Judges 19 21

Judges 19:21 kjv

So he brought him into his house, and gave provender unto the asses: and they washed their feet, and did eat and drink.

Judges 19:21 nkjv

So he brought him into his house, and gave fodder to the donkeys. And they washed their feet, and ate and drank.

Judges 19:21 niv

So he took him into his house and fed his donkeys. After they had washed their feet, they had something to eat and drink.

Judges 19:21 esv

So he brought him into his house and gave the donkeys feed. And they washed their feet, and ate and drank.

Judges 19:21 nlt

So he took them home with him and fed the donkeys. After they washed their feet, they ate and drank together.

Judges 19 verses

Judges 19 21 Meaning

Judges 19:21 describes an act of hospitality extended by an old man in Gibeah to a traveling Levite and his concubine. This verse portrays the old man fulfilling a vital societal and covenantal obligation by providing comprehensive welcome: offering shelter in his home, feeding the travelers' donkeys, enabling the group to wash their dust-covered feet, and ensuring they had food and drink. It represents a brief moment of appropriate moral conduct in a chapter otherwise defined by profound depravity, starkly contrasting the societal breakdown illustrated in the following verses.

Judges 19 21 Context

Judges chapter 19 initiates a horrifying narrative that exposes the deep moral and social decay in Israel during the time "when there was no king" (Judg 17:6, 18:1, 19:1, 21:25). This phrase serves as a recurring commentary, framing the anarchy and ethical collapse. The chapter recounts a Levite from Ephraim traveling with his concubine and servant through Benjaminite territory, en route to his home. As evening falls, they arrive in Gibeah, a city belonging to the tribe of Benjamin. They initially sit in the city square, and to their dismay, no one offers them lodging, a stark violation of customary hospitality in the ancient Near East. This lack of welcome underscores the decay within the city itself. Only then does an old man, also a sojourner from Ephraim living in Gibeah, recognize their plight and invites them into his home. Verse 21 describes this man's act of righteous hospitality, serving as a poignant, albeit brief, contrast to the shocking acts of depravity that follow almost immediately in the very next verse, Judg 19:22. The actions of the host highlight what proper Israelite behavior should have been, setting the stage for the narrative's grim demonstration of its absence.

Judges 19 21 Word analysis

• So he brought him (וַיָּבֵא אוֹתוֹ): The verb "brought" (וַיָּבֵא, vayyave') signifies an active and intentional welcoming, an initiative taken by the host. "Him" refers to the Levite. This act stands as a critical departure from the negligence shown by other inhabitants of Gibeah, who left the travelers exposed in the public square. It immediately establishes the old man's virtue.
• into his house (אֶל בֵּיתוֹ, el beyto): "House" (בֵּיתוֹ, beyto) denotes not just a physical structure but the domain of personal security and familial warmth. To bring someone into one's house was to offer protection, a vital necessity for travelers in a world without inns. It signals the most fundamental aspect of hospitality: shelter.
• and gave fodder (וַיִּתֵּן מִסְפּוֹא, vayyitten mispo): "Gave" (וַיִּתֵּן, vayyitten) is a general verb for providing. "Fodder" (מִסְפּוֹא, mispo) is specific, referring to provisions for animals (straw, grain, or coarse food). This demonstrates thorough hospitality, addressing the needs of both the humans and their valuable working animals. Animals were crucial for transport and livelihood, and caring for them was integral to ancient hospitality.
• to the donkeys (לַחֲמוֹרִים, laḥamorim): The plural "donkeys" indicates there was likely more than one, perhaps for the concubine and their belongings. Providing for the donkeys was not merely polite but practical and necessary for the journey ahead, further emphasizing the completeness of the host's generosity.
• and they washed (וַיִּרְחֲצוּ, vayirḥatzu): "Washed" implies the provision of water and opportunity for personal hygiene after a dusty journey. It was a common and essential part of hospitality in the ancient Near East, offering comfort and cleansing from travel.
• their feet (רַגְלֵיהֶם, ragleyhem): Travelers' feet would be dirty and weary from unpaved roads. The washing of feet (as seen in Gen 18:4, 24:32, Luke 7:44) was a symbol of service, restoration, and welcome. It signifies care for the person's physical comfort and dignity.
• and ate and drank (וַיֹּאכְלוּ וַיִּשְׁתּוּ, vayyokhlū vayyištū): These verbs represent the final stages of a host's duties: providing nourishment. This provision was essential for a weary traveler and indicated the host’s commitment to their well-being. Eating and drinking together also carried symbolic weight, creating a bond of shared peace and security.

Words-group analysis:

• "So he brought him into his house and gave fodder to the donkeys": This phrase highlights the dual nature of ancient hospitality, extending welcome not just to the people but also to their vital possessions and means of travel (the donkeys). It demonstrates the comprehensive and responsible nature of the host's welcome.
• "and they washed their feet and ate and drank": This group of actions symbolizes the process of physical refreshment and restoration. It paints a picture of weary travelers finally finding rest, cleanliness, and sustenance after a day on the road, indicating a sense of initial safety and comfort within the host's dwelling.

Judges 19 21 Bonus section

The seemingly mundane details of this verse — giving fodder to donkeys, washing feet, eating, and drinking — are rich with cultural and theological significance. They emphasize the ancient Near Eastern covenantal ethic of hospitality, which mandated comprehensive care for the vulnerable sojourner. This ethic was rooted in Israel's own history as sojourners in Egypt (Deut 10:19). The Levite's acceptance of this hospitality establishes a bond, meaning the later outrage committed by the men of Gibeah is not just a crime against individuals but a profound violation of sacred social norms and God's law. This verse acts as a final breath of societal decency before the plunge into barbarity. It is a subtle but powerful literary device: presenting the "good" (however fleeting) to magnify the "evil" that consumes the city. This brief interlude of kindness further underscores the gravity of the ensuing moral collapse, serving as a prelude to the "right in his own eyes" mentality that dominated this period in Israel's history.

Judges 19 21 Commentary

Judges 19:21 stands as a pivotal point, offering a stark contrast to the surrounding narrative of depravity in Israel. The old man, though a sojourner himself, exemplifies proper covenantal hospitality—a core virtue in ancient Israel and throughout the Bible. He fully provides for the weary Levite, his concubine, and even their animals, recognizing their needs for shelter, sustenance, and comfort after a long journey. This brief moment of righteousness illuminates the severe breakdown of moral order elsewhere in Gibeah, where the majority had neglected the fundamental duty of welcoming strangers. This verse portrays the fulfillment of ancient customs such as the importance of protecting guests, symbolized by foot washing and communal eating, actions that forged a sacred bond between host and guest. It sets the stage for the unparalleled horror that follows, demonstrating what a faithful Israelite should do, thus intensifying the condemnation of Gibeah's subsequent heinous actions, which violate every sacred tenet of hospitality and human decency.