Judges 19:10

KJV

But the man would not tarry that night, but he rose up and departed, and came over against Jebus, which [is] Jerusalem; and [there were] with him two asses saddled, his concubine also [was] with him.

KJV (with Strong's)

But the man {H376} would {H14} not tarry that night {H3885}, but he rose up {H6965} and departed {H3212}, and came {H935} over against {H5227} Jebus {H2982}, which is Jerusalem {H3389}; and there were with him two {H6776} asses {H2543} saddled {H2280}, his concubine {H6370} also was with him.

Complete Jewish Bible

But the man wouldn't stay that night; so he got up and left with his concubine and his two saddled donkeys; and they arrived at Y'vus, also known as Yerushalayim.

Berean Standard Bible

But the man was unwilling to spend the night. He got up and departed, and arrived opposite Jebus (that is, Jerusalem), with his two saddled donkeys and his concubine.

American Standard Version

But the man would not tarry that night, but he rose up and departed, and came over against Jebus (the same is Jerusalem): and there were with him a couple of asses saddled; his concubine also was with him.

Commentary

### SUMMARY
Judges 19:10 marks a pivotal and tragic turning point in one of the Bible's most disturbing narratives, chronicling the Levite's obstinate refusal to accept safe lodging for the night. Despite the late hour and the availability of secure hospitality, his insistence on departing and journeying towards the unconquered Jebusite stronghold of Jebus (later Jerusalem) sets in motion a chain of events that exposes the profound moral decay and societal breakdown characteristic of the Judges period, ultimately leading to horrific acts of violence and depravity.

### CONTEXT
* **Literary Context:** This verse immediately follows a prolonged and insistent display of hospitality from the concubine's father in Bethlehem, who repeatedly urged the Levite to extend his stay, offering comfort and safety (Judges 19:4-9). The father's pleas, born of genuine concern for their well-being and the dangers of night travel, stand in stark contrast to the Levite's determined impatience to depart as evening descends. This narrative juxtaposition highlights the Levite's poor judgment and a misplaced sense of urgency, directly propelling him and his company into perilous, unfamiliar territory. The subsequent verses (Judges 19:11-15) vividly portray their arrival in Gibeah, a town within the Israelite tribe of Benjamin, where they shockingly find no hospitality, further underscoring the severe erosion of customary societal norms and the escalating danger that culminates in the horrific events described in [Judges 19:22-30](/judges/19-22-30 "Judges 19:22-30 - The Atrocity in Gibeah"). The Levite's fateful decision in this verse acts as the direct catalyst for the unfolding tragedy.
* **Historical & Cultural Context:** The Book of Judges consistently depicts a period of profound moral, social, and political anarchy in Israel, encapsulated by the recurring refrain: "In those days there was no king in Israel; everyone did what was right in his own eyes" (e.g., [Judges 17:6](/judges/17-6 "Judges 17:6 - No King in Israel") and [Judges 21:25](/judges/21-25 "Judges 21:25 - Everyone Did What Was Right in Their Own Eyes")). Travel during this era was inherently fraught with danger, especially at dusk or night, due to the prevalence of bandits, wild animals, and the general lawlessness that permeated the land. The specific mention of "Jebus, which is Jerusalem," carries immense historical and cultural weight. At this point in history, Jerusalem was not an Israelite city but a formidable Jebusite stronghold, a Canaanite enclave that the Israelites had failed to conquer and dispossess (cf. [Judges 1:21](/judges/1-21 "Judges 1:21 - The Failure to Dispossess the Jebusites")). Approaching or even passing near such a fortified, non-Israelite city, particularly with vulnerable travelers like a woman and asses laden with supplies, was an extremely risky proposition, powerfully emphasizing the Levite's profound lack of foresight and the perilous nature of the landscape he chose to navigate.
* **Key Themes:** Judges 19:10 profoundly contributes to several overarching themes within the book. Firstly, it starkly exemplifies the theme of **human stubbornness and poor decision-making**, where the Levite's impatience and self-will override prudent counsel and lead directly to catastrophic consequences. Secondly, it highlights the acute **vulnerability of the individual and the family unit** in a society devoid of central authority, moral cohesion, or the protective structures of a functioning community. The traveling party, though seemingly equipped with "two asses saddled," is exposed to the inherent dangers of the road and the moral corruption of the towns they encounter. Thirdly, the precise mention of "Jebus, which is Jerusalem," serves as a potent **foreshadowing of danger and impurity**. This unconquered pagan city, a stark symbol of Israel's incomplete conquest of the land and the lingering presence of idolatry, stands in stark contrast to the ideal of a holy nation. The Levite's proximity to it, even if he ultimately bypasses it, signals an entry into a zone of profound moral ambiguity and impending violence, setting the stage for the unparalleled wickedness he soon encounters not in a foreign enclave, but within the Israelite town of Gibeah, demonstrating that the moral decay had deeply infiltrated the heart of Israel itself.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Tarry (Hebrew, _lûwn'_):** Derived from H3885, a primitive root meaning "to stop (usually over night); by implication, to stay permanently; hence (in a bad sense) to be obstinate (especially in words, to complain)." Its use here emphasizes the Levite's active and willful refusal to accept the hospitality and safety repeatedly offered by his father-in-law. The preceding verses (Judges 19:4-9) underscore that "tarrying" was the wise, prudent, and safe option, yet the Levite's stubborn will overrides this common-sense discretion, setting him on a path of escalating danger and ultimately, tragedy.
* **Jebus (Hebrew, _Yᵉbûwç'_):** From H2982, meaning "trodden, i.e. threshing-place; Jebus, the original name of Jerusalem." This is the ancient name for the city that would later become Jerusalem. At the time of the Judges, it was inhabited by the Jebusites, a Canaanite people whom the Israelites had failed to dispossess (cf. [Judges 1:21](/judges/1-21 "Judges 1:21 - Failure to Dispossess Jebusites")). Its mention here is crucial for historical context and to underscore the foreign, non-Israelite, and potentially hostile nature of the territory the Levite was approaching. It represents a lingering pocket of paganism and a significant failure of Israel to fully occupy and purify the promised land.
* **Jerusalem (Hebrew, _Yᵉrûwshâlaim'_):** From H3389, a dual form (in allusion to its two main hills), probably meaning "founded peaceful." The narrator's parenthetical explanation "which is Jerusalem" serves as a vital editorial note, identifying the ancient Jebus for later readers who would know the city by its more famous and historically significant name. This clarification highlights the historical continuity of the site while simultaneously emphasizing the stark contrast between its current unconquered, pagan status in the Judges period and its future significance as the capital of Israel under King David (cf. [2 Samuel 5:6-9](/2_samuel/5-6-9 "2 Samuel 5:6-9 - David Captures Jerusalem")). The juxtaposition subtly reminds the reader of the turbulent, unfulfilled, and morally ambiguous state of Israel during the time of the Judges.

