Judges 19:13

KJV

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.

KJV (with Strong's)

And he said {H559} unto his servant {H5288}, Come {H3212}, and let us draw near {H7126} to one {H259} of these places {H4725} to lodge all night {H3885}, in Gibeah {H1390}, or in Ramah {H7414}.

Complete Jewish Bible

He said to his servant, "Let's go, and we'll get to one of those places; we'll stay in Giv'ah or Ramah."

Berean Standard Bible

He continued, “Come, let us try to reach one of these towns to spend the night in Gibeah or Ramah.”

American Standard Version

And he said unto his servant, Come and let us draw near to one of these places; and we will lodge in Gibeah, or in Ramah.

Commentary

### SUMMARY
Judges 19:13 marks a seemingly routine decision by a traveling Levite, accompanied by his concubine and servant, to seek overnight lodging, yet this choice tragically becomes the catalyst for one of the most horrifying and morally depraved narratives in the biblical canon. This verse, depicting the deliberation between Gibeah and Ramah as potential resting places after their journey from Bethlehem, unknowingly sets the stage for an abyss of societal breakdown, unspeakable violence, and the subsequent eruption of a devastating civil war that nearly annihilates an entire tribe of Israel.

### CONTEXT
* **Literary Context:** Judges 19:13 is deeply embedded within the final, climactic narrative arc of the book of Judges (chapters 19-21), a section widely regarded as the darkest and most disturbing in the Old Testament. Following the Levite's journey from Bethlehem of Judah, where he had retrieved his concubine who had previously deserted him, this verse captures the immediate practical concern of finding overnight shelter. The preceding verses detail the Levite's prolonged stay with his father-in-law, highlighting a period of relative calm before the impending catastrophe. This seemingly ordinary quest for lodging serves as the dramatic hinge upon which the subsequent horrors of Gibeah and the ensuing tribal war against Benjamin will turn, underscoring how mundane choices can have catastrophic consequences within a morally bankrupt society.
* **Historical & Cultural Context:** The narrative unfolds in the turbulent era of the Judges, a period characterized by political decentralization and profound moral anarchy, famously summarized by the refrain, "in those days there was no king in Israel; every man did what was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - Moral Anarchy in Israel")). Ancient Near Eastern culture placed immense value on hospitality, viewing the provision of shelter and sustenance to travelers as a sacred duty and a fundamental sign of communal well-being. The Levite's need for lodging after a day's journey from Bethlehem to the territory of Benjamin was a common predicament for travelers. Both Gibeah and Ramah were significant Benjaminite towns, strategically located along the main north-south route. The expectation would have been for any Israelite town to offer sanctuary, making the subsequent failure of Gibeah to uphold this fundamental societal and religious norm all the more shocking and indicative of profound moral decay.
* **Key Themes:**
* **The Breakdown of Hospitality and Societal Norms:** This verse immediately foregrounds the critical theme of hospitality, a cornerstone of ancient Israelite society and a recurring motif throughout the Old Testament. The Levite's search for a place to "lodge all night" highlights the vulnerability of travelers and the moral obligation of communities to provide safe haven. The tragic events that follow in Gibeah reveal a catastrophic failure of this sacred duty, exposing a society where basic human decency and divine commands regarding the care of strangers have been utterly abandoned, leading to unimaginable depravity, echoing the wickedness seen in [Genesis 19](/genesis/19 "Genesis 19 - Sodom and Gomorrah").
* **Foreshadowing of Darkness and Depravity:** Judges 19:13, with its seemingly innocuous choice of lodging, functions as a chilling **foreshadowing** device. The decision to enter Gibeah, rather than bypass it for Ramah, is presented as a practical consideration, yet it unknowingly seals the fate of the travelers and precipitates one of the most gruesome accounts in biblical literature. This verse is the calm before the storm, subtly hinting at the profound moral corruption that pervades this particular Benjaminite town, setting the stage for the horrific gang rape and murder of the concubine and the subsequent civil war that nearly annihilates the tribe of Benjamin in [Judges 20](/judges/20 "Judges 20 - War Against Benjamin").
* **Geographic and Tribal Significance:** The mention of Gibeah and Ramah is geographically precise and thematically significant. Both were towns within the territory of Benjamin, a tribe that would later produce Israel's first king, Saul, whose own capital would be Gibeah ([1 Samuel 10:26](/1_samuel/10-26 "1 Samuel 10:26 - Saul's Connection to Gibeah")). The narrative in [Judges 19](/judges/19 "Judges 19 - The Levite and His Concubine") thus provides a grim and disturbing backdrop to the future history of this tribe, suggesting a deep-seated moral failing that predates the monarchy and perhaps even influences the later character of its leadership. This specific geographic choice underscores the pervasive nature of Israel's spiritual and moral decline during the period of the Judges.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **draw near (Hebrew, _qârab'_):** This verb signifies a deliberate approach or drawing close, often with the intent of interaction or engagement. It's not a casual passing by but a purposeful movement toward a destination for a specific purpose – in this case, seeking shelter. The Levite's command to his servant to "draw near" emphasizes the intentionality of their decision to seek refuge within one of these towns, highlighting their vulnerability and dependence on the hospitality of the inhabitants.
* **lodge (Hebrew, _lûwn'_):** Meaning "to stop (usually over night)," "to stay permanently," or "to abide." This term underscores the practical necessity of finding safe harbor for the duration of the darkness. In ancient times, traveling after sunset was perilous due to robbers, wild animals, and the lack of visibility. The urgency implied by "lodge all night" reflects the common concern for security and rest after a long day's journey, setting up the dramatic tension when this basic need for safety is tragically violated.
* **Gibeah (Hebrew, _Gibʻâh'_):** Meaning "the hill." While seemingly innocuous, the specific mention of Gibeah here is laden with profound ironic foreshadowing. This town, located in the territory of Benjamin, would later become the capital of King Saul ([1 Samuel 10:26](/1_samuel/10-26 "1 Samuel 10:26 - Saul's Connection to Gibeah")) and is often referred to as "Gibeah of Saul." In this narrative, however, it is presented as a place of extreme moral depravity, a stark contrast to the expected norms of Israelite society. Its name, "hill," ironically becomes a "hill of shame" due to the atrocities committed within its walls, symbolizing the depths of Israel's spiritual decline.

