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Nach YomiJudges · שו׀טיםChapter 19

Judges 19

שו׀טים ׀ךק י׮ט

Section: נביאים · נביאים ךאשונים | Book: Judges | Chapter: 19 of 21 | Day: 43 of 742

Date: March 26, 2026

קלאוד על הנ׮ך

Judges 19 stands as one of the most disturbing chapters in all of Tanakh, a narrative deliberately crafted to demonstrate the depths of moral collapse in a society operating without centralized authority. The chapter opens with the now-familiar refrain “u-melekh ein b’Yisrael” (and there was no king in Israel), a framing device the author deploys at key moments in the epilogue of Judges (chapters 17-21) to underscore that the horrors described are not random but systemic. What follows is a story of failed hospitality, sexual violence, and communal indifference that will ignite the near-annihilation of an entire Israelite tribe in the chapters to come.

The narrative begins with a seemingly domestic matter: a Levite from the remote hill country of Ephraim travels to Bethlehem to reconcile with his concubine (pilegesh) who has left him and returned to her father’s house. The extended hospitality scene at the father-in-law’s home, stretching over five days of eating, drinking, and repeated delays, serves a crucial literary function. Each day the father-in-law presses the Levite to stay longer, and each delay pushes the eventual departure later into the day. The narrator builds tension through repetition — the Levite rises to leave, the father-in-law detains him, the cycle repeats — until the party finally departs so late that they cannot reach home before nightfall. What appears to be generous hospitality (hakhnasat orchim) becomes, through its excess, the very mechanism that delivers the travelers into danger.

The Levite’s fateful decision to bypass Jebus — a non-Israelite city — in favor of lodging among fellow Israelites in Gibeah of Benjamin represents the chapter’s central and most devastating irony. He trusts that his own people will treat him well, yet in Gibeah no one offers the travelers shelter. Only an old man, himself an outsider from Ephraim merely residing among Benjaminites, extends the hospitality that should have been the community’s obligation. The text is careful to note his foreign origin, implying that the native population of Gibeah has abandoned even the most basic norms of decency. When a mob of “anshei b’nei beliya’al” (worthless men) surrounds the house demanding to assault the Levite, the deliberate parallels to the destruction of Sodom in Genesis 19 become unmistakable. The author is making an extraordinary theological claim: an Israelite city has become indistinguishable from the paradigmatic city of evil.

The violence that follows — the Levite thrusting his concubine out to the mob, her gang rape throughout the night, her solitary crawl back to the doorstep at dawn, and her death with her hands on the threshold — is narrated with a restraint that makes it all the more harrowing. The text offers no divine commentary, no prophetic condemnation, no angelic intervention of the kind that saved Lot in Sodom. God is entirely absent from this chapter, and that silence is itself a theological statement about the spiritual condition of Israel. The image of the concubine’s hands on the threshold (yadeiha al ha-saf), reaching for a safety she was denied, is among the most haunting in biblical literature.

The chapter concludes with the Levite’s gruesome act of dismembering his concubine’s body into twelve pieces and distributing them throughout the tribes, a visceral summons to collective action. The people’s horrified response — “Never has such a thing happened or been seen from the day the Israelites came out of the land of Egypt to this day” — frames the atrocity in the broadest possible historical terms. Yet the reader is left to grapple with troubling questions the text raises but does not resolve: the Levite’s own complicity in pushing his concubine out to the mob, the old man’s willingness to offer his virgin daughter, and the communal failure that made such violence possible. Judges 19 functions as the ultimate indictment of the pre-monarchic period, demonstrating that without just governance, even a people consecrated to God can descend into barbarity indistinguishable from — or worse than — the nations around them.

׀ךק י׮ט · Chapter 19

׀סוק א׳ · Verse 1

Hebrew:

וַ֜יְה֎י֙ ב֌ַי֌֞מ֎֣ים ה֞הֵ֔ם ו֌מֶ֖לֶךְ אֵ֣ין ב֌ְי֎שְׂך֞אֵ֑ל וַיְה֎֣י ׀ א֎֣ישׁ לֵו֎֗י ג֌֚֞ך ב֌ְיַךְכ֌ְתֵ֣י הַך֟אֶ׀ְךַ֔י֎ם וַי֌֎֜ק֌ַ֜ח֟לוֹ֙ א֎שׁ֌֣֞ה ׀֎ילֶ֔גֶשׁ מ֎ב֌ֵ֥ית לֶ֖חֶם יְהו֌ד֞֜ה׃

English:

In those days, when there was no king in Israel, a certain Levite residing at the other end of the hill country of Ephraim took to himself a concubine from Bethlehem in Judah.

The chapter opens by emphasizing the lawlessness of the era—without a king, there was no authority to enforce justice. A Levite from the remote hill country of Ephraim takes a concubine from Bethlehem in Judah, setting the stage for the tragic events to follow.

׀סוק ב׳ · Verse 2

Hebrew:

וַת֌֎זְנֶրה ע֞ל֞יו֙ ׀֌֎֜ילַגְשׁ֔וֹ וַת֌ֵրלֶךְ מֵ֜א֎ת֌וֹ֙ אֶל֟ב֌ֵ֣ית א־ב֮֔יה־ אֶל֟ב֌ֵ֥ית לֶ֖חֶם יְהו֌ד֑֞ה וַת֌ְה֎י֟שׁ֞֕ם י־מ֖֮ים אַךְב֌֞ע֥֞ה חֳד֞שׁ֎֜ים׃

English:

Once his concubine desertedadeserted Lit. “played the prostitute.” him, leaving him for her father’s house in Bethlehem in Judah; and she stayed there a full four months.

The concubine leaves the Levite and returns to her father's house in Bethlehem for four months. The commentators debate whether she was unfaithful or simply rebelled against him and departed—Rashi interprets the word as 'departure' rather than literal promiscuity.
ךש׎יRashi
וַת֎֌זְנֶה ע֞ל֞יו ׀֎֌ילַגְשׁוֹ. ז֞נְת֞ה מ֎בֵ֌יתוֹ אֶל הַחו֌ץ כ֞֌ל לְשׁוֹן זְנו֌ת אֵינוֹ אֶל֞֌א לְשׁוֹן ׳יוֹ׊ֵאת׳ (תךגום אונקלוס בךאשית לד:לא): נַ׀ְקַת ב֞֌ך֞א, יוֹ׊ֵאת מ֎בַ֌עְל֞ה֌ לֶאֱהוֹב אֶת אֲחֵך֎ים:
His concubine strayed away from him She strayed away from his home to the outside. The word זְנו֌ת, "promiscuity," always denotes departure—"One who departs to the outside,"1This is Targum Yonasan’s rendition of זוֹנ֞ה, “promiscuous woman.” who leaves her husband and loves another.

׀סוק ג׳ · Verse 3

Hebrew:

וַי֌֚֞קׇם א֎ישׁ֞֜ה֌ וַי֌ֵ֣לֶךְ אַחֲךֶ֗יה֞ לְדַב֌ֵրך עַל֟ל֎ב֌֞ה֌֙ (להשיבו) [לַהֲשׁ֎יב֞֔ה֌] וְנַעֲך֥וֹ ע֎מ֌֖וֹ וְ׊ֶ֣מֶד חֲמֹך֎֑ים וַת֌ְב֎יאֵ֙הו֌֙ ב֌ֵ֣ית א־ב֮֔יה־ וַי֌֎ךְאֵ֙הו֌֙ אֲב֎֣י הַ֜נ֌ַעֲך֞֔ה וַי֌֎שְׂמַ֖ח ל֎קְך֞את֜וֹ׃

English:

Then her husband set out, with an attendant and a pair of donkeys, and went after her to woo her and to win her back. She admitted him into her father’s house; and when the young woman’s father saw him, he received him warmly.

The Levite travels to Bethlehem with his servant and two donkeys to speak tenderly to his concubine and bring her back. She welcomes him into her father's house, and her father receives him warmly—suggesting the family bore no grudge and was pleased by the reconciliation.

׀סוק ד׳ · Verse 4

Hebrew:

וַי֌ַחֲזֶק֟ב֌րוֹ חֹתְנוֹ֙ אֲב֎֣י הַ֜נ֌ַעֲך֞֔ה וַי֌ֵ֥שֶׁב א֎ת֌֖וֹ שְׁלֹ֣שֶׁת י־מ֑֮ים וַי֌ֹ֜אכְלו֌֙ וַי֌֎שְׁת֌֔ו֌ וַי֌֞ל֎֖ינו֌ שׁ֞֜ם׃

English:

His father-in-law, the young woman’s father, pressed him, and he stayed with him three days; they ate and drank and lodged there.

The father-in-law insists the Levite stay, and he remains for three days of eating, drinking, and lodging. This extended hospitality establishes a pattern of delay that will have fateful consequences for the journey home.

׀סוק ה׳ · Verse 5

Hebrew:

וַ֜יְה֎י֙ ב֌ַי֌֣וֹם ה֞ךְב֎יע֎֔י וַי֌ַשְׁכ֌֎֥ימו֌ בַב֌ֹ֖קֶך וַי֌֣֞קׇם ל֞לֶ֑כֶת וַי֌ֹ֩אמֶך֩ אֲב֎֚י הַ֜נ֌ַעֲך֞֜ה אֶל֟חֲת֞נ֗וֹ סְע֧֞ד ל֎ב֌ְך֛֞ ׀֌ַת֟לֶ֖חֶם וְאַחַ֥ך ת֌ֵלֵ֜כו֌׃

English:

Early in the morning of the fourth day, he started to leave; but the young woman’s father said to his son-in-law, “Eat something to give you strength, then you can leave.”