#### Verse Breakdown
* **"But the man would not tarry that night":** This opening clause immediately establishes the Levite's stubborn resolve and imprudent decision. Despite the clear advantages of safety and the repeated urgings to stay (Judges 19:4-9), he makes a conscious and willful choice to press on. This refusal to accept safe lodging and wise counsel is the critical first link in a chain of poor judgments that directly leads to the subsequent tragedy. It highlights a recurring theme in Judges: human will overriding prudence, often with dire and devastating consequences.
* **"but he rose up and departed":** This phrase emphasizes the Levite's active, decisive, and determined action. He physically implements his refusal to stay, initiating the dangerous journey. The verb "rose up" (וַיָּקָם, _vayyāqom_, from H6965) often implies a significant or resolute action in biblical narrative, here marking a pivotal, ill-advised departure from safety into the unknown. The departure (from H3212, _yâlak_) signifies the beginning of the journey into peril.
* **"and came over against Jebus, which [is] Jerusalem":** This is a key geographical and historical detail, revealing the Levite's chosen route. His journey takes him past or near Jebus, the unconquered Jebusite city. The narrator's clarification ("which is Jerusalem") provides a crucial historical marker for the audience, situating the narrative within the broader history of Israel. The choice to approach a foreign stronghold, rather than seeking refuge in a nearby Israelite town like Ramah or Gibeah (which he later enters), underscores his poor judgment and the heightened risk he willingly embraces, moving from a place of safety to one of potential hostility.
* **"and [there were] with him two asses saddled, his concubine also [was] with him":** This final clause details the composition of the traveling party. The "two asses saddled" (H6776, _tsemed_, "yoke or team"; H2543, _chămôwr_, "male ass"; H2280, _châbash_, "saddled") indicate their means of transport and the presence of baggage, suggesting a planned and equipped journey. The mention of "his concubine also [was] with him" (H6370, _pîylegesh_) is chillingly significant. Her presence, along with the animals, highlights her extreme vulnerability as a dependent party (often considered property in that cultural context) and the exposed nature of the entire group. This detail sets the stage for her tragic fate, emphasizing that she is a passive participant in a journey dictated solely by the Levite's dangerous choices.

