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Speaking Out: God’s
Justice for the Woman Violated
a study on Judges 19:1-30 by Yong Ting Jin
Locating the text in Judges
Judges
chapter 19 has been regarded conclusively as a text of terror and wantonness. To
understand it more fully, it is important to locate chapter 19 [as well as
chapters 20-21] within the historical background and context of the book of
Judges. Though it requires a deeper study, a brief look into the background
does bring to light the social, economic and political conditions of its time
in history.
The
book tells the story of the Israelite tribes in transition when the age of the
great leaders like Miriam, Moses and Joshua were gone. In about 1200 B.C.E.
Joshua led the Hebrews or Israelites who came out of
Hence
the book shows the emergence and creation of a new community and society was a
tremendous struggle. The author or scribe of Judges was not merely passing on
information about the transition period before the
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Monarchy was
established. He wrote as a theological interpreter of the past with a message
for his contemporaries as well as for readers of later ages including ours.
Judges
is a large collection of stories and events that were composed during the late
7th and early 6th centuries B.C.E. But these stories and
events had taken place about 1150 – 1000 B.C.E. [12th century], some
500 years apart before they were written. Also they occurred after the death of
Joshua.
Judges
3: 7- 16: 31 are dramatic narratives of twelve liberator Judges. Chapters 17 to
21 were days after the 12 Judges. The author presented Chaps 19 to 21 as the lowest
moral point at that point of life in Israelite history [19:30]. However, it was
a time of economic prosperity: there was no lack of anything (19:19); food and
drinks were plentiful (verses 4-6, 8, 22), and crops bountiful (21:19-20).
But it was also a time of great social
chaos and anarchy as indicated in the beginning by the Narrator/Scribe in 19:1
“In those days, when there was no king in
Judges
19:1-30 is set against this historical and socio-political backdrop: A time
when leaders were lacking, and there was no king, God seldom appeared, chaos
reigned among the Israelite tribes. Internal anarchy produces violence and
vengeance, as demonstrated by the tribe of Benjamin in the narratives of chaps
19 to 21. It is also in this context that the covenant was violated and thus
highlighted because it was a crucial foundation for the existence of a faith
community and people of God.
Covenant: God and Israel
This
Covenant is given a distinctive emphasis in the book of Judges. The Covenant
teachings and relationship occupied a central place in the lives of
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the people of
It
is of crucial importance to understand the Covenant relationship within the
community and history of “the tribes of
Understanding Judges 19: 1-30
If
we look at the map[1] of
According
to Trible[2],
the story begins with an introduction - 19:1-2; followed by 2 main scenes and
an interlude, as structured in this manner:
Introduction
- 19:1-2
Scene
One - 19: 3-10
Interlude
-19:11-15A
Jebus of
Distance
in time between Scenes 1&2
Scene
Two –19:15b-28
Gibeah in Benjamin
Conclusion
–19:28-30
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Trible
has regarded this chapter as a text of terror where it tells the story of an
unnamed woman when the extravagance of violence was done against her. Her
husband, the Levite, the old man, the men of Gibeah and the tribes of
Introduction - 19:1-2
The
Levite is a sojourner from the remote hill country of Ephraim. The woman [girl]
comes from
In
the previous narrative of chapters 17 and 18, Hamlin[3]
has written substantial notes about the role of the Levites. In view of the
negative picture, the Levite does not have a good reputation during this
period. Hence in the first two verses of chapter 19, we read of this negative
view being repeated as in the relationship between the Levite and his
concubine, his wife. She “became angry with him” and left him for 4 months due
to some untold problem. At a glance in the order of patriarchy, the concubine
does not seem very submissive to her master. But verse 25 gives us a clue how
she is regarded and hence treated.
There
are two important scenes which demand attention:
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Scene
One - 19: 3-10
Following
immediately after the introduction, three incidents happened in Scene One.
i)
19:3abc The master goes to Bethlehem in
Judah
There
appears a swift change of heart in the story. The Levite decides to go to his
father-in-law’s house. He intends to persuade his wife, speak to her heart and
bring her back from her father’s house. Here the term "girl" (19:3,4)
indicates that she is a young woman.
ii) 19:3d – 9 Visit in the father’s house
When
the Levite arrives, his father-in-law greets him with joy and the two men
unite. Notice the power relations between them. But the woman who brings them together
disappears from the scene; unnoticed, in silence or without voice.
What
about the power relations between the master and his concubine? In Jewish
culture, the woman is regarded as property. The master is the subject, and the
woman the object. He owns her as his property.
As a concubine the girl has a lower inferior status like a slave. She
has no legal and social standing like other women though they belong to
men.
