbolizing humility and service.

and ate and drank
Sharing a meal is a profound act of fellowship and communion in the biblical narrative. The Hebrew words for "ate" (אָכַל, akal) and "drank" (שָׁתָה, shatah) suggest more than just physical nourishment; they imply a shared experience that builds relationships and trust. In the context of Judges 19, this meal represents a moment of peace and respite amidst the chaos and moral decline depicted in the surrounding chapters. It serves as a reminder of God's provision and the importance of community bonds.

While they were enjoying themselves
This phrase sets the scene of a seemingly peaceful and hospitable environment. The Hebrew root for "enjoying" (שָׂמַח, samach) often conveys a sense of joy or celebration. In the context of ancient Israelite culture, hospitality was a sacred duty, and sharing a meal was a sign of fellowship and peace. However, this moment of enjoyment is about to be shattered, highlighting the stark contrast between the intended peace of the host and the impending violence.

some wicked men of the city
The term "wicked men" (בְּנֵי בְלִיַּעַל, bene beliyaal) is significant. "Beliyaal" is often translated as "worthless" or "lawless," indicating a deep moral corruption. In the historical context of the Judges period, Israel was in a cycle of sin and chaos, with each man doing what was right in his own eyes (Judges 21:25). These men embody the moral decay prevalent in the society at that time.

surrounded the house
The act of surrounding the house is aggressive and threatening. In ancient Near Eastern culture, the home was a place of refuge and safety. By surrounding the house, these men are violating the sanctity and security that a home was supposed to provide. This action foreshadows the violence and lawlessness that are about to unfold.

pounded on the door
The pounding on the door is an act of intimidation and force. Doors in ancient times were often made of wood and served as the primary barrier between the safety of the home and the dangers outside. The aggressive pounding signifies an urgent and hostile demand, breaking the peace of the household.

shouted to the old man who owned the house
The old man represents the head of the household, a figure of authority and protection. In the cultural context, elders were respected and their homes were places of refuge. The fact that these men are shouting at him shows a blatant disregard for social norms and respect for authority.

Bring out the man who came to your house
This demand is a direct violation of the sacred duty of hospitality. In ancient Israel, guests were to be protected at all costs. The demand to bring out the guest is not only an affront to the host but also a severe breach of the cultural and moral code of the time.

so we can have relations with him
This phrase reveals the depravity and violent intent of the men. The Hebrew word used here (יָדַע, yada) can mean "to know," but in this context, it implies sexual violence. This mirrors the sin of Sodom (Genesis 19), drawing a parallel to the extreme moral corruption that led to divine judgment. The request is not just an act of violence against the individual but an assault on the very fabric of societal and divine order.

But the man, the owner of the house
This phrase introduces the central figure in this verse, the host, who is responsible for the safety and well-being of his guest. In ancient Near Eastern culture, hospitality was a sacred duty, and the host was expected to protect those under his roof. The Hebrew word for "owner" (בַּעַל, ba'al) can also mean "master" or "lord," indicating his authority and responsibility over the household. This reflects the cultural and moral obligation to defend and safeguard guests, a principle deeply embedded in the social fabric of the time.

went out and said to them
The action of going out signifies the host's willingness to confront the threat directly, a courageous act given the circumstances. The Hebrew verb "went out" (יָצָא, yatsa) often implies a deliberate and purposeful action. This highlights the host's determination to address the situation, despite the potential danger to himself. His confrontation with the men outside underscores the gravity of the situation and his commitment to uphold the values of hospitality and protection.

No, my brothers
Addressing the men as "brothers" is an attempt to appeal to their sense of kinship and shared values. The term "brothers" (אֲחַי, achai) is used to establish a common ground, suggesting that they should act in a manner befitting their relationship. This appeal to brotherhood is a rhetorical strategy aimed at invoking a sense of community and moral responsibility, urging them to reconsider their intentions.

do not act so wickedly
The plea to refrain from wickedness is a direct condemnation of the intended actions. The Hebrew word for "wickedly" (רָעָה, ra'ah) conveys a sense of moral corruption and evil. This highlights the severity of the proposed actions and the host's recognition of their inherent immorality. The host's appeal is not just a personal request but a call to adhere to the moral and ethical standards expected within the community.