On the fourth morning the Levite rises to leave, but the father-in-law urges him to eat first and strengthen himself before traveling. This begins a repeated cycle of the father-in-law delaying his departure day after day.

׀סוק ו׳ · Verse 6

Hebrew:

וַי֌ֵשְׁב֗ו֌ וַי֌ֹאכְל֧ו֌ שְׁנֵיהֶ֛ם יַחְד֌֖֞ו וַי֌֎שְׁת֌֑ו֌ וַי֌ֹ֜אמֶך אֲב֎րי הַ֜נ֌ַעֲך֞ה֙ אֶל֟ה֞א֎֔ישׁ הוֹאֶל֟נ֥֞א וְל֖֮ין וְי֎יטַ֥ב ל֎ב֌ֶ֜ך֞׃

English:

So the two of them sat down and they feasted together. Then the young woman’s father said to the man, “Won’t you stay overnight and enjoy yourself?”

After eating together, the father-in-law presses the Levite to stay yet another night and enjoy himself. The repeated hospitality, while well-intentioned, continues to delay the Levite's departure and will force him to travel dangerously late.
ךש׎יRashi
הוֹאֶל נ֞א וְל֮ין. הַלַ֌יְל֞ה:
Give your assent, and remain overnight. Tonight.

׀סוק ז׳ · Verse 7

Hebrew:

וַי֌֥֞קׇם ה֞א֎֖ישׁ ל֞לֶ֑כֶת וַי֌֎׀ְ׊ַך֟ב֌וֹ֙ חֹ֜תְנ֔וֹ וַי֌֖֞שׇׁב וַי֌֥֞לֶן שׁ֞֜ם׃

English:

The man started to leave, but his father-in-law kept urging him until he turned back and spent the night there.

׀סוק ח׳ · Verse 8

Hebrew:

וַי֌ַשְׁכ֌ֵ֚ם ב֌ַב֌ֹ֜קֶך ב֌ַי֌֣וֹם הַחֲמ֎ישׁ֎י֮ ל֞לֶ֒כֶת֒ וַי֌ֹ֣אמֶך ׀ אֲב֎֣י הַ֜נ֌ַעֲך֞֗ה סְעׇד֟נ֞א֙ לְב֣֞בְך֞֔ וְה֎֜תְמַהְמְה֖ו֌ עַד֟נְט֣וֹת הￜￜי֌֑וֹם וַי֌ֹאכְל֖ו֌ שְׁנֵיהֶ֜ם׃

English:

Early in the morning of the fifth day, he was about to leave, when the young woman’s father said, “Come, have a bite.” The two of them ate, dawdling until past noon.

On the fifth morning the father-in-law again persuades the Levite to eat, and they dawdle until past noon. Each day's delay pushes the eventual departure later, making the journey increasingly risky as night approaches.

׀סוק ט׳ · Verse 9

Hebrew:

וַי֌֞րקׇם ה֞א֎ישׁ֙ ל֞לֶ֔כֶת ה֥ו֌א ו֌׀֎ילַגְשׁ֖וֹ וְנַעֲך֑וֹ וַי֌ֹ֣אמֶך ל֣וֹ חֹתְנ֣וֹ אֲב֎֣י הַ֜נ֌ַעֲך֞֡ה ה֎נ֌ֵ֣ה נ֞א֩ ך֞׀֚֞ה הַי֌֜וֹם לַעֲך֗וֹב ל֎֜ינו֌֟נ֞֞א ה֎נ֌ֵ֚ה חֲנրוֹת הַי֌וֹם֙ ל֎֥ין ׀֌ֹה֙ וְי֎יטַ֣ב לְב֞בֶ֔ך֞ וְה֎שְׁכ֌ַמְת֌ֶրם מ־ח־׹֙ לְדַךְכ֌ְכֶ֔ם וְה֞לַכְת֌֖֞ לְאֹה֞לֶ֜ך֞׃

English:

Then the man, his concubine, and his attendant started to leave. His father-in-law, the young woman’s father, said to him, “Look, the day is waning toward evening; do stop for the night. See, the day is declining; spend the night here and enjoy yourself. You can start early tomorrow on your journey and head for home.”

As the Levite finally rises to leave with his concubine and servant, the father-in-law makes one last appeal: the day is waning toward evening, better to stay and leave fresh in the morning. Metzudat David notes the father-in-law realized they could not reach home before nightfall and would inevitably need to lodge somewhere unfamiliar.
ךש׎יRashi
ך֞׀֞ה. הַשֶ֌ׁמֶשׁ מ֎גְ֌בו֌ך֞תוֹ וְנ־ט־ה לַעֲךוֹב: ה֎נֵ֌ה חֲנוֹת הַי֌וֹם. עֵת שֶׁכ֞֌ל הוֹלְכֵי דְ׹־כ֮ים נוֹט֎ים לַחֲנוֹת בַ֌בַ֌י֎ת:
Has waned. The sun [has waned] from full strength, and has begun setting. It is the time of day for encamping. The time when all travellers turn in to encamp indoors.

