TRV
Translation
King James Version
And when they were by Jebus, the day was far spent; and the servant said unto his master, Come, I pray thee, and let us turn in into this city of the Jebusites, and lodge in it.
Complete Jewish Bible
By the time they arrived at Y'vus it was nearly evening; and the servant said to his master, "Why don't we go on into this city of the Y'vusi and stay there?"
Berean Standard Bible
When they were near Jebus and the day was almost gone, the servant said to his master, “Please, let us stop at this Jebusite city and spend the night here.”
American Standard Version
When they were by Jebus, the day was far spent; and the servant said unto his master, Come, I pray thee, and let us turn aside into this city of the Jebusites, and lodge in it.
World English Bible Messianic
When they were by Jebus, the day was far spent; and the servant said to his master, “Please come and let us turn aside into this city of the Jebusites, and lodge in it.”
Geneva Bible (1599)
When they were neere to Iebus, the day was sore spent, and the seruant said vnto his master, Come, I pray thee, and let vs turne into this citie of the Iebusites, and lodge all night there.
Young's Literal Translation
They are near Jebus, and the day hath gone greatly down, and the young man saith unto his lord, `Come, I pray thee, and we turn aside unto this city of the Jebusite, and lodge in it.'
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Commentary on Judges 19 verses 1–15
1 ¶ And it came to pass in those days, when there was no king in Israel, that there was a certain Levite sojourning on the side of mount Ephraim, who took to him a concubine out of Bethlehemjudah.
2 And his concubine played the whore against him, and went away from him unto her father's house to Bethlehemjudah, and was there four whole months.
3 And her husband arose, and went after her, to speak friendly unto her, and to bring her again, having his servant with him, and a couple of asses: and she brought him into her father's house: and when the father of the damsel saw him, he rejoiced to meet him.
4 And his father in law, the damsel's father, retained him; and he abode with him three days: so they did eat and drink, and lodged there.
5 And it came to pass on the fourth day, when they arose early in the morning, that he rose up to depart: and the damsel's father said unto his son in law, Comfort thine heart with a morsel of bread, and afterward go your way.
6 And they sat down, and did eat and drink both of them together: for the damsel's father had said unto the man, Be content, I pray thee, and tarry all night, and let thine heart be merry.
7 And when the man rose up to depart, his father in law urged him: therefore he lodged there again.
8 And he arose early in the morning on the fifth day to depart: and the damsel's father said, Comfort thine heart, I pray thee. And they tarried until afternoon, and they did eat both of them.
9 And when the man rose up to depart, he, and his concubine, and his servant, his father in law, the damsel's father, said unto him, Behold, now the day draweth toward evening, I pray you tarry all night: behold, the day groweth to an end, lodge here, that thine heart may be merry; and to morrow get you early on your way, that thou mayest go home.
10 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.
11 And when they were by Jebus, the day was far spent; and the servant said unto his master, Come, I pray thee, and let us turn in into this city of the Jebusites, and lodge in it.
12 And his master said unto him, We will not turn aside hither into the city of a stranger, that is not of the children of Israel; we will pass over to Gibeah.
13 And he said unto his servant, Come, and let us draw near to one of these places to lodge all night, in Gibeah, or in Ramah.
14 And they passed on and went their way; and the sun went down upon them when they were by Gibeah, which belongeth to Benjamin.
15 And they turned aside thither, to go in and to lodge in Gibeah: and when he went in, he sat him down in a street of the city: for there was no man that took them into his house to lodging.
The domestic affairs of this Levite would not have been related thus largely but to make way for the following story of the injuries done him, in which the whole nation interested themselves. Bishop Hall's first remark upon this story is, That there is no complain of a public ordered state but there is a Levite at one end of it, either as an agent or as a patient. In Micah's idolatry a Levite was active; in the wickedness of Gibeah a Levite was passive; no tribe shall sooner feel the want of government than that of Levi; and, in all the book of Judges, no mention is made of any of that tribe, but of these two. This Levite was of Mount Ephraim, Jdg 19:1. He married a wife of Bethlehem-Judah. She is called his concubine, because she was not endowed, for perhaps he had nothing to endow her with, being himself a sojourner and not settled; but it does not appear that he had any other wife, and the margin calls her a wife, a concubine, Jdg 19:1. She came from the same city that Micah's Levite came from, as if Bethlehem-Judah owed a double ill turn to Mount Ephraim, for she was as bad for a Levite's wife as the other for a Levite.
