Judges 19 2

Judges 19:2 kjv

And his concubine played the whore against him, and went away from him unto her father's house to Bethlehemjudah, and was there four whole months.

Judges 19:2 nkjv

But his concubine played the harlot against him, and went away from him to her father's house at Bethlehem in Judah, and was there four whole months.

Judges 19:2 niv

But she was unfaithful to him. She left him and went back to her parents' home in Bethlehem, Judah. After she had been there four months,

Judges 19:2 esv

And his concubine was unfaithful to him, and she went away from him to her father's house at Bethlehem in Judah, and was there some four months.

Judges 19:2 nlt

But she became angry with him and returned to her father's home in Bethlehem. After about four months,

Judges 19 verses

Judges 19 2 Meaning

Judges 19:2 describes the pivotal event that initiates the tragic narrative of the Levite and his concubine. It states that the Levite's concubine either "became angry with him" or "played the harlot against him," leading her to abandon him and return to her father's house in Bethlehem in Judah. She remained there for approximately four months. This departure establishes a rupture in their relationship, setting the stage for the Levite's subsequent journey to reclaim her, which tragically escalates into one of the most horrifying accounts in the Hebrew Bible. The ambiguity surrounding the concubine's specific offense, whether displeasure or sexual unfaithfulness, critically influences the reader's perception of both her character and the Levite's motives, highlighting the deep moral decay prevalent in Israel during the time of the Judges.

Judges 19 2 Context

Judges chapter 19 is located in the unsettling conclusion of the Book of Judges, portraying a period of severe moral deterioration and social chaos in Israel. This chapter initiates the story of the Levite's concubine, an account notorious for its depiction of human depravity and the horrific consequences of lawlessness. Verse 2 specifically outlines the immediate catalyst: the concubine's departure from the Levite to her father's household. This act sets the primary tension of the narrative, preparing the reader for the Levite's pursuit. It highlights the patriarchal structure where a woman's "father's house" served as a primary place of refuge. The phrase "In those days there was no king in Israel. Everyone did what was right in his own eyes," (Jdg 17:6; 18:1; 19:1; 21:25) found frequently in these concluding chapters, is the overarching framework for the events, signaling a profound absence of moral authority and justice that permitted such heinous acts to occur without accountability.

Judges 19 2 Word analysis

• But: (וַיְהִי / wa-yehi) This transitional conjunction signals the commencement of a significant new event or turn in the narrative, following the introduction of the Levite and his concubine in verse 1.
• his concubine: (פִּילֶגֶשׁ / pilegesh) Refers to a secondary wife. While enjoying some rights, such as legitimate children, her status was generally subordinate to a full wife (e.g., Ex 21:7-11; Gen 22:24). The use of "his" emphasizes her subservient relationship and his possessive claim over her, crucial in a story where she becomes a symbol of property rather than a person.
• became angry with him / played the harlot against him: (וַתִּזְנֶה עָלָיו / va-tizneh alav) This phrase presents a critical ambiguity:
  • va-tizneh: From the Hebrew root zanah (זָנָה), primarily meaning "to commit fornication," "to act as a prostitute," or "to be unfaithful." It's often used metaphorically for apostasy against God (e.g., Jer 3:6).
  • alav: The preposition "upon him" or "against him."
  • Interpretation 1: Sexual infidelity (harlotry/adultery): This is the dominant rendering in many English translations (e.g., KJV, ESV). It suggests the concubine committed sexual sin against the Levite.
  • Interpretation 2: Anger/Displeasure/Estrangement: Supported by the Septuagint (διεστράφη ἀπ’ αὐτοῦ, "turned away from him") and Vulgate, some scholars propose zanah can imply abandoning, despising, or acting haughtily against someone, thereby leaving or becoming estranged from them due to displeasure. The preposition al can also denote an "attitude towards" rather than solely a direct action. This ambiguity allows for differing views on the concubine's initial moral culpability and frames the subsequent actions of the Levite.
• and went away from him: (וַתֵּלֶךְ מֵאִתּוֹ / va-tehlekh me'itto) Indicates her departure or expulsion, signaling a break in their shared residence and marital bond. This could be her initiative to leave or a forced dismissal.
• to her father's house: (אֶל בֵּית אָבִיהָ / el beit aviha) Highlights the father's house as a common and legitimate refuge for a woman in ancient Israel, offering protection and potentially mediating reconciliation, especially in cases of marital discord or mistreatment.
• in Bethlehem: (בְּבֵית לֶחֶם / be-beit lekhem) A specific Judean town. It is deeply significant biblically as the setting for the Book of Ruth and the birthplace of King David (1 Sam 17:12) and later the Messiah (Mic 5:2), creating a poignant contrast between its future renown and the dark events transpiring here.
• in Judah: (יְהוּדָה / Yehudah) Identifies the tribal territory, establishing the geographical location south of the Levite's home in Ephraim (Jdg 19:1), underscoring the distance and distinct tribal contexts involved.
• and was there some four months: (וַתְּהִי שָׁם יָמִים אַרְבָּעָה חֹדָשִׁים / va-tehi sham yamim arba'ah hodashim) Specifies the duration of her absence. This indicates a sustained period of separation, suggesting the seriousness of the initial conflict and the deliberate nature of the Levite's eventual journey to retrieve her. It wasn't a momentary quarrel but an extended estrangement.

