Judges 19 25

Judges 19:25 kjv

But the men would not hearken to him: so the man took his concubine, and brought her forth unto them; and they knew her, and abused her all the night until the morning: and when the day began to spring, they let her go.

Judges 19:25 nkjv

But the men would not heed him. So the man took his concubine and brought her out to them. And they knew her and abused her all night until morning; and when the day began to break, they let her go.

Judges 19:25 niv

But the men would not listen to him. So the man took his concubine and sent her outside to them, and they raped her and abused her throughout the night, and at dawn they let her go.

Judges 19:25 esv

But the men would not listen to him. So the man seized his concubine and made her go out to them. And they knew her and abused her all night until the morning. And as the dawn began to break, they let her go.

Judges 19:25 nlt

But they wouldn't listen to him. So the Levite took hold of his concubine and pushed her out the door. The men of the town abused her all night, taking turns raping her until morning. Finally, at dawn they let her go.

Judges 19 verses

Judges 19 25 Meaning

Judges 19:25 depicts a scene of profound human depravity and moral collapse in ancient Israel. Despite the host's offer of his own virgin daughter, the perverse men of Gibeah insisted on their demand. The Levite, out of self-preservation, brutally forced his concubine out to them. The text then grimly recounts her gang rape and abuse throughout the entire night, until the dawn finally brought a temporary cessation to her tormentors. This verse is a stark testament to the escalating lawlessness and "every man did what was right in his own eyes" attitude characteristic of the period of the Judges, where hospitality was violated and human dignity utterly annihilated.

Judges 19 25 Context

Judges 19 begins with the tragic account of a Levite from Ephraim and his concubine. His concubine had previously left him and returned to her father's house in Bethlehem. The Levite journeys to reconcile with her. On their return journey, they are refused lodging in a Jebusite (non-Israelite) city but find reluctant hospitality with an old man in Gibeah, a city of Benjamin. This is a crucial detail, highlighting the moral decay even within Israelite cities compared to pagan cities. The host's act of hospitality, though imperfect, sets the stage for the dramatic failure of the Gibeahites, who exhibit wickedness mirroring that of Sodom (Gen 19). Verse 25 follows the refusal of the depraved Gibeahites to accept the host's offer of his virgin daughter and the Levite's concubine, in exchange for his own safety and the male guests. This incident is a climax in the Book of Judges, serving as the immediate catalyst for the civil war against the tribe of Benjamin described in Judges 20 and 21. It dramatically illustrates the theme, repeated multiple times in Judges, that "in those days there was no king in Israel; everyone did what was right in his own eyes," leading to societal collapse and extreme moral perversion among God's chosen people.

