Judges 19 13

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.

Judges 19:13 nkjv

So he said to his servant, "Come, let us draw near to one of these places, and spend the night in Gibeah or in Ramah."

Judges 19:13 niv

He added, "Come, let's try to reach Gibeah or Ramah and spend the night in one of those places."

Judges 19:13 esv

And he said to his young man, "Come and let us draw near to one of these places and spend the night at Gibeah or at Ramah."

Judges 19:13 nlt

Come on, let's try to get as far as Gibeah or Ramah, and we'll spend the night in one of those towns."

Judges 19 verses

Judges 19 13 Meaning

This verse portrays the Levite instructing his servant to seek immediate shelter for the night in one of the nearby Israelite cities, specifically naming Gibeah or Ramah in the territory of Benjamin. It highlights the urgent need for lodging as evening approaches, but also sets the stage for the grave dangers and moral depravity that will unfold in the chosen destination.

Judges 19 13 Context

Judges 19 presents one of the most harrowing accounts in the book, highlighting the depths of moral degradation in Israel during the period when "there was no king" and "everyone did what was right in his own eyes" (Judg 17:6; 21:25). The verse itself falls at dusk, following the Levite's extended stay in Bethlehem and his deliberate decision to bypass the Jebusite city of Jerusalem. The Levite, a descendant of Aaron from the tribe of Levi, consciously chooses to seek refuge in an Israelite town. Gibeah and Ramah were significant cities in the tribal territory of Benjamin. Unbeknownst to the Levite, this choice, based on a preference for fellow Israelites, will tragically lead him and his concubine into the den of profound wickedness that even non-Israelite cities might have offered protection against, initiating a horrifying chain of events detailed in the rest of Judges 19 and the civil war in Judges 20.

Judges 19 13 Word analysis

• And he said (וַיֹּאמֶר - wa-yo'mer): A common narrative connector, indicating a direct speech. It establishes the Levite's agency in initiating the next step of their journey, a critical decision given what transpires.
• to his servant (אֶל-נַעֲרוֹ - 'el-na'aro): "Na'ar" typically means a young man or attendant. This highlights the Levite's social standing (having a servant) and the power dynamic; the servant is a dependent.
• "Come, let us draw near (לְכוּ וְנִקְרְבָה - le-khu we-niqrᵉvah): "Lekhu" is a plural imperative, meaning "Go ye!" but in this context, functions as "Come!" or "Let us go." "Niqrᵉvah" means "let us approach" or "draw close." This cohortative expresses a determined intent to move swiftly and decisively towards a destination, given the rapidly declining light of day.
• to one of these places (אֶל-אַחַד הַמְּקוֹמוֹת - 'el-'achad ha-mᵉqomot): Indicates that they are passing by several possible locations. The specific "one" is yet to be determined, though Gibeah and Ramah are presented as the viable, chosen options among these.
• and spend the night (וְנָלִין - we-nalin): "Nalin" means "to spend the night" or "lodge." This signifies the primary goal: securing overnight shelter. In ancient Israel, finding lodging meant reliance on the practice of hospitality.
• in Gibeah (בַּגִּבְעָה - ba-Gib'ah): "Gibeah" means "hill" or "height." This was a significant city in the territory of Benjamin. It would later become associated with Saul (Gibeah of Saul). In this narrative, its name becomes synonymous with unspeakable depravity, echoing the sin of Sodom. Its identification immediately signals danger to the knowing reader.
• or in Ramah" (אוֹ בָרָמָה - 'o va-Ramah): "Ramah" means "high place" or "elevation." Also a Benjamite city. The alternative given by the Levite implies a perceived choice of safety, though later biblical narratives also link Ramah with lamentation (Jeremiah 31:15) and spiritual distress, foreshadowing trouble even if chosen.

• "Come, let us draw near to one of these places and spend the night": This phrase captures the immediate, practical need for shelter as evening falls on their journey. It highlights the vulnerability of travelers in an age without commercial inns, entirely dependent on the hospitality of strangers or the goodwill of townsfolk. This innocent objective starkly contrasts with the impending horror.
• "in Gibeah or in Ramah": The specific naming of these two Benjamite cities, bypassing foreign Jebus (Jerusalem, in Judges 19:10-12), sets up the profound irony and moral critique of the narrative. The Levite actively chooses an Israelite town for what he presumably believes will be safer and more hospitable lodging among his covenant brethren. However, Gibeah in particular represents the complete collapse of Israelite social and moral order, surpassing even the wickedness of pagan cities (like Sodom) that biblical narratives condemn. This choice directly leads to the climax of depravity and the subsequent tribal war, painting Gibeah as a vivid symbol of national apostasy and Benjamin's disgrace (Hosea 9:9, 10:9).

Judges 19 13 Bonus section

• The specific geographical context of the verse is crucial: the travelers had passed through Jebus (future Jerusalem) and were now in Benjaminite territory. This detail amplifies the shock: a Levite choosing "his own people" over foreigners, only to find unbridled wickedness among his fellow Israelites.
• The lack of immediate hospitality offered to them as they arrive in Gibeah (Judges 19:15) further underscores the decay, as hospitality was a sacred covenant duty in ancient Israel (e.g., Abraham and Lot in Genesis).
• This episode involving Gibeah served as a chilling historical warning within Israel against internal corruption, later echoed by prophets like Hosea, who used "Gibeah" as shorthand for national apostasy and gross sin (Hosea 9:9, 10:9).
• The Levite's mention of both Gibeah and Ramah shows they were likely close and perceived as equivalent choices for shelter. The narrative specifically directs them to Gibeah for the tragedy, marking it as particularly notorious.
• This verse initiates the "Gibeah outrage," a parallel to the "Sodomite sin" of Genesis 19, demonstrating that Israel, without adherence to God's law, could fall into depravity comparable to or even worse than pagan nations.

Judges 19 13 Commentary

Judges 19:13, while seemingly a simple statement about seeking lodging, functions as a powerful pivot in one of the most tragic narratives in Scripture. The Levite's decision to seek shelter in a named Israelite city, after purposefully avoiding the "foreign" city of Jebus (Jerusalem), becomes saturated with dark irony. This verse implicitly critiques Israel's internal corruption; the anticipated safety and hospitality among God's people proved non-existent in Gibeah, revealing a moral state worse than many foreign nations. It illustrates the theme that outward religious identity without internal righteousness leads to catastrophic societal decay. The choice of Gibeah foreshadows the appalling sin to follow, ultimately leading to a bloody civil war (Judges 20) and highlighting the consequences when "everyone did what was right in his own eyes" (Judg 21:25) because there was "no king in Israel." The narrative powerfully contrasts the traveler's simple need for rest with the spiritual darkness that permeated the promised land, resulting in the utmost violation of both divine and human law.