Judges 19:24 kjv
Behold, here is my daughter a maiden, and his concubine; them I will bring out now, and humble ye them, and do with them what seemeth good unto you: but unto this man do not so vile a thing.
Judges 19:24 nkjv
Look, here is my virgin daughter and the man's concubine; let me bring them out now. Humble them, and do with them as you please; but to this man do not do such a vile thing!"
Judges 19:24 niv
Look, here is my virgin daughter, and his concubine. I will bring them out to you now, and you can use them and do to them whatever you wish. But as for this man, don't do such an outrageous thing."
Judges 19:24 esv
Behold, here are my virgin daughter and his concubine. Let me bring them out now. Violate them and do with them what seems good to you, but against this man do not do this outrageous thing."
Judges 19:24 nlt
Here, take my virgin daughter and this man's concubine. I will bring them out to you, and you can abuse them and do whatever you like. But don't do such a shameful thing to this man."
Judges 19 24 Cross References
| Verse | Text | Reference |
|---|---|---|
| Gen 19:5-8 | They called to Lot, "Where are the men...Bring them out...". Lot went...and said, "...Do not act so wickedly." Then he said, "Behold, I have two daughters who have not known a man. Let me bring them out..." | The chilling parallel to Lot's offer in Sodom. |
| Judg 17:6 | In those days there was no king in Israel. Everyone did what was right in his own eyes. | Explains the overarching moral chaos of the era. |
| Judg 18:1 | In those days there was no king in Israel... | Repeated theme of moral anarchy. |
| Judg 21:25 | In those days there was no king in Israel. Everyone did what was right in his own eyes. | Concluding verse of Judges, summarizing the book's theme. |
| Lev 18:22 | You shall not lie with a male as with a woman; it is an abomination. | Condemnation of homosexuality, context for "vile thing." |
| Lev 20:13 | If a man lies with a male as with a woman, both of them have committed an abomination... | Further defines the "abomination" that "vile thing" refers to. |
| Gen 34:7 | ...for he had defiled Dinah...which ought not to be done. | Similar use of nevalah (vile/outrageous thing) for sexual violation. |
| Dt 22:25 | But if a man meets a betrothed virgin in the open country, and seizes her and lies with her, then only the man who lay with her shall die. | Law condemning rape, showing its severity under God's law. |
| Dt 27:19 | Cursed be anyone who perverts the justice due to the sojourner, the fatherless, and the widow... | General principle of protecting the vulnerable. |
| Hos 9:9 | They have gone deep in depravity as in the days of Gibeah... | Prophetic judgment remembering the "sin of Gibeah." |
| Hos 10:9 | From the days of Gibeah, you have sinned, O Israel... | Another prophetic reference to Gibeah's profound sin. |
| Ps 82:3-4 | Give justice to the weak and the orphan; maintain the right of the afflicted and the destitute. Rescue the weak and the needy; deliver them from the hand of the wicked. | God's expectation for justice and protection for the vulnerable. |
| Prov 6:29 | So is he who goes in to his neighbor's wife; none who touches her will go unpunished. | Divine judgment on sexual immorality. |
| Prov 12:26 | The righteous person is a guide to his neighbor, but the way of the wicked leads them astray. | Contrast with the wicked actions displayed. |
| Rom 1:26-28 | For this reason God gave them up to dishonorable passions. For their women exchanged natural relations...and men likewise gave up natural relations with women and were consumed with passion for one another... | Describes the outcome when humanity rejects God, leading to perverted desires and actions. |
| Eph 5:25 | Husbands, love your wives, as Christ loved the church and gave himself up for her. | New Testament teaching on valuing and protecting women, a stark contrast to Judg 19. |
| Gal 3:28 | There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. | Elevated status and equality of all in Christ, including women. |
| 1 Pet 3:7 | Husbands, live with your wives in an understanding way, showing honor to the woman as the weaker vessel... | Call for husbands to honor and protect their wives. |
| 1 Cor 7:4 | For the wife does not have authority over her own body, but the husband does. Likewise the husband does not have authority over his own body, but the wife does. | Principle of mutual surrender within marriage, contrasting exploitation. |
| Rom 12:13 | Contribute to the needs of the saints and seek to show hospitality. | NT emphasis on righteous hospitality. |
| Heb 13:2 | Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares. | True hospitality as a virtue, a perversion of which led to the Gibeah horror. |
Judges 19 verses
Judges 19 24 Meaning
Judges 19:24 records the appalling offer by an elderly host in Gibeah, who, under siege by a wicked mob, proposed his virgin daughter and the Levite's concubine for sexual assault by the men of the city to protect his male guest from homosexual rape. This verse encapsulates an extreme moment of moral depravity and the profound devaluation of women, illustrating the complete breakdown of societal and divine law during a dark period in Israel's history.
