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Deuteronomy Chapter
Twenty-three
New King James Version (NKJV)
INTRODUCTION TO DEUTERONOMY 23
Orders
are here given to restrain certain persons from entering into the congregation
of the Lord
Deuteronomy 23:1
and to take care that there be no unclean person in the camp
or any indecent
thing done in it
Deuteronomy 23:9
to protect fugitive servants
and not deliver them up to their masters
Deuteronomy 23:15
not to suffer a filthy person to be among them
or any filthy thing to be
brought into the house of God for a vow
Deuteronomy 23:17
then follow some laws against usury
and for the payment of vows
Deuteronomy 23:19
and the chapter is concluded with some directions how to behave in a
neighbour's vineyard
or standing corn
Deuteronomy 23:24.
Deuteronomy 23:1 “He who is emasculated by crushing or mutilation shall not
enter the assembly of the Lord.
YLT
1`One wounded
bruised
or
cut in the member doth not enter into the assembly of Jehovah;
He that is wounded in the stones
.... In any of them
not
accidentally
but purposely; which are crushed and bruised by the hands of men
with a design to make him unfit for generation
or to make an eunuch of him:
or that hath his privy member cut by himself or another
and is a
thorough eunuch by the hands of men; for of such eunuchs that are made by men
and not born so
the law speaks; so Maimonides interprets itF6Hilchot
lssure Biah
c. 16. sect. 8. ; See Gill on Matthew 19:12.
shall not enter into the congregation of the Lord; which is to
be understood not of the sanctuary of the Lord
or of being refused admittance
into the church of God
and to join in religious rites
and partake of sacred
ordinances
which all Israelites
and strangers that were proselytes
had a
right unto; such might bring their offerings
keep the passover
&c. Exodus 12:48 nor of
the commonwealth of Israel
as if unfit to be members of civil society; it
cannot be thought that such defects should abridge them of their civil rights
and privileges: but by the congregation is to be understood the elders
judges
and representatives of the people
that met together in some one place to
execute judgment; see Numbers 35:12
into
which such persons were not to be admitted; either because disgraceful and
dishonourable
or because of the influence such defects have on their minds
they thereby becoming effeminate
irresolute
and wanting courage
as well as
in opposition to the customs and usages of the Heathens
with whom it was
common to admit such persons to civil offices; hence the word eunuch is
sometimes used for an officer
Genesis 37:36 and
elsewhere; the JewsF7Targum Jon. in loc. Misn. Yebamot
c. 8. sect.
2
4
5
6. Maimon. Moreh Nevochim
par. 3. c. 49. restrain this law to
marriage
but unnecessarily.
Deuteronomy 23:2 2 “One of illegitimate birth shall not enter the assembly
of the Lord; even to the tenth generation none of his descendants shall
enter the assembly of the Lord.
YLT
2a bastard doth not enter
into the assembly of Jehovah; even a tenth generation of him doth not enter
into the assembly of Jehovah.
A bastard shall not enter into the congregation of the Lord
.... That is
born of whoredom
as the Targum of Jonathan; and for the sake of avoiding
whoredom and deterring from it was this law made
according to MaimonidesF8Targum
Jon. in loc. Misn. Yebamot
c. 8. sect. 2
4
5
6. Maimon. Moreh Nevochim
par. 3. c. 49.
that adulterers might see
as he observes
that they affect
their whole family with an irreparable stain
should they commit such an
infamous action; though the Jews commonly interpret it of one that is born of
any of those incestuous copulations forbidden in Leviticus 18:1
which they gather from this following upon
and being near unto one of those
incests mentioned in the last verse of the preceding chapterF9Bartenora
in Misn. Kiddushin
c. 3. sect. 12. ; and it is a rule with themF11Misn.
Kiddushin
c. 3. sect. 12. & Misn. Yebamot
c. 4. sect. 13. Jarchi &
Aben Ezra in loc.
that persons born of such copulations were reckoned
bastards; now such an one
according to Jarchi
might not marry an Israelitish
woman
or rather might not be admitted into the assembly of elders
or bear any
public office. Jephthah may seem to be an objection to this
who was the son of
an harlot
Judges 11:1 which
might be owing to the badness of the times
the laws of God being neglected
or
to the providence of God so ordering it
who is not bound by his own laws
though men are; nor was he the son of a common harlot
nor of an incestuous
person
but of his father's concubine; besides some think such only are
intended who were born of strangers and not Israelites:
even unto his tenth generation shall he not enter into the
congregation of the Lord; which seems as if he might at the eleventh; but it is generally
interpreted never
as is gathered from the following verse
and from the tenth
number being an absolute and perfect one; yet according to the Jewish writers
there were ways and means by which their posterity became legitimate; so they
say
bastards may be purified (or legitimated)
how? if one marries a servant
maid
the child is a servant
who if he becomes free
(his) son is a free manF12Misn.
