TRV
Translation
King James Version
And the old man said, Peace be with thee; howsoever let all thy wants lie upon me; only lodge not in the street.
Complete Jewish Bible
The old man said, "You're welcome to stay with me. I'll take care of anything you lack; just don't spend the night out in the open."
Berean Standard Bible
“Peace to you,” said the old man. “Let me supply everything you need. Only do not spend the night in the square.”
American Standard Version
And the old man said, Peace be unto thee; howsoever let all thy wants lie upon me; only lodge not in the street.
World English Bible Messianic
The old man said, “Peace be to you; howsoever let all your wants lie on me; only don’t lodge in the street.”
Geneva Bible (1599)
And the olde man sayde, Peace bee with thee: as for all that thou lackest, shalt thou finde with me: onely abide not in the streete al night.
Young's Literal Translation
And the old man saith, `Peace to thee; only, all thy lack is on me, only in the broad place lodge not.'
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In the KJVVerse 7,045 of 31,102
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Commentary on Judges 19 verses 16–21
16 ¶ And, behold, there came an old man from his work out of the field at even, which was also of mount Ephraim; and he sojourned in Gibeah: but the men of the place were Benjamites.
17 And when he had lifted up his eyes, he saw a wayfaring man in the street of the city: and the old man said, Whither goest thou? and whence comest thou?
18 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.
19 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.
20 And the old man said, Peace be with thee; howsoever let all thy wants lie upon me; only lodge not in the street.
21 So he brought him into his house, and gave provender unto the asses: and they washed their feet, and did eat and drink.
Though there as not one of Gibeah, yet it proved there was one in Gibeah, that showed some civility to this distressed Levite, who was glad that any one took notice of him. It was strange that some of those wicked people, who, when it was dark, designed so ill to him and his concubine, did not, under pretence of kindness, invite them in, that they might have a fairer opportunity of perpetrating their villany; but either they had not wit enough to be so designing, or not wickedness enough to be so deceiving. Or, perhaps, none of them separately thought of such a wickedness, till in the black and dark night they got together to contrive what mischief they should do. Bad people in confederacy make one another much worse than any of them would be by themselves. When the Levite, and his wife, and servant, were beginning to fear that they must lie in the street all night (and as good have laid in a den of lions) they were at length invited into a house, and we are here told,
I. Who that kind man was that invited them. 1. He was a man of Mount Ephraim, and only sojourned in Gibeah, Jdg 19:16. Of all the tribes of Israel, the Benjamites had most reason to be kind to poor travellers, for their ancestor, Benjamin, was born upon the road, his mother being then upon a journey, and very near to this place, Gen 35:16, Gen 35:17. Yet they were hard-hearted to a traveller in distress, while an honest Ephraimite had compassion on him, and, no doubt, was the more kind to him, when, upon enquiry, he found that he was his countryman, of Mount Ephraim likewise. He that was himself but a sojourner in Gibeah was the more compassionate to a wayfaring man, for he knew the heart of a stranger, Exo 23:9; Deu 10:19. Good people, that look upon themselves but as strangers and sojourners in this world, should for this reason be tender to one another, because they all belong to the same better country and are not at home here. 2. He was an old man, one that retained some of the expiring virtue of an Israelite. The rising generation was entirely corrupted; if there was any good remaining among them, it was only with those that were old and going off. 3. He was coming home from his work out of the field at eventide. The evening calls home labourers, Psa 104:23. But, it should seem, this was the only labourer that this evening brought home to Gibeah. The rest had given themselves up to sloth and luxury, and no marvel there was among them, as in Sodom, abundance of uncleanness, when there was among them, as in Sodom, abundance of idleness, Eze 16:49. But he that was honestly diligent in his business all day was disposed to be generously hospitable to these poor strangers at night. Let men labour, that they may have to give, Eph 4:28. It appears from Jdg 19:21 that he was a man of some substance, and yet had been himself at work in the field. No man's estate will privilege him in idleness.
