QUOTE (Mandrake @ May 6 2008, 05:15 AM)

Murder, rape, and pillage at Jabesh-gilead (Judges 21:10-24 NLT)
Mandrake, I am sorry that you have chosen “EvilBible.com” as a source for your copy-pasted Scriptures. It is a website dedicated to maligning God and Christ.
The following from their home page says it all: “
This web site is designed to spread the vicious truth about the Bible. For far too long priests and preachers have completely ignored the vicious criminal acts that the Bible promotes. The so called “God” of the Bible makes Osama Bin Laden look like a Boy Scout. …” Enough said. I can understand your reluctance in giving it as your source. I also would be embarrassed to use that source.

QUOTE (Mandrake @ May 6 2008, 05:15 AM)

So they sent twelve thousand warriors to Jabesh-gilead with orders to kill everyone there, including women and children. "This is what you are to do," they said. "Completely destroy all the males and every woman who is not a virgin." Among the residents of Jabesh-gilead they found four hundred young virgins who had never slept with a man, and they brought them to the camp at Shiloh in the land of Canaan.
The Israelite assembly sent a peace delegation to the little remnant of Benjamin who were living at the rock of Rimmon. Then the men of Benjamin returned to their homes, and the four hundred women of Jabesh-gilead who were spared were given to them as wives. But there were not enough women for all of them. The people felt sorry for Benjamin because the LORD had left this gap in the tribes of Israel. So the Israelite leaders asked, "How can we find wives for the few who remain, since all the women of the tribe of Benjamin are dead? There must be heirs for the survivors so that an entire tribe of Israel will not be lost forever. But we cannot give them our own daughters in marriage because we have sworn with a solemn oath that anyone who does this will fall under God's curse."
Then they thought of the annual festival of the LORD held in Shiloh, between Lebonah and Bethel, along the east side of the road that goes from Bethel to Shechem. They told the men of Benjamin who still needed wives, "Go and hide in the vineyards. When the women of Shiloh come out for their dances, rush out from the vineyards, and each of you can take one of them home to be your wife! And when their fathers and brothers come to us in protest, we will tell them, 'Please be understanding. Let them have your daughters, for we didn't find enough wives for them when we destroyed Jabesh-gilead. And you are not guilty of breaking the vow since you did not give your daughters in marriage to them.'" So the men of Benjamin did as they were told. They kidnapped the women who took part in the celebration and carried them off to the land of their own inheritance. Then they rebuilt their towns and lived in them. So the assembly of Israel departed by tribes and families, and they returned to their own homes.
Tell me Mandrake -- after reading the above isolated verses, how much understanding would one gain about the incidents described there? No understanding at all, agreed? ... But then, the whole purpose of the EvilBible.com website is to distort the Bible.
To understand the verses you copy-pasted, in context, you must read chapters 19, 20 and 21 in the book Judges. Mandrake, please follow the commentary, below, through the printed pages of your Bible; but if you do not own a printed Bible, I’m sure you can read these chapters on the Internet.
Let me copy-paste some excerpts from “New Bible Commentary 21st Century Edition” pp. 283 – 286, as follows:
Judges 19:1-28... shows us how debased even such a noble thing as hospitality had become in Israel ... and it throws a significant light on the character of the Levite, who is to play a key role ... The first (verses 1-10), is normal enough, but he second, in Gibeah (v11-28), is perverted and grotesque, ... This is particularly ironical because the travellers had deliberately avoided pagan towns in order to seek hospitality with their fellow-Israelites (v12-14). The rowdies in the streets of Gibeah were clearly morally bankrupt, but so too was the [host]. ...
The Levite himself, however, is the most perverted of all. After having thrust out his concubine to the mob he retired to bed and apparently gave no further thought to her until he found her dead or unconscious on the doorstep in the morning. Then, with almost unbelievable callousness, he told her to get up because he was ready to go (v27-28).
This was the man who will summon all Israel to war ...
