Judges 19:28

KJV

And he said unto her, Up, and let us be going. But none answered. Then the man took her [up] upon an ass, and the man rose up, and gat him unto his place.

KJV (with Strong's)

And he said {H559} unto her, Up {H6965}, and let us be going {H3212}. But none answered {H6030}. Then the man {H376} took {H3947} her up upon an ass {H2543}, and the man {H376} rose up {H6965}, and gat {H3212} him unto his place {H4725}.

Complete Jewish Bible

He said to her, "Get up! Let's go!" But there was no answer. So he loaded her body on the donkey and began his trip home.

Berean Standard Bible

“Get up,” he told her. “Let us go.” But there was no response. So the man put her on his donkey and set out for home.

American Standard Version

And he said unto her, Up, and let us be going; but none answered: then he took her up upon the ass; and the man rose up, and gat him unto his place.

Commentary

### SUMMARY
Judges 19:28 captures a moment of profound moral depravity and chilling indifference, marking the climax of one of the Bible's most disturbing narratives. After his concubine has been brutally raped and left for dead, the Levite addresses her lifeless body with a casual command to "Up, and let us be going." The ensuing silence, "But none answered," underscores the tragic finality of her suffering and the Levite's utter lack of remorse or humanity. His subsequent act of placing her body on an ass and continuing his journey highlights her reduction from a human being to mere baggage, serving as a grim testament to the societal breakdown and spiritual decay pervasive in Israel during the period of the Judges.

