Judges 19

Judges 19 is the nineteenth chapter of the Book of Judges in the Old Testament or the Hebrew Bible. According to Jewish tradition, the book was attributed to the prophet Samuel; modern scholars view it as part of the Deuteronomistic History, which spans in the books of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century BCE. This chapter records the activities of a Levite from Ephraim and his concubine, belonging to a section comprising Judges 17 to 21.

Text

This chapter was originally written in the Hebrew language. It is divided into 30 verses.

Textual witnesses

Some early manuscripts containing the text of this chapter in Hebrew are of the Masoretic Text tradition, which includes the Codex Cairensis, Aleppo Codex, and Codex Leningradensis. Fragments containing parts of this chapter in Hebrew were found among the Dead Sea Scrolls including 4Q50 with extant verses 5–7.
Extant ancient manuscripts of a translation into Koine Greek known as the Septuagint include Codex Vaticanus and Codex Alexandrinus.

Analysis

Double Introduction and Double Conclusion

to 21 contain the "Double Conclusion" of the Book of Judges and form a type of inclusio together with their counterpart, the "Double Introduction", in chapters 1 to 3:6 as in the following structure of the whole book:
A. Foreign wars of subjugation with the ḥērem being applied
B. Difficulties with foreign religious idols
Main part: the "cycles" section
B'. Difficulties with domestic religious idols
A'. Domestic wars with the ḥērem being applied
There are similar parallels between the double introduction and the double conclusion as the following:

Introduction 1	Conclusion 2

The story of how Othniel got his wife	The story of how the remainder of the Benjaminites got their wives
The Benjaminites fail to drive out the Jebusites from Jebus	A Levite carefully avoiding the Jebusites in Jebus suffers terrible outrage in Gibeah of Benjamin
Bochim: God's covenant; Israel's unlawful covenants with the Canaanites; Israel weeping before the angel of YHWH	Bethel: the ark of the covenant of God; Israel weeps and fasts before the
Introduction 2	Conclusion 1
The degeneration of the generations after the death of Joshua ; God leaves certain nations "to test the Israelites to see whether they would obey the 's commands, which he had given... through Moses"	A mother dedicates silver to the Lord for her son to make an idol; That son makes one of his own sons a priest in his idolatrous shrine, then replaces him with a Levite. That Levite is Moses' grandson. He and his sons become priests at Dan's shrine

The entire double conclusion is connected by the four-time repetition of a unique statement: twice in full at the beginning and the end of the double conclusion and twice in the center of the section as follows:
A. In those days there was no king...
Every man did what right in his own eyes
B. In those days there was no king...
B'. In those days there was no king...
A'. In those days there was no king...
Every man did what right in his own eyes
It also contains internal links:
Conclusion 1 : A Levite in Judah moving to the hill country of Ephraim and then on to Dan.
Conclusion 2 : A Levite in Ephraim looking for his concubine in Bethlehem in Judah.
Both sections end with a reference to Shiloh.

The Bethlehem Trilogy

Three sections of the Hebrew Bible —Judges 17–18, Judges 19–21, Ruth 1–4—form a trilogy with a link to the city Bethlehem of Judah and characterized by the repetitive unique statement:
as in the following chart:

Judges 17–18	Judges 19–20	Ruth 1–4
A Levite of Bethlehem	A Levite of Ephraim who took as his maiden a concubine from Bethlehem	A movement from a Moabite to David in Bethlehem
Left to seek employment	Received his concubine from Bethlehem to which she had fled	A man left Bethlehem, but unlike the other two stories does not ultimately deface the town, but enhances its name
Came to a young man of Ephraim	Returned to Ephraim by way of Gibeah of Benjamin	Bethlehem became the subtle setting for the birthplace of King David
Served as a private chaplain in Micah's illicit chapel	Set upon by evil men who brutalized her and left her for dead
Hired by the tribe of Dan as a priest and relocated in Laish	Her husband related the event to all of Israel
Established a cult center which continually caused God's people to stumble	They attacked the tribe of Benjamin almost annihilating it
The Levite was Jonathan the son of Gershom and the grandson of Moses	Repopulated Benjamin with women from Shiloh and Jabesh Gilead for the 600 surviving men of Benjamin
	Jabesh-Gilead was the home of Saul's ancestors
	Reflects badly on Benjamin and by implication Saul—Saul's ancestors humiliated and disgraced a Bethlehemite
	Bethlehem suffered at the hands of Benjaminites

Chapters 19 to 21

The section comprising Judges 19:1-21:25 has a chiastic structure of five episodes as follows:
A. The Rape of the Concubine
B. ḥērem of Benjamin
C. Problem: The Oaths-Benjamin Threatened with Extinction
B'. ḥērem of Jabesh Gilead
A'. The Rape of the Daughters of Shiloh
The rape of the daughters of Shiloh is the ironic counterpoint to the rape of the Levite's concubine, with the "daughter" motif linking the two stories, and the women becoming "doorways leading into and out of war, sources of contention and reconciliation".

The Levite's concubine (19:1–10)

The setting of the story, like in chapters 17–18, the travels of Levites who often relied on the "local support and hospitality, having no patrilineal holdings of their own". A particular Levite who resided in the mountains of Ephraim married a "concubine" from Bethlehem in Judah. The woman left him after "she played the harlot towards him" or NRSV renders: "she became angry with him", going back to her father's house in Bethlehem. After four months the Levite traveled, accompanied by one servant and two donkeys, to visit and hope to win her back. The woman brought into her house and his father-in-law received the Levite with full hospitality, even to persuade the guest to stay for four nights, a generosity that is emphasized by repetition in verses 4, 6, 8 and 5, 7, 8, 9. Finally, on the fifth morning the Levite left with his concubine and his servant, heading back north to the mountains of Ephraim.

Verse 1

"A certain Levite": in Hebrew, literally, "a man, a Levite".
Gibeah's crime (19:11–30)

As the first day of travel reaching the sunset, the Levite refused his servant's advice to stop in Jebus, a non-Israelite town, but instead suggesting they stay at a town 'of the people Israel', Gibeah of Benjamin, ironically where the outrage would take place. In Gibeah, the group did not receive the expected hospitality; they were ignored for a long time in the open square, until an elderly man finally invited them to his house.
Recalling a similar story about Lot in Sodom, some "sons of Belial" came surrounding the house and demanded that the strangers be sent out to them so they might 'know them', a biblical euphemism for sexual intercourse. As Lot had done, the host attempted to appease the wild men outside by offering them his "virgin daughters" and the Levite's concubine, but the people outside decline the offer. The Levite then acted, throwing his concubine outside to the vicious mob and locking the door.
At the break of day, the victimized woman was let go, collapsing at the doorway. Later in the morning, the Levite opened the doors, ready to travel, finding the woman lying down in front of the door and giving crass and brusque orders to her to get up. When the woman did not respond, the Levites simply placed her unconscious body on a donkey and continued the journey together. Upon returning home, the Levite cut the woman's body into twelve parts and sent each part to the twelve tribes of Israel, while asking for justice.

Verse 30

"Until this day": in the Greek Septuagint text of Codex Alexandrinus, this phrase is replaced by the following additional words: