King James Version

What Does Judges 19:12 Mean?

Judges 19:12 in the King James Version says “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 ...” — study this verse from Judges chapter 19 with commentary, cross-references, and original Hebrew word analysis.

“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.”

Judges 19:12 · KJV

Context

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.

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.

Read Judges 19 full chapter

Commentary

KJV Study Commentary
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.

The Levite's refusal contains tragic irony. The phrase a city of a stranger (ir nokriy, עִיר נָכְרִי) uses nokriy (נָכְרִי), meaning foreigner or alien—technically accurate for Jebusites, but revealing misplaced confidence. The Levite assumed that children of Israel (benei Yisrael, בְּנֵי יִשְׂרָאֵל) guaranteed safety, while "strangers" meant danger. Events would prove the opposite: the Jebusites posed no recorded threat, while Benjamite Gibeah would become the site of horrific gang rape and murder (Judges 19:22-28).

The decision to pass over to Gibeah (ve'avor ad-Giv'ah, וְעָבוֹר עַד־גִּבְעָה) reflected both ethnic preference and geographic ignorance. Gibeah lay several miles beyond Jebus, requiring additional travel as darkness approached. The Levite prioritized ethnic identity over safety, demonstrating the period's spiritual confusion: covenant people who had absorbed Canaanite practices while maintaining ethnic pride. This mirrors the Pharisees' error of trusting in Abrahamic descent while rejecting righteousness (Matthew 3:9, John 8:39-44).

Theologically, this verse exposes the bankruptcy of ethnic or institutional religion apart from heart transformation. Being "children of Israel" provided no protection when covenant faithfulness was absent. Similarly, church membership, baptism, or Christian heritage cannot save apart from genuine regeneration (John 3:3-7). The Levite's confidence in Israelite identity over Jebusite "strangers" foreshadows Jesus's teaching that many "children of the kingdom" will be cast out while Gentiles enter (Matthew 8:11-12). Only those united to Christ through faith—whether Jew or Gentile, insider or stranger—receive salvation.

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Historical & Cultural Context

Gibeah (modern Tell el-Ful) was located about 3-4 miles north of Jerusalem, roughly halfway to Ramah. Archaeological excavations by William F. Albright (1922-1923) and later excavators found Iron Age I remains (c. 1200-1000 BCE) confirming occupation during the judges period. The site commanded a strategic position on the central ridge route, making it a natural stopping point for travelers. Gibeah would later become Saul's hometown and capital (1 Samuel 10:26, 11:4), adding historical irony—Israel's first king came from the city that committed an atrocity comparable to Sodom.

The Levite's ethnic reasoning reflects the complex relationship between Israel and Canaan during the judges period. While God commanded total destruction of Canaanite peoples (Deuteronomy 7:2, 20:16-17), incomplete conquest left many Canaanite enclaves (Judges 1:19, 21, 27-36). Some Israelites intermarried with Canaanites (Judges 3:5-6) and adopted their religious practices (Judges 2:11-13), while others maintained ethnic separation without spiritual faithfulness. The Levite represented this confused middle ground—ethnically particular but morally compromised (having a concubine, dwelling outside Levitical cities).

The phrase "city of a stranger" appears throughout Scripture, usually warning against foreign alliances or idolatry (Deuteronomy 7:1-5, Joshua 23:12-13). However, God also commanded hospitable treatment of strangers (ger, גֵּר), recalling Israel's slavery in Egypt (Exodus 22:21, 23:9, Leviticus 19:33-34). The Levite's blanket rejection of Jebusite hospitality while accepting disastrous Benjamite hospitality demonstrates how ethnic pride can override both wisdom and God's law.

Reflection Questions

  1. In what ways do Christians sometimes trust in religious identity or institutional affiliation while neglecting genuine heart transformation?
  2. How does this passage challenge assumptions about "safe" Christian environments versus "dangerous" secular contexts?
  3. What does the Levite's poor judgment teach about the danger of letting ideological commitments override practical wisdom and discernment?

Original Language Analysis

Hebrew · 16 words
וַיֹּ֤אמֶר1 of 16

“said”

H559

to say (used with great latitude)

אֵלָיו֙2 of 16
H413

near, with or among; often in general, to

אֲדֹנָ֔יו3 of 16

“And his master”

H113

sovereign, i.e., controller (human or divine)

לֹ֤א4 of 16
H3808

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

נָסוּר֙5 of 16

“unto him We will not turn aside”

H5493

to turn off (literally or figuratively)

אֶל6 of 16
H413

near, with or among; often in general, to

עִ֣יר7 of 16

“hither into the city”

H5892

a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)

נָכְרִ֔י8 of 16

“of a stranger”

H5237

strange, in a variety of degrees and applications (foreign, non-relative, adulterous, different, wonderful)

אֲשֶׁ֛ר9 of 16
H834

who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc

לֹֽא10 of 16
H3808

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

מִבְּנֵ֥י11 of 16

“that is not of the children”

H1121

a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or

יִשְׂרָאֵ֖ל12 of 16

“of Israel”

H3478

he will rule as god; jisral, a symbolical name of jacob; also (typically) of his posterity

הֵ֑נָּה13 of 16
H2008

hither or thither (but used both of place and time)

וְעָבַ֖רְנוּ14 of 16

“we will pass over”

H5674

to cross over; used very widely of any transition (literal or figurative; transitive, intransitive, intensive, causative); specifically, to cover (in

עַד15 of 16
H5704

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

גִּבְעָֽה׃16 of 16

“to Gibeah”

H1390

gibah; the name of three places in palestine

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 19:12 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Places in This Verse

Gibeah 1Settlement · Modern: Tel el Ful · 31.82°N, 35.23°E45 verses across 6 books
View all places in Judges 19 →

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