Judges 19 24 Context
Judges chapter 19 describes one of the darkest narratives in the Hebrew Bible, set during a period when "there was no king in Israel; everyone did what was right in his own eyes" (Judg 17:6, 21:25). A Levite travels to Bethlehem to retrieve his concubine and, on his return journey, seeks lodging in Gibeah of Benjamin. Despite his protests, he is not initially taken in, until an old Ephraimite man living in Gibeah extends hospitality. This host exemplifies a warped understanding of ancient Near Eastern hospitality customs. When the perverse men of Gibeah surround the house, demanding the guest (the Levite) for sexual relations, the host, instead of truly protecting his guest, offers a shocking alternative. Verse 24 marks the climax of this horrifying exchange, prioritizing the protection of male "honor" and rejecting male homosexual relations (deemed the "vile thing") over the fundamental human dignity and physical safety of women, leading to an act of extreme sexual violence. The entire incident serves as a prelude to civil war in Judges 20 and profoundly illustrates Israel's moral and spiritual abyss.
Judges 19 24 Word analysis
- Behold (הִנֵּה - hinnēh): An interjection used to draw attention forcefully, emphasizing the starkness and urgency of the declaration. It functions like "Look!" or "Here!". In this context, it signals an immediate and shocking proposal.
- here are my virgin daughter (בִתִּי הַבְּתוּלָה - bittī ha-bětūlāh):
- my daughter: The direct personal ownership expressed is significant, underscoring the father's perspective of her as property to be offered.
- virgin (הַבְּתוּלָה - ha-bětūlāh): Explicitly states her purity and innocence, making the father's offer all the more heinous. Virginity was highly valued in ancient Israelite culture, especially for marriage, and its violation brought profound shame and societal implications. Offering a virgin daughter was a last resort in extreme circumstances, and even then, abhorrent, signifying the direness of the situation but also the depths of moral depravity.
- and his concubine (וְפִילַגְשְׁוֹ - wə-pîlagešw):
- his concubine: Refers to the Levite's concubine. A concubine (פִּילֶגֶשׁ - pîlegeš) occupied a subordinate status, essentially a secondary wife, and was more easily regarded as disposable property. Her lower status made her a prime candidate for sacrifice in such a situation. The addition of "his" highlights that she belongs to the guest, not the host, thus compounding the violation of true hospitality.
- Let me bring them out now (אֹוצִיאָה נָּא אֶתְהֶן - ʾōṣîʾāh nāʾ ʾet-hen):
- Let me bring out (אֹוצִיאָה - ʾōṣîʾāh): A jussive, expressing a command or permission ("let me bring them out"), suggesting the host's agency and decision in this horrific offer.
- now (נָּא - nāʾ): A particle indicating plea, request, or urging, suggesting the urgency and desperation of the offer in the face of imminent danger from the mob.
- and you may rape them / and do violence to them (וְעַנּוּ אֹתָן - wə-ʿannû ʾōṯān):
- rape / violate (עַנּוּ - ʿannû): From the root עָנָה (ʿānāh), meaning "to humble, afflict, oppress, force, violate, debase." In contexts of sexual violence, it unambiguously signifies brutal sexual assault and defilement. The verb conveys an active, forceful subjugation and degradation.
- and do to them what seems good to you (וַעֲשׂוּ לָהֶם כַּטּוֹב בְּעֵינֵיכֶם - wāʿasû lāhem kaṭṭôb bəʿênêḵem):
- do to them: Complete surrender of their bodies to the will of the attackers.
- what seems good to you / what is good in your eyes (כַּטּוֹב בְּעֵינֵיכֶם - kaṭṭôb bəʿênêḵem): This phrase chillingly echoes the refrain of the book of Judges ("everyone did what was right/good in his own eyes" Judg 17:6, 21:25). It highlights the rampant moral relativism and abandonment of divine law that characterized this era, where arbitrary, self-serving actions were deemed acceptable, irrespective of their horrific nature. It implies a license for unrestrained, arbitrary cruelty.