Kiddushin
c. 3. sect. 13. .
Deuteronomy 23:3 3 “An Ammonite or Moabite shall not enter the assembly of
the Lord; even to the tenth generation none of his descendants shall
enter the assembly of the Lord forever
YLT
3`An Ammonite and a Moabite
doth not enter into the assembly of Jehovah; even a tenth generation of them
doth not enter into the assembly of Jehovah -- to the age;
An Ammonite or Moabite shall not enter into the congregation of
the Lord
.... Or marry an Israelitish woman
as Jarchi
and so the Targum
of Jonathan
"the male Ammonites and Moabites are not fit to take a wife of
the congregation of the Lord;'for the Jews restrain this to men
because it is
as Aben Ezra observes
an Ammonite
not an Ammonitess
a Moabite
not a
Moabitess; they allow that females of those nations might be married to
Israelites
that is
provided they were proselytesses
as Ruth wasF13Misn.
Yebamot
c. 8. sect. 3. :
even to their tenth generation
shall they not enter into the
congregation of the Lord for ever; that is
not only to the
tenth generation
but for ever; and this law was understood as in force in
Nehemiah's time
which was more than ten generations from the making of it;
though now
as these nations are no more a distinct people
they suppose it is
no longer bindingF14Misn. Yadaim
c. 4. sect. 4. .
Deuteronomy 23:4 4 because they did not meet you with bread and water on
the road when you came out of Egypt
and because they hired against you Balaam
the son of Beor from Pethor of Mesopotamia
[a] to curse
you.
YLT
4because that they have not
come before you with bread and with water in the way
in your coming out from
Egypt
and because he hath hired against thee Balaam son of Beor
of Pethor of
Aram-Naharaim
to revile thee;
Because they met you not with bread and with water
.... To supply
them therewith
either as a gift
which was a piece of humanity to strangers
and travellers
or rather to sell unto them
for on no other terms did the
Israelites desire their bread and their water:
in the way when ye came forth out of Egypt; not as soon
as they came forth from thence
for it was near forty years after; but it was
while they were in the way from thence
as they were journeying to the land of
Canaan
and so were travellers
and should have had kindness shown them as
such; for though they needed not bread and water
God providing both for them
yet this does not excuse the inhumanity of these people: the words are to be
understood by way of distribution; this charge here only belongs to the
Ammonites
for it appears that the Moabites did give them bread and water for
money
Deuteronomy 2:28 as
what follows belongs peculiarly to the Moabites and not the Ammonites:
and because they hired against thee Balaam the son of Pethor of
Mesopotamia
to curse thee; this the Moabites did in conjunction with
the Midianites
but the Ammonites had no concern in it; see Numbers 22:7
it
was not therefore because the Moabites and Ammonites were born in incest that
they were forbidden entrance into the congregation of the Lord; which might
have been thought to have been the reason of it
these instances following upon
the former
had not these reasons been assigned.
Deuteronomy 23:5 5 Nevertheless the Lord your God
would not listen to Balaam
but the Lord your God
turned the curse into a blessing for you
because the Lord your God loves you.
YLT
5and Jehovah thy God hath
not been willing to hearken unto Balaam
and Jehovah thy God doth turn for thee
the reviling to a blessing
because Jehovah thy God hath loved thee;
Nevertheless
the Lord thy God would not hearken unto Balaam
.... To his
solicitations
and the methods he took to prevail on the Lord to suffer him to
curse Israel
which he gladly would have done for the sake of Balak's reward:
but the Lord thy God turned the curse into a blessing unto thee; in the very
mouth of Balaam
as the Targum of Jonathan; for when he opened his mouth and
Balak expected he would have cursed Israel
and he intended it
could he have
been permitted
the Lord overruled his tongue
and put such words into his
mouth
that instead of cursing Israel
he blessed him; see Numbers 23:11
because the Lord thy God loved thee; and therefore would not
suffer them to be cursed; for whom the Lord loves they are blessed
and shall
be so in time and to eternity.
Deuteronomy 23:6 6 You shall not seek their peace nor their prosperity all
your days forever.
YLT
6thou dost not seek their
peace and their good all thy days -- to the age.
Thou shalt not seek their peace nor their prosperity all thy days
for ever. Not that they were to retain malice towards them
or indulge a
spirit of revenge
or not do them any good offices in a private way
which is
contrary to the law of love; nor does this contradict any offices of kindness
and friendship that might be performed in a personal way: so we find that David
had a kindness for Hanun the Ammonite
and showed it
though ill rewarded for
it
yet is not blamed for doing it; 2 Samuel 10:2 for
these words respect not persons in a private capacity
but the people of Israel
as a body politic
who
as such
were not to carry on trade and commerce with
those people
nor intermarry with them
nor make leagues and enter into
alliances with them; the reason of which was
because being very near
neighbours to them
had there not been such a law
as a wall of partition
between them
they might have become very familiar
and so have learnt their
evil ways and customs
which this was designed to prevent: the Jews restrainF15Hilchot
Melachim
c. 6. sect. 6. this to overtures and proclamations of peace
which
they were not to make with these nations
as they were directed to do when they
went out to war with others
Deuteronomy 20:10.