#### Verse Breakdown
* **"And he said unto his servant, Come, and let us draw near to one of these places":** This opening phrase establishes the Levite's authority and initiative in the decision-making process. The imperative "Come" signals a direct command, indicating the urgency of their situation. The phrase "draw near to one of these places" signifies a deliberate, intentional approach to a specific settlement, highlighting the travelers' active search for shelter rather than a passive encounter, setting the stage for their fateful choice.
* **"to lodge all night,":** This clause clarifies the immediate objective of their approach: to secure safe overnight accommodation. In the ancient world, night travel was fraught with dangers, making the need for secure lodging paramount. This simple statement of purpose underscores the basic human need for rest and safety, which, in the unfolding narrative, will be tragically and brutally denied, exposing the profound breakdown of societal norms and hospitality in Gibeah.
* **"in Gibeah, or in Ramah.":** This final clause presents the two specific options for lodging, both towns within the tribal territory of Benjamin. The choice between Gibeah and Ramah, though seemingly arbitrary and practical at this moment, carries immense dramatic irony and foreshadowing. While Ramah is presented as an alternative, the Levite's ultimate decision to enter Gibeah proves to be a catastrophic one, as this town is revealed to be a hotbed of moral corruption and violence, leading directly to the horrific events that define Judges 19 and ignite a civil war.

#### Literary Devices
Judges 19:13 is rich with literary devices that amplify its dramatic impact and theological significance. The most prominent is **Foreshadowing**. The seemingly innocent choice between Gibeah and Ramah subtly hints at the impending horror, as the narrative immediately proceeds to depict the extreme depravity found in Gibeah. This mundane decision becomes a chilling precursor to the unspeakable violence that will unfold. Closely related is **Irony**. The Levite's decision to seek lodging in an Israelite town, expecting the customary hospitality, is met with an appalling lack of welcome and ultimately, horrific violence, making the very idea of "safety" in Gibeah deeply ironic. Furthermore, there is profound **Geographic Symbolism**. Gibeah, a town whose name means "hill," ironically becomes a symbol of the depths of Israel's moral and spiritual decline, a "hill of shame." Its later association with King Saul, Israel's first monarch, further imbues this location with symbolic weight, suggesting a foundational corruption within the very tribe from which Israel's initial leadership would emerge.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 19:13, though brief, serves as a theological gateway into profound themes concerning human responsibility, societal decay, and the devastating consequences of moral abandonment. The Levite's seemingly simple decision to seek lodging underscores the ancient Israelite covenantal expectation of hospitality, a foundational virtue reflecting God's own welcoming nature towards His people and strangers alike. The subsequent narrative, triggered by this choice, tragically illustrates the complete breakdown of this divine command, revealing a society where the absence of a righteous king has led to a pervasive "every man did what was right in his own eyes" mentality. This verse thus highlights the critical importance of communal moral integrity and the dire spiritual and social repercussions when a people forsake God's laws and embrace self-serving depravity, ultimately pointing to humanity's inherent need for divine order and redemption.