### CONTEXT
* **Literary Context:** Judges 19:28 immediately follows the horrific climax of the Levite's journey through Gibeah. In the preceding verses [Judges 19:22-26](/judges/19-22 "Judges 19:22-26 - The Mob at Gibeah"), a mob of depraved Benjamite men from Gibeah besieged the house where the Levite and his concubine were lodging, demanding sexual access to the Levite. To protect himself and his host, the Levite shamefully offered his concubine to the mob, who then subjected her to a night of brutal rape and abuse. She was found lifeless on the doorstep the following morning [Judges 19:27](/judges/19-27 "Judges 19:27 - The Concubine's Death"). This verse, 19:28, serves as the chilling aftermath, where the Levite's cold response to her death sets the stage for his shocking act of dismemberment in [Judges 19:29](/judges/19-29 "Judges 19:29 - The Levite's Grisly Act"), which directly precipitates the devastating civil war against the tribe of Benjamin described in [Judges 20](/judges/20 "Judges 20 - The Civil War Against Benjamin"). The narrative arc of Judges 19-21 functions as an extreme illustration of the book's recurring theme: the chaos and depravity that ensue when "there was no king in Israel: every man did that which was right in his own eyes" ([Judges 17:6](/judges/17-6 "Judges 17:6 - No King in Israel"); [Judges 21:25](/judges/21-25 "Judges 21:25 - Every Man Did What Was Right in His Own Eyes")).
* **Historical & Cultural Context:** The book of Judges depicts a turbulent period in Israel's history, after the conquest of Canaan but before the establishment of the monarchy. This era was characterized by cycles of apostasy, oppression, and deliverance through divinely appointed judges. However, the latter chapters, including Judges 19, reveal a society in steep moral decline, where the covenant relationship with Yahweh had severely eroded. The cultural norms of hospitality, which were sacred in the ancient Near East, are grotesquely violated in Gibeah, mirroring the similar incident in Sodom [Genesis 19](/genesis/19 "Genesis 19 - Sodom and Gomorrah"). The Levite's actions, from offering his concubine to the mob to his callous treatment of her corpse, reflect a profound societal breakdown where human life, especially that of women and vulnerable individuals, was devalued. The absence of a central, righteous authority ("no king in Israel") meant that moral standards were subjective, leading to widespread lawlessness and horrific acts of violence, demonstrating the dire consequences when a people abandon God's law.
* **Key Themes:** Judges 19:28 powerfully contributes to several key themes woven throughout the book of Judges and the broader biblical narrative. Foremost is the theme of **moral degeneration**, illustrating the depths of depravity to which individuals and society can sink when divine law is abandoned. The Levite's shocking indifference to his concubine's death, treating her as an object rather than a person, underscores this moral decay. This verse also highlights the **silence and voicelessness of the victim**, as the concubine, having endured unspeakable horror, is now utterly unable to respond, emphasizing her complete dehumanization and the tragic lack of justice. Furthermore, the passage foreshadows the **consequences of unchecked sin and societal anarchy**, as the events of this chapter, culminating in the Levite's subsequent actions, directly ignite a devastating civil war ([Judges 20](/judges/20 "Judges 20 - The Civil War Against Benjamin")), demonstrating the catastrophic ripple effects when "every man did that which was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - Every Man Did What Was Right in His Own Eyes")). Finally, it implicitly underscores the **desperate need for righteous leadership** and a just king to bring order and uphold God's standards in a fallen world.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Up (קוּמִי, _qumi'_):** This is the imperative form of the verb "to rise" or "to stand up." It is a common, everyday command for someone to get up and prepare to move. Its use here, addressed to a lifeless body, creates a jarring and deeply unsettling effect, highlighting the Levite's profound detachment, denial, or perhaps a desperate, yet utterly cold, attempt to ignore the horrific reality of her death. It strips the command of any warmth or concern, rendering it a purely transactional utterance.
* **none answered (וְאֵין עֹנֶה, _v'ein 'oneh'_):** This phrase literally means "and there was no answerer" or "and there was no one answering." The Hebrew emphasizes the absolute absence of a response. It is a stark, chilling statement that underscores the finality of the concubine's death and her ultimate voicelessness. It serves as a powerful literary device to highlight her complete dehumanization and the tragic end of her suffering, emphasizing that she is beyond help, beyond speech, and beyond life.
* **took her [up] upon an ass (וַיִּשָּׂאֶהָ עַל־הַחֲמוֹר, _vayissa'eha 'al-hachamor'_):** The verb "took her" (וַיִּשָּׂאֶהָ, _vayissa'eha_) means "he lifted her" or "he carried her." The KJV's "[up]" is an interpretive addition for clarity, as the Hebrew implies the action of lifting. The act of placing her body onto an animal, typically used for carrying burdens or inanimate objects, powerfully symbolizes her reduction to mere cargo. It is the ultimate act of objectification, stripping her of any remaining dignity even in death, and revealing the Levite's complete lack of respect or grief for the woman he had brought with him.

#### Verse Breakdown
* **"And he said unto her, Up, and let us be going."**: This opening clause immediately establishes the Levite's shocking callousness. Having found his concubine dead on the doorstep, his first utterance is not one of grief, horror, or even recognition of her suffering, but a mundane command to depart. This reveals a chilling detachment, treating her as if she were merely asleep or a piece of luggage rather than a human being who had just endured unspeakable torment and death. It underscores his self-centered focus on his own journey and convenience.
* **"But none answered."**: This short, poignant clause delivers the devastating reality. The concubine's silence is absolute and final, a stark counterpoint to the Levite's cold command. It emphasizes her death and the ultimate voicelessness of a victim whose dignity and life have been utterly extinguished. This silence speaks volumes about the tragedy, the injustice, and the complete disregard for her humanity. It is a powerful moment of pathos, leaving the reader to confront the profound emptiness and horror of the situation.
* **"Then the man took her [up] upon an ass, and the man rose up, and gat him unto his place."**: This final clause describes the Levite's subsequent actions, which further cement his depravity. He physically lifts her lifeless body and places it upon an ass, treating her as an inanimate object or burden rather than a person deserving of respectful burial or mourning. The repetition of "the man" (הָאִישׁ, _ha'ish_) emphasizes his identity, highlighting that this act is committed by a responsible adult, a Levite, who should have known better. His immediate departure, "gat him unto his place," without any apparent grief or reflection, underscores his complete lack of compassion and his singular focus on returning home, setting the stage for his next, even more shocking, act of dismemberment.