II. How free and generous he was in his invitation. He did not stay till they applied to him to beg for a night's lodging; but when he saw them (Jdg 19:17) enquired into their circumstances, and anticipated them with his kindness. Thus our good God answers before we call. Note, A charitable disposition expects only opportunity, not importunity, to do good, and will succour upon sight, unsought unto. Hence we read of a bountiful eye, Pro 22:9. If Gibeah was like Sodom, this old man was like Lot in Sodom, who sat in the gate to invite strangers, Gen 19:1. Thus Job opened his doors to the traveller, and would not suffer him to lodge in the street, Job 31:32. Observe, 1. How ready he was to give credit to the Levite's account of himself when he saw no reason at all to question the truth of it. Charity is not apt to distrust, but hopeth all things (Co1 13:7) and will not make use of Nabal's excuse for his churlishness to David, Many servants now-a-days break away from their masters, Sa1 25:10. The Levite, in his account of himself, professed that he was now going to the house of the Lord (Jdg 19:18), for there he designed to attend, either with a trespass-offering for the sins of his family, or with a peace-offering for the mercies of his family, or both, before he went to his own house. And, if the men of Gibeah had any intimation of his being bound that way, probably they would therefore be disinclined to entertain him. The Samaritans would not receive Christ because his face was towards Jerusalem, Luk 9:53. But for this reason, because he was a Levite and was now going to the house of the Lord, this good old man was the more kind to him. Thus he received a disciples in the name of a disciple, a servant of God for his Master's sake. 2. How free he was to give him entertainment. The Levite was himself provided with all necessaries (Jdg 19:19), wanted nothing but a lodging, but his generous host would be himself at the charge of his entertainment (Jdg 19:20): Let all thy wants be upon me; so he brought him into his house, Jdg 19:21. Thus God will, some way or other, raise up friends for his people and ministers, even when they seem forlorn.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 16–21. Public domain.
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Ambrose of MilanAD 397
On the Duties of the Clergy 3.19.113
When some little progress was made, though night was threatening to come on, and they were close by the town of the Jebusites, on the slave’s request that his lord should turn aside there, he refused, because it was not a city of the children of Israel. He meant to get as far as Gibeah, which was inhabited by the people of the tribe of Benjamin. But when they arrived there was no one to receive them with hospitality, except a stranger of advanced age—when he had looked upon them he asked the Levite, “Where are you going and from where have you come?” On his answering that he was traveling and was making for Mount Ephraim and that there was no one to take him in, the old man offered him hospitality and prepared a meal.
Ambrose of MilanAD 397
LETTER 33
He set out on his journey in happy spirits because he had recovered his dearly beloved wife. One servant was with him, and as day was already declining they sped on their way with swift steps. The woman rode on an ass; her husband felt no weariness, taking joy in his desire and lightening his journey with talk at times with the woman, at times with the slave. When at length they neared Jerusalem, about thirty stades away, a place inhabited then by Jebusites, the servant boy suggested that they turn into the city, especially since night makes even safe places suspect and one must guard against the uncertainties of darkness, and particularly since the inhabitants of this locality were not of the children of Israel. They should beware lest treachery be done with hostile design, for the night’s darkness is opportune enough for any tricksters to perpetrate evil. But his master did not care for the servant’s idea of seeking lodging among foreigners, since Gaba [Gibeah] and Rama, cities of Benjamin, were not far distant. His strong will overrode the servant’s suggestion, as though advice takes its value from one’s condition [of birth] rather than that through advice a lowly condition may be raised. The sun was now setting and he agreed reluctantly to go into the city [Gibeah], for he was overtaken by evening. The Gabanites lived there, unfriendly, harsh, unbearable people, who could stand anything but to receive people hospitably. Indeed, it would have been much more suitable had the Levite not sought hospitality in Gaba [Gibeah]. That his treatment be utterly offensive, he found on entering the city that there was no inn. And when he sat on the road imploring the mercy of these strangers, an old man from the fields happened to stumble on him, for evening had compelled him to leave his work in the fields at night. Seeing him, he asked where he was from and where he was going. He answered, “I came from Bethlehem of Judah, I am going to Mount Ephrem, and my wife is here with me. But I have learned that there is no one here to give hospitality and provide us a chance to rest.” He needed no food or drink for himself nor food for his flock, but they had been refused the hospitality of shelter. They had everything; only a bare lodging was needed. To this the old man kindly and calmly said, “Peace to you! Come in as my guest and fellow citizen, for I am also from the region of Mount Ephrem, and here is a lodging place; someone who lived here a long time laid its foundations.” Having received them into his home, he attentively and carefully provided for his guests and entertained them.