׀סוק י׮ · Verse 10

Hebrew:

וְלֹ֜א֟א֞ב֞րה ה֞א֎ישׁ֙ ל֞ל֔ו֌ן וַי֌֣֞קׇם וַי֌ֵ֗לֶךְ וַי֌֞בֹא֙ עַד֟נֹ֣כַח יְב֔ו֌ס ה֖֮יא יְךו֌שׁ֞ל֑֞͏֎ם וְע֎מ֌֗וֹ ׊ֶրמֶד חֲמוֹך֎ים֙ חֲבו֌שׁ֎֔ים ו֌׀֎ילַגְשׁ֖וֹ ע֎מ֌֜וֹ׃

English:

But the man refused to stay for the night. He set out and traveled as far as the vicinity of Jebus—that is, Jerusalem; he had with him a pair of laden donkeys, and his concubine was with him.bwas with him Emendation yields “and his attendant.”

The Levite refuses to stay any longer and travels as far as Jebus (Jerusalem), which was still a Jebusite city at that time. The donkeys are laden with provisions, indicating they were well-supplied and had no practical need for local hospitality.
מ׊ודת דודMetzudat David
יבוס היא יךושלם. מחוז היה ביךושלים ונקךאת ׳יבוס׳ (יהושע טו סג), ודוד לכדה (דב׹י הימים א יא ד ו):
Jebus, which was Jerusalem – There was a district within Jerusalem which was called Yevus and David conquered it

׀סוק י׮א · Verse 11

Hebrew:

הֵ֣ם ע֎ם֟יְב֔ו֌ס וְהַי֌֖וֹם ךַ֣ד מְאֹ֑ד וַי֌ֹ֚אמֶך הַנ֌ַ֜עַך אֶל֟אֲדֹנ֞֗יו לְכ֞ה֟נ֌֛֞א וְנ֞ס֛ו֌ך֞ה אֶל֟ע֎֜יך֟הַיְבו֌ס֎֥י הַז֌ֹ֖את וְנ֞ל֎֥ין ב֌֞֜ה֌׃

English:

Since they were close to Jebus, and the day was very far spent, the attendant said to his master, “Let us turn aside to this town of the Jebusites and spend the night in it.”

Near Jebus, with the sun setting fast, the servant sensibly suggests they stop and lodge in this Jebusite city rather than press on into the darkness. The day had declined so much that the sun was about to set.

׀סוק י׮ב · Verse 12

Hebrew:

וַי֌ֹրאמֶך אֵל֞יו֙ אֲדֹנ֞֔יו לֹրא נ֞סו֌ך֙ אֶל֟ע֎֣יך נׇכְ׹֮֔י אֲשֶׁ֛ך לֹא֟מ֎ב֌ְנֵ֥י י֎שְׂￜￜ֞אֵ֖ל הֵ֑נ֌֞ה וְע֞בַ֖ךְנו֌ עַד֟ג֌֎בְע֞֜ה׃

English:

But his master said to him, “We will not turn aside to a town of aliens who are not of Israel, but will continue to Gibeah.

The Levite rejects lodging in a non-Israelite city, trusting that fellow Israelites in Gibeah of Benjamin will treat them properly. This tragically ironic decision—choosing an Israelite city over a foreign one for safety—leads directly to the catastrophe that follows.
ךש׎יRashi
עַד ג֎֌בְע֞ה. ג֎֌בְעַת ב֎֌נְי֞מ֎ן:
To Giv'oh. Giv'oh of Binyomin.

׀סוק י׮ג · Verse 13

Hebrew:

וַי֌ֹ֣אמֶך לְנַ֜עֲך֔וֹ לְך֥֞ וְנ֮קְ׹ְב־֖ה ב֌ְאַחַ֣ד הַמ֌ְקֹמ֑וֹת וְלַ֥נ֌ו֌ בַג֌֎בְע֖֞ה א֥וֹ ב֞ך֞מ֞֜ה׃

English:

Come,” he said to his attendant, “let us approach one of those places and spend the night either in Gibeah or in Ramah.”

The Levite urges his servant to hurry toward one of the nearby Israelite towns—either Gibeah or Ramah—where they can arrive before sunset. He is determined to lodge among his own people rather than among foreigners.
ךש׎יRashi
וְלַנ֌ו֌. כְ֌מוֹ וְלַנְנו֌, דַ֌גְשׁו֌ת הַנ֌ו֌׎ן ב֎֌מְקוֹם נו֌׎ן שְׁנ֎י֞֌ה:
We will spend the night. As in וְלַנְנו֌. The period punctuating the ×  serves as a replacement for a second × .2The suffix נו denotes the plural usage. When the letter ×  appears in the root, as in לין, the additional ×  is dropped, and is replaced by a period in the original × .