19:29 – 20:11 Preparation for war.... the “assembly”, an ad hoc meeting of representatives of the tribes of Israel. ... in the days before Israel had a king it was an important institution. The welfare, and in some cases the very existence of the nation depended on its functioning effectively. Here ... the convenor of the assembly is the [earlier mentioned] Levite.
Irony is created by the fact that we, the readers, know more about the convenor and the matter in hand then the members of the assembly do:
* To us the Levite’s dismemberment of the concubine and distribution of her parts is the extension of the cool callousness he showed towards her at Gibeah.
* To them it was an act of holy zeal. They were galvanised into action ... (20:1).
Having called the assembly together, the Levite gave what was at best a distorted account of what had happened, designed totally to camouflage his complicity (cf. 20:5 with 19:25).
In view of this, the high moral tone he adopted has a particularly hollow ring to it. It is not even clear that his concubine had died (as he implied) as a direct result of her rape in Gibeah. She may have died at his own hand when he got her home (19:28).
For all this, the members of the assembly are just as impressed by the Levite’s speech as they were by his grisly summons. They are as one man and decide at once on united punitive action against Gibeah (20:8-11). It may well have been that drastic action was called for, but what would become of Israel when its assembly could be convened and manipulated by a person of such dubious morals as this Levite?
20:12-48 The war itself. The outcome of the assembly was a holy war ... Here is a divided Israel, fighting a civil war in which brother is pitted against brother (v28). Victory is withheld until Israel is thoroughly broken and demoralised (20:26-28). Indeed, the ‘holy’ war of this chapter scarcely rates as such. It was decided on at an assembly convened by a man of bad character, and it concluded in a blood bath that reeked more of vengeful excess than of justice.
The Benjamites undoubtedly deserved to be punished. But the moral and spiritual state of the nation as a whole was such that holy war almost destroyed it instead of preserving it. ... the Lord appears to be as angry with the rest of Israel as he is with the Benjamites, and he shows it by distributing defeat and victory in such a way that the whole of Israel is judged. He is both the judge and preserver of his wayward people.
21:1-25 Rehabilitation of the surviving Benjamites.... attention swings back to the workings of the tribal assembly.
The two oaths sworn at Mizpah (21:1, 5b) were intended to stop the evil committed by the Benjamites from contaminating the whole nation and ensure full participation by the other tribes in the punitive action that was required. But the excessive slaughter of 20:48 had now produced an unexpected result: the entire tribe of Benjamin was threatened with extinction.
The first attempt to deal with the problem (it was only partly successful) is a clear case of using one oath to circumvent another (21:6-13). It was a manoeuvre that was legally justifiable, but morally dubious to say the least, and a terrible price was paid by the people of Jabesh Gilead (v11). The second (21:15-23) has exactly the same character. The justification given in verse 22 was a clever piece of casuistry. The same men who had been so outraged at the rape of the Levite’s concubine now asked the men of Shiloh [fellow Israelites] meekly to accept the rape of their daughters as a
fait accompli.The following ironical pattern emerges:
a -- The rape of the concubine;
b -- Holy war against Benjamin;
c -- Problem: the oath – Benjamin threatened with extinction;
(ironic parallel of 'b' above) -- ‘holy’ war against Jabesh Gilead;
(ironic parallel of 'a' above) -- the rape of the daughters of Shiloh.
The behaviour of the assembly in this episode again shows us just how morally and spiritually bankrupt Israel had become. But in spite of this the story finally moves to a point of fragile equilibrium, with the Benjamites rehabilitated and calm restored (21:23-24).
Amazingly, Israel has survived, but looking back we must conclude that this was due much more to God’s overruling that to the performance of its leaders and its institutions.
-=-=-
Mandrake, I'll give you one guess as to why your EvilBible.com omits the last verse:
Jdg 21:25 In those days there was no king in Israel.
Every man did the right in his own eyes. Anyway, if you would like more information regarding these three chapters, please feel free to ask.
Edit:If you have seen the movie "Braveheart", then imagine the above setting of Judges, chapters 19 to 21 in a similar tribal and cultural setting. Just an afterthought, but I believe a valid comparison ... this I think may lend a feeling of reality about the war-torn times of ancient Israel.