Judges 19 1

Judges 19:1 kjv

And it came to pass in those days, when there was no king in Israel, that there was a certain Levite sojourning on the side of mount Ephraim, who took to him a concubine out of Bethlehemjudah.

Judges 19:1 nkjv

And it came to pass in those days, when there was no king in Israel, that there was a certain Levite staying in the remote mountains of Ephraim. He took for himself a concubine from Bethlehem in Judah.

Judges 19:1 niv

In those days Israel had no king. Now a Levite who lived in a remote area in the hill country of Ephraim took a concubine from Bethlehem in Judah.

Judges 19:1 esv

In those days, when there was no king in Israel, a certain Levite was sojourning in the remote parts of the hill country of Ephraim, who took to himself a concubine from Bethlehem in Judah.

Judges 19:1 nlt

Now in those days Israel had no king. There was a man from the tribe of Levi living in a remote area of the hill country of Ephraim. One day he brought home a woman from Bethlehem in Judah to be his concubine.

Judges 19 verses

Judges 19 1 Meaning

Judges 19:1 opens one of the darkest narratives in the book of Judges. It immediately sets the scene in a time of widespread societal and moral breakdown, indicated by the phrase "In those days, when there was no king in Israel." It introduces a specific case that exemplifies this chaos: a Levite, a figure expected to uphold the Law, is dwelling in a remote part of Ephraim and has taken a concubine from Bethlehem in Judah. This initial description hints at the dysfunctional leadership, perverted morality, and the significant geographic and tribal tensions that define the subsequent horrific events, ultimately serving as a severe indictment of the spiritual and moral condition of Israel during this period of anarchy.

Judges 19 1 Context

Judges 19:1 initiates the final main narrative block of the book of Judges (chapters 19-21), which scholars often consider an appendix or epilogue to the stories of the judges themselves. This section stands apart for its particularly bleak and shocking depiction of Israelite depravity, concluding the cyclic narrative of apostasy, oppression, and deliverance. The preceding chapters (17-18) describe the anarchy surrounding Micah's idolatry and the Danites' migration, also introduced by "there was no king in Israel" (17:6, 18:1). Chapter 19 escalates this theme of moral decline, presenting a domestic horror story (the Levite and his concubine) that leads to civil war. The recurring phrase "there was no king in Israel" (also 21:25) functions as a theological and historical explanation for the chaos: without proper leadership, particularly a God-fearing one, and without a recognition of God as Israel's ultimate King, every man "did what was right in his own eyes," resulting in severe moral dissolution, societal breakdown, and widespread violence. The verse serves to immediately situate the narrative in this period of profound lawlessness and individual autonomy gone terribly wrong.

