Judges 19 19

Judges 19:19 kjv

Yet there is both straw and provender for our asses; and there is bread and wine also for me, and for thy handmaid, and for the young man which is with thy servants: there is no want of any thing.

Judges 19:19 nkjv

although we have both straw and fodder for our donkeys, and bread and wine for myself, for your female servant, and for the young man who is with your servant; there is no lack of anything."

Judges 19:19 niv

We have both straw and fodder for our donkeys and bread and wine for ourselves your servants?me, the woman and the young man with us. We don't need anything."

Judges 19:19 esv

We have straw and feed for our donkeys, with bread and wine for me and your female servant and the young man with your servants. There is no lack of anything."

Judges 19:19 nlt

even though we have everything we need. We have straw and feed for our donkeys and plenty of bread and wine for ourselves."

Judges 19 verses

Judges 19 19 Meaning

Judges 19:19 portrays the Levite, a traveler seeking lodging for the night, explaining to an old man from Ephraim that he and his traveling party are not destitute or seeking full sustenance from their host. He confidently states they have ample provisions – fodder for their donkeys, and bread and wine for himself and his two attendants. The verse concludes with the Levite's assurance that "there is no want of any thing," asserting a complete sufficiency. This declaration carries profound dramatic irony, as this seemingly secure state immediately precedes one of the most horrifying accounts of moral decay and violence in the book of Judges.

Judges 19 19 Context

Judges 19 details a Levite's journey with his concubine and male servant from Bethlehem back to his home in Ephraim. After being hosted generously by his father-in-law, the group embarks late, forcing them to seek lodging for the night. They deliberately bypass the non-Israelite city of Jebus (Jerusalem) in favor of Gibeah, a town in the Israelite tribe of Benjamin. As night falls and no one offers them hospitality, an old man from Ephraim, residing in Gibeah, invites them into his home. This verse (19:19) is spoken by the Levite to reassure his potential host that they are not a burden, possessing sufficient provisions for themselves and their animals. It serves as a calm preamble to the horrific events that unfold later that night in Gibeah, a town depicted as profoundly wicked, highlighting the moral anarchy ("every man did what was right in his own eyes") prevalent in Israel during the period of the Judges.

Judges 19 19 Word analysis

• Yet: Connects the current statement to the previous verse (19:18) where the Levite indicated their long journey and need for lodging. It functions as a mild counter-point, clarifying that despite needing a place to stay, they are not impoverished.
• there is both straw (תֶּבֶן, teven): This term refers to chopped straw, a basic and common fodder for pack animals like donkeys in the ancient Near East. Its mention indicates basic, practical preparation for the journey.
• and provender (מִסְפּוֹא, mispô’): This is a more comprehensive animal feed, often a mix of grains and cut forage, offering more nourishment than plain straw. Its inclusion suggests a slightly higher level of provision and care for their animals.
• for our asses (חֲמֹרִים, chamorim): Donkeys were crucial for travel, carrying goods and sometimes people. Providing for them was essential for mobility and trade. This confirms the group's nature as travelers with cargo.
• and there is bread (לֶחֶם, lechem): The staple food for humans in ancient Israel. Its presence indicates basic, yet crucial, sustenance for the human members of the party.
• and wine (יַיִן, yayin): A common beverage in the ancient world. Including wine implies not just survival, but some degree of comfort or refreshment during their journey.
• also for me: The speaker, the Levite himself, emphasizing that his own needs are met.
• and for thy handmaid (שִׁפְחָה, shiphchah): Literally "female servant." This refers to his concubine, whose explicit identity as a "concubine" (pilegesh) in previous verses indicates a special legal and social status. Using "handmaid" might be a more polite or generic term for a female attendant in public conversation.
• and for the young man (נַעַר, na'ar): This term typically denotes a male attendant or servant, highlighting his male assistant who traveled with him.
• which is with thy servants (עֲבָדֶיךָ, avadëykha): Literally, "with your servants." This is textually complex; the Masoretic Text reads "thy servants" (referring to the host's), but contextually, and supported by most modern translations (e.g., NASB, ESV, NIV), it's widely interpreted as referring to the Levite's own traveling party, i.e., "my servants" or "his servants," meaning the Levite's group of dependents. It collectively refers to his whole retinue accompanying him.
• there is no want (לֹא־מַחְסוֹר, lo-machsor): This powerful declaration signifies a complete lack of need or shortage. It asserts total self-sufficiency. This phrase, implying completeness and abundance, forms the core of the verse's profound irony.
• of any thing: Emphasizes the comprehensive nature of his declaration of self-sufficiency. No single item, material or otherwise, is lacking.