Deuteronomy 23:7 7 “You shall not abhor an Edomite
for he is your
brother. You shall not abhor an Egyptian
because you were an alien in his
land.
YLT
7`Thou dost not abominate an
Edomite
for thy brother he [is]; thou dost not abominate an Egyptian
for a
sojourner thou hast been in his land;
Thou shall not abhor an Edomite
.... Or an Idumean
the
descendants of Esau
whose name was Edom
Genesis 25:30 the
Targum of Jonathan adds
"that comes to be made a proselyte"; he was
not to be rejected with abhorrence
because of the old grudge between Jacob and
Esau
and which was become national in their posterity:
for he is thy brother; the Israelites and the
Edomites were nearest akin to each other of all the nations; for Jacob and Esau
were own brothers by father's and mother's side
yea
were twin brothers; the
relation was very near:
thou shall not abhor an Egyptian; that comes to be made a
proselyte also
as the same Targum; though the Israelites were so ill used by
them
their lives made bitter with hard bondage
and their male infants slain
by them
and they for a long time refused their liberty to depart:
because thou wast a stranger in his land: and at first
received many favours and kindnesses from them
being supported and supplied
with provisions during a long famine; and had one of the richest and most
fruitful parts of the country assigned them to dwell in; and old favours were
not to be forgotten
though they had been followed with great unkindness and cruelty.
Deuteronomy 23:8 8 The children of the third generation born to them may
enter the assembly of the Lord.
YLT
8sons who are begotten of
them
a third generation of them
doth enter into the assembly of Jehovah.
The children that are begotten of them
Of such as
became proselytes:
shall enter into the congregation of the Lord in their third
generation; not in the third generation from the time that this law was
made
but from the time that any of them should embrace the true religion;
their sons were the second generation
and their grandchildren the third; and
such might be admitted into the congregation
and be reckoned as of them
both
in their civil and church state
and be capable of serving even offices among
them
and of marriage with them
as the Targum of Jonathan; which some of the
Jews interpret of males only
for females
according to them
might be married
immediately as soon as made proselytes
in which way they account for the
lawfulness of Solomon's marriage of Pharaoh's daughterF16Vid. Kimchi
in 1Reg. 3. 1. or 1 Kings 3. 1. & Misn. Yebamot
c. 8. sect. 3. .
Deuteronomy 23:9 9 “When the army goes out against your enemies
then keep
yourself from every wicked thing.
YLT
9`When a camp goeth out
against thine enemies
then thou hast kept from every evil thing.
When the host goeth forth against thine enemies
.... An army
of soldiers march in order to meet the enemy and fight him:
then keep thee from every wicked thing; the Targum of
Jonathan adds
by way of explanation
"from strange worship
uncovering of
nakedness
and from shedding innocent blood;'that is
from idolatry
uncleanness of every sort
and murder; and all other wickednesses ought to be
abstained from at all times by all persons
but especially by soldiers in such
a circumstance
just going to battle; since sin committed weakens natural
courage
as it loads the conscience with guilt; and since victory and success
which depend upon the blessing of God on arms
cannot be reasonably expected
where vices of all sorts are indulged and abound; and especially seeing such
are about to expose their lives to the utmost danger
and know not but that in
a few hours they must exchange this life for another
and appear before God
the Judge of all
against whom they sin; and yet how little are these things
thought of by such in common! it was the wisdom of the Jewish legislature
which was of God
to inculcate such things into the minds of their soldiers.
Deuteronomy 23:10 10 If there is any man among you who becomes unclean by
some occurrence in the night
then he shall go outside the camp; he shall not
come inside the camp.
YLT
10`When there is in thee a
man who is not clean
from an accident at night -- then he hath gone out unto
the outside of the camp -- he doth not come in unto the midst of the camp –
If there be among you any man that is not clean
.... Any
unclean person in the army
that was even ceremonially unclean in any of the
instances the law makes so
one of which put for the rest is mentioned:
by reason of uncleanness that chanceth him by night; through
pollution by a nocturnal flux
as the Septuagint version
or a gonorrhoea
an
involuntary one
occasioned by impure thoughts and imaginations in dreams; the
same case as in Leviticus 15:16.
then shall he go abroad out of the camp; out of the
army
lest others should be defiled by such; they not having houses to retire
to
and chambers to keep themselves in separate from others
as when at home:
he shall not come within the camp; that is
not till he has
done what is prescribed him in the next verse. Jarchi says
he might not come
into the camp of the Levites
and much less into the camp of God.