- But to this man (וְלָאִישׁ הַזֶּה - wə-lāʾîš hazzeh): Shifts focus directly to the male guest, contrasting the extreme measure taken to protect him. This prioritization starkly exposes the twisted moral code at play, where a man's honor or safety from homosexual rape was valued above the complete brutalization of women.
- do not do so vile a thing! (לֹא תַעֲשׂוּ דְּבַר הַנְּבָלָה הַזֹּאת - lōʾ taʿăśû dəḇar hannəḇālāh hazzōʾṯ):
- do not do: A strong prohibition.
- vile a thing (דְּבַר הַנְּבָלָה הַזֹּאת - dəḇar hannəḇālāh hazzōʾṯ): The term נְבָלָה (nəḇālāh) refers to an extremely wicked, disgraceful, or outrageous act, an abomination or folly, often specifically linked to severe sexual depravity or great disrespect for God or man (e.g., Gen 34:7 concerning Dinah's rape; Dt 22:21 about unchastity). In this context, it explicitly labels homosexual assault as "vile," positioning it as uniquely repugnant compared to heterosexual gang-rape of women, which was offered as an alternative. This shows a horrifying inversion of moral standards, where protecting a man from male-on-male sexual violence was deemed paramount over any protection for women.
Words-Group Analysis:
- "Behold, here are my virgin daughter and his concubine. Let me bring them out now...": This opening sequence highlights the commodification of women. They are not asked for consent or given any agency. Their bodies are offered as a means of negotiation, a sacrifice to appease a mob, revealing the terrifying objectification and vulnerability of women in that era.
- "...and you may rape them and do to them what seems good to you.": This phrase signifies unrestrained sexual violence and arbitrary power. The "do what seems good to you" indicates an absence of moral boundaries and a rejection of divine standards for justice and righteousness, allowing for any act of cruelty the mob desires. It underlines the extent of depravity and the collapse of any sense of law or order.
- "But to this man, do not do so vile a thing!": This final clause reveals the grotesque moral hierarchy. While the brutalization of women is offered as an acceptable solution, homosexual assault on a man is explicitly labeled "a vile thing," nəḇālāh. This irony is chilling: a great wickedness is allowed in order to prevent another perceived (by the wicked) wickedness, exposing the twisted value system of the time where male honor/purity (even of an outsider) was prioritized over female bodies and dignity.
Judges 19 24 Bonus Section
- The silent assent of the Levite during this conversation, particularly when his own concubine is offered, is a significant part of the chapter's indictment. He later participates in the ultimate abuse of the concubine. This shows a complete failure of male leadership and responsibility.
- The severity of this event sets the stage for the intense civil war described in Judges 20, where the tribes of Israel rally against Benjamin due to the atrocity of Gibeah. This implies that while Israel's morality was low, the act committed in Gibeah was seen as exceptionally evil, even in those dark times.
- The horror of this verse and the entire chapter is intentionally designed to shock the reader. It serves as a narrative polemic against a society without Godly leadership and moral anchor, vividly illustrating the depths to which humanity can sink when there is "no king in Israel." The shocking imagery aims to evoke a strong response and longing for a just king.
Judges 19 24 Commentary
Judges 19:24 is a shocking testament to Israel's profound moral and spiritual decline. It details a moment where human depravity reached a horrific nadir, closely mirroring the iniquity of Sodom (Gen 19). The host's offer of his virgin daughter and the Levite's concubine for group sexual violence to save the male guest is not an act of noble self-sacrifice but a grotesque distortion of ancient hospitality laws, reflecting the pervasive valuing of male integrity above the lives and dignity of women.
The use of "vile a thing" (nəḇālāh) specifically for male-on-male sexual assault while offering female rape as an alternative is critically important. This reveals an utterly twisted moral compass where societal and ritualistic purity related to male bodies (and perhaps a warped concept of family honor attached to preventing such an act on a guest) superseded basic human decency and the explicit commands of God against sexual violence. This choice underscores the deep societal decay, highlighting that "everyone did what was right in his own eyes"—a principle leading directly to anarchy and abominable acts, not only from the Gibeahites but from those seemingly protecting the Levite. This incident is not merely a historical account but a severe indictment of a society that has abandoned divine truth and succumbed to its base desires, paving the way for further tragedy.