׀סוק י׮ד · Verse 14

Hebrew:

וַי֌ַעַבְך֖ו֌ וַי֌ֵלֵ֑כו֌ וַת֌֞בֹրא ל֞הֶם֙ הַשׁ֌ֶ֔מֶשׁ אֵ֥׊ֶל הַג֌֎בְע֖֞ה אֲשֶׁ֥ך לְב֎נְי֞מ֎֜ן׃

English:

So they traveled on, and the sun set when they were near Gibeah of Benjamin.

׀סוק ט׮ו · Verse 15

Hebrew:

וַי֌֞סֻ֣ךו֌ שׁ֞֔ם ל֞ב֖וֹא ל֞ל֣ו֌ן ב֌ַג֌֎בְע֑֞ה וַי֌֞בֹ֗א וַי֌ֵ֙שֶׁב֙ ב֌֎ךְח֣וֹב ה֞ע֎֔יך וְאֵ֥ין א֎֛ישׁ מְאַס֌ֵ֜ף֟אוֹת֥֞ם הַב֌ַ֖יְת֞ה ל֞ל֜ו֌ן׃

English:

They turned off there and went in to spend the night in Gibeah. He went and sat down in the town square, but nobody took them indoors to spend the night.

׀סוק ט׮ז · Verse 16

Hebrew:

וְה֎נ֌ֵ֣ה ׀ א֎֣ישׁ ז֞קֵ֗ן ב֌֣֞א מ֎֜ן֟מַעֲשֵׂրהו֌ מ֎ן֟הַשׂ֌֞דֶה֙ ב֌֞עֶ֔ךֶב וְה֞א֎ישׁ֙ מֵהַ֣ך אֶ׀ְךַ֔י֎ם וְהו֌א֟ג֖֞ך ב֌ַג֌֎בְע֑֞ה וְאַנְשֵׁ֥י הַמ֌֞ק֖וֹם ב֌ְנֵ֥י יְמ֎ינ֎֜י׃

English:

In the evening, an old man came along from his property outside the town.coutside the town Lit. “in the field.” (This man hailed from the hill country of Ephraim and resided at Gibeah, where the locals were Benjaminites.)

An old man returning from his fieldwork notices the travelers. The text pointedly notes that he was originally from Ephraim, merely residing in Gibeah—the locals were Benjaminites. Some commentators suggest this detail foreshadows that the native Benjaminites were known for their wickedness.

׀סוק י׮ז · Verse 17

Hebrew:

וַי֌֎שׂ֌֣֞א עֵינ֞֗יו וַי֌ַ֛ךְא אֶת֟ה֞א֎֥ישׁ ה֞אֹךֵ֖חַ ב֌֎ךְחֹ֣ב ה֞ע֎֑יך וַי֌ֹ֚אמֶך ה֞א֎֧ישׁ הַז֌֞קֵ֛ן א֥֞נ֞ה תֵלֵ֖ךְ ו֌מֵאַ֥י֎ן ת֌֞ב֜וֹא׃

English:

He happened to notice the wayfarer in the town square. “Where,” the old man inquired, “are you going to, and where do you come from?”

׀סוק י׮ח · Verse 18

Hebrew:

וַי֌ֹ֣אמֶך אￜￜל֞֗יו עֹבְך֎֚ים אֲנַ֜חְנו֌ מ֎ב֌ֵ֜ית֟לֶ֣חֶם יְהו֌ד֞ה֮ עַד֟יַךְכ֌ְתֵ֣י הַך֟אֶ׀ְךַ֒י֎ם֒ מ֎שׁ֌֣֞ם א֞נֹ֔כ֎י ו֞אֵלֵ֕ךְ עַד֟ב֌ֵ֥ית לֶ֖חֶם יְהו֌ד֑֞ה וְאֶת֟ב֌ֵրית יְהֹו֞ה֙ אֲנ֎֣י הֹלֵ֔ךְ וְאֵ֣ין א֎֔ישׁ מְאַס֌ֵ֥ף אוֹת֎֖י הַב֌֞֜יְת֞ה׃

English:

He replied, “We are traveling from Bethlehem in Judah to the other end of the hill country of Ephraim. That is where I live. I made a journey to Bethlehem of Judah, and now I am on my way to the House of GOD,dto the House of GOD Meaning of Heb. uncertain; emendation yields “to my home”; cf. v. 29. and nobody has taken me indoors.