Deuteronomy 23:11 11 But it shall be
when evening comes
that he shall
wash with water; and when the sun sets
he may come into the camp.
YLT
11and it hath been
at the
turning of the evening
he doth bathe with water
and at the going in of the
sun he doth come in unto the midst of the camp.
But it shall be
when evening cometh on
.... When the
day declines
and it is near sun setting:
he shall wash himself with water; dip himself all over in
water
not only wash his garments but his flesh:
and when the sun is down he shall come into the camp again; and take his
place and rank in the army. Now if all this was necessary on account of
ceremonial uncleanness
which as much as possible was to be avoided
how much
more careful were they to be of moral uncleanness
as fornication
adultery
and all sorts of debauchery and lewdness? and yet nothing more frequent among
those that are of the military order; it would be well if there was no occasion
for the reproach MaimonidesF17Moreh Nevochim
par. 3. c. 41. casts
upon the camps of the Heathens
among whom
no doubt
he means Christians
if
not principally; when he observes that these orders were given
that this might
be deeply fixed in the mind of every one
that their camp ought to be holy as
the sanctuary of God
and not like the camps of the Gentiles
in which abound
corruptions of all kinds
transgressions
rapines
thefts
and other sins.
Deuteronomy 23:12 12 “Also you shall have a place outside the camp
where
you may go out;
YLT
12`And a station thou hast at
the outside of the camp
and thou hast gone out thither without
Thou shalt have also a place without the camp
.... A place
prepared
as the Targums of Onkelos and Jonathan
provided on purpose for the
use hereafter suggested; so Ben Melech:
whither thou shalt go forth abroad; to do the necessities of
nature
which they were to do without the camp
not in any place they thought
fit and most convenient
but what was appointed for that purpose.
Deuteronomy 23:13 13 and you shall have an implement among your equipment
and when you sit down outside
you shall dig with it and turn and cover your
refuse.
YLT
13and a nail thou hast on thy
staff
and it hath been
in thy sitting without
that thou hast digged with it
and turned back
and covered thy filth;
And thou shalt have a paddle upon thy weapon
.... A nail or
spike
some kind of instrument to make a hole in the ground with
which was
fastened to the sword upon their loins; which was to be instead of a spade or
mattock to dig with:
and it shall be
when thou shall ease thyself abroad; without the
camp
in the place appointed for that use
whenever nature required such an
action to be performed:
thou shall dig therewith; with
the paddle
an
hole in the earth: the Essenes used
according to Josephus
to make it a foot
deep with a spade or mattock
and to everyone that was newly admitted among
them
a little pickaxe was given for that purposeF18De Bello Jud. l.
2. c. 8. sect. 9. :
and shalt turn back; having eased nature:
and cover that which cometh from thee; their dung
with the earth they dug out of the hole they made. This law was made to
preserve modesty and decency becoming men
and not act like brute beasts
as
well as cleanliness in the camp
and
the health of themselves and their fellow
soldiers; and that
they might not be offensive to the smell
as well as
pernicious to the health of one another; and especially for a reason that
follows in Deuteronomy 23:14;
so MaimonidesF19Moreh Nevochim
par. 3. c. 41. says
the intention
of this law is especially cleanliness
and to avoid nastiness
filthiness
and
impurities of every kind
that men might not be like the brute animals.
Deuteronomy 23:14 14 For the Lord your God
walks in the midst of your camp
to deliver you and give your enemies over to
you; therefore your camp shall be holy
that He may see no unclean thing among
you
and turn away from you.
YLT
14for Jehovah thy God is
walking up and down in the midst of thy camp
to deliver thee
and to give
thine enemies before thee
and thy camp hath been holy
and He doth not see in
thee the nakedness of anything
and hath turned back from after thee.
For the Lord thy God walketh in the midst of thy camp
.... In the
tabernacle
which moved when the host marched after the camps of Judah and
Reuben
and before those of Ephraim and Dan
in the midst of them: this was the
position of it while in the wilderness
and afterwards when they came into the
land of Canaan
and went to war with their enemies
the ark sometimes went with
them
the symbol of the divine Presence; and here it is made a reason why they
should avoid all uncleanness
since the holy God
or that token of his
presence
was in the midst of them:
to deliver thee
and give up thine enemies before thee: to save them
from falling into the hands of their enemies
and to deliver their enemies into
their hands
which depended not upon their numbers
strength
and skill
but on
the Presence
providence
and power of God with them; wherefore
as the above
writerF20Moreh Nevochim
par. 3. c. 41. observes
by these actions
(of purity and cleanliness) God meant to confirm the faith of those that
engaged in war
that the divine Majesty dwelt among them; for which reason such
orders were strictly to be observed by them:
therefore shall thy camp be holy; both in a moral and
ceremonial sense:
that he see no unclean thing in thee; whether
natural
moral
or ceremonial; the word here used signifies such nakedness as
is forbidden to be uncovered
Leviticus 18:6.