Throughout
the visit the girl’s father offers and extends his hospitality four times to
his son-in-law to stay on, eat and drink, till the fifth day when the Levite is
determined to move on!
iii) 19:10 – Departure of the
master/Levite
Finally,
the Levite is determined to go on the fifth day though the father-in-law tries
to retain him again!
The extent of oriental hospitality seems to be an
exercise in male bonding and merriment.
Since he arrived, there is no mention that he did speak to her heart,
which was his decision and purpose of the trip.
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Interlude – 19: 11-15a
Jebus of Jerusalem was a foreign city
Note the distance in time between scenes
1 and 2.
Upon
arrival at Jebus, the Levite insists to move on though it was getting dark.
Jebus is a Canaanite city of foreigners who are not part of the Israelite
people. The Levite considers them dangerous as they would not be governed by
the Covenant Teachings and hence could not be trusted.
But in the
beginning in 1:21, the Scribe has narrated that the Benjaminites and Jebusites
lived there side by side. The implication is that the Benjaminites
had learned to 'do as they do in the
Scene Two - 19:15b-28
Gibeah in Benjamin
In
this scene there are 2 incidents/events to be noted.
1st incident -19:15b – 21
-Covenant Teachings defied
There
is a two-fold irony in the Scribe’s [or narrator’s] description of
1st,
the foreigners/people of Jebus could not be trusted and they were dangerous
people.
2nd,
what the Levite feared most in the midst of "foreigners" actually did
happen in Gibeah of Benjamin (Judg. 19:14) instead of in Jebus.
Gibeah
of Benjamin was in fact a city where the faithful would feel like
"aliens" and strangers (Ps. 69:8). Contrary to his expectation, the
Levite is not welcomed to stay in Gibeah. The law of kindness or hospitality
related to the Covenant Teachings is not observed as "no one took them in
to spend the night" (v 15).
Being
one of his own, the old man finally puts him up, and his “posses-
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sions”. Then
it’s followed by the old man's caution "do not spend the night in the
square" (v.20).
Hospitality
prevails at the end, from the public square to the house in Gibeah. It begins
with safety for the men inside the house. They eat and drink as in the
father-in-law’s house. Again it’s a conversation between males and male bonding
between the two, who came from the same hill country of Ephraim.
2nd incident: 19: 22-28
– a night of violence, terror and further
extreme violence
19: 22-25b
While
we read that the master is safe inside the house, the woman is not! Hospitality
prevails in the house. Yet safety within the house cannot control danger
outside the house! Between the house, door or doorway marks the borderline
between hospitality and hostility, between safety and violence.
Verse
22 describes the men of Gibeah as “base fellows”[RSV] or “scoundrels” [NJB -
New Jerusalem Bible]. Translated from the Hebrew word “beliya'al” as “the sons of wickedness”, they are perceived as
godless men who draw people from the Covenant God.
They
shout and demand that the old man bring out his visitor. And they wish to
violate the visitor [Levite] sexually.
Verse 23 – the old man refuses to hand
over his guest.
As
the demand is persistently pursued, we see male power confronts male power and
they clash. In Verse 23, the old man refuses to hand over his guest. He forbids
them saying “do not act so wickedly…do not do this vile thing”, which is also
translated to mean public dishonour “infamy” [NJB].
According
to Hamlin[4],
the most important Hebrew word “nebalah”
or “vile thing” [RSV and New RSV] is used four times and translated as
“vile thing"
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(Judg.
19:23-24), "wantonness" (20:6), or "wanton crime" (20:10).
Here “nebalah” is used with two
meanings: to describe the intention and
then the act of the men. These men’s
intention is a "vile thing" (19:23-24) because it violates both the
law of kindness to the Levite (Deut. 26:13) and the law of not doing any wrong
or harm to strangers when they sojourn "in your land" (Lev. 19:33).
To
describe a specific covenant law in relation to the code of sexual relations,
the Hebrew word “Nebalah”, wanton
crime, is most commonly used. Hamlin[5]
cites several instances which describe the premarital sexual relations of a bride (Deut. 22:20-21), Shechem's affair
with Dinah (Gen. 34:7), Amnon's forcing his half-sister Tamar (2 Sam. 13:12),
and the adultery of the two prophets in
Therefore,
in those days it was a common way of treating a stranger. To do him a “vile
thing” means sexual assault or abuse between man to man. It is also “vile” because
it is an intentional insult and extreme humiliation of sexual assault on a male
stranger.
However,
Hamlin asserts further that “The “wanton crime” which is in fact committed is
the gang-rape murder of the Levite's concubine. Since the woman/female is a
property of her father or husband, the law of kindness does not apply to the
concubine in that patriarchal society, even though she is a guest of the old
man.
