King James Version

What Does Judges 19:10 Mean?

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. over against: Heb. to over against

Judges 19:10 · KJV


Context

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. until afternoon: Heb. till the day declined

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. draweth: Heb. is weak the day groweth to an end: Heb. it is the pitching time of the day home: Heb. to thy tent

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. over against: Heb. to over against

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.


Commentary

KJV Study Commentary
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. This verse marks a fateful decision. The Levite, having finally left his father-in-law's house after multiple delays, passes by "Jebus, which is Jerusalem." At this time, Jerusalem remained a Canaanite (Jebusite) city, not fully conquered by Israel (Judges 1:21). The Levite's decision to bypass Jerusalem seeking lodging in an Israelite city (Gibeah, verse 12) is ironic—he assumed covenant Israel would be safer than pagan Canaan, yet Gibeah would prove more dangerous than Jebus could have been.

From a Reformed perspective, this demonstrates how outward covenant status doesn't guarantee spiritual safety or moral superiority. The Levite reasoned that fellow Israelites would show hospitality and moral behavior, yet the Benjamites of Gibeah behaved worse than Sodomites. This teaches that religious identity and covenant membership, apart from genuine regeneration and Spirit-wrought transformation, provide no protection against moral collapse. Jesus warned that many would claim covenant status ("Lord, Lord, have we not prophesied in thy name?") yet be rejected (Matthew 7:21-23).

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Historical & Cultural Context

Jerusalem (called Jebus after its Canaanite inhabitants, the Jebusites) remained unconquered until David captured it and made it his capital (2 Samuel 5:6-9). During the Judges period, it was a border city between Benjamite and Judahite territory, with Israelites dwelling near but not controlling it (Judges 1:21). The Levite's decision to avoid lodging in this "foreign" city reflects both national pride and the assumption that covenant people would be more righteous than pagans—an assumption tragically disproven by the Gibeah atrocity.

The journey from Bethlehem through Jerusalem to Gibeah covered approximately 8-10 miles. Had the Levite left his father-in-law's house earlier in the day (rather than being delayed repeatedly, verses 4-9), he would have reached his Ephraim destination in daylight and avoided Gibeah entirely. The repeated delays, the late departure, the decision to bypass Jerusalem, and the eventual arrival at Gibeah as evening fell—all seem like tragic coincidences, yet Scripture presents them as the outworking of human sin and divine sovereignty, leading to events that would shake the entire nation.

Reflection Questions

  1. How do we sometimes assume covenant status or religious identity guarantees moral behavior, yet fail to examine actual heart transformation?
  2. What does the Levite's tragic miscalculation teach about the danger of outward religious forms divorced from genuine spiritual life?
  3. How should we respond when we discover that covenant communities have become as corrupt as the surrounding world?

Original Language Analysis

Hebrew · 18 words
וְלֹֽא1 of 18
H3808

not (the simple or abs. negation); by implication, no; often used with other particles

אָבָ֤ה2 of 18

would

H14

to breathe after, i.e., (figuratively) to be acquiescent

הָאִישׁ֙3 of 18

But the man

H376

a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)

לָל֔וּן4 of 18

not tarry that night

H3885

to stop (usually over night); by implication, to stay permanently; hence (in a bad sense) to be obstinate (especially in words, to complain)

וַיָּ֣קָם5 of 18

but he rose up

H6965

to rise (in various applications, literal, figurative, intensive and causative)

וַיֵּ֗לֶךְ6 of 18
H1980

to walk (in a great variety of applications, literally and figuratively)

וַיָּבֹא֙7 of 18

and came

H935

to go or come (in a wide variety of applications)

עַד8 of 18
H5704

as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)

נֹ֣כַח9 of 18

over against

H5227

properly, the front part; used adverbially (especially with preposition), opposite, in front of, forward, in behalf of

יְב֔וּס10 of 18

Jebus

H2982

jebus, the original name of jerusalem

הִ֖יא11 of 18
H1931

he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demo

יְרֽוּשָׁלִָ֑ם12 of 18

which is Jerusalem

H3389

jerushalaim or jerushalem, the capital city of palestine

וְעִמּ֗וֹ13 of 18
H5973

adverb or preposition, with (i.e., in conjunction with), in varied applications; specifically, equally with; often with prepositional prefix (and then

צֶ֤מֶד14 of 18

and there were with him two

H6776

a yoke or team (i.e., pair); hence, an acre (i.e., day's task for a yoke of cattle to plough)

חֲמוֹרִים֙15 of 18

asses

H2543

a male ass (from its dun red)

חֲבוּשִׁ֔ים16 of 18

saddled

H2280

to wrap firmly (especially a turban, compress, or saddle); figuratively, to stop, to rule

וּפִֽילַגְשׁ֖וֹ17 of 18

his concubine

H6370

a concubine; also (masculine) a paramour

עִמּֽוֹ׃18 of 18
H5973

adverb or preposition, with (i.e., in conjunction with), in varied applications; specifically, equally with; often with prepositional prefix (and then


Study Guide

Historical Context

This verse is found in the book of Judges. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Judges 19:10 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Judges 19:10 from Treasury of Scripture Knowledge

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