Judges 19 25 Word analysis

• But the men (וְלֹֽא־אָב֥וּ הָֽאֲנָשִׁ֖ים - wə-lō-ʾāḇū hā-ʾănāšîm):
  • lo-ʾabhu: "would not be willing" or "refused." Emphasizes the strong, defiant rejection of the host's desperate plea, showing their single-minded pursuit of evil and their utterly hardened hearts.
  • The "men" are the 'sons of Belial' (Bne-Belial), indicating extreme wickedness, depravity, and lawlessness. This term denotes worthlessness and destructive intent (Deut 13:13, 1 Sam 2:12).
• would not listen to him (לִשְׁמֹ֥עַ לֹ֖ו - lišmōaʿ lō):
  • Highlights the unyielding nature of their evil intent. They were deaf to reason, custom, or plea for basic humanity. This rejection underscores the depth of moral corruption present.
• so the man (וַיַּחֲזֵ֨ק הָאִ֤ישׁ - wayyaḥăzeq hā-ʾîš):
  • wayyaḥăzeq: "he seized," "he took firm hold of," or "he strengthened himself." It's an active, forceful verb. This reveals the Levite's desperate, cruel action of handing over the concubine, sacrificing her to save himself. His role here is deeply culpable, showcasing a failure of leadership, protection, and moral integrity from one designated to be a spiritual guide.
• seized his concubine (בְּפִילַגְשֵׁ֖הוּ - bə-p̄îlaḡšēhū):
  • pilageš: A secondary wife or concubine, holding a recognized, though lesser, legal status than a principal wife. Her vulnerability and his responsibility for her are tragically exposed by this act. Her designation as "his" possession emphasizes the patriarchal context and the lack of agency for women, but does not justify his abhorrent action.
• and brought her out to them (וַיֹּוצֵא אֲלֵיהֶ֑ם - wayyôṣēʾ ʾălêhem):
  • wayyoṣeʾ: "he caused her to go out," or "he brought her out." This active verb places the immediate agency of her release firmly on the Levite, not simply her submission. It signifies a profound betrayal.
• And they raped her (וַיֵּדְע֣וּ אֹתָ֗הּ - wayyêḏĕʿū ʾōṯāh):
  • yada' (knowing): This Hebrew verb often implies intimate sexual relations, here used in the context of brutal force and abuse. The plural subject ("they") explicitly points to gang rape, highlighting the collective, monstrous nature of their act. The phrase implies sexual knowledge without consent.
• and abused her all night long until morning (וַיִּתְעַלְּלוּ־בָהּ֙ כָּל־הַלַּ֙יְלָה֙ עַד־הַבֹּ֔קֶר - wayyiṯʿalləlū-ḇāh kāl-hal·laylāh ʿaḏ-habōqer):
  • wayyiṯʿal·lēlū: "they sported with her," "dealt wantonly with her," or "abused her." This Hithpael form often indicates actions done with cruel intent, often mocking or perverse enjoyment, causing deep suffering and humiliation. It indicates persistent, deliberate torment beyond mere sexual assault.
  • "All night long until morning": Emphasizes the prolonged, agonizing ordeal. This timeframe highlights the extreme, unceasing nature of the torture.
• and then let her go at daybreak (וַֽיְשַׁלְּח֥וּהָ בַּעֲל֣וֹת הַשַּׁ֑חַר - wayšallĕḥūhā baʿălōṯ haššaḥar):
  • wayšallĕḥūhā: "they sent her away" or "let her go." This final act demonstrates their complete lack of concern for her well-being, abandoning her after fulfilling their perverse desires, leaving her for dead. It underscores their complete dehumanization of her.

Judges 19 25 Bonus section

This account serves as a severe condemnation of patriarchal abuses and the profound vulnerability of women in societies that have departed from God's moral order. The story not only depicts sexual violence but highlights the systemic failure of the community—from the Levite himself, to the Benjaminite host, to the town elders—to protect the innocent and uphold justice. The concubine is consistently treated as property, her life expendable for male convenience or perverse gratification. Furthermore, the ensuing civil war in Judges 20 and 21, sparked by this incident, reveals the complex, sometimes disproportionate, and brutal nature of justice and retribution in a fallen world when executed without a direct divine hand or established, righteous governance. It foreshadows the desperate need for a truly righteous King, one who would defend the vulnerable and administer true justice, ultimately pointing to Christ's reign of righteousness.

Judges 19 25 Commentary

Judges 19:25 is a horrifying snapshot of the abyss into which Israel had fallen, starkly reflecting the cyclical depravity outlined in the book. This isn't merely a story of personal sin but a symptom of widespread spiritual and moral breakdown in the absence of a just king (Jdg 17:6, 21:25). The Levite's action of "seizing" and "bringing her out" is morally indefensible, exposing his own desperate cowardice and utter failure to protect one for whom he was responsible. His priority for his own safety over his concubine's life marks him as deeply complicit in the atrocity.

The men of Gibeah epitomize unbridled human wickedness, their actions described by the prophets as a standard of national corruption (Hos 9:9). Their refusal to "listen" shows a closed heart, hostile to moral counsel or the basic laws of hospitality which were sacred in the ancient Near East. The duration of the abuse – "all night long until morning" – underscores the extreme cruelty and protracted torment inflicted, reducing a human being to an object for unrestrained sadistic gratification.

This event is directly paralleled with Sodom and Gomorrah (Gen 19), a vivid indication that Israel's moral decay had reached or surpassed the wickedness of pagan nations God had judged. The tragedy reveals a society where "right in their own eyes" meant absolute self-gratification without regard for divine law or human life, ultimately leading to chaos, violence, and divine judgment against Israel itself, initiating civil war in the very next chapter. It's a somber reminder of what happens when a people reject God's authority and wisdom, creating a vacuum filled by profound evil.