Verses 24 to 25 - acts of terror and
violence
Trible[6]
expounds on the two verses 24-25 including her understanding of the Hebrew text
as well.
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Verse 24
The
old man offers 2 female objects to protect a male from a group of wicked
“brothers”. As far as he is concerned, his property, virgin daughter, and the
other seasoned and experienced property of the Levite, his guest can both
satisfy a wide range of heterosexual preferences, making both the women expendable to the demands of wicked
men. The old man then says, “ravish them and do whatever you want to them; but
against this man do not do such a vile thing.”[RSV and NRSV]. There are no
restrictions placed on the wicked men. Instead, the old man gives them license
to rape the two women.
In
comparing this to the Hebrew Bible, Trible[7]
says “If done to a man it is an act of wickedness/vile thing; if done to women,
it is ‘the good’ [RSV] in the eyes of men”.
She further comments: “No male is to be violated. All males, even wicked
ones, are to be granted their wishes. Conflict among them can be solved by the
sacrifice of females.”
Trible
also notes a similar case as in Lot and the city of
Gen
19:7– and said, “I beg you, my brothers, do not act so wickedly…” [Continued to
verse 8].
Judg.
19: 23 “And the man, the master of the
house, went out to them and said to them, “No, my brothers, do not act so
wickedly. Since this man is my guest, do not do this vile thing…” [Continued to
v.24].
In
these 2 accounts, Trible draws the analysis that they both show the rules of
hospitality in Israel that protect only males. The concubine, female guest of
the old man, is not protected by his hospitality. Hence, she is obviously a
free and vulnerable choice for the desire and abuse of the males.
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Hamlin
notes that during that time, if a man offered his own daughter, it would make
her a harlot and the land would be "full of wickedness" (Lev. 19:29).
In this incident, the old man included his visitor's wife as well.
Verse 25a-b
Immediately
the master pushes her to the men outside on hearing that they refuse the old
man’s offer. Here the master acts immediately to save his own life! The Levite
"seizes" his wife and pushes her out to the men (Judg. 19:25),
forcing her to be a part of “nebalah” in Israel (Deut. 22:21).
But
note that when he explains this to the assembly of the tribal leaders and
elders, he presents it as an emergency measure to save his own life (Judg.
20:5). However, the narrative implicates him in the crime.
Verses 25c–26
– multiple acts of violence
In
expounding the verses, Trible[8]
relies on the Hebrew translation and is thus able to arrive at the meaning of
certain important actions and words.
Verse 25d reads “And they raped her and
tortured her all night until morning”.
Verse 25e reads “And they let her go as the dawn came up”.
Trible
offers a feminist perspective that the brevity of these 2 verses is in sharp
contrast with the lengthy description of the male merrymaking and other
deliberations by men. She views “Such elaborate attention to men intensifies
the terror perpetrated upon the woman.”[9].
It
was not a single crime but multiple acts of violence done against the woman, as
Trible puts it aptly “Raped, tortured, and released: brevity of speech discloses
the extravagance of violence.”[10].
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In
just two short verses, the woman was gang-raped and finished! Horror and
wantonness occurred swiftly while the narrative of hospitality expands itself again and again. Even the attendant
servant of the master had a voice. But the woman of Bethlehem [and virgin
daughter] was silent and silenced!
Verse 26
“For
the first time since the beginning of the story, the sole female is the subject
of active verbs. Sadly, though she is no longer a subject with power to act.”
[Trible, p. 77].
When
she was alive, she was an object of her master, a violated property betrayed by
her master. First she left this man, then the master “reclaimed her only to
deliver her into the hands of other men… she remained an object only to be
subjected to the power of the man to do whatever he did to her …” [Trible, p.
77].
The
master who initiated this atrocity is guilty of the crime. But soon discovery
of the crime leads to further violence against the woman.
Verses 27-28
Verse
27 tells us that the master got up and “went out to go on his way”. It seems to
imply that he intends to depart alone without regard for anyone else. Though
the men of Gibeah gang-raped his wife all night, he plans to leave “in the morning”.
Trible[11]
asserts that the phrase “having fallen at the doorway of the house” depicts the
pain and powerlessness of the woman. Also the story begins with the woman
leaving and ends with her leaving forever.
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Conclusion: 19: 29-30
Verse 29
Though
dead, she is still subjected to the power of her master. For her body was cut
into 12 pieces and sent to the whole of Israel, each to the 12 tribes. In the
tribal tradition, the ritual uncleanness of the severed limbs of the dead body
would symbolise pollution of Israelite land. If it was not cleansed away or
acted upon, it would cause utter disaster to the land. The Levite’s politics is
loud and clear. The tribes of Israel must act.
