Judges 20 19

Judges 20:19 kjv

And the children of Israel rose up in the morning, and encamped against Gibeah.

Judges 20:19 nkjv

So the children of Israel rose in the morning and encamped against Gibeah.

Judges 20:19 niv

The next morning the Israelites got up and pitched camp near Gibeah.

Judges 20:19 esv

Then the people of Israel rose in the morning and encamped against Gibeah.

Judges 20:19 nlt

So the Israelites left early the next morning and camped near Gibeah.

Judges 20 verses

Judges 20 19 Meaning

Judges 20:19 records the Israelites' second inquiry to the Lord during the tribal assembly at Mizpah, following the atrocity in Gibeah. After having already asked who should lead them in battle (Judg 20:18), this verse indicates their need to understand the full scope and nature of the horrific "wickedness" committed by the men of Gibeah. It signifies a profound concern for justice and a desire to act in accordance with God's understanding of the egregious sin that had taken place, indicating the seriousness of the offense in their collective eyes and their initial commitment to addressing it.

Judges 20 19 Context

Judges chapter 20 details the punitive military action taken by the other eleven tribes of Israel against the tribe of Benjamin, specifically the men of Gibeah. This severe conflict arises directly from the egregious crime recorded in chapter 19: the gang-rape and murder of a Levite's concubine by Benjamite men in Gibeah, followed by the Levite's shocking dismemberment of her body and sending the parts throughout Israel as a desperate plea for justice.

Verse 19 immediately follows Israel's initial assembly at Mizpah, where 400,000 armed men had gathered, outraged by the atrocity (Judg 20:1). Their first action was to inquire of the Lord who should go up first against Benjamin (Judg 20:18), to which Judah was appointed. The second inquiry in verse 19, "Tell us, how was this wickedness brought about?", suggests that beyond merely deciding military leadership, they sought a deeper understanding or confirmation from God about the heinous nature of the event and its divine implications. This was not a general inquiry about war but specifically about the way the wickedness transpired, perhaps to solidify their resolve, to understand its full violation of God's law, or to ensure their response was justified in the Lord's eyes. The larger historical context of the book of Judges is "In those days there was no king in Israel; everyone did what was right in his own eyes" (Judg 17:6; 21:25), highlighting a period of significant moral and spiritual decay, making the "wickedness" in Gibeah a horrifying manifestation of this societal breakdown.

Judges 20 19 Word analysis

• And the children of Israel (וַיֹּאמְרוּ בְּנֵי יִשְׂרָאֵל, vayyomeru bəné Yisra'el):
  • children of Israel (bəné Yisra'el): Refers to the collective twelve tribes (minus Benjamin here), representing the entire covenant community of God's people. This highlights that the response was a united, national action, not a private vendetta. Their identity as "Israel" carries with it the expectation of holiness and adherence to God's law, which contrasts sharply with the "wickedness" they seek to address.
• said (וַיֹּאמְרוּ, vayyomeru):
  • A standard Hebrew verb for speaking. Its presence emphasizes direct verbal communication and a collective declaration from the assembly.
• Tell us (דַּבְּרוּ לָנוּ, dabberu lanu):
  • The imperative form of "dabar" (to speak/tell), intensified here. It's a stronger command than simply "say." It implies a demand for a detailed, perhaps formal or authoritative account, likely addressed to the Levite and potentially the eye-witnesses from chapter 19. They want a full disclosure of the events.
• how (מָה, mah):
  • The interrogative particle "what" or "how." In this context, it asks not just for confirmation that the wickedness occurred, but in what manner or under what circumstances it happened. This precision in the inquiry emphasizes the depth of the atrocity.
• was this wickedness brought about (הָיְתָה הַנְּבָלָה הַזֹּאת, hayeta ha-nevalah ha-zot):
  • was brought about (hayeta): Lit. "was" or "occurred." Implies the happening or occurrence of the wickedness.
  • wickedness (ha-nevalah, הַנְּבָלָה): This is the crucial term. From the root n-b-l (to be foolish, disgraceful). It means an "outrage," "folly," "disgraceful act," "shameful deed," or "senseless wickedness." It is a technical legal and theological term for a horrific public moral crime that violates covenant law and brings disgrace upon the community. It often refers to sexual offenses, gross immoralities, or idolatry. Examples include Shechem's defilement of Dinah (Gen 34:7), adultery (Deut 22:21), and cultic prostitution. Its use here indicates the extremely grave nature of the Gibean crime, viewed as an offense against God and the entire nation, not merely an individual wrong. Such acts were often punishable by death and required purging from Israel (Deut 13:5; 17:12; 22:21).
  • this (ha-zot): Demonstrative pronoun emphasizing the specificity of this particular outrageous act, setting it apart as uniquely heinous and requiring communal response.
• Words-Group Analysis:
  • "And the children of Israel said, Tell us": This phrasing highlights the national and judicial nature of their gathering. It’s a formal address from the collective to those who have the account, seeking essential testimony for their collective decision-making, which in a theocracy, must align with God's will.
  • "how was this wickedness brought about?": The specific combination of "how" and "wickedness" reveals that Israel grasped the severity of the act and perceived it as a public outrage that threatened the very fabric of their society. They sought full clarity not just on the fact of the crime but its horrifying details, to underscore their divine mandate for righteous intervention. This question functions almost like a pre-judicial inquiry, demanding an indictment for collective judgment. The "nevalah" committed against the Levite's concubine was not just a crime, but a deep spiritual defilement requiring divine intervention.

Judges 20 19 Bonus section

The immediate inquiry about "how" the wickedness transpired, distinct from who should lead in battle, highlights a critical stage in ancient judicial process where the community sought a detailed, eyewitness account. This parallels requirements in the Torah for multiple witnesses and clear testimony before legal action (Deut 19:15). The term nevalah also suggests that the crime was so morally abhorrent it defiled the land and brought corporate guilt, necessitating a communal purging. This goes beyond simple punishment to an act of spiritual purification. The inquiry sets the stage for God's explicit command for Israel to "go up" (Judg 20:23), confirming His endorsement of their response to the outrage. It reflects a communal attempt to restore God's order and holiness in a chaotic era.

Judges 20 19 Commentary

Judges 20:19 underscores the deep concern of the Israelites over the atrocity committed in Gibeah. Their question, "Tell us, how was this wickedness brought about?" signifies a collective recognition that the act was not merely a personal offense but a heinous public disgrace—a "nevalah"—that demanded national attention and rectification. This shows an initial, albeit imperfect, impulse towards righteous judgment in the midst of spiritual decay. They sought an accurate account from the Levite, not out of mere curiosity, but to grasp the full extent of the violation against God's law and human decency. This solemn inquiry reflects their intent to respond in a way commensurate with the horror, acting as guardians of God's covenant against severe moral corruption. It was a crucial step in preparing their hearts and minds for the difficult task of purging evil from their midst, aligning their resolve with the divine expectation for justice within the promised land.