Words-Group analysis:

• "his concubine became angry with him / played the harlot against him and went away from him": This critical phrase outlines the rupture in the marital relationship. The uncertainty of her precise transgression – be it sexual infidelity or an act of profound anger/disrespect – significantly influences the moral perspective one takes on both her and the Levite's subsequent actions. Her departure is the immediate, direct consequence, regardless of the cause, marking the initial break.
• "to her father's house in Bethlehem in Judah": This details her place of refuge and origin. It provides geographic and socio-cultural grounding for the narrative. For a woman, returning to her father's household was a recognized form of sanctuary, highlighting her dependence on male kinship structures in a time without robust legal enforcement beyond tribal norms. The specificity of "Bethlehem in Judah" juxtaposes its future redemptive significance (Messiah's birthplace) with the present moral decay it harbors.

Judges 19 2 Bonus section

• The ambiguity regarding the concubine's "sin" (zanah) forces the reader to confront a deeper moral malaise that permeates the narrative, irrespective of her initial fault. The narrator refrains from providing a clear-cut judgment, which itself reflects the chaotic ethical landscape of the Judges period.
• The Levite, despite being a man of God by tribal association, displays characteristics more akin to the general depravity of the time, rather than a moral compass. His eventual actions will showcase the chilling lack of respect for human life and dignity that has permeated Israeli society.
• The location, Bethlehem, usually associated with life (House of Bread), is tragically implicated in a story of death and dehumanization. This ironic setting choice deepens the sense of Israel's fall from covenant faithfulness.

Judges 19 2 Commentary

Judges 19:2 functions as the tragic prologue to a horrifying account, presenting an unresolved marital dispute that ignites a chain of events revealing Israel's profound moral decline. The heart of the verse's ambiguity lies in the interpretation of "va-tizneh alav"—did the concubine commit sexual unfaithfulness, or was she simply angered by and estranged from the Levite? Scholars leaning toward "sexual infidelity" often view the Levite's subsequent actions as an attempt to reassert his patriarchal authority over his "damaged property." Conversely, those favoring "anger/estrangement" portray the Levite as even more culpable from the outset, highlighting his possessiveness over a woman who simply desired to leave a dysfunctional relationship. Her return to her father's house in Bethlehem underscores a fundamental social dynamic of ancient Israel—the patriarchal home as a haven in a tumultuous era. The four-month duration of her stay demonstrates a deep, unresolved rift, providing the Levite ample time for deliberation before he initiates the disastrous journey to reclaim her. This seemingly personal domestic crisis spirals into a broader societal indictment, as the failure of individuals and communities to adhere to righteous principles ultimately leads to unmitigated depravity, reflecting the recurring lament that "everyone did what was right in his own eyes" (Jdg 17:6, 21:25).