#### Literary Devices
Judges 19:28 is rich with literary devices that amplify its horrific message. The most prominent is **Irony**, particularly in the Levite's command, "Up, and let us be going." This common phrase for departure is directed at a dead body, creating a grotesque contrast between the expectation of life and movement and the grim reality of death and stillness. This ironic utterance underscores the Levite's profound detachment and dehumanization of his concubine. **Pathos** is powerfully evoked by the concubine's complete silence: "But none answered." This simple statement elicits deep sympathy for the victim, emphasizing her utter helplessness and the finality of her suffering, making her voicelessness a poignant symbol of the injustice she endured. Furthermore, the act of placing her body "upon an ass" functions as potent **Symbolism**, reducing her to an inanimate object, a burden to be transported, rather than a person. This action visually represents the complete stripping away of her dignity and humanity. Finally, the entire verse serves as a chilling piece of **Foreshadowing**, as the Levite's callous indifference and the objectification of her body hint at the even more gruesome act of dismemberment that follows ([Judges 19:29](/judges/19-29 "Judges 19:29 - The Levite's Grisly Act")), which then ignites the bloody civil war, demonstrating the escalating consequences of unchecked evil.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 19:28 stands as a stark biblical testament to the profound consequences of moral decay and the abandonment of God's covenant. The Levite's actions and the concubine's fate illustrate the horrific outcome when human dignity, the sanctity of life, and the principles of justice are utterly disregarded. This verse highlights how a society that loses its moral compass, where "every man did that which was right in his own eyes," inevitably descends into chaos, violence, and the dehumanization of its most vulnerable members. The silence of the victim and the callousness of the perpetrator serve as a grim warning against apathy in the face of evil and the dangers of self-preservation at the cost of another's life. The narrative implicitly calls for a return to God's law and the establishment of righteous leadership to uphold justice and protect human life, which is created in God's image.

* [Genesis 9:6](/genesis/9-6 "Sanctity of Human Life")
* [Deuteronomy 21:22-23](/deuteronomy/21-22 "Treatment of the Dead")
* [Hosea 4:1-2](/hosea/4-1 "Israel's Moral Decay")

### REFLECTION AND APPLICATION
Judges 19:28, though deeply disturbing, serves as a powerful and enduring warning for all generations. It compels us to confront the terrifying reality of moral relativism and the societal breakdown that occurs when individuals and communities disregard divine law and the inherent dignity of every human life. The Levite's chilling indifference challenges us to examine our own hearts for any subtle tendencies towards apathy, self-preservation at the expense of others, or the objectification of those we deem "lesser." This passage underscores the critical importance of actively valuing every human being, advocating for the voiceless, and standing against injustice, no matter how uncomfortable or confronting it may be. It reminds us that unchecked sin, whether individual or communal, has devastating consequences, leading to a society where basic human rights are trampled and chaos reigns. Ultimately, it calls us to a renewed commitment to God's standards of righteousness, justice, and compassion, recognizing that true societal flourishing depends on adherence to His unchanging moral law.

#### Questions for Reflection
* **How does this passage challenge our understanding of human dignity and the sanctity of life in contemporary society?**
* **In what ways might we, even subtly, contribute to the dehumanization or silencing of others in our own contexts?**
* **What is our responsibility as individuals and as the church to speak out against injustice and protect the vulnerable, even when it is difficult or unpopular?**

### FAQ
**Why is this story, with its horrific details, included in the Bible?**

Answer: The story of the Levite's concubine, culminating in Judges 19:28, is included in the biblical canon not to glorify violence or depravity, but to serve as a stark and unflinching indictment of Israel's moral and spiritual condition during the period of the Judges. It illustrates the catastrophic consequences when the people abandon God's covenant and His laws, and when "there was no king in Israel: every man did that which was right in his own eyes" ([Judges 17:6](/judges/17-6 "Judges 17:6 - No King in Israel"); [Judges 21:25](/judges/21-25 "Judges 21:25 - Every Man Did What Was Right in His Own Eyes")). It highlights the depths of human sin and the urgent need for a righteous king and a return to divine order. It also serves as a historical and theological backdrop, explaining the chaos that necessitated the establishment of the monarchy and foreshadowing the need for a perfect King.