Since this man has come into my house
This phrase emphasizes the sacred bond of hospitality. The act of coming into one's house (בָּא אֶל־בֵּיתִי, ba el-bayti) signifies entering into a covenant of protection and care. In ancient times, a guest was considered under the host's protection, and any harm to the guest was seen as a grave violation of social norms. The host's reminder of this bond underscores the seriousness of the obligation to protect those who seek refuge under one's roof.

do not commit this disgraceful thing
The term "disgraceful" (נְבָלָה, nebalah) is used to describe actions that are not only morally wrong but also bring shame and dishonor. This word is often associated with acts that violate the fundamental principles of decency and respect. The host's use of this term is a strong denunciation of the proposed actions, highlighting their potential to bring shame upon the community and violate the divine laws that govern righteous behavior.

Look
The Hebrew word for "look" is "הִנֵּה" (hinneh), often used to draw attention to something significant or urgent. In this context, it underscores the gravity and desperation of the situation. The host is attempting to avert a greater evil by offering an alternative, albeit a morally troubling one. This word sets the tone for the urgency and the dire circumstances faced by the characters.

here are my virgin daughter
The phrase "my virgin daughter" highlights the innocence and purity associated with virginity in ancient Israelite culture. The Hebrew word for "virgin" is "בְּתוּלָה" (betulah), which signifies a young woman of marriageable age who has not known a man. The offering of his daughter reflects the patriarchal values of the time, where women were often seen as property or bargaining tools, a stark contrast to the Christian view of the inherent dignity and worth of every individual.

and the man’s concubine
A concubine in ancient Israel was a woman who lived with a man but had a lower status than his wife. The Hebrew term "פִּילֶגֶשׁ" (pilegesh) indicates a secondary wife or a woman in a servile relationship. This reflects the complex social structures and norms of the time, where concubinage was a common practice. The mention of the concubine here serves to highlight the vulnerability and exploitation of women in this narrative, calling for a reflection on the need for justice and protection for the marginalized.

I will bring them out to you
This phrase indicates the host's willingness to sacrifice his own family members to protect his guest, adhering to the ancient Near Eastern code of hospitality, which placed the protection of a guest above almost all else. The Hebrew culture placed immense value on hospitality, often seen as a sacred duty. This act, however, also reveals the moral complexities and the tragic choices faced by individuals in a fallen world.

and you can use them however you wish
The phrase "use them however you wish" is a chilling reminder of the depravity and moral decay present in the time of the Judges, a period marked by the repeated refrain, "In those days there was no king in Israel; everyone did what was right in his own eyes" (Judges 21:25). This reflects the absence of godly leadership and the resulting chaos and lawlessness. It serves as a cautionary tale about the consequences of turning away from God's commandments and the need for righteous leadership.

But do not commit such an outrage against this man
The word "outrage" is translated from the Hebrew "נְבָלָה" (nebalah), meaning a disgraceful or senseless act. The host's plea underscores the severity of the intended crime against the Levite, highlighting the cultural and moral boundaries that were being transgressed. This plea serves as a reminder of the sanctity of human life and the importance of upholding justice and righteousness, even in the face of societal decay.

But the men would not listen to him
This phrase highlights the obstinacy and moral depravity of the men of Gibeah. The Hebrew root for "listen" is "שָׁמַע" (shama), which implies not just hearing but obeying or heeding. The refusal to listen indicates a willful rejection of moral and social norms, reflecting the chaotic and lawless period of the Judges when "everyone did what was right in his own eyes" (Judges 21:25). This sets the stage for understanding the depth of Israel's spiritual and moral decline.

so the man seized his concubine
The term "seized" comes from the Hebrew "חָזַק" (chazaq), meaning to take hold of or grasp firmly. This action underscores the desperation and cowardice of the Levite, who prioritizes his own safety over the dignity and life of his concubine. The use of "concubine" (פִּילֶגֶשׁ, pilegesh) reflects her vulnerable social status, lacking the full rights of a wife, which tragically contributes to her exploitation and abuse.

and set her outside to them
This phrase is a chilling depiction of betrayal and abandonment. The act of setting her outside is a physical manifestation of the Levite's moral failure. In the cultural context of ancient Israel, hospitality and protection of guests were paramount, yet here, the Levite violates these sacred duties. This action foreshadows the societal breakdown and the need for righteous leadership.

and they raped her and abused her throughout the night
The Hebrew word for "raped" is "יָדַע" (yada), which in this context is a euphemism for sexual violence. The phrase "abused her" further emphasizes the brutality and inhumanity of the act. The night-long duration of the abuse highlights the depth of depravity and the absence of justice or intervention. This horrific event serves as a stark reminder of the consequences of turning away from God's laws and the need for repentance and restoration.

and at dawn they let her go
"Dawn" symbolizes a new beginning or hope, yet here it is tragically ironic. The release of the concubine at dawn signifies the end of her torment but also the beginning of a national crisis that would lead to civil war. The phrase "let her go" (שָׁלַח, shalach) implies a dismissive release, underscoring her dehumanization. This moment calls for reflection on the need for societal transformation and the pursuit of justice and compassion in accordance with God's will.

