Judges 19 18

Judges 19:18 kjv

And he said unto him, We are passing from Bethlehemjudah toward the side of mount Ephraim; from thence am I: and I went to Bethlehemjudah, but I am now going to the house of the LORD; and there is no man that receiveth me to house.

Judges 19:18 nkjv

So he said to him, "We are passing from Bethlehem in Judah toward the remote mountains of Ephraim; I am from there. I went to Bethlehem in Judah; now I am going to the house of the LORD. But there is no one who will take me into his house,

Judges 19:18 niv

He answered, "We are on our way from Bethlehem in Judah to a remote area in the hill country of Ephraim where I live. I have been to Bethlehem in Judah and now I am going to the house of the LORD. No one has taken me in for the night.

Judges 19:18 esv

And he said to him, "We are passing from Bethlehem in Judah to the remote parts of the hill country of Ephraim, from which I come. I went to Bethlehem in Judah, and I am going to the house of the LORD, but no one has taken me into his house.

Judges 19:18 nlt

"We have been in Bethlehem in Judah," the man replied. "We are on our way to a remote area in the hill country of Ephraim, which is my home. I traveled to Bethlehem, and now I'm returning home. But no one has taken us in for the night,

Judges 19 verses

Judges 19 18 Meaning

Judges 19:18 presents the Levite's explanation for his journey to an old man in Gibeah, a town in Benjamin. He states he originated from the remote part of Mount Ephraim, traveled to Bethlehem Judah, and is now en route to the house of the LORD (the tabernacle in Shiloh). The core of his plea is the critical absence of hospitality; "no one receives him into his house," highlighting a dire lack of care and social disintegration in Israel, especially poignant given the traditional command for hospitality towards sojourners and Levites.

Judges 19 18 Context

Judges chapter 19 initiates one of the most disturbing narratives in the Bible, serving as a dark mirror reflecting Israel's spiritual and moral decay during the period "when there was no king in Israel; everyone did what was right in his own eyes" (Jdg 17:6; 21:25). The preceding chapters introduced this chaotic era through individual idolatry (Micah, Danites). Chapter 19 plunges into the depraved state of inter-tribal relations and personal conduct. The verse is spoken by a Levite, a religious official, traveling from the northern region of Mount Ephraim, who had retrieved his concubine from her father's house in Bethlehem Judah. Their journey back towards his home territory forces them to seek lodging for the night, ultimately leading them to the Benjamite town of Gibeah. His statement underscores the pervasive breakdown of societal norms, particularly the sacred ancient Near Eastern custom of hospitality, which was vital for travelers and commanded by God for sojourners and Levites. The Levite's assertion that no one welcomed him sets the stage for the catastrophic events that unfold in Gibeah, revealing a nation's complete moral bankruptcy, rivaling the wickedness of Sodom.

Judges 19 18 Word analysis

• And he said to him: This identifies the speaker as the Levite and the recipient as the old man, who will show hospitality later in the chapter. This brief exchange sets up the Levite's need for shelter.
• We are passing: The Hebrew term is עֹבְרִים (‘ōbərîm), a present participle, implying continuous movement or a journey in progress. It signals their transient status as travelers, implicitly appealing for shelter as the sun sets. The plural "we" includes his concubine and servant, making the need for lodging more pressing.
• from Bethlehem Judah: (מִבֵּית לֶחֶם יְהוּדָה - miBBêṯ Leḥem Yəhûḏâ) "Bethlehem" means "house of bread," and "Judah" refers to the tribe. This specifies their immediate origin point. This location would later be significant as David's birthplace and the Messiah's birthplace. Here, it signifies the territory of the southern kingdom, a long distance from the Levite's home in Mount Ephraim.
• as far as the remote side of Mount Ephraim: (וְעַד יַרְכְּתֵי הַר אֶפְרַיִם - wə‘aḏ Yarḵəṯê Har ’Efrayim) "Mount Ephraim" designates the hilly central territory assigned to the tribe of Ephraim, known for its strategic importance and for hosting the tabernacle in Shiloh. "Remote side" (יַרְכְּתֵי - yarḵəṯê) emphasizes the far distance of his dwelling, implying a significant journey and perhaps a need for more urgent hospitality.
• from there I am: This clarifies his true home is in Mount Ephraim, making his journey from Bethlehem a round trip (to retrieve his concubine). It frames him as an Ephraimite resident, but a Levite by lineage, emphasizing his status.
• and I went to Bethlehem Judah: He explains his diversion. This clarifies the purpose of his previous leg of the journey and underlines the length of his travel.
• and now I am going to the house of the LORD: (וְעַד בֵּית יְהוָה - wə‘aḏ Bêṯ Yahweh) This refers to the Tabernacle in Shiloh (Josh 18:1; Jdg 18:31; 1 Sam 1:3), the central sanctuary of Israel at that time. As a Levite, his presence at the sanctuary would have been part of his tribal duties, or for worship, presenting himself as a pious individual with legitimate religious travel, reinforcing his right to hospitality.
• and there is no one who receives me into his house: (וְאֵין אִישׁ מֶאָסֵף אֹתִי הַבַּיְתָה - wə’êyn ’îš mê’āsēp̄ ’ōṯî habBayəṯâ) This is the desperate plea, a stark commentary on the breakdown of hospitality in Israel. "Receives me" (מֶאָסֵף - me'āśēp̄) means "to gather" or "to take in," specifically referring to offering shelter. The phrase emphasizes an utter lack of customary and divinely commanded welcoming of strangers. This failure is shocking given that hospitality was a foundational virtue in the ancient Near East, reflecting social responsibility and spiritual integrity, particularly towards traveling Levites. The moral void implied here directly foreshadows the ensuing atrocity.