#### Literary Devices
Judges 19:10 employs several potent literary devices that amplify its dramatic and thematic impact. **Foreshadowing** is prominently used, as the Levite's stubborn refusal to "tarry" and his decision to venture near the unconquered Jebusite city immediately signals impending danger. The narrative carefully builds suspense, implying that this ill-advised journey will not end well. The stark contrast between the father-in-law's persistent, life-affirming hospitality and the Levite's impatient, self-destructive determination creates a profound **irony**, as the Levite's desire for expediency ultimately leads to a far more protracted, horrifying, and devastating ordeal. Furthermore, the **narrative pacing** in this section is deliberate; the quick transition from the father-in-law's earnest pleas to the Levite's immediate, resolute departure accelerates the plot towards the inevitable tragedy, emphasizing the swiftness of his poor decision and its rapid, catastrophic unfolding. The specific naming of "Jebus, which is Jerusalem," also functions as a form of **historical gloss** or **anachronism**, providing crucial context for the reader who would know the city by its later name, while simultaneously highlighting the precarious, unfulfilled, and morally compromised state of Israel during this chaotic period.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 19:10, though detailing a seemingly simple travel decision, is deeply imbued with profound theological significance, serving as a microcosm of the spiritual and moral decay that plagued Israel during the Judges period. The Levite's refusal to heed wise counsel and his insistence on his own perilous path mirrors the broader societal trend where "everyone did what was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - Everyone Did What Was Right in Their Own Eyes")). This self-reliance, coupled with a blatant disregard for prudence and safety, even in the face of obvious danger, ultimately leads to profound suffering and the unleashing of human depravity. The episode underscores the theological truth that human autonomy, unchecked by wisdom, community, or divine guidance, inevitably descends into chaos, violence, and moral collapse. It serves as a stark warning about the devastating consequences of neglecting discernment and prioritizing personal convenience or impatience over safety, sound judgment, and the well-being of others, setting the stage for one of the Bible's most disturbing accounts of moral and spiritual deterioration.

* [Proverbs 1:7](/proverbs/1-7 "Proverbs 1:7 - The Fear of the Lord is the Beginning of Knowledge")
* [Proverbs 12:15](/proverbs/12-15 "Proverbs 12:15 - The Way of a Fool")
* [Judges 17:6](/judges/17-6 "Judges 17:6 - No King in Israel")

### REFLECTION AND APPLICATION
The Levite's decision in Judges 19:10 serves as a sobering and enduring reminder of the profound and often unforeseen impact of seemingly small choices, particularly when made in haste, out of stubbornness, or in defiance of wise counsel. In our own lives, we are frequently confronted with moments where prudence dictates patience, caution, or the humble seeking of advice, yet our impatience, desire for immediate gratification, or a misguided sense of self-sufficiency can lead us down perilous paths. This verse challenges us to cultivate deep discernment, to value the counsel of others, and to recognize that true wisdom often involves waiting, carefully assessing risks, and prioritizing safety, integrity, and the well-being of those around us over mere convenience or expediency. It prompts us to critically consider the environments we choose to enter, the company we keep, and the potential ripple effects of our decisions, not just for ourselves but especially for those who are vulnerable or dependent on us. The narrative's tragic outcome powerfully illustrates that neglecting sound judgment and succumbing to self-will can have far-reaching and devastating impacts, underscoring the timeless importance of living thoughtfully, responsibly, and with spiritual discernment in a world that, much like the turbulent era of the Judges, can be fraught with moral hazards and unexpected dangers.

#### Questions for Reflection
* **When have I prioritized my own convenience or impatience over wise counsel or clear warnings, and what were the consequences?**
* **How do my decisions, even those I consider minor, impact those who are vulnerable or dependent on me, and how can I be more mindful of their safety and well-being?**
* **What practical steps can I take to cultivate greater prudence, discernment, and a willingness to seek and accept wise counsel in my daily choices?**
* **In what ways might I currently be "venturing into unconquered territory" in my life—ignoring potential dangers, moral pitfalls, or spiritual warnings—and how can I course-correct?**

### FAQ

**Why did the Levite refuse to stay the night, especially when it was getting dark?**

Answer: The biblical text does not explicitly state the Levite's precise motivation, but the narrative strongly implies impatience and a stubborn resolve to depart. The repeated emphasis on his father-in-law's earnest urging to "tarry" (Judges 19:4-9) suggests that staying was the clearly prudent and safe option. He may have felt a social obligation to conclude his visit after a certain period of hospitality, or simply possessed an unyielding desire to be on his way. However, his decision was undeniably imprudent, as travel after dusk in that period was exceptionally dangerous due to bandits, wild animals, and the pervasive lawlessness characteristic of the time of the Judges (cf. [Judges 17:6](/judges/17-6 "Judges 17:6 - Everyone Did What Was Right in His Own Eyes")). His refusal to "tarry" directly sets the stage for the subsequent, horrific tragedy.