Hence MaimonidesF21lbid. applies it to whoredom; for he
says
"by this phrase God meant to deter and dehort from whoredom
which is
too usual and common among soldiers
as long as they are absent from their own
houses; that therefore we may be delivered and abstain from those impure works
God has commanded such things to be done
which may bring to our remembrance
that his glory dwells in the midst of us:"
and turn away from thee; and so they fall into
the hands of their enemies
and become an easy prey to them
their God having
forsaken them; and that this might not be their case
care should be taken not
to offend him
and cause him to depart from them.
Deuteronomy 23:15 15 “You shall not give back to his master the slave who
has escaped from his master to you.
YLT
15`Thou dost not shut up a
servant unto his lord
who is delivered unto thee from his lord;
Thou shall not deliver unto his master the servant which is
escaped from his master unto thee. That is
one that has
been used ill by a cruel and tyrannical master
and was in danger of his life
with him
or of being lamed by him
and therefore obliged to make his escape
from him on that account; such an one
when he fell into the hands of an
Israelite
was not to be taken and bound
and sent back to his master again
but was to be retained till his master's anger subsided; or however until
inquiry could be made into the cause of the difference between him and his
master
and matters be made up between them to mutual satisfaction; or if it
appeared that the flight of the servant was just
and it was not safe for him
to return to his master
then he was to be used as hereafter directed; for it
cannot be thought that this law was made to encourage and protect every idle
disobedient
and fugitive servant
which would be very sinful and unjust: the
Jewish writers generally understand it of the servants of idolaters fleeing for
the sake of religion; Onkelos renders it
"a servant of the people
'of
Heathen people; the Targum of Jonathan is
"thou shalt not deliver a
stranger (i.e. a proselyte of righteousness
as MaimonidesF23Hilchot
Abadim
c. 8. sect. 11. calls this servant) into the hands of those that
worship idols
but he shall be delivered by you
that he may be under the
shadow of my Shechinah
because that he fled from the worship of his
idol.'Jarchi makes mention of another sense; that it may be understood
of"a Canaanitish servant of an Israelite that flees (from his master)
without the land
where he was not obliged to go with him
and serve him
against his will; but I suppose a proselyte is meant;'and much more then will
this hold good of an Hebrew servant in such circumstances. Aben Ezra interprets
this of a servant not an Israelite
who
in time of war
flees from his master
not an Israelite also
unto the camp of Israel
and that for the glory of the
divine name which is called upon Israel; such an one
though a servant
might
not be delivered to his master.
Deuteronomy 23:16 16 He may dwell with you in your midst
in the place
which he chooses within one of your gates
where it seems best to him; you
shall not oppress him.
YLT
16with thee he doth dwell
in
thy midst
in the place which he chooseth within one of thy gates
where it is
pleasing to him; thou dost not oppress him.
He shall dwell in thee
even among you
.... This
seems to confirm the sense of it
being a stranger
a: proselyte servant that
is here spoken of
since the law provides for his dwelling among the
Israelites:
in that place he shall choose
in one of thy gates
where it
liketh him best: he was not to be detained by the person that took him up in his
own house
or be obliged to dwell in any certain place under
a restraint
but
he might take up his abode in any of the cities of Israel
which would be most
for his good
profit
and advantage:
thou shalt not oppress him; by words
as the Targum
of Jonathan adds
"calling him a fugitive servant
or by any opprobrious
name.'
Deuteronomy 23:17 17 “There shall be no ritual harlot[b] of the
daughters of Israel
or a perverted[c] one of the
sons of Israel.
YLT
17`There is not a whore among
the daughters of Israel
nor is there a whoremonger among the sons of Israel;
There shall be no whore of the daughters of Israel
.... The word
for "whore" is "kedeshah"
which properly signifies an
"holy" one; and here
by an antiphrasis
an unholy
an impure person
one that is defiled by man; See Gill on Genesis 38:18.