• "We are passing...from there I am...": This phrase explains the geographical trajectory of the Levite's extensive journey. It highlights his dual status as a traveler returning to his home region yet also on a detour for sacred purposes, underscoring his vulnerability and legitimate need for hospitality as an official of God's sanctuary.
• "from Bethlehem Judah... to the house of the LORD": This grouping traces a specific segment of his journey, showcasing that his travels were far-reaching and included a stop in the south (Judah) before heading north towards the religious center (Shiloh). It speaks to a degree of effort and commitment on his part, contrasting with the community's lack of support.
• "no one who receives me into his house": This key phrase encapsulates the moral crisis. It signifies a complete societal breakdown of hospitality. It is not just about physical shelter but also the failure of community, compassion, and adherence to biblical injunctions concerning strangers and Levites (Deut 10:19, 14:27). This phrase is a severe indictment against the Israelite communities encountered on his journey, a society whose spiritual rot manifests in their inhospitable practices, leading to tragic consequences. This is a stark contrast to Lot's desperate offer of hospitality in Gen 19:8 and speaks to Israel's abandonment of its covenant obligations.

Judges 19 18 Bonus section

The mention of the Levite going "to the house of the LORD" at Shiloh, coupled with his eventual choice to spend the night in the wicked town of Gibeah instead of moving on, hints at a deeper tension. While he claims religious intention, his actions reveal a lack of true faith or dependence on God's protection. The narrative implicitly critiques both the general lack of hospitality among Israelites and the superficial piety of individuals, even Levites. The tribe of Benjamin, which fails to extend hospitality and later harbors wicked men, is also deeply implicated in the breakdown of tribal solidarity, directly leading to a near-annihilation of the tribe in subsequent chapters. This entire account stands as a grim example of Israel "doing what was right in their own eyes" (Jdg 21:25) when they lacked a righteous leader, illustrating the devastating consequences when God's commands and moral integrity are forsaken.

Judges 19 18 Commentary

Judges 19:18 serves as a pivotal point, verbalizing the moral collapse that pervades the era of the Judges. The Levite's long and legitimate journey, spanning from Ephraim to Judah and now towards Shiloh, portrays him as a traveler with a compelling reason for lodging, particularly given his religious vocation. His statement, "there is no one who receives me into his house," highlights the shocking absence of a core covenant virtue in Israel: hospitality towards strangers, especially a Levite. This failure to offer refuge, a custom deeply ingrained in ancient Near Eastern culture and mandated by Mosaic law (e.g., Deut 10:18-19), is a direct indictment of Israel's spiritual decline. Unlike Abraham welcoming angels or Lot compelling strangers into his home to protect them, the communities here display a chilling indifference. The claim of heading "to the house of the LORD" adds a layer of ironic piety from the Levite, yet reveals the superficiality of religious practice in a society that neglects basic human and divine commands. This rejection foreshadows the horrific depravity that Gibeah will unleash, presenting a nation where moral decay is so profound that its people descend to acts that echo the very Canaanite depravities they were called to supplant. It is a potent commentary on the dangers of spiritual apathy and unchecked self-will, leading to a breakdown of both societal and divine order.