King James Version
What Does Judges 19:11 Mean?
“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.”
Judges 19:11 · KJV
Context
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.
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.
Commentary
KJV Study CommentaryAnd when they were by Jebus, the day was far spent—the consequences of delayed departure (v. 8) now materialized. Jebus (Yevus, יְבוּס) was Jerusalem's pre-Davidic name, controlled by the Jebusites until David's conquest (2 Samuel 5:6-9). The phrase the day was far spent (hayom rad me'od, הַיּוֹם רַד מְאֹד) literally means "the day had descended greatly," indicating late afternoon approaching sunset. This created an urgent decision: seek lodging immediately or continue in gathering darkness.
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. The servant's practical wisdom—turn in (nasurah-na, נָסוּרָה־נָּא) and lodge in the nearest city—represents sound judgment. Jebus was close, fortified, and available. However, the Levite's response (v. 12) reveals ethnic prejudice overriding prudence: he refused lodging in "a city of a stranger, that is not of the children of Israel," preferring to reach Gibeah, a Benjamite city.
This exchange carries profound irony: the servant showed more wisdom than his master, and (as events proved) the "pagan" city would have been safer than the Israelite town. The Levite's assumption that covenant people necessarily meant safe people demonstrates the period's spiritual bankruptcy. The same error appears throughout Scripture—assuming religious identity guarantees righteousness. Jesus warned that many claiming "Lord, Lord" would hear "I never knew you" (Matthew 7:21-23). Paul cautioned that "they are not all Israel, which are of Israel" (Romans 9:6). External covenant membership without heart transformation produces not safety but judgment.
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. The servant's practical wisdom—turn in (nasurah-na, נָסוּרָה־נָּא) and lodge in the nearest city—represents sound judgment. Jebus was close, fortified, and available. However, the Levite's response (v. 12) reveals ethnic prejudice overriding prudence: he refused lodging in "a city of a stranger, that is not of the children of Israel," preferring to reach Gibeah, a Benjamite city.
This exchange carries profound irony: the servant showed more wisdom than his master, and (as events proved) the "pagan" city would have been safer than the Israelite town. The Levite's assumption that covenant people necessarily meant safe people demonstrates the period's spiritual bankruptcy. The same error appears throughout Scripture—assuming religious identity guarantees righteousness. Jesus warned that many claiming "Lord, Lord" would hear "I never knew you" (Matthew 7:21-23). Paul cautioned that "they are not all Israel, which are of Israel" (Romans 9:6). External covenant membership without heart transformation produces not safety but judgment.
KJV Study — Public Domain
Historical & Cultural Context
Jebus/Jerusalem's location made it a natural stopping point on the route from Bethlehem north to the hill country of Ephraim. The city occupied a defensive ridge with steep valleys on three sides (Kidron, Tyropoeon, Hinnom), making it virtually impregnable until David's forces entered through the water shaft (2 Samuel 5:8). During the judges period, Jerusalem remained a Jebusite stronghold, never conquered despite Judah's partial victory mentioned in Judges 1:8 (which resulted in burning but not permanent occupation, as Judges 1:21 confirms).
The Jebusites were Canaanite people descended from Canaan, son of Ham (Genesis 10:16). They controlled Jerusalem from at least the Middle Bronze Age (c. 2000-1550 BCE) through the judges period (c. 1200-1050 BCE), approximately 1,000 years. The Amarna letters (14th century BCE) mention Urusalim (Jerusalem) and its king Abdi-Heba, confirming the city's Canaanite control during this era. Archaeological excavations have found Jebusite fortifications, pottery, and structures confirming continuous occupation.
The servant's practical suggestion contrasts with the Levite's ideological rigidity. While God commanded Israel to drive out the Canaanites (Deuteronomy 7:1-5), the immediate concern was safety for the night. The Levite's refusal reflects misplaced priorities—ethnic purity over wisdom, ideology over prudence. This same error characterized Pharisees who strained gnats while swallowing camels (Matthew 23:24), keeping ceremonial laws while violating justice and mercy.
The Jebusites were Canaanite people descended from Canaan, son of Ham (Genesis 10:16). They controlled Jerusalem from at least the Middle Bronze Age (c. 2000-1550 BCE) through the judges period (c. 1200-1050 BCE), approximately 1,000 years. The Amarna letters (14th century BCE) mention Urusalim (Jerusalem) and its king Abdi-Heba, confirming the city's Canaanite control during this era. Archaeological excavations have found Jebusite fortifications, pottery, and structures confirming continuous occupation.
The servant's practical suggestion contrasts with the Levite's ideological rigidity. While God commanded Israel to drive out the Canaanites (Deuteronomy 7:1-5), the immediate concern was safety for the night. The Levite's refusal reflects misplaced priorities—ethnic purity over wisdom, ideology over prudence. This same error characterized Pharisees who strained gnats while swallowing camels (Matthew 23:24), keeping ceremonial laws while violating justice and mercy.
Reflection Questions
- When have you made unwise decisions based on ideological assumptions about "safe" or "unsafe" people that proved incorrect?
- How does this passage challenge the assumption that religious affiliation or covenant identity guarantees godliness or safety?
- What does the servant's practical wisdom versus the Levite's poor judgment teach about humility in receiving counsel from those we consider subordinates?
Original Language Analysis
Hebrew · 19 wordsעִם2 of 19
H5973adverb or preposition, with (i.e., in conjunction with), in varied applications; specifically, equally with; often with prepositional prefix (and then
וְהַיּ֖וֹם4 of 19
“the day”
H3117a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an asso
רַ֣ד5 of 19
“spent”
H7286to tread in pieces, i.e., (figuratively) to conquer, or (specifically) to overlay
מְאֹ֑ד6 of 19
“was far”
H3966properly, vehemence, i.e., (with or without preposition) vehemently; by implication, wholly, speedily, etc. (often with other words as an intensive or
הַנַּ֜עַר8 of 19
“and the servant”
H5288(concretely) a boy (as active), from the age of infancy to adolescence; by implication, a servant; also (by interch. of sex), a girl (of similar latit
נָּ֛א12 of 19
H4994'i pray', 'now', or 'then'; added mostly to verbs (in the imperative or future), or to interjections, occasionally to an adverb or conjunction
עִֽיר15 of 19
“into this city”
H5892a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)
וְנָלִ֥ין18 of 19
“and lodge”
H3885to stop (usually over night); by implication, to stay permanently; hence (in a bad sense) to be obstinate (especially in words, to complain)
בָּֽהּ׃19 of 19
H0Study 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 19:11 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 19:11 from Treasury of Scripture Knowledge