Words-group by words-group analysis:

• "straw and provender for our asses": This phrase emphasizes the logistical preparation for their journey. It reflects the practical realities of ancient travel, where reliable pack animals and their sustenance were paramount for extended trips, ensuring continued progress.
• "bread and wine also for me, and for thy handmaid, and for the young man which is with thy servants": This details the provisions for the human members of the party. The inclusion of both basic sustenance ("bread") and a beverage of comfort ("wine") indicates not mere survival but a journey undertaken with a degree of planning and even a small margin of ease. The phrase specifying "me," "thy handmaid," and "the young man" (collectively referred to by the more general "thy servants") conveys that all individuals in his direct traveling company are accounted for and fed, emphasizing that they are not seeking general relief but merely shelter.
• "there is no want of any thing": This concluding statement is the crux of the verse's dramatic irony. The Levite expresses supreme confidence in his group's preparedness and complete material self-sufficiency. In the dire context of Judges, particularly chapter 19, this statement immediately precedes a catastrophic and depraved event, completely contradicting the notion of "no want." Within hours, he would experience a devastating "want" in the most profound and violent sense, illustrating the fragile nature of human security without divine protection or within a morally bankrupt society.

Judges 19 19 Bonus section

The apparent grammatical oddity "with thy servants" (עֲבָדֶיךָ) in the Hebrew, contrasted with its common interpretation as "my servants" by scholars and translators, highlights the fluidity of ancient texts and the need for contextual understanding over strict literalism. While "thy" might literally refer to the host, the context strongly dictates it must refer to the Levite's party. This subtle textual detail becomes a minor point in comparison to the monumental tragic irony it introduces, foreshadowing that the "servants" mentioned in such confidence will soon witness an unspeakable violation, destroying the very notion of their safe "provision." The Levite's detailed list of provisions, even including the particular kinds of animal fodder, demonstrates an impressive level of organization and worldly prudence. Yet, this prudence, devoid of a reliance on God or discerning spiritual evil, offers no shield against the profound moral breakdown they are about to experience. This scene subtly warns against an over-reliance on material provisions or human foresight in a world that has turned its back on divine order.

Judges 19 19 Commentary

Judges 19:19, on the surface, appears as a polite refusal to impose on a host, with the Levite assuring his provisions for himself, his companions, and his animals are complete. This declaration, "there is no want of any thing," spoken from the lips of a Levite, a representative of God's law, ironically sets the stage for one of the most severe examples of "want"—not of physical sustenance, but of moral integrity, justice, and humanity—in the entire Bible. The careful provisioning for their journey stands in stark contrast to the unpreparedness for the spiritual and moral darkness they encounter. The verse serves as a chilling preamble, painting a picture of mundane sufficiency that will soon be shattered by the horrific actions of the men of Gibeah. It subtly highlights a pervasive human failing: believing one is entirely self-sufficient, oblivious to deeper spiritual dangers or the absolute necessity of God's true protection and guidance, especially in a time where "every man did what was right in his own eyes." The "no want" signifies an earthly, carnal sense of security that is devastatingly exposed by the chapter's gruesome outcome, a reminder that true security lies not in what one carries, but in where one seeks refuge.