Dead
or alive, the woman does not seem to matter anymore. She had no name, no
identity, no speech, no power and no dignity. She had no help, no support from
anyone when she was alive. There was no
one to mourn her death. Her broken body cries out for peace with justice
throughout the land of Israel.
Even God appears silent and absent! Why?
Verse 30
3
important words are spoken here:
1.
“Consider it” [RSV]. In the Hebrew idiom and
understanding, Trible[12]
gives the meaning “direct your heart” to the woman.
2.
“Take counsel” [NRSV] or “put your mind to this
[New Jewish Version, Trible].
3.
“Speak”
The
New Jerusalem Bible says “Take this to heart, discuss it; then give your
verdict”. This concluding note seems to give an imperative to respond…
Consistent with the opening note by the Scribe, the man was supposed to speak to
the heart of the woman, though he did not.
But now Israel must direct its heart toward her, take counsel, and
speak.
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The multiple acts of wanton crime end
when the woman is found murdered. But that is not the end of violence. The
wanton crime and violence continue to multiply in many hundred fold leading to
the grabbing and raping of another 400 women and 200 virgins. The rape of one
has become the rape of six hundred!
Chapters
20 to 21 tell us that the Benjaminites of Gibeah are condemned for they have
committed brutal gang-rape murder. But at the same time we read that the
narrative implicates also both the Levite and the old man of Ephraim.
Strangely
the people of Israel assembled and acted in the name of Yahweh their Lord God,
engaging intensely in the brutal killing of the Benjaminites of Gibeah as well
as massacre of the population of Jabesh-Gilead, men, women and children!
The Levite’s formal
charge
The
wicked men of Benjamin have broken the covenant with Yahweh because they
“intended to kill me, and they raped my concubine until she died. [21:5]. The
body chopped into 12 pieces and sent each to all the 12 tribes was hard
evidence produced by the Levite to the 12 tribes. Did he demand that justice be
done to him? Or was it for his wife? Remember the pollution of the land…? If
the tribal leaders and elders did not take action, disaster would fall on them.
Such is the subtle politics of the Levite!
But
the charge appeared as a wanton crime committed by these wicked men. They had
broken their covenant with God by desiring to abuse the man sexually. They had
defied the law of hospitality and kindness. More than that they were perceived
as disobeying and perverting the code of law related to sexual relations with
the male guest; hence truly an extreme insult and humiliation of his status,
dignity and self-respect as a male, master and Levite in Israel.
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Reflections, insights and perspective on Malaysian realities
Phyllis Trible
says that “Our task is to make the journey alongside the concubine: to be her
companion in a literary and hermeneutical enterprise”: what can we do and what
more shall we do? What is the Christian response and responsibility to the
injustices and violence done against women? Is God silent and silenced? The
time is now to speak out God’s justice and justice for women.
The
whole perspective of these narratives in Judges reflects the tribal politics
played within the patriarchal and tribal system of Israel. It is consistent
with the history of the patriarchs and “God of the fathers”. The conversations
and interactions took place only between males. Consider the behaviour,
attitude and perception of the men in the incident of violence and terror. The male-centred
perspective of God misses out the way women perceive things and experience
realities.
As
I reflect on the story in the light of our present day realities in Malaysia
and Asia at large, how appalling it is that such violence in varying degrees and
different forms are still happening around us. Patriarchy runs deep at the
heart of life and things, in the forms of social, cultural and religious
conditionings it has taken root in men and women, male and female alike.
More
than this, it is a covenant relationship only between God and men of Israel;
and between man to man only. Think of the Ten Commandments and review them in
the context of Jewish culture. The tenth commandment groups the wife as the
man’s property together with his other possessions - house, land and animals [Ex. 20: 17; Deut
5: 21]. Women are the property of men. The Ten Commandments were given to the
community and yet it appeared like Yahweh the Lord God was seen to be
addressing the men of Israel. Therefore, women have no voice and they are not
heard. They are portrayed to be silent and absent in the relationship with God
their Creator as if God does not speak or relate to them as beings created in
God’s image. Women did not seem to be considered fully as a part of the cov-
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enant community
or they would appear at the lowest rung of the social ladder with no identity
and significance. Men would be well protected by the Covenant laws and the
legal system while women could be subjected to cultural subjugation and
violence.