The Levite explains that he is traveling from Bethlehem back to the hill country of Ephraim and is heading toward the House of God at Shiloh—yet despite being on a sacred journey, no one in Gibeah has offered him lodging. Metzudat David notes the irony that even a person on a religious mission receives no hospitality.
ךש׎יRashi
וְאֶת בֵ֌ית ה׳. לְש֎ׁילֹה אֲנ֎י הוֹלֵךְ:
To the Sanctuary of Adonoy. I am going to Shiloh.3The Mishkon was at Shiloh. (Yehosnua, 18:1).

׀סוק י׮ט · Verse 19

Hebrew:

וְגַם֟ת֌ֶրבֶן ג֌ַם֟מ֎סְ׀֌וֹא֙ יֵ֣שׁ לַחֲמוֹךֵ֔ינו֌ וְ֠גַ֠ם לֶ֣חֶם ו֞יַրי֎ן יֶשׁ֟ל֎י֙ וְלַ֜אֲמ֞תֶ֔ך֞ וְלַנ֌ַ֖עַך ע֎ם֟עֲב֞דֶ֑יך֞ אֵ֥ין מַחְס֖וֹך כ֌ׇל֟ד֌֞ב֞֜ך׃

English:

We have both bruised straw and feed for our donkeys, and bread and wine for me and your handmaid,eyour handmaid I.e., my concubine. and for the attendant with your servants.fyour servants I.e., us. We lack nothing.”

The Levite stresses that they have all their own provisions—straw and feed for the donkeys, bread and wine for the people—and lack nothing. He is not asking for food or supplies, only a roof over their heads, making the town's refusal of hospitality all the more glaring.

׀סוק כ׳ · Verse 20

Hebrew:

וַי֌ֹ֚אמֶך ה֞א֎րישׁ הַז֌֞קֵן֙ שׁ֞ל֣וֹם ל־֔ךְ ךַ֥ק כ֌ׇל֟מַחְסוֹךְך֖֞ ע֞ל֑֞י ךַ֥ק ב֌֞ךְח֖וֹב אַל֟ת֌֞לַ֜ן׃

English:

“Rest easy,” said the old man. “Let me take care of all your needs. Do not on any account spend the night in the square.”

The old man generously offers to host them and take care of whatever they need, insisting they must not spend the night in the town square. His urgent warning against sleeping outdoors hints that he knows the dangerous character of Gibeah's inhabitants.

׀סוק כ׮א · Verse 21

Hebrew:

וַיְב֎יאֵ֣הו֌ לְבֵית֔וֹ (ויבול) [וַי֌֖֞בׇל] לַחֲמוֹך֎֑ים וַ֜י֌֎ךְחֲ׊ו֌֙ ךַגְלֵיהֶ֔ם וַי֌ֹאכְל֖ו֌ וַי֌֎שְׁת֌֜ו֌׃

English:

And he took him into his house. He mixed fodder for the donkeys; then they bathed their feet and ate and drank.

The old man brings the travelers into his home, feeds the donkeys mixed fodder, and provides for his guests to wash their feet, eat, and drink. This scene of warm domestic hospitality stands in stark contrast to the horror that is about to unfold outside.
ךש׎יRashi
וַי֞֌ב֞ל לַחֲמוֹך֎ים. וַי֎֌תֵ֌ן יְבו֌ל לַחֲמוֹך֎ים, ׳וַי֞֌ב֞ל׳ א׀ךוונד׎ך בְ֌לַעַ׎ז:
And fed produce to the donkeys. He gave produce to the donkeys. He fed produce, "aprovender" in old French.

׀סוק כ׮ב · Verse 22

Hebrew:

הֵ֘מ֌֞ה֮ מֵיט֎יב֎֣ים אֶת֟ל֎ב֌֞ם֒ וְה֎נ֌ֵה֩ אַנְשֵׁ֚י ה֞ע֎֜יך אַנְשֵׁ֣י בְנֵי֟בְל֎י֌ַ֗עַל נ֞סַ֙ב֌ו֌֙ אֶת֟הַב֌ַ֔י֎ת מ֎֜תְד֌ַ׀֌ְק֎֖ים עַל֟הַד֌֑֞לֶת וַי֌ֹאמְך֗ו֌ אֶל֟ה֞֠א֎֠ישׁ ב֌ַ֣עַל הַב֌ַրי֎ת הַז֌֞קֵן֙ לֵאמֹ֔ך הוֹ׊ֵ֗א אֶת֟ה֞א֎֛ישׁ אֲשֶׁך֟ב֌֥֞א אֶל֟ב֌ֵיתְך֖֞ וְנֵד֞עֶ֜נ֌ו֌׃

English:

While they were enjoying themselves, the townsmen, a depraved lot, had gathered about the house and were pounding on the door. They called to the aged owner of the house, “Bring out that man who’s come into your house, so that we can be intimate with him.”gbe intimate with him In order to humiliate him; lit. “know him.”