Jarchi interprets the word
one that makes herself common
that is sanctified
or set apart; that is
one that separates herself for such service
and
prostitutes herself to everyone that passes by: but some understand this not of
common harlots in the streets
but of sacred whores
or such as were
consecrated to Heathen deities
as such there were to Venus. StraboF24Geograph.
l. 8. p. 261. tells us that the temple of Venus at Corinth was so rich
that
more than a thousand of those sacred harlots were kept
whom men and women had
devoted to that goddess; and so a multitude of the same sort were at Comana
which he calls little CorinthF25lb. l. 12. p. 385. ; now these of
all harlots being the most abominable are forbidden to be among the daughters
of Israel:
nor a sodomite of the sons of Israel: by the same
rule that "kedeshah" is rendered "a whore" in the preceding
clause
"kadesh" should be rendered "an whoremonger" here
as in the Septuagint and Vulgate Latin versions; though Aben Ezra interprets it
passively
one that is lain with
and Jarchi one that is prepared to lie with a
male
that prostitutes his body in this unnatural way; and it looks as if there
were such sort of persons sacred to idols
since we read of the houses of the
sodomites
which were by
or rather in the house of the Lord
2 Kings 23:7.
Deuteronomy 23:18 18 You shall not bring the wages of a harlot or the price
of a dog to the house of the Lord your God
for any vowed offering
for both of these are an abomination to the Lord your God.
YLT
18thou dost not bring a gift
of a whore
or a price of a dog
into the house of Jehovah thy God
for any
vow; for the abomination of Jehovah thy God [are] even both of them.
Thou shall not bring the hire of a whore
.... Which was
given to her as a reward for the use of her body:
or the price of a dog; not of the firstborn of
a dog
the price for the redemption of it
as some; nor for the loan of a
hunting dog
or a shepherd's dog for breed
as JosephusF26Antiqu. l.
4. c. 8. sect. 9. interprets this law. Abarbinel understands it figuratively of
a sodomite
comparable to a dog
for his uncleanness and impudence; see Revelation 22:15;
and the price of such an one the gain he got by the prostitution of his body to
unnatural lusts; and so as the hire of a whore answers to one in Deuteronomy 23:17
the price of a dog to a sodomite here; and in this he is followed by some
nor
is it a sense to be despised; though the JewsF1In R. Sol. Urbin.
Ohel Moed
fol. 28. 2. understand it literally of a dog
and of the exchange of
another creature with that; so Onkelos renders it
"the exchange of a
dog:'now neither of these might a man bring
into the house of the Lord thy God for any vow; that is
when
a man vowed to offer any sacrifice to the Lord
it was not to be anything that
was given to a whore as her hire; as
for instance
as Jarchi
if he gave her
for her hire a lamb
it was not fit to be offered; which agrees with the JewishF2Misn.
Temurah
c. 6. sect. 2
4. canons
"what is the hire of a whore? if one
says to a whore
take this lamb for thy hire
though an hundred
they are all
forbidden; and so if one says to his neighbour
lo
this lamb is thine
that
thine handmaid may lie with my a servant
Rabbi says it is not the hire of a
whore
but the wise men say it is.--If he gives her money
lo
this is free;
wines
oils
and fine flour
and the like
that are offered on the altar
are
forbidden; (but the commentators sayF3Maimon. & Bartenora in ib.
wheat
olives
and grapes
out of which fine flour
oil
and wine are made
are free;) if he gives her consecrated things
lo
these are free
birds
they
are forbidden.'Now this law seems to be made in opposition to the customs and
practices of the Phoenicians and Canaanites
whose land the Israelites were
going to inhabit; whose women
as we are toldF4Athanasius contra
Gentes
p. 21.
used to prostitute themselves in the temples of their idols
and dedicate there the hire of their bodies to their gods
thinking thereby to
appease their deities and obtain good things for themselves; and the like did
the. Babylonians and Assyrians; See Gill on Micah 1:7; so it is
askedF5
"what is the price of a dog? if a man says to his
neighbour
take this lamb for that dog; so if two partners divide
one takes
ten (lambs)
and the other nine and a dog; what is in lieu of the dog is
forbidden
but those that are taken with him are free:'a whore and a dog are
fitly put together
because both are libidinous
impure
and impudent; perhaps
the vileness and baseness of the creature is chiefly regarded in this law
to
keep up the credit and veneration of sacrifices as sacred things; and it may be
in reference to the worship of this creature
as by the Egyptians
who are said
to worship a dog
their god AnubisF6"Oppida tota canem
venerantur"
Juvenal. Satyr. 15. l. 8. "latrator Anubis"
Virgil
Aeneid. l. 8. prope finem.
the image of which had a dog's head on it; or to
its being offered in sacrifice to idols
as it was by others; the Colophonians
sacrificed the whelps of dogs to their goddess Enodius
as others did to
Enyalius or MarsF7Pausanias in Laconic. sive
l. 3. p. 188. :
for even both these are an abomination to the Lord thy God; both the hire
of the whore and the price of the dog
when brought as a sacrifice to him; the
one being a breach of the moral law
and the other tending to bring into
contempt the sacrifices of the ceremonial law
if not a favouring idolatry
than which nothing is more abominable to God
who cannot endure anything evil
base
and impure.
Deuteronomy 23:19 19 “You shall not charge interest to your
brother—interest on money or food or anything that is lent out at
interest.
