Devarim 23 (Deuteronomy 23)
Devarim 23 discusses various restrictions for entering the congregation of Yehovah. Although straight forward in many cases, there are situations that seem to challenge the perceived intent of these commandments. Additionally, Devarim 23 discusses commandments for cleanliness in the camp of Yisrael during war time, servants that have escaped their master, whores, sodomites, usury, vows and partaking of the produce. These all have application for us today as New Testament believers.
Yehovah is used 16 times in Devarim 23 in 25 verses.
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Eunuch
Eunuch
Devarim 23:1
1 He that is wounded in the stones, or has his privy member cut off, shall not enter into the congregation of Yehovah.
Wounded comes from the Hebrew word פָּצַע patza (H6481). It is in the Bible 3 times and is always translated wounded. In the three uses of פָּצַע patza (H6481), the Hebrew text is different. The cantillation marks were removed below.
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Scripture |
Hebrew Text |
Notes |
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Devarim 23:1 |
פְצוּעַ־ |
Construct form, vowel changes, contains cholam |
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1 Melakhim 20:37 |
וּפָצֹעַ |
Prefix for and, vowel changes, contains cholam |
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Shir Hashirim 5:7 |
פְצָעוּנִי |
Vowel changes, contains cholam, several suffixes: they do to me |
Stones comes from the Hebrew word דַּכָּה dakkah (H1795). It is in the Bible 1 time. It comes from the Hebrew word דָּכָה dakah (H1794).
דָּכָה dakah (H1794) is in the Bible 5 times. It is translated break 3 times, contrite 1 time and crouch 1 time. It should be rendered a form of broken in all uses.
The phrase פְצוּעַ־דַּכָּא is translated wounded in the stones. The ESV translates the Hebrew phrase testicles are crushed. This prohibition does not apply to those born with birth defects. This condition delineated in Devarim 23:1 would render an individual impotent. Such that, they would be unable to reproduce.
Privy comes from the Hebrew word שָׁפְכָה shafkah (H8212). It is in the Bible 1 time. It refers to a pipe for pouring forth, e.g., wine. It is used in Scriptures to refer to the penis and is translated privy member.
שָׁפְכָה shafkah (H8212) is a derivative of שָׁפַךְ shafak (H8210).
שָׁפַךְ shafak (H8210) is in the Bible 115 times. It is translated pour out 46 times, shed 36 times, pour 20 times, cast 6 times, gush out 1 time and 6 miscellaneous words. It means to pour, pour out, spill.
Devarim 23:1 is a male whose reproductive organs are damaged through other than birth defect. This individual is not allowed to enter into the Congregation of Yehovah. This is understood to mean one is not an acceptable individual for marriage. One might refer to this individual as a eunuch.
There are a lot of opinions as to what this commandment actually means. Many of the opinions are based on emotional reasoning rather than the foreshadowing of future events.
In today’s world, the majority of people hardly even consider this commandment and its implications. Yet it should be a part of our overall understanding of Scriptures and conduct in the Kingdom.
Figuratively, it refers to one that is not able to birth New Testament believers. One might call them a spiritual eunuch; however, not by choice as in Matityahu 19:12.
12 For there are some eunuchs, which were so born from mother’s womb. And there are some eunuchs, which were made eunuchs of men. And there be eunuchs, which have made themselves eunuchs for the Kingdom of Heaven’s sake. He that is able to receive, let him receive.
It is one that is immature and unable to reproduce in the Spirit.
Eunuch’s Redemption
Eunuch’s Redemption
Devarim 23:1.
1 He that is wounded in the stones, or has his privy member cut off, shall not enter into the congregation of Yehovah.
Interestingly enough, the condition in Devarim 23:1 is addressed in Yeshayahu 56:1-3.
1 Thus says Yehovah, keep judgment, and do righteousness (tzedaqah). For My Yeshua near to come, and My righteousness to be revealed. 2 Blessed the man (enosh) does this, and the son of man (adam) lays hold on it; that keeps the Shabbas from polluting it, and keeps his hand from doing any evil. 3 Neither let the son of the foreigner (nekar), that has joined himself to Yehovah, speak, saying, Yehovah has utterly separated me from His people. Neither let the eunuch say, Behold, I a dry tree.
It seems that pursuing judgments and righteousness could conceivably offset a physical condition. It will bring one to Yeshua. In addition, Yehovah delineates the importance of keeping the Shabbas holy. This would involve walking in the newness of Torah. Something that is disregarded by most believers today.