While the group enjoys their meal, a mob of depraved men from the city surrounds the house and pounds on the door, demanding the old man hand over the Levite so they can assault him. The scene deliberately echoes the story of Sodom (Genesis 19), showing that Israelite society has sunk to the level of the cities God destroyed.
ךש׎יRashi
וְנֵד֞עֶנ֌ו֌. מ֎שְׁכַ֌ב ז֞כו֌ך:
We want to have relations with him to sodomize him.

׀סוק כ׮ג · Verse 23

Hebrew:

וַי֌ֵ׊ֵ֣א אֲלֵיהֶ֗ם ה֞א֎ישׁ֙ ב֌ַ֣עַל הַב֌ַ֔י֎ת וַי֌ֹ֣אמֶך אֲלֵהֶ֔ם אַל֟אַחַ֖י אַל֟ת֌֞ךֵ֣עו֌ נ־֑א אַ֠חֲךֵי אֲשֶׁך֟ב֌֞֞א ה֞א֎րישׁ הַז֌ֶה֙ אֶל֟ב֌ֵית֎֔י אַ֜ל֟ת֌ַעֲשׂ֖ו֌ אֶת֟הַנ֌ְב֞ל֥֞ה הַז֌ֹ֜את׃

English:

The owner of the house went out and said to them, “Please, my friends, do not commit such a wrong. Since this fellow has entered my house, do not perpetrate this outrage.

The old man goes out to plead with the mob, calling them 'brothers' and begging them not to commit this outrage against a guest under his roof. He appeals to the ancient code of hospitality, arguing that since the man entered his house, harming him would be an unforgivable violation.

׀סוק כ׮ד · Verse 24

Hebrew:

ה֎נ֌ֵה֩ ב֎ת֌֎֚י הַב֌ְתו֌ל֞֜ה ו֌׀֎ילַגְשֵׁ֗הו֌ א֜וֹ׊֎יא֞ה֟נ֌֞րא אוֹת֞ם֙ וְעַנ֌֣ו֌ אוֹת֞֔ם וַעֲשׂ֣ו֌ ל֞הֶ֔ם הַט֌֖וֹב ב֌ְעֵינֵיכֶ֑ם וְל֞א֎րישׁ הַז֌ֶה֙ לֹ֣א תַ֜עֲשׂ֔ו֌ ד֌ְבַ֖ך הַנ֌ְב֞ל֥֞ה הַז֌ֹ֜את׃

English:

Look, here is my virgin daughter, and his concubine. Let me bring them out to you. Use them, do what you like with them; but don’t do that outrageous thing to this fellow.”

In a deeply disturbing offer, the old man proposes to send out his own virgin daughter and the Levite's concubine to the mob, telling them to do as they please with the women—but to spare the male guest from this outrage. The willingness to sacrifice women to protect a male guest reflects a horrifying moral calculus.

׀סוק כ׮ה · Verse 25

Hebrew:

וְלֹ֜א֟א֞בրו֌ ה֞֜אֲנ֞שׁ֎ים֙ ל֎שְׁמֹ֣עַ֜ ל֔וֹ וַי֌ַחֲזֵրק ה֞א֎ישׁ֙ ב֌ְ׀֎֣ילַגְשׁ֔וֹ וַי֌ֹ׊ֵ֥א אֲלֵיהֶ֖ם הַח֑ו֌ץ וַי֌ֵדְע֣ו֌ ￜￜ֠וֹת֞֠ה֌ וַי֌֎֜תְעַל֌ְלו֌֟ב֞րה֌ כ֌ׇל֟הַל֌ַ֙יְל֞ה֙ עַד֟הַב֌ֹ֔קֶך וַ֜יְשַׁל֌ְח֖ו֌ה֞ (בעלות) [כ֌ַעֲל֥וֹת] הַשׁ֌֞֜חַך׃

English:

But the others would not listen to him. So the man seized his concubine and pushed her out to them. They rapedhraped Lit. “knew”; cf. v. 22. her and abused her all night long until morning; and they let her go when dawn broke.

When the mob refuses the old man's offer, the Levite himself seizes his concubine and forces her outside to save himself. The men of Gibeah rape and abuse her throughout the entire night until dawn, then release her. The commentators note she was sent out against her will, and the mob—once they saw her—were satisfied with her alone.

׀סוק כ׮ו · Verse 26

Hebrew:

וַת֌֞בֹ֥א ה֞א֎שׁ֌֖֞ה ל֎׀ְנ֣וֹת הַב֌ֹ֑קֶך וַת֌֎׀֌ֹ֞ל ׀֌ֶ֧תַח ב֌ֵית֟ה֞א֎֛ישׁ אֲשֶׁך֟אֲדוֹנֶ֥יה֞ שׁ֌֖֞ם עַד֟ה֞א֜וֹך׃

English:

Toward morning the woman came back; and as it was growing light, she collapsed at the entrance of the very house where her husband was.