Consider
the laws and legal system in Malaysia. Is it androcentric in perspective and
practice, particularly laws that are gender biased for males or discriminatory
in relation to females? How far do they protect girls and women in issues of
rape, child abuse, sexual harassment, incest, domestic violence and other forms
of violence? It took the women’s movement in Malaysia more than 10 years to
push through the endorsement of the Domestic Violence Act. It takes a deeper
and further change of mindset to amend the rape law in Malaysia.
Almost
daily we read of girls and women being brutally raped in our newspapers. Early
this year, several cases of violence were reported. A schoolgirl and one young
workingwoman were brutally raped and murdered; and a five-year old girl was
molested before being killed.
The
number of reported cases in domestic violence in 2001 amounted to 1117. In the
Selangor district alone, 356 rape cases were reported and in the whole of
Malaysia, the figure reported for 2001 reached more than 1,400.
Police
statistics show that there were 2.4 rape cases being reported a day in 1993. In
1998, the number increased to 4.1 rape cases a day. A study reports that nine
out of ten rape cases go unreported.
Laws
related to rape are still inadequate. The current definition of rape is narrow.
It ignores rape through penetration of objects into the private parts of rape
survivors. Therefore the law has to change. So too the situation!
Several
Women’s Groups are advocating for immediate amendments of effective laws
related to rape, and for implementing policies and strategic actions to improve
services for rape survivors. The Gender Equality Law that
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was passed in
Though
it is a big milestone achieved when gender discrimination is to be outlawed in
the Malaysian Parliament, women’s groups have gathered to set up a monitoring
system to document the use and display of sexist language and behaviour by
Members of Parliament.
Women’s
feelings and views are often not taken into account in a patriarchal society
and culture. But women see things differently that has been missed out. God is
made dead silent and is silenced during the rape and murder of the woman but
God is seen to be urging and guiding in the battle of struggle for power in the
next two chapters! God is portrayed and established as male, masculine,
militaristic, leader of battles and wars, etc. God relates directly to men and
gives them the Covenant teachings and laws. The same God who is used to justify
their disputes and wars is seen to take sides. The politics of the male-centred
tribal community and assembly is clear.
Generally
as well as in many specific instances in our family and home, society and
church today, female children and women are still treated as inferior and
secondary. The girl child and woman have less value than the boy child and man.
She has no identity of her own but is always seen in association with the
male/man, father, brother and husband, etc. Though the situation of women in
society has been changing over the years, the prevailing cultural attitudes and
behaviour continue to be reinforced in the home and family, churches, religious
institutions and their places of worship.
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Similarly
when it is written by a male scribe or narrator, it turns out there is the same
male-biased perspective in re-telling the story. In many places in the Bible
this seems to be the case. It is a history of the patriarchs. Today we are not
spared from such similar androcentric perceptions and reports in our churches
and society as far as women’s image, role and status are concerned.
How would you see it as women? Begin to
feel the horror and disgust of that woman’s experience and the fatal destiny of
the 600 women. The multiple acts of violence done against the woman of
Bethlehem [and the 600 women] bring us close to home. Though women of Israel and women of Malaysia/Asia
are separated by a history of thousands of years, yet our common experiences
under the reign of patriarchy can identify us together in many ways across
cultures, ethnicity, race, class, societies and religions! The woman of
Bethlehem is identified with the many named and unnamed women who have been
victims of violence in the forms of rape and incest; sexual abuse and sexual
harassment; domestic violence in our world today.
Though
the Levite was sheltered and shielded from the “wicked men” of Gibeah the women
were not. What about the Levites of the
religious institutions today?
Today
women in Malaysia are vulnerable inside and outside of the house, in buildings,
institutions or in the community. Her mobility and space are yet again restricted
whether by day or night in light of the increasing violence against them in our
society including religious institutions and places.
Our
task has become multiple. Not only do we need to make the journey alongside the
concubine but also alongside women in Malaysian churches and society, in Asia
and the world over. God is speaking through us. God’s time is our time now: to
speak out God’s justice and justice for women!
[1] Taken from J. Bright, History of
[2] Trible, Phyllis, Texts Of Terror, Fortress Press,
[3] Hamlin, E. John, At Risk in the Promised Land: A Commentary
on the Book of Judges; International
Theological Commentary, Wm. B. Eerdmans Publishing Company,
[4] Hamlin, E. John, At Risk in the
Promised Land: A Commentary on the Book of Judges; International Theological Commentary, Wm. B. Eerdmans
Publishing Company, Michigan, 1990; p. 164.
[5]
Ibid., p. 165
[6] Trible, Phyllis, Texts Of Terror,
Fortress Press,
[7] Ibid., p.74.
[8] Ibid., p.76.
[9] Ibid., p.76.
[10] Ibid., p.77.
[11] Ibid., p. 79.
[12] Ibid., pp. 81-82.