At daybreak
The phrase "at daybreak" signifies the early morning, a time often associated with new beginnings and hope. In the Hebrew context, the break of day was a significant time for activities, as it marked the transition from darkness to light. This moment in the narrative of Judges 19 is laden with irony, as the hope typically associated with dawn is overshadowed by the tragic events that have unfolded. The Hebrew word for "daybreak" (שַׁחַר, shachar) can also imply seeking or searching, which may reflect the desperate search for justice and righteousness in a time of moral decay.

the woman
The reference to "the woman" is to the concubine of the Levite, whose tragic account is central to this chapter. In the cultural and historical context of ancient Israel, women often held a vulnerable position in society, and this narrative starkly highlights the consequences of societal and spiritual decline. The Hebrew term used here (אִשָּׁה, ishah) is a general term for woman or wife, emphasizing her humanity and the grievous nature of her mistreatment.

came
The word "came" indicates movement and action. In the Hebrew text, the verb (בּוֹא, bo) often conveys the idea of entering or arriving. This movement towards the house of her master is symbolic of her seeking refuge and safety, which tragically she does not find. It underscores the theme of seeking sanctuary in a world where such sanctuaries have been corrupted.

and fell
The phrase "and fell" suggests a collapse, both physical and metaphorical. The Hebrew verb (נָפַל, naphal) can mean to fall, to lie down, or to be cast down. This action represents the culmination of her suffering and the failure of the societal structures meant to protect her. It is a poignant image of defeat and vulnerability.

at the doorway
"At the doorway" is a significant location in the narrative. In ancient Near Eastern culture, the doorway was a place of transition and decision, often symbolizing the threshold between safety and danger. The Hebrew term (פֶּתַח, petach) for doorway can also imply an opening or entrance, highlighting the tragic irony that the place meant to be an entrance to safety becomes a site of her demise.

of the house
The "house" in this context refers to the dwelling of her master, the Levite. In biblical literature, a house often symbolizes a place of refuge, family, and community. The Hebrew word (בַּיִת, bayit) for house can also denote a household or family lineage. The failure of this house to provide protection reflects the broader failure of Israelite society to uphold justice and righteousness.

of her master
The term "her master" refers to the Levite, who held a position of authority and responsibility over her. The Hebrew word (אֲדוֹן, adon) for master can also mean lord or ruler, indicating a relationship of power and control. This highlights the Levite's failure to protect and care for her, serving as a critique of the leadership and moral state of Israel at the time.

where her master was
This phrase emphasizes the proximity of the woman to her master, yet also the distance in terms of care and protection. The Hebrew construction here underscores the tragic irony that she is so close to the one who should have been her protector, yet she remains utterly forsaken. It serves as a powerful indictment of the moral and spiritual failures of the time.

until it was light
The phrase "until it was light" marks the passage of time and the arrival of morning. In the Hebrew text, the word for light (אוֹר, or) often symbolizes knowledge, revelation, and divine presence. The arrival of light typically brings clarity and truth, yet in this narrative, it reveals the depth of human depravity and the urgent need for repentance and restoration. This serves as a call to the reader to seek the true light of God's righteousness in a darkened world.

When her master got up in the morning
This phrase introduces the tragic conclusion of a deeply disturbing narrative. The term "master" here refers to the Levite, a man of religious standing, which heightens the moral and ethical implications of the events. In Hebrew, the word for "master" is "אָדוֹן" (adon), often used to denote authority or ownership. This highlights the patriarchal and hierarchical structures prevalent in ancient Israelite society, where women were often seen as property. The Levite's actions, or lack thereof, are a stark reminder of the moral decay and lawlessness during the time of the Judges, a period characterized by the repeated refrain, "In those days there was no king in Israel; everyone did what was right in his own eyes" (Judges 21:25).

and opened the door of the house
The act of opening the door signifies a transition from the private to the public sphere. In ancient Near Eastern culture, the threshold of a house was a place of vulnerability and exposure. The door, in this context, symbolizes the boundary between safety and danger, between the known and the unknown. The Levite's opening of the door is both literal and metaphorical, as it reveals the consequences of the previous night's events and exposes the societal breakdown that allowed such an atrocity to occur.