I. This Levite's concubine played the whore and eloped from her husband, Jdg 19:2. The Chaldee reads it only that she carried herself insolently to him, or despised him, and, he being displeased at it, she went away from him, and (which was not fair) was received and entertained at her father's house. Had her husband turned her out of doors unjustly, her father ought to have pitied her affliction; but, when she treacherously departed from her husband to embrace the bosom of a stranger, her father ought not to have countenanced her sin. Perhaps she would not have violated her duty to her husband if she had not known too well where she should be kindly received. Children's ruin is often owing very much to parents' indulgence.
II. The Levite went himself to court her return. It was a sign there was no king, no judge, in Israel, else she would have been prosecuted and put to death as an adulteress; but, instead of that, she is addressed in the kindest manner by her injured husband, who takes a long journey on purpose to beseech her to be reconciled, Jdg 19:3. If he had put her away, it would have been a crime in him to return to her again, Jer 3:1. But, she having gone away, it was a virtue in him to forgive the offence, and, though the party wronged, to make the first motion to her to be friends again. It is part of the character of the wisdom from above that it is gentle and easy to be entreated. He spoke friendly to her, or comfortably (for so the Hebrew phrase of speaking to the heart commonly signifies), which intimates that she was in sorrow, penitent fore what she had done amiss, which probably he heard of when he came to fetch her back. Thus God promises concerning adulterous Israel (Hos 2:14), I will bring her into the wilderness, and speak comfortably to her.
III. Her father made him very welcome, and, by his extraordinary kindness to him, endeavoured to atone for the countenance he had given his daughter in withdrawing from him, and to confirm him in his disposition to be reconciled to her. 1. He entertains him kindly, rejoices to see him (Jer 3:3), treats him generously for three days, Jdg 19:4. And the Levite, to show that he was perfectly reconciled, accepted his kindness, and we do not find that he upbraided him or his daughter with what had been amiss, but was as easy and as pleasant as at his first wedding-feast. It becomes all, but especially Levites, to forgive as God does. Every thing among them gave a hopeful prospect of their living comfortably together for the future; but, could they have foreseen what befel them within one day or two, how would all their mirth have been embittered and turned into mourning! When the affairs of our families are in the best posture we ought to rejoice with trembling, because we know not what troubles one day may bring forth. We cannot foresee what evil is near us, but we ought to consider what may be, that we may not be secure, as if tomorrow must needs be as this day and much more abundant, Isa 56:12. 2. He is very earnest for his stay, as a further demonstration of his hearty welcome. The affection he had for him, and the pleasure he took in his company, proceeded, (1.) From a civil regard to him as his son-in-law and an ingrafted branch of his own house. Note, Love and duty are due to those to whom we are related by marriage as well as to those who are bone of our bone: and those that show kindness as this Levite did may expect to receive kindness as he did. And, (2.) From a pious respect to him as a Levite, a servant of God's house; if he was such a Levite as he should be (and nothing appears to the contrary) he is to be commended for courting his stay, finding his conversation profitable, and having opportunity to learn from him the good knowledge of the Lord, hoping also that the Lord will do him good because he has a Levite to be his son-in-law, and will bless him for his sake. [1.] He forces him to stay the fourth day, and this was kind; not knowing when they might be together again, he engages him to stay as long as he possibly could. The Levite, though nobly treated, was very urgent to be gone. A good man's heart is where his business is; for as a bird that wanders from her nest so is the man that wanders form his place. It is a sign a man has either little to do at home, or little heart to do what he has to do, when he can take pleasure in being long abroad where he has nothing to do. It is especially good to see a Levite willing to go home to his few sheep in the wilderness. Yet this Levite was overcome by importunity and kind persuasion to stay longer than he intended, Jdg 19:5-7. We ought to avoid the extreme of an over-easy yielding, to the neglect of our duty on the one hand, and that of moroseness and wilfulness, to the neglect of our friends and their kindness on the other hand. Our Saviour, after his resurrection, was prevailed upon to stay with his friends longer than he at first intimated to be his purpose, Luk 24:28, Luk 24:29. [2.] He forces him to stay till the afternoon of the fifth day, and this, as it proved, was unkind, Jdg 19:8, Jdg 19:9. He would by no means let him go before dinner, promises him he shall have dinner early, designing thereby, as he had done the day before, to detain him another night; but the Levite was intent on the house of the Lord at Shiloh (Jdg 19:18), and, being impatient to get thither, would stay no longer. Had they set out early, they might have reached some better lodging-place than that which they were now constrained to take up with, nay, they might have got to Shiloh. Note, Our friends' designed kindnesses often prove, in the event, real injuries; what is meant for our welfare becomes a trap. Who knows what is good for a man in this life? The Levite was unwise in setting out so late; he might have got home better if he had staid a night longer and taken the day before him.
