King James Version

What Does Judges 19:25 Mean?

Judges 19:25 in the King James Version says “But the men would not hearken to him: so the man took his concubine, and brought her forth unto them; and they knew her,...” — study this verse from Judges chapter 19 with commentary, cross-references, and original Hebrew word analysis.

“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 · KJV

Context

23

And the man, the master of the house, went out unto them, and said unto them, Nay, my brethren, nay, I pray you, do not so wickedly; seeing that this man is come into mine house, do not this folly.

24

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. so vile: Heb. the matter of this folly

25

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.

26

Then came the woman in the dawning of the day, and fell down at the door of the man's house where her lord was, till it was light.

27

And her lord rose up in the morning, and opened the doors of the house, and went out to go his way: and, behold, the woman his concubine was fallen down at the door of the house, and her hands were upon the threshold.

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Commentary

KJV Study Commentary
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. This verse describes one of Scripture's most horrific crimes. The phrase "would not hearken to him" shows the Gibeah men rejected the old host's plea to spare his male guest, demanding homosexual gang rape. In response, "the man" (the Levite) took his concubine and "brought her forth unto them"—a cowardly, cruel act sacrificing her to save himself. The euphemism "knew her" (yeda'uha, יְדָעוּהָ) indicates sexual violence, while "abused her" (vayitallelu bah, וַיִּתְעַלְּלוּ־בָהּ, from alal, meaning to treat wantonly, abuse, mock) intensifies the horror.

From a Reformed perspective, this verse demonstrates total depravity at multiple levels: the Gibeah men's Sodom-like wickedness, the Levite's selfish cruelty, and the failure of covenant structures to restrain evil. The Levite, who should have protected his concubine even at cost to himself, instead used her as a human shield. His subsequent actions—cutting her body into pieces and sending them throughout Israel (verse 29)—show his brutality. While Israel rightly judged Benjamin for the rape and murder, they failed to see the Levite's complicity. This teaches that sin is often corporate and complex, requiring not just external judgment of obvious evil but examination of our own hearts and actions.

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Historical & Cultural Context

This atrocity directly parallels Sodom (Genesis 19:4-8), where Lot offered his daughters to protect his male guests—an offer the Sodomites rejected. In Gibeah, the old man similarly offered his daughter and the Levite's concubine (verse 24), but when refused, the Levite forced his concubine out. Ancient Near Eastern hospitality codes placed enormous obligation on hosts to protect guests, sometimes leading to morally problematic choices. However, Scripture doesn't present these actions as righteous—they reveal the moral confusion of all involved.

The woman's death after this night of gang rape led to civil war. When the Levite cut her body into twelve pieces and sent them throughout Israel, it sparked outrage (verses 29-30; 20:6-7). The ensuing war killed 25,000 Benjamite warriors plus civilians, leaving only 600 Benjamite men alive (20:46-47). The entire tribe nearly perished, requiring extraordinary measures to find wives for survivors (chapter 21). This massive consequence from one night's wickedness demonstrates how individual and local sin, unchecked, escalates to tribal and national catastrophe.

Reflection Questions

  1. How does the Levite's self-preservation at his concubine's expense challenge us to examine whether we sacrifice others for our comfort or safety?
  2. What does this passage teach about the corporate nature of sin and the danger of judging others' obvious evil while ignoring our own complicity?
  3. How should churches respond to domestic and sexual violence, especially when perpetrators are covenant members?

Original Language Analysis

Hebrew · 22 words
וְלֹֽא1 of 22
H3808

not (the simple or abs. negation); by implication, no; often used with other particles

אָב֤וּ2 of 22

“would”

H14

to breathe after, i.e., (figuratively) to be acquiescent

הָֽאֲנָשִׁים֙3 of 22

“But the men”

H582

properly, a mortal (and thus differing from the more dignified h0120); hence, a man in general (singly or collectively)

לִשְׁמֹ֣עַֽ4 of 22

“not hearken”

H8085

to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)

ל֔וֹ5 of 22
H0
וַיַּֽחֲזֵ֤ק6 of 22

“took”

H2388

to fasten upon; hence, to seize, be strong (figuratively, courageous, causatively strengthen, cure, help, repair, fortify), obstinate; to bind, restra

הָאִישׁ֙7 of 22

“to him so the man”

H376

a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)

בְּפִ֣ילַגְשׁ֔וֹ8 of 22

“his concubine”

H6370

a concubine; also (masculine) a paramour

וַיֹּצֵ֥א9 of 22

“and brought”

H3318

to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proxim

אֲלֵיהֶ֖ם10 of 22
H413

near, with or among; often in general, to

הַח֑וּץ11 of 22

“her forth”

H2351

properly, separate by a wall, i.e., outside, outdoors

וַיֵּֽדְע֣וּ12 of 22

“unto them and they knew”

H3045

to know (properly, to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including o

א֠וֹתָהּ13 of 22
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

וַיִּֽתְעַלְּלוּ14 of 22

“her and abused”

H5953

to effect thoroughly; by implication (in a bad sense) to overdo, i.e., maltreat, be saucy to, pain, impose (also literal)

בָ֤הּ15 of 22
H0
כָּל16 of 22
H3605

properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)

הַלַּ֙יְלָה֙17 of 22

“her all the night”

H3915

properly, a twist (away of the light), i.e., night; figuratively, adversity

עַד18 of 22
H5704

as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)

הַבֹּ֔קֶר19 of 22

“until the morning”

H1242

properly, dawn (as the break of day); generally, morning

וַֽיְשַׁלְּח֖וּהָ20 of 22

“they let her go”

H7971

to send away, for, or out (in a great variety of applications)

בַּֽעֲל֥וֹת21 of 22

“began to spring”

H5927

to ascend, intransitively (be high) or actively (mount); used in a great variety of senses, primary and secondary, literal and figurative

הַשָּֽׁחַר׃22 of 22

“and when the day”

H7837

dawn (literal, figurative or adverbial)

Study Guide

Historical Context

This verse is found in the book of Judges. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Judges 19:25 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Judges 19:25 from Treasury of Scripture Knowledge

Ephesians 4:19Hosea 10:9Jeremiah 5:7-8Hosea 9:9Hosea 7:4-7Genesis 4:1

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Judges 19 QuizTest your knowledge of this chapterJudges Book QuizComprehensive quiz for the entire book

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