YLT
19`Thou dost not lend in
usury to thy brother; usury of money
usury of food
usury of anything which is
lent on usury.
Thou shalt not lend upon usury to thy brother
.... One of
the same nation and religion
and who is in poor and necessitous circumstances
and wants either food for himself and family
or money to carry on his
husbandry
till such times as the fruits of his ground will bring him in a
sufficiency for his support
and the payment of what he borrows
and which is
to be lent him without any interest: as the Jews were chiefly employed in
husbandry
and not merchandise
they had but little occasion to borrow
and
when they did could not afford to pay interest
as persons concerned in
merchandise
whose gains are great
are able to do; and it is but reasonable
that such persons should; but that the Israelites
when poor and in distress
might not be bowed down under their burdens
this law is made for their relief:
usury of money
usury of victuals
usury of anything that is lent
upon usury; this takes in all sorts of usury
whether what is lent be money
or food
or anything else
no interest was to be taken for it; See Gill on Leviticus 25:36;
See Gill on Leviticus 25:37.
Deuteronomy 23:20 20 To a foreigner you may charge interest
but to your
brother you shall not charge interest
that the Lord your God
may bless you in all to which you set your hand in the land which you are
entering to possess.
YLT
20To a stranger thou mayest
lend in usury
and to thy brother thou dost not lend in usury
so that Jehovah
thy God doth bless thee in every putting forth of thy hand on the land whither
thou goest in to possess it.
Unto a stranger thou mayest lend upon usury
.... To any
Gentile
though some Jewish writers except the Edomites and Ishmaelites
as
being brethren
and restrain it to the seven nations of Canaan; but it seems to
design one that was not an Israelite
or a proselyte of righteousness
and
especially to regard such that traded and merchandised
as the Gentiles very
much did
and especially their neighbours the Phoenicians; and of such it was
lawful to take interest
as it was but reasonable
when they gained much by the
money they lent them
and as it is but reasonable should be the case among
Christians in such circumstances; this is to be regarded not as a precept
but
as a permission:
but unto thy brother thou shalt not lend upon usury; which is
repeated
that it might be taken notice of
and carefully observed:
that the Lord thy God may bless thee in all that thou settest
thine hand unto
in the land whither thou goest to possess it; for their
charity
humanity
and the kind usage of their poor brethren in distress
would
not pass unnoticed by the Lord; but he would make the land they tilled
fruitful
and their vineyards and oliveyards to produce abundance
and their
flocks and their herds to increase greatly
which would be sufficient and more
than a recompence for all that they had freely lent unto their brethren
without taking any usury of them.
Deuteronomy 23:21 21 “When you make a vow to the Lord your God
you shall not delay to pay it; for the Lord your God will surely require it of you
and it would be sin to you.
YLT
21`When thou vowest a vow to
Jehovah thy God
thou dost not delay to complete it; for Jehovah thy God doth
certainly require it from thee
and it hath been in thee -- sin.
When thou shalt vow a vow unto the Lord thy God
.... Which
must be of things in a man's power to perform
and of what are lawful to be
done
and according to the mind and will of God revealed in his word
and
agreeably to the manner of worship prescribed by him; as that he will offer
such a sacrifice
a freewill offering to him
and the like
besides what he was
bound to do
or give such and such things for the repair of the sanctuary
or
for the relief of the poor; See Gill on Numbers 30:2. This
law is thought by Aben Ezra to be repeated on the mention of the hire of a
whore
&c. being forbidden to be brought for a vow
Deuteronomy 23:18
thou shall not slack to pay it; or delay the payment of
it
but do it immediately; since zeal and affection might abate
and there
might not be hereafter an ability to perform
or death might come and prevent
it; the Targum of Jonathan adds
at the three feasts
that is
of the passover
pentecost
and tabernacles; and the Jewish writersF8Maimon. &
Bartenora in Misn. Roshhashanah
c. 1. sect. 1. & in Ediot
c. 7. sect. 4.
say
that no man transgresses this precept respecting the delay of paying a
vow
until the three feasts have passed:
for the Lord thy God will surely require it of thee; exact the
payment of it
and expect it
insist upon the performance of it
and punish for
neglect:
and it would be sin in thee; guilt of sin would be
contracted
and punishment inflicted; Aben Ezra interprets it of the latter.
Deuteronomy 23:22 22 But if you abstain from vowing
it shall not be sin to
you.
YLT
22`And when thou forbearest
to vow
it is not in thee a sin.
But if thou shalt forbear to vow
.... That a man might do
though there was ability; it was expected indeed that men should vow and bring
freewill offerings in proportion to their ability; whether they were of the
greater sort
of the herd and flock
or of fowls
or even of fine flour
these
were acceptable to the Lord: but if they were not vowed and brought:
it shall be no sin in thee; no charge of guilt be
brought or punishment laid; it should not be reckoned a crime
nor be
punishable in any respect
and especially where there was a willing mind and no
ability; otherwise negligence
niggardliness
and ingratitude
are not well
pleasing in the sight of God.