* [Judges 21:25](/judges/21-25 "Judges 21:25 - Moral Anarchy in Israel")
* [Genesis 19:4-9](/genesis/19-4-9 "Genesis 19:4-9 - The Depravity of Sodom")
* [Deuteronomy 10:19](/deuteronomy/10-19 "Deuteronomy 10:19 - Love the Stranger")

### REFLECTION AND APPLICATION
Judges 19:13 serves as a sobering reminder that seemingly insignificant decisions can unleash unforeseen and devastating consequences. The Levite's choice of lodging, while practical, ultimately led to unimaginable horror, prompting us to consider the moral implications of our own daily choices and the environments we choose to inhabit or tolerate. This verse also compels us to reflect on the vital role of communal responsibility and the profound societal decay that occurs when basic standards of human decency, compassion, and divine law are abandoned. It challenges us to cultivate discernment, not merely to avoid physical danger, but to recognize and resist the spiritual and moral rot that can permeate communities and individual lives when God's truth is disregarded. We are called to be agents of light and hospitality in a world that often mirrors the darkness of Gibeah, actively upholding righteousness and extending genuine care to those around us, remembering that our actions, however small, contribute to the moral fabric of our society.

#### Questions for Reflection
* **How do seemingly small decisions in our lives often carry significant, unforeseen consequences, both positive and negative?**
* **In what ways does our current society reflect the "every man did what was right in his own eyes" mentality seen in the book of Judges, and what are the potential dangers of such a mindset?**
* **How can believers actively cultivate a spirit of genuine hospitality and moral integrity in their communities, counteracting the societal decay exemplified by Gibeah?**

### FAQ
**Why did the Levite choose Gibeah over Jebus (Jerusalem)?**

Answer: The narrative in [Judges 19:11-12](/judges/19-11-12 "Judges 19:11-12 - Passing Through Jebus") explicitly states that the Levite chose not to lodge in Jebus (the pre-Israelite name for Jerusalem), even though it was a major city. His reasoning was that it was a city of "strangers" (Jebusites), not Israelites. This decision highlights a tribal and ethnic preference for lodging among his own people, even though the Jebusites might have offered hospitality. Ironically, his choice to seek refuge among fellow Israelites in Gibeah, a Benjaminite town, proved far more perilous than staying with the "strangers" in Jebus, underscoring the profound moral corruption within Israel itself during this period.

**What is the significance of the choice between Gibeah and Ramah?**

Answer: The choice between Gibeah and Ramah in [Judges 19:13](/judges/19-13 "Judges 19:13 - The Fateful Choice") is fraught with dramatic irony and symbolic weight. Both were Benjaminite towns, but the Levite's decision to enter Gibeah proved catastrophic. Ramah, meaning "height," was a priestly city and a place of prophetic activity (e.g., [1 Samuel 7:17](/1_samuel/7-17 "1 Samuel 7:17 - Samuel's Circuit to Ramah")). While it's not explicitly stated that Ramah would have been safer, the narrative's focus on Gibeah's depravity makes the choice a pivotal turning point. Gibeah, meaning "hill," later became the capital of Israel's first king, Saul, a Benjaminite ([1 Samuel 10:26](/1_samuel/10-26 "1 Samuel 10:26 - Saul's Connection to Gibeah")). The horrors committed in Gibeah in [Judges 19](/judges/19 "Judges 19 - The Levite and His Concubine") thus cast a long, dark shadow over the future of the Benjaminite tribe and its royal lineage, suggesting a deep-seated moral rot that would plague Israel's early monarchy.

### CHRIST-CENTERED FULFILLMENT
The grim narrative initiated by Judges 19:13, with its shocking portrayal of human depravity and the complete breakdown of societal order, powerfully underscores Israel's desperate need for a righteous king. The repeated refrain, "in those days there was no king in Israel," finds its ultimate answer in Jesus Christ, the true and eternal King who perfectly embodies the justice, mercy, and order that Israel so desperately lacked. Unlike the failed hospitality of Gibeah, Christ offers ultimate refuge and genuine welcome to all who come to Him, declaring, "Come to me, all who labor and are heavy laden, and I will give you rest" ([Matthew 11:28](/matthew/11-28 "Matthew 11:28 - Invitation to Rest")). The shocking violence and moral anarchy of [Judges 19](/judges/19 "Judges 19 - The Levite and His Concubine") highlight the depth of human sin and the need for divine intervention, pointing forward to the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). Through His atoning sacrifice, Christ not only redeems humanity from its inherent depravity but also establishes a new community, the Church, where true hospitality, love, and righteousness are to be practiced, fulfilling the very virtues so tragically absent in Gibeah. He is the ultimate safe harbor, the King who brings order to chaos, and the One who transforms hearts of stone into hearts of flesh, offering a spiritual home far superior to any earthly lodging, a fulfillment of God's promise to dwell among His people ([Revelation 21:3](/revelation/21-3 "Revelation 21:3 - God Dwells with His People")).

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 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.

Isaiah 10:29

They are gone over the passage: they have taken up their lodging at Geba; Ramah is afraid; Gibeah of Saul is fled.

Hosea 5:8

¶ Blow ye the cornet in Gibeah, [and] the trumpet in Ramah: cry aloud [at] Bethaven, after thee, O Benjamin.

Joshua 18:25

Gibeon, and Ramah, and Beeroth,

Joshua 18:26

And Mizpeh, and Chephirah, and Mozah,

1 Samuel 10:26

And Saul also went home to Gibeah; and there went with him a band of men, whose hearts God had touched.