and stepped out to continue on his way
This phrase indicates a sense of routine and normalcy, as if the Levite intended to proceed with his journey without acknowledging the gravity of the situation. The Hebrew verb "to continue" (יָלַךְ, yalak) often implies movement or progression. However, in this context, it underscores the Levite's moral failure and indifference. His readiness to move on without addressing the horror that transpired reflects a deeper spiritual malaise, a departure from the covenantal responsibilities that should have guided his actions.

there lay his concubine
The presence of the concubine at the threshold is a poignant and tragic image. The term "concubine" (פִּילֶגֶשׁ, pilegesh) denotes a secondary wife or a woman of lower status, highlighting the societal norms that devalued her life. Her position at the door serves as a silent testimony to the violence and injustice she suffered. This moment calls the reader to reflect on the sanctity of life and the inherent dignity of every individual, created in the image of God (Genesis 1:27).

fallen in the doorway of the house
The imagery of the concubine "fallen" in the doorway is laden with symbolism. The Hebrew root for "fallen" (נָפַל, naphal) can imply being cast down or defeated. Her lifeless body at the threshold is a stark indictment of the Levite's failure to protect and honor her. It also serves as a metaphor for the spiritual and moral collapse of Israel during this period. The doorway, once a place of welcome and protection, becomes a site of tragedy and judgment.

with her hands on the threshold
The detail of her hands on the threshold is both haunting and significant. In ancient cultures, the threshold was often considered sacred, a place of transition and covenant. Her hands reaching out to the threshold may symbolize a desperate plea for sanctuary and justice that went unanswered. This image challenges the reader to consider the weight of communal and individual responsibility in upholding justice and mercy, core tenets of the biblical faith. It serves as a call to action for believers to be agents of change, ensuring that such cries for help are never ignored.

Get up
This phrase is a command, an imperative that reflects urgency and authority. In the Hebrew text, the word used is "קוּם" (qum), which is often used in the Old Testament to denote rising or standing up, both physically and metaphorically. The use of this word here underscores the desperate situation and the expectation of immediate action. It is a call to awaken from a state of vulnerability or distress, which can be seen as a metaphor for spiritual awakening or revival in a broader biblical context.

he told her
This phrase indicates communication and relationship. The Hebrew verb "אָמַר" (amar) is used, which is a common term for speaking or saying. It suggests a direct and personal interaction. In the context of Judges 19, this communication is tragically one-sided, highlighting the brokenness and lack of true relationship. In a broader sense, it reminds us of the importance of compassionate and meaningful communication in our relationships, reflecting God's desire for us to speak truth and life to one another.

but there was no answer
This phrase conveys silence and absence of response, which is deeply poignant. The Hebrew word "עָנָה" (anah) means to answer or respond. The lack of response here is not just physical but also symbolic of the spiritual and moral decay present in Israel at the time. It serves as a sobering reminder of the consequences of sin and the silence that can result from brokenness and separation from God. In a spiritual sense, it calls believers to be attentive to God's voice and to respond to His call, avoiding the spiritual deafness that sin can cause.

So the man put her on his donkey
This action is practical and necessary, yet it is filled with a sense of sorrow and resignation. The act of placing her on the donkey, a common beast of burden in ancient times, signifies a journey or transition. In the Hebrew context, donkeys were often used for travel and carrying loads, symbolizing the burdens we bear in life. This phrase can inspire reflection on how we carry the burdens of others, as Christ calls us to bear one another's burdens in love and compassion.

and set out for home
This phrase indicates a return, a movement towards a place of origin or belonging. The Hebrew concept of "home" (בַּיִת, bayit) is rich with meaning, often symbolizing safety, family, and rest. However, in this context, the journey home is overshadowed by tragedy and loss. It serves as a reminder of the ultimate home we have in God, a place of eternal rest and peace. Spiritually, it calls us to seek our true home in Christ, who offers us refuge and restoration amidst the brokenness of the world.