What makes this important is, Yehovah joins the concept of Yeshua with walking in righteousness. If one was to observe these items, there would be redemption for the foreigner and the eunuch. This affects certain classes of people addressed in Devarim 23.
As for the eunuch, Yehovah goes on to state in Yeshayahu 56:4-5.
4 For thus says Yehovah to the eunuchs that keep My Shabbasos, and choose that please Me, and take hold of My covenant; 5 even to them will I give in My house and within My walls a place and a name better than of sons and of daughters. I will give them an everlasting name, that shall not be cut off.
For the eunuch there is hope. Those who keep the Shabbas, please Yehovah. For those that pleas Yehovah and observe His covenant, there will be a place for them in Yehovah’s house. They will be given an everlasting name. To the foreigner, Yehovah tells them in Yeshayahu 56:6-7.
6 Also the sons of the foreigner (nekar), that join themselves to Yehovah, to serve Him, and to love the name of Yehovah, to be His servants, every one that keeps the Shabbas from polluting it, and takes hold of My covenant; 7 even them will I bring to My holy mountain, and make them joyful in My house of prayer. Their burnt offerings and their sacrifices accepted upon My Altar; for My house shall be called a house of prayer for all people.
Yehovah includes the foreigner, those who join themselves to Him and every one that keeps the Shabbas holy. Although many may judge by what they see, Yehovah judges by a different standard, 1 Shemuel 16:7.
7 But Yehovah said to Shemuel, Look not on his countenance, or on the height of his stature; because I have refused him. For not as man sees; for man looks on the outward appearance, but Yehovah looks on the heart.
Yehovah has a much different standard than many of us. He looks deeply into the heart and sees the individual for what they really are. Our words mean little if there is not action to back them up. Those who follow after Yehovah with their heart in righteousness, keeps the Shabbas holy and grasps the covenant tightly, are in Yehovah’s sight. Yehovah accepts their offerings and brings joy into their lives.
There is hope for the eunuch and the foreigner as there is hope for all of us. The eunuch will reproduce when they follow after God with all their heart, keep the covenant and observe the Shabbas.
We too need to walk in His righteousness, the newness of Torah, keep His Shabbas holy and observe His covenant. If we would do this as Yehovah prescribes and not after men’s traditions, we would see a change in our lives and our future would be filled with Spiritual growth and joy. There would be a life of His presence for us and our children. This is where our hope is found. We find it when we pursue righteousness, newness of Torah and keep the Shabbas holy. This is for all to observe. It is where our hope and the hope of all is found.
Bastard vs. Mamzer
Bastard vs. Mamzer
Devarim 23:2
2 A bastard shall not enter into the congregation of Yehovah; even to his tenth generation shall he not enter into the congregation of Yehovah.
Bastard comes from the Hebrew word מַמְזֵר mamzer (H4464). It is in the Bible 2 times and is always translated bastard. The second time is in Zekharya 9:6.
6 And a bastard (mamzer) shall dwell in Ashdod, and I will cut off the pride of the Philistines.
Some limit a מַמְזֵר mamzer (H4464) to a person whose parents were not married. Others believe that מַמְזֵר mamzer (H4464) is born of a Yehudim father and a non-Yehudim mother. Neither of these are totally correct. Aמַמְזֵר mamzer (H4464) is a person born from a man and woman whose marriage or relationship is not valid as prescribed by Torah. There are a number of conditions in which this occurs. One example is a brother and sister that is married or other forms of incest. There are numerous relationships that the world may consider valid that is not valid by Torah’s Standard. Torah is God’s Standard.
The child from these marriages are all considered aמַמְזֵר mamzer (H4464).
This means if one is born out of wedlock to heathen parents, they would not be considered a מַמְזֵר mamzer (H4464). They are a foreigner.
It is in the 11th generation that a descendent of a מַמְזֵר mamzer (H4464) may enter into the congregation.
The seriousness of this condition should not be taken lightly. However, the solution may not be much different than that of the eunuch. In new birth, these conditions do not exist. As such, one should pursue Yeshayahu 56 with all their heart and all their soul. Salvation is the only hope for these people as it is for all of us.
Ammoni or Moavi
Ammoni or Moavi
Devarim 23:3
3 An Ammoni or Moavi shall not enter into the congregation of Yehovah; even to their tenth generation shall they not enter into the congregation of