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Judges 19:20 captures a pivotal moment of profound hospitality offered by an old Ephraimite man to a traveling Levite and his company, who find themselves stranded and vulnerable in the morally desolate city of Gibeah. This verse stands as a striking counterpoint to the pervasive depravity of the era, showcasing a singular act of compassion where the host pledges to personally assume responsibility for all his guests' needs, emphatically urging them to avoid the perilous dangers of lodging in the public street. It highlights the critical importance of ancient Near Eastern customs of welcome and foreshadows the horrific societal breakdown that immediately follows this brief glimmer of righteousness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Judges 19:20 employs several significant literary devices that amplify its meaning and impact within the narrative. The most prominent is Foreshadowing, as the old man's urgent warning, "only lodge not in the street," subtly yet powerfully hints at the extreme dangers and moral depravity that will soon be unleashed upon the Levite's concubine, precisely because the city's inhabitants lack the very shâlôwm the old man offers. This line creates a palpable sense of impending doom and vulnerability. Juxtaposition is powerfully used by contrasting the old man's profound hospitality and genuine concern with the preceding indifference of the Gibeahites and the subsequent heinous acts they commit. This stark contrast highlights the depth of Israel's moral decline and the rarity of true righteousness. Furthermore, the old man serves as a Foil to the wicked men of Gibeah; his individual adherence to sacred customs and his compassionate character illuminate their collective corruption and moral bankruptcy. His act of kindness is a brief, tragic beacon in the overwhelming darkness, making the ensuing violence all the more shocking and reprehensible.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judges 19:20 stands as a poignant testament to the enduring theological importance of hospitality, a virtue deeply embedded in biblical ethics and covenantal relationship with God. The old man's selfless act of provision and protection for strangers reflects a divine ideal of care for the vulnerable, echoing God's own covenantal concern for the sojourner, the orphan, and the widow throughout the Law. In a book that repeatedly laments Israel's moral and spiritual apostasy, this verse offers a brief, yet powerful, glimpse of what faithfulness to God's ways looks like in practice—a radical generosity that transcends self-interest and societal decay. It reminds us that true righteousness is often demonstrated through concrete acts of compassion towards those in need, standing in stark contrast to the self-centeredness, violence, and neglect that characterize the wider narrative of Judges. It underscores that even in the darkest times, God's call to love and care for the stranger remains.
REFLECTION AND APPLICATION
The old man's unsolicited act of hospitality in Judges 19:20 serves as a profound challenge and inspiration for believers today. In a world often marked by indifference, suspicion, and even hostility towards strangers, his radical generosity calls us to re-examine our own posture towards those in need, particularly those who are vulnerable, displaced, or marginalized. His willingness to take "all thy wants upon me" embodies a self-sacrificial love that prioritizes the well-being of others, even at personal cost or inconvenience. This verse compels us to consider how we might extend genuine shâlôwm—wholeness, safety, and provision—to those whom society might overlook or reject. It reminds us that acts of compassion, however small, can shine brightest in the darkest of circumstances, reflecting the very heart of God who commands us to love our neighbor as ourselves. True faith is not merely intellectual assent or ritual adherence, but active, tangible love that seeks to alleviate the burdens of others and provide a haven for the vulnerable.
Questions for Reflection
FAQ
What does "Peace [be] with thee" signify in this context beyond a simple greeting?
Answer: In Judges 19:20, "Peace [be] with thee" translates the Hebrew word shâlôwm (H7965). While it functions as a greeting, its meaning is far richer and deeper than a mere salutation. Shâlôwm encompasses a comprehensive state of well-being, wholeness, security, prosperity, and completeness. When the old man utters this phrase, he is expressing a profound wish for the Levite's holistic welfare—physical safety, emotional tranquility, and the provision of all his needs. It's a desire for the guest to experience a state of flourishing, which stands in stark contrast to the impending chaos and violence that will soon erupt in Gibeah. This greeting is an earnest prayer and an offer of protective care, signaling the old man's benevolent intentions in a morally corrupt environment, a stark contrast to the lack of shâlôwm found in the city of Gibeah as a whole.
CHRIST-CENTERED FULFILLMENT
Judges 19:20, with its striking portrayal of hospitality amidst profound depravity, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. The old man's radical offer to take "all thy wants upon me" powerfully foreshadows the ultimate act of divine hospitality and substitutionary love demonstrated by Christ. Just as the old man offered shelter and provision to vulnerable sojourners, Jesus, the true Lamb of God who takes away the sin of the world, fully bore the "wants" and burdens of humanity—our sin, our shame, our spiritual homelessness—upon himself. He became our ultimate host, inviting us into his dwelling place, the Kingdom of God, and providing for our every spiritual need, ensuring we "lodge not in the street" of spiritual desolation. Through his crucifixion, Jesus took upon himself the ultimate vulnerability and exposure, enduring the "street" of Calvary so that we might find true peace and eternal shelter in him (2 Corinthians 5:21). His life was an embodiment of radical hospitality, welcoming outcasts and sinners into his presence (Luke 15:1-2), and his death secured for us a permanent dwelling place with God (John 14:2-3). Thus, the old man's compassionate act, a rare light in a dark age, points forward to the perfect and all-encompassing hospitality of Christ, who offers us not just a night's lodging, but eternal life and true shâlôwm in his presence.