When he entered his house
This phrase sets the scene for the actions that follow, indicating a return to a place of supposed safety and familiarity. In the Hebrew context, the house is often a symbol of one's domain and responsibility. The Levite's return to his house signifies a moment of reckoning, where he must confront the consequences of the events that transpired in Gibeah. Historically, the house was a place of refuge and family, yet here it becomes a setting for a grim task, highlighting the gravity of the situation.

he took a knife
The act of taking a knife is deliberate and premeditated. In the Hebrew tradition, a knife is a tool often associated with sacrifice and covenant, as seen in the account of Abraham and Isaac. Here, however, it is used for a different, more somber purpose. The knife symbolizes the Levite's decisive action and the severity of his response to the atrocity committed against his concubine. It underscores the seriousness with which he views the need for justice and the drastic measures he is willing to take.

and laid hold of his concubine
This phrase indicates a physical and emotional connection to the concubine, who has suffered greatly. The term "concubine" in the Hebrew context refers to a woman who, while not a wife, holds a significant place in the household. The Levite's action of laying hold of her suggests a final act of possession and responsibility. It is a poignant moment that reflects the deep personal impact of the tragedy and the Levite's acknowledgment of his role in her life and death.

cut her limb by limb into twelve pieces
The dismemberment of the concubine into twelve pieces is a shocking and symbolic act. The number twelve holds significant meaning in the Bible, often representing the twelve tribes of Israel. By dividing her body into twelve parts, the Levite is making a powerful statement to the entire nation of Israel. This act serves as a call to unity and action, urging the tribes to recognize the gravity of the sin committed and to respond collectively. It is a dramatic gesture meant to awaken the conscience of the people and provoke a response to the moral decay within the nation.

and sent her throughout all the territory of Israel
The distribution of the concubine's body parts throughout Israel is a call to national awareness and repentance. It is a graphic and undeniable message that demands attention and action from every tribe. In the historical context, such an act would have been seen as a summons to address a grave injustice. The Levite's actions are intended to stir the hearts of the Israelites, compelling them to confront the sin within their midst and to seek justice and restoration. This phrase underscores the communal responsibility of the people of God to uphold righteousness and to respond to evil with decisive action.

And everyone who saw it
This phrase emphasizes the collective witness of the Israelites to the horrific events described in the preceding verses. The Hebrew root for "saw" is רָאָה (ra'ah), which means to see, perceive, or understand. This suggests not just a physical witnessing but a deeper comprehension of the gravity of the situation. Historically, this collective witnessing would have been a powerful motivator for communal action, as the shared experience of seeing would have unified the people in their response.

said
The Hebrew word for "said" is אָמַר (amar), which is often used in the Bible to denote not just speaking but declaring or proclaiming. This implies that the reaction was not a mere whisper among the people but a pronounced declaration, indicating the severity of the situation and the need for a public response.

Nothing like this has ever happened or been seen
This phrase underscores the unprecedented nature of the events. The use of "ever" (עוֹד, 'od) and "seen" (רָאָה, ra'ah) together highlights the historical and moral shock experienced by the Israelites. It suggests a breach of the covenantal and societal norms that had governed Israel since their exodus from Egypt. The historical context here is crucial, as it points to a time of moral decay and lawlessness during the period of the Judges, when "everyone did what was right in his own eyes" (Judges 21:25).

from the day the Israelites came up out of the land of Egypt
This reference to the exodus serves as a historical marker, reminding the Israelites of their foundational narrative of liberation and covenant with God. The phrase "came up" (עָלָה, 'alah) is often used in the context of ascending or going up, which in biblical terms can signify a movement towards God or a higher moral ground. The mention of Egypt evokes the memory of God's deliverance and the establishment of Israel as a nation under divine law, contrasting sharply with the current moral crisis.

to this day
This phrase serves to anchor the narrative in the present moment of the text, emphasizing the continuity of Israel's history and the ongoing relevance of their covenantal identity. It suggests a call to remember and return to the foundational principles that have been neglected.

Think it over
The Hebrew root for "think" is שִׁים (sim), which means to place, set, or consider. This is a call to reflection and introspection, urging the Israelites to pause and contemplate the gravity of the situation. It is an invitation to engage in a process of discernment, seeking wisdom and understanding in the face of moral chaos.

take counsel
The phrase "take counsel" (יָעַץ, ya'ats) implies seeking advice or deliberation. In the biblical context, this often involves seeking divine guidance or the wisdom of elders. It is a call to collective decision-making, emphasizing the importance of community and shared responsibility in addressing the crisis.

and speak up!
The Hebrew root for "speak" is דָּבַר (dabar), which means to speak, declare, or command. This is a call to action, urging the Israelites to not only reflect and deliberate but also to articulate a response. It emphasizes the power of words to effect change and the responsibility of the community to address injustice and restore righteousness.