IV. In his return home he was forced to lodge at Gibeah, a city in the tribe of Benjamin, afterwards called Gibeah of Saul, which lay on his road towards Shiloh and Mount Ephraim. When it drew towards night, and the shadows of the evening were stretched out, they began to think (as it behoves us to do when we observe the day of our life hastening towards a period) where they must lodge. When night came they could not pursue their journey. He that walketh in darkness knoweth not whither he goes. They could not but desire rest, for which the night was intended, as the day for labour. 1. The servant proposed that they should lodge in Jebus, afterwards Jerusalem, but as yet in the possession of Jebusites. "Come," said the servant, "let us lodge in this city of the Jebusites," Jdg 19:11. And, if they had done so, it is probable they would have had much better usage than they met with in Gibeah of Benjamin. Debauched and profligate Israelites are worse and much more dangerous than Canaanites themselves. But the master, as became one of God's tribe, would by no means quarter, no, not one night, in a city of strangers (Jdg 19:12), not because he questioned his safety among them, but he was not willing, if he could possibly avoid it, to have so much intimacy and familiarity with them as a night's lodging came to, nor to be so much beholden to them. By shunning this place he would witness against the wickedness of those that contracted friendship and familiarity with these devoted nations. Let Israelites, Levites especially, associate with Israelites, and not with the sons of the stranger. 2. Having passed by Jebus, which was about five or six miles from Bethlehem (the place whence they came), and not having daylight to bring them to Ramah, they stopped at Gibeah (Jdg 19:13-15); there they sat down in the street, nobody offering them a lodging. In these countries, at that time, there were no inns, or public-houses, in which, as with us, travellers might have entertainment for their money, but they carried entertainment along with them, as this Levite did (Jdg 19:19), and depended upon the courtesy and hospitality of the inhabitants for a lodging. Let us take occasion hence, when we are in journeys, to thank God for this, among other conveniences of travelling, that there are inns to entertain strangers, and in which they may be welcome and well accommodated for their money. Surely there is no country in the world wherein one may stay at home with more satisfaction, or go abroad with more comfort, than in our own nation. This traveller, though a Levite (and to those of that tribe God had particularly commanded his people to be kind upon all occasions), met with very cold entertainment at Gibeah: No man took them into his house. If they had any reason to think he was a Levite perhaps that made those ill-disposed people the more shy of him. There are those who will have this laid to their charge at the great day, I was a stranger and you took me not in.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–15. Public domain.
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Ambrose of MilanAD 397
On the Duties of the Clergy 3.19.113
When some little progress was made, though night was threatening to come on, and they were close by the town of the Jebusites, on the slave’s request that his lord should turn aside there, he refused, because it was not a city of the children of Israel. He meant to get as far as Gibeah, which was inhabited by the people of the tribe of Benjamin. But when they arrived there was no one to receive them with hospitality, except a stranger of advanced age—when he had looked upon them he asked the Levite, “Where are you going and from where have you come?” On his answering that he was traveling and was making for Mount Ephraim and that there was no one to take him in, the old man offered him hospitality and prepared a meal.