Word Analysis

• ויהי בימים ההם (vayhi bayamim hahem): "In those days." This common Hebrew introductory formula signals the beginning of a narrative section, but in Judges, it repeatedly frames the grim reality of the period, setting the tone for chaotic events to follow.
• ובאין מלך בישראל (uv'en melech b'Yisrael): "when there was no king in Israel." This crucial, recurring phrase (Judg 17:6; 18:1; 21:25) is not merely a political statement about the absence of a human monarchy, but a theological comment. It highlights the spiritual vacuum and moral relativism prevalent in Israel. Without a king to provide central leadership, order, and uphold justice, the people lacked a clear anchor, allowing everyone to live by their own corrupt standards, directly violating the spirit of God's covenant and law. It foreshadows the tragic events that result from such spiritual anarchy.
• איש לוי (ish Levi): "a certain Levite." The immediate identification of the main character as a Levite is highly significant. The Levites were designated by God to be custodians of the Mosaic Law, spiritual teachers, and servants of the sanctuary (Deut 33:10; Num 3:6-8). Their role was to maintain order, provide spiritual guidance, and live consecrated lives. The fact that a Levite is at the center of such an ungodly story emphasizes the depth of Israel's spiritual decay, indicating corruption even among those tasked with preserving covenant fidelity. This highlights the widespread moral failure, not just among the common people, but also within the religious establishment.
• גר (gar): "sojourning/residing." This Hebrew term suggests that he was not in his fixed Levitical city but living as a resident alien, highlighting a transient and perhaps isolated status. This transience may imply a departure from traditional community structures, contributing to the lawlessness by not being fully accountable to a settled community. Levites were scattered throughout Israel in specific towns, and his "sojourning" may suggest he was not in one of his assigned towns.
• בירכתי הר אפרים (birkh'tei Har Efrayim): "in the remote parts of the hill country of Ephraim." This geographical detail emphasizes his isolated dwelling. "Remote parts" (lit. "the loins of") suggests deep within the interior or secluded areas. Ephraim was a prominent central tribe, but this specifies a desolate, perhaps unregulated, locale. Isolation could contribute to moral laxity, away from communal oversight and tribal accountability, typical of areas where lawlessness could flourish in the absence of centralized authority.
• ויקח לו אשה פלגש (vayikakh lo ishah pilagesh): "and he took to himself a concubine." The act of "taking" indicates possession or acquisition. A פילגש (pilagesh) was a secondary wife, often without the same legal standing or dowry as a primary wife, and her children might have more limited inheritance rights. While legal, this arrangement could denote a lesser status for the woman, making her more vulnerable and susceptible to mistreatment. This term is crucial, as the concubine's status later contributes to her tragic exploitation and murder, illustrating the devaluation of women in this period of moral decline.
• מבית לחם יהודה (mibbeit lekhem Yehudah): "from Bethlehem in Judah." Bethlehem, meaning "House of Bread," later became renowned as the ancestral city of King David (1 Sam 17:12) and the birthplace of the Messiah (Mic 5:2; Matt 2:1). Its mention here is laden with profound irony, contrasting its future sacred significance with the moral horror that originates from it in this verse. It underscores the profound state of desolation across Israel, indicating that even places of potential divine significance were mired in the era's widespread depravity.
• Words-group Analysis: "No King in Israel" and the Levite's Actions: The conjunction of "no king in Israel" with the identity of the individual as a "Levite" immediately establishes a critical commentary. The absence of earthly rule or more profoundly, the rejection of divine rule, has led to a moral free-for-all. Even the religious leadership, exemplified by this Levite, is implicated in or contributes to this breakdown of social order and personal conduct, directly contradicting the very law they were supposed to uphold and teach. His action of taking a concubine, while legal, sets the stage for a tragic story deeply intertwined with the theme of uncontrolled individual will and its destructive consequences.

Judges 19 1 Bonus section

The location in Ephraim's hill country subtly hints at a long-standing tension that often characterized relations between the central tribes (like Ephraim) and the southern tribes (like Judah). The fact that the Levite is from Ephraim and his concubine is from Judah indicates inter-tribal connection, which in this story, does not lead to unity but to horrific division. This foreshadows the broader civil strife that erupts later in the narrative and highlights how even relational bonds were tainted by the period's pervasive immorality. The concubine's low status as a "pilegesh" meant she was particularly vulnerable; she lacked the protections typically afforded to a first wife and could be more easily discarded or abused, a sad reflection of women's position in this lawless era. The entire episode serves as a powerful historical precedent highlighting the absolute necessity of God-centered governance and ethical leadership to maintain societal order and prevent humanity from devolving into its basest instincts. Without it, individuals, tribes, and the entire nation lose their moral bearing and descend into savagery.

Judges 19 1 Commentary

Judges 19:1 functions as a prologue to one of the most chilling narratives in the Old Testament, precisely setting the stage for the horrors to unfold. Its brevity belies its profound thematic significance, immediately signaling the spiritual and moral abyss into which Israel had fallen. The repeated motif of "no king in Israel" is not merely a political observation but a damning theological critique: the nation's spiritual compass was lost because it rejected God's rule, leading to an environment where moral standards eroded entirely, and violence became endemic. The character of the Levite, a figure intrinsically linked to the covenant and its upkeep, embodies the pervasive decay. His choices and environment (a concubine, a remote dwelling in Ephraim, and a concubine from Bethlehem) tragically juxtapose religious authority with moral compromise, hinting at the depths of degradation that even the spiritual elite were not immune to. The verse masterfully foreshadows the impending collapse of social order and humanity within Israel, directly attributing it to the vacuum of leadership and, more critically, the abandonment of divine precepts. It illustrates that when true divine authority is not acknowledged, chaos ensues, and "every man does what is right in his own eyes" inevitably leads to depravity.