Deuteronomy 23:23 23 That which has gone from your lips you shall keep and
perform
for you voluntarily vowed to the Lord your God
what you have promised with your mouth.
YLT
23The produce of thy lips
thou dost keep
and hast done [it]
as thou hast vowed to Jehovah thy God; a
free-will-offering
which thou hast spoken with thy mouth.
That which is gone out of thy lips thou shalt keep and perform
.... Which
were in their power to perform and lawful to do; and this is observed to make
them watchful and cautious
and not be rash in making vows
since
when once
they were made
an exact and rigid performance of them was expected; see Ecclesiastes 5:4
even a freewill
offering
according as thou hast vowed unto the Lord thy God
which thou hast
promised with thy mouth; be it what it will
as to the matter of it
it was to be paid
and in the manner as it was vowed and promised. Aben Ezra observes
that every
vow is a freewill offering
but not every freewill offering a vow; the Targum
of Jonathan enumerates the several things to be performed
sin offerings
trespass offerings
burnt offerings
and oblations of holy things
and drink
offerings
and gifts of the house of the sanctuary
and alms to the poor.
Deuteronomy 23:24 24 “When you come into your neighbor’s vineyard
you may
eat your fill of grapes at your pleasure
but you shall not put any in
your container.
YLT
24`When thou comest in unto
the vineyard of thy neighbour
then thou hast eaten grapes
according to thy
desire
thy sufficiency; but into thy vessel thou dost not put [any].
When thou comest into thy neighbour's vineyard
.... To take a
walk in it for recreation
and to see how the vines flourish
and what sort of
fruit and what quantity of it they bear; being invited thither by the owner
or
occasionally passing that way stepped in
and even it may be on purpose to
taste the fruits of the vine and quench thirst and satisfy appetite:
then thou mayest eat grapes thy fill
at thine own pleasure; as many as
they would
till nature was satisfied:
but thou shall not put any in thy vessel; to carry
away
to be eaten by them or theirs at another time and place; they were to put
none into their pockets or into their baskets
as the Targum of Jonathan
or
whatsoever vessel they might have with them in the vineyard. Jarchi says
the
Scripture speaks of a workman
and only at the time of gathering the grapes
when he was putting into his master's vessels
and might not put any into his
own
and carry away; so the Jewish writersF9Maimon. & Bartenora
in Misn. Maaserot
c. 2. sect. 7. generally interpret it of a workman only
and
of his eating those things in which he works
and not of such as pass by the
way; so the Targums: and there are many traditions in the MisnahF11Misn.
Bava Metzia
c. 7. sect. 2
4
5
6. concerning this affair; as that by this law a
workman might eat while in his work
as the ox may while it is treading out the
corn
and when his work is perfect; and that he may eat of what he is employed
about; only if he is at work upon figs
he may not eat of grapes
and if on
grapes
he may not eat of figs; nor might he eat more than his hire came to;
and that he might make a covenant for his son and daughter
servant and
handmaid
adult (that they shall take money and not eat)
and for his wife
because they are endowed with knowledge; but not for his son and daughter
servant and maidservant
minors
because they are not: but JosephusF12Antiqu.
l. 4. c. 8. sect. 21.
their countryman
better interprets this law
who says
that travellers
of those that passed by the way
were not forbidden tasting
ripe fruits
and even were permitted to fill themselves with them as if their
own
whether they were of the country or strangers.
Deuteronomy 23:25 25 When you come into your neighbor’s standing grain
you
may pluck the heads with your hand
but you shall not use a sickle on your
neighbor’s standing grain.
YLT
25When thou comest in among
the standing-corn of thy neighbour
then thou hast plucked the ears with thy
hand
but a sickle thou dost not wave over the standing-corn of thy neighbour.
When thou comest into the standing corn of thy neighbour
.... Passest
through it to go to some other place
the road lying through it
as it often
does through standing corn; so Christ and his disciples are said to go through
the corn
Matthew 12:1; but
Jarchi says this Scripture speaks of a workman also
and so the Targum of
Jonathan
"when thou goest in to take thine hire according to work in thy
neighbour's standing corn;'but the other sense is best
and is confirmed and
illustrated by the instance given
as well as best agrees with what follows:
then thou mayest pluck the ears with thine hand; the ears of
wheat
and rub them
to separate the grain from the husk or beard
and eat it
as did the disciples of Christ; Luke 6:1; to
satisfy hunger: but thou shall not move a sickle unto thy neighbour's standing
corn to cut it down and carry any of it off; which would have been an unjust
thing.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)