Ambrose of MilanAD 397
LETTER 33
He set out on his journey in happy spirits because he had recovered his dearly beloved wife. One servant was with him, and as day was already declining they sped on their way with swift steps. The woman rode on an ass; her husband felt no weariness, taking joy in his desire and lightening his journey with talk at times with the woman, at times with the slave. When at length they neared Jerusalem, about thirty stades away, a place inhabited then by Jebusites, the servant boy suggested that they turn into the city, especially since night makes even safe places suspect and one must guard against the uncertainties of darkness, and particularly since the inhabitants of this locality were not of the children of Israel. They should beware lest treachery be done with hostile design, for the night’s darkness is opportune enough for any tricksters to perpetrate evil. But his master did not care for the servant’s idea of seeking lodging among foreigners, since Gaba [Gibeah] and Rama, cities of Benjamin, were not far distant. His strong will overrode the servant’s suggestion, as though advice takes its value from one’s condition [of birth] rather than that through advice a lowly condition may be raised. The sun was now setting and he agreed reluctantly to go into the city [Gibeah], for he was overtaken by evening. The Gabanites lived there, unfriendly, harsh, unbearable people, who could stand anything but to receive people hospitably. Indeed, it would have been much more suitable had the Levite not sought hospitality in Gaba [Gibeah]. That his treatment be utterly offensive, he found on entering the city that there was no inn. And when he sat on the road imploring the mercy of these strangers, an old man from the fields happened to stumble on him, for evening had compelled him to leave his work in the fields at night. Seeing him, he asked where he was from and where he was going. He answered, “I came from Bethlehem of Judah, I am going to Mount Ephrem, and my wife is here with me. But I have learned that there is no one here to give hospitality and provide us a chance to rest.” He needed no food or drink for himself nor food for his flock, but they had been refused the hospitality of shelter. They had everything; only a bare lodging was needed. To this the old man kindly and calmly said, “Peace to you! Come in as my guest and fellow citizen, for I am also from the region of Mount Ephrem, and here is a lodging place; someone who lived here a long time laid its foundations.” Having received them into his home, he attentively and carefully provided for his guests and entertained them.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Judges 19:11 initiates one of the most disturbing narratives in the biblical canon, depicting a Levite, his concubine, and his servant nearing the ancient city of Jebus (Jerusalem) as dusk rapidly descends. This seemingly innocuous moment of travel and the servant's pragmatic suggestion to seek lodging within this non-Israelite city serve as a critical turning point, setting the stage for the Levite's fateful decision and the subsequent horrific events that starkly expose the profound moral and spiritual decay pervasive throughout Israel during the tumultuous period of the Judges.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 19:11 masterfully employs several literary devices to enhance its dramatic impact and thematic depth. Foreshadowing is prominently featured, as the phrase "the day was far spent" not only denotes the natural progression of time but also subtly hints at the encroaching moral darkness and spiritual depravity that will characterize the subsequent events in Gibeah. The physical descent of the sun mirrors the spiritual and ethical descent of Israel. There is also a strong element of Irony at play; the servant's pragmatic suggestion to seek safety in a foreign, non-Israelite city (Jebus) stands in stark contrast to the master's decision to bypass it for an Israelite town, which tragically proves to be far more dangerous and morally corrupt than the foreign city they avoided. The Setting of Jebus itself serves as a powerful symbolic device, representing Israel's failure to fully obey God's commands regarding the conquest of the land, a failure that directly contributes to the chaotic and violent state of the nation during the period of the Judges.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 19:11, though seemingly a simple chronological and geographical marker, is pregnant with profound theological significance, particularly concerning the dire consequences of Israel's incomplete obedience to God's commands. The lingering presence of the Jebusites in Jerusalem, a city God had explicitly promised to Israel and commanded them to conquer, serves as a tangible symbol of the nation's spiritual compromise and failure to fully dispossess the Canaanite inhabitants. This fundamental disobedience, repeatedly outlined in earlier books like Deuteronomy and Joshua, directly contributed to Israel's pervasive moral decay, as the people adopted the idolatrous practices and corrupt norms of the surrounding nations. The Levite's journey into this morally compromised landscape underscores the pervasive nature of this spiritual sickness, where even within Israelite territory, true safety, hospitality, and righteousness were tragically elusive. The narrative thus becomes a stark commentary on the dangers of spiritual apathy, selective obedience, and the catastrophic breakdown of divine order when "every man did that which was right in his own eyes."