**What is the significance of "Jebus, which is Jerusalem" in this context?**

Answer: The mention of "Jebus, which is Jerusalem" is profoundly significant. At the time of the Judges, Jerusalem was not an Israelite city but a formidable, unconquered Jebusite (Canaanite) stronghold. The Israelites had notoriously failed to dispossess its inhabitants (cf. [Judges 1:21](/judges/1-21 "Judges 1:21 - Failure to Dispossess Jebusites")). By approaching this unconquered, foreign city, even if only passing by, the Levite was intentionally venturing into potentially hostile and pagan territory. The narrator's parenthetical clarification that Jebus is Jerusalem serves to inform later readers of the city's identity, which would become Israel's capital under David (cf. [2 Samuel 5:6-9](/2_samuel/5-6-9 "2 Samuel 5:6-9 - David Captures Jerusalem")). Simultaneously, it highlights the incomplete conquest of the land and the lingering pockets of paganism and danger within Israel's borders, foreshadowing the moral darkness and depravity the Levite is about to encounter, even if he bypasses Jebus for an Israelite town like Gibeah.

### CHRIST-CENTERED FULFILLMENT
The dark and disturbing narrative of Judges 19:10, and indeed the entire Book of Judges, powerfully illustrates humanity's desperate need for a true King and a perfect Shepherd. The Levite, a figure meant to represent spiritual leadership, demonstrates a profound lack of wisdom, discernment, and protection for those under his care, mirroring the spiritual anarchy of a people "without a king" where "everyone did what was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - Everyone Did What Was Right in Their Own Eyes")). This chaotic backdrop, where even those meant to uphold God's law fail spectacularly, ultimately points to Christ. Unlike the Levite who leads his party into danger and ultimately abandonment, Jesus is the Good Shepherd who not only leads His sheep but also lays down His very life for them ([John 10:11](/john/10-11 "John 10:11 - The Good Shepherd Lays Down His Life")). He is the true King who brings divine order out of human chaos, establishes perfect justice, and provides ultimate safety, rest, and eternal refuge for His people ([Matthew 11:28-30](/matthew/11-28-30 "Matthew 11:28-30 - Come to Me, All Who Are Weary")). The failures of human leaders and the perils of a world without divine guidance, so vividly portrayed in Judges, underscore the profound and indispensable necessity of Christ's perfect leadership, His sacrificial love, and His establishment of a secure and everlasting kingdom where His followers find true guidance and an unshakeable dwelling place, far surpassing any earthly "tarrying" or temporary safety. He is the ultimate "Jerusalem" – the heavenly city of peace and the eternal dwelling place of God, a stark and glorious contrast to the unconquered, dangerous Jebus of the Judges era, and the moral wilderness of a world without Him.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Joshua 15:63

As for the Jebusites the inhabitants of Jerusalem, the children of Judah could not drive them out: but the Jebusites dwell with the children of Judah at Jerusalem unto this day.

Joshua 15:8

And the border went up by the valley of the son of Hinnom unto the south side of the Jebusite; the same [is] Jerusalem: and the border went up to the top of the mountain that [lieth] before the valley of Hinnom westward, which [is] at the end of the valley of the giants northward:

Judges 1:8

Now the children of Judah had fought against Jerusalem, and had taken it, and smitten it with the edge of the sword, and set the city on fire.

1 Chronicles 11:4

And David and all Israel went to Jerusalem, which [is] Jebus; where the Jebusites [were], the inhabitants of the land.

1 Chronicles 11:5

And the inhabitants of Jebus said to David, Thou shalt not come hither. Nevertheless David took the castle of Zion, which [is] the city of David.

Joshua 18:28

And Zelah, Eleph, and Jebusi, which [is] Jerusalem, Gibeath, [and] Kirjath; fourteen cities with their villages. This [is] the inheritance of the children of Benjamin according to their families.

2 Samuel 5:6

¶ And the king and his men went to Jerusalem unto the Jebusites, the inhabitants of the land: which spake unto David, saying, Except thou take away the blind and the lame, thou shalt not come in hither: thinking, David cannot come in hither.