**What was the Levite's motivation for his actions in this verse?**

Answer: The Levite's motivation appears to be a chilling combination of self-preservation, extreme callousness, and the complete objectification of his concubine. His initial act of offering her to the mob ([Judges 19:25](/judges/19-25 "Judges 19:25 - The Levite Offers His Concubine")) was to protect himself and his host. In Judges 19:28, his command to her lifeless body and his subsequent act of placing her on the ass reveal a man utterly devoid of compassion or grief. He seems primarily concerned with resuming his journey and removing the "problem" of her corpse, treating her as mere baggage rather than a human being who had suffered immensely. His actions underscore a profound moral bankruptcy, where his own convenience and self-interest far outweighed any concern for human dignity or life.

**What happened immediately after the Levite took his concubine's body home?**

Answer: Immediately after returning to his home, the Levite performed an even more shocking and gruesome act, as described in [Judges 19:29](/judges/19-29 "Judges 19:29 - The Levite's Grisly Act"). He took a knife, dismembered his concubine's body into twelve pieces, and sent a piece to each of the twelve tribes of Israel. This horrific act served as a macabre call to arms, an appeal for justice and outrage against the tribe of Benjamin for the atrocity committed in Gibeah. This act directly ignited the devastating civil war against Benjamin, detailed in [Judges 20](/judges/20 "Judges 20 - The Civil War Against Benjamin") and [Judges 21](/judges/21 "Judges 21 - Aftermath of the Civil War"), which nearly annihilated the tribe.

### CHRIST-CENTERED FULFILLMENT
The harrowing narrative of Judges 19, culminating in the chilling indifference of Judges 19:28, powerfully underscores humanity's desperate need for a true and righteous King, a need ultimately fulfilled in Jesus Christ. The chaos, moral decay, and rampant injustice depicted in the book of Judges, where "every man did that which was right in his own eyes" ([Judges 21:25](/judges/21-25 "Judges 21:25 - Every Man Did What Was Right in His Own Eyes")), stand in stark contrast to the perfect reign of Christ. While the Levite callously commands a dead woman to "Up, and let us be going," revealing his utter lack of compassion, Jesus is the one who truly commands the dead to rise, not for his own convenience, but to bring life and glory to God ([John 11:43-44](/john/11-43 "John 11:43-44 - Jesus Raises Lazarus")). The voicelessness and dehumanization of the concubine find their ultimate answer in Christ, who gives voice to the oppressed and identifies with the suffering and marginalized ([Matthew 25:40](/matthew/25-40 "Matthew 25:40 - Whatever You Did for One of the Least of These")). He is the ultimate Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), offering Himself as the perfect sacrifice to atone for the very depravity exemplified in Judges. Unlike the Levite who sought self-preservation, Christ came not to be served but to serve, and to give His life as a ransom for many ([Matthew 20:28](/matthew/20-28 "Matthew 20:28 - The Son of Man Came to Serve")). His reign brings true justice, righteousness, and the restoration of human dignity, promising a future where there will be no more tears, death, or pain, because the former things have passed away ([Revelation 21:4](/rev/21-4 "Revelation 21:4 - God Wipes Away Every Tear")).

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

Judges 20:5

And the men of Gibeah rose against me, and beset the house round about upon me by night, [and] thought to have slain me: and my concubine have they forced, that she is dead.

1 Kings 18:29

And it came to pass, when midday was past, and they prophesied until the [time] of the offering of the [evening] sacrifice, that [there was] neither voice, nor any to answer, nor any that regarded.