At dawn the concubine drags herself back to the house where the Levite is staying and collapses at the doorstep, where she lies until daylight. Metzudat David explains she died from the severity of the abuse, falling at the threshold and never rising again.

׀סוק כ׮ז · Verse 27

Hebrew:

וַי֌֚֞קׇם אֲדֹנֶ֜יה֞ ב֌ַב֌ֹ֗קֶך וַי֌֎׀ְת֌ַח֙ ד֌ַלְת֣וֹת הַב֌ַ֔י֎ת וַי֌ֵ׊ֵ֖א ל֞לֶ֣כֶת לְדַךְכ֌֑וֹ וְה֎נ֌ֵ֧ה ה֞א֎שׁ֌֣֞ה ׀֎֜ילַגְשׁ֗וֹ נֹ׀ֶ֙לֶת֙ ׀֌ֶ֣תַח הַב֌ַ֔י֎ת וְי֞דֶ֖יה֞ עַל֟הַס֌ַ֜ף׃

English:

When her husband arose in the morning, he opened the doors of the house and went out to continue his journey; and there was the woman, his concubine, lying at the entrance of the house, with her hands on the threshold.

In the morning the Levite opens the door to continue his journey and discovers his concubine lying at the entrance with her hands grasping the threshold. The image of her hands on the doorstep—reaching for safety she never reached—is one of the most haunting details in all of Tanakh.

׀סוק כ׮ח · Verse 28

Hebrew:

וַי֌ֹ֧אמֶך אֵלֶ֛יה֞ ק֥ו֌מ֎י וְנֵלֵ֖כ֞ה וְאֵ֣ין עֹנֶ֑ה וַי֌֎ק֌֞חֶ֙ה֞֙ עַ֜ל֟הַחֲמ֔וֹך וַי֌֣֞קׇם ה֞א֎֔ישׁ וַי֌ֵ֖לֶךְ ל֎מְקֹמ֜וֹ׃

English:

“Get up,” he said to her, “let us go.” But there was no reply. So the man placed her on the donkey and set out for home.

The Levite tells her to get up so they can leave, but there is no answer—as Rashi states plainly, she was dead. Metzudat David notes that the Levite did not yet realize she had died, adding a chilling layer of detachment to the scene. He places her body on the donkey and heads home.
ךש׎יRashi
וְאֵין עוֹנֶה. כ֎֌י מֵת֞ה:
There was no answer, for she was dead.

׀סוק כ׮ט · Verse 29

Hebrew:

וַי֌֞בֹ֣א אֶל֟ב֌ֵית֗וֹ וַי֌֎ק֌ַրח אֶת֟הַ֜מ֌ַאֲכֶ֙לֶת֙ וַי֌ַחֲזֵ֣ק ב֌ְ׀֎֜ילַגְשׁ֔וֹ וַ֜יְנַת֌ְחֶ֙ה֞֙ לַעֲ׊֞מֶ֔יה֞ ל֎שְׁנֵ֥ￜￜם ע֞שׂ֖֞ך נְת֞ח֎֑ים וַ֜יְשַׁל֌ְחֶ֔ה֞ ב֌ְכֹ֖ל ג֌ְב֥ו֌ל י֎שְׂך֞אֵ֜ל׃

English:

When he came home, he picked up a knife, and took hold of his concubine and cut her up limb by limb into twelve parts. He sent them throughout the territory of Israel.

Upon arriving home, the Levite takes a knife and dismembers his concubine's body into twelve pieces, sending one to each tribe of Israel as a gruesome summons to action. Metzudat David notes he sent to all tribes except Benjamin, since the crime originated from that tribe.

׀סוק ל׳ · Verse 30

Hebrew:

וְה֞י֣֞ה כׇל֟ה֞ךֹאֶ֗ה וְא֞מַך֙ לֹ֜א֟נ֎הְיְת֞րה וְלֹ֜א֟נ֎ךְאֲת֞ה֙ כ֌֞זֹ֔את לְמ֎י֌֞וֹם עֲלրוֹת ב֌ְנֵ֜י֟י֎שְׂך֞אֵל֙ מֵאֶ֣ךֶץ מ֎׊ְךַ֔י֎ם עַ֖ד הַי֌֣וֹם הַז֌ֶ֑ה שׂ֎ימו֌֟ל֞כֶ֥ם ע֞לֶ֖יה֞ עֻ֥׊ו֌ וְדַב֌ֵ֜ךו֌׃ {×€}

English:

And everyone who saw it cried out, “Never has such a thing happened or been seen from the day the Israelites came out of the land of Egypt to this day! Put your mind to this; take counsel and decide.”

Everyone who sees the dismembered remains declares that nothing so horrific has occurred since the Israelites left Egypt. The people call on one another to take this matter to heart, deliberate, and decide on a course of action—setting the stage for the civil war against Benjamin in the following chapters.

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