REFLECTION AND APPLICATION
The scene in Judges 19:11 offers profound insights into human decision-making, particularly when faced with urgency and uncertainty in a morally compromised environment. The servant's practical suggestion to find immediate shelter, juxtaposed with the master's subsequent choice to bypass Jebus for an Israelite town, highlights the critical nature of discernment and the potential for grave misjudgment. This narrative challenges us to consider where we seek refuge and safety, especially when the "day is far spent" in our own lives—moments of vulnerability, crisis, or moral ambiguity. It serves as a sobering reminder that outward appearances, perceived affiliations, or even religious labels (like being an "Israelite city") do not inherently guarantee spiritual safety or moral uprightness. Indeed, the narrative powerfully illustrates that a community's moral decay can render even familiar spaces more dangerous than foreign ones. We are called to exercise wisdom, not merely pragmatism or tribal loyalty, and to seek true refuge not in human constructs or cultural norms, but in the unwavering principles of God's word and the guidance of the Holy Spirit, lest our well-intentioned decisions lead to unforeseen and tragic consequences.
Questions for Reflection
FAQ
Why didn't the Israelites conquer Jebus (Jerusalem) earlier in their history?
Answer: The failure to conquer Jebus (ancient Jerusalem) earlier is a recurring theme in the books of Judges and Joshua, highlighting Israel's incomplete obedience to God's command to fully dispossess the Canaanite inhabitants of the land. Judges 1:21 explicitly states that the Benjaminites did not drive out the Jebusites who inhabited Jerusalem, and Joshua 15:63 notes that the people of Judah could not dislodge them. This failure was not due to a lack of divine power, but rather Israel's lack of faith, resolve, and complete obedience to God's covenant commands. Consequently, the Jebusites continued to dwell among the Israelites, symbolizing the nation's spiritual compromise and contributing to the moral decay evident throughout the period of the Judges. It wasn't until the time of King David that Jerusalem was finally conquered and established as the capital of Israel (2 Samuel 5:6-9).
What is the significance of the servant's suggestion versus the master's decision in the following verses?
Answer: The servant's suggestion in Judges 19:11 to lodge in Jebus was a pragmatic and sensible one, given the dangers of night travel and the immediate need for shelter. However, the Levite's master rejects this advice in Judges 19:12, stating, "We will not turn aside into the city of a stranger, that is not of the children of Israel; we will pass over to Gibeah." This decision, seemingly motivated by a desire for Israelite solidarity or perhaps a misguided sense of purity, proves tragically ironic. By choosing to bypass the "foreign" city for an "Israelite" one, they walk directly into a situation of extreme depravity and violence in Gibeah, a town in Benjamin. This stark contrast underscores the profound moral decay within Israel during this period, where an Israelite city proved far more dangerous and devoid of hospitality than the foreign city they avoided. It powerfully illustrates the overarching theme of Judges 21:25—that in the absence of a righteous king and adherence to God's law, "every man did that which was right in his own eyes," leading to chaos and abhorrent acts even among God's chosen people.
CHRIST-CENTERED FULFILLMENT
The pervasive darkness and moral chaos depicted in Judges 19:11 and the subsequent narrative powerfully underscore humanity's desperate need for a true King and a perfect Shepherd. The failure of the Levite, a nominal spiritual leader, to provide true safety or discernment, and the utter breakdown of hospitality and righteousness even within Israelite towns, reveal the depth of human depravity when left to its own devices, without a guiding authority. This profound brokenness points forward to Jesus Christ, the ultimate King who does not merely reign over a physical kingdom but establishes a spiritual one built on righteousness and peace, delivering His people from the domain of darkness into His marvelous light (Colossians 1:13-14). Unlike the Levite who led his household into peril, Jesus is the Good Shepherd who willingly lays down His life for His sheep, leading them to green pastures and still waters, ensuring their true safety and eternal rest (John 10:11). He is the true light who came into a world "far spent" in spiritual darkness, overcoming it with His glorious presence and truth, a light that darkness cannot comprehend (John 1:5). Where human leaders and communities failed to offer genuine hospitality and protection, Christ offers an open invitation to all who are weary and burdened, promising rest for their souls and a dwelling place in Him (Matthew 11:28). The tragic events of Judges 19 ultimately serve as a stark backdrop, illuminating the profound necessity and unparalleled glory of Christ's redemptive work, which brings light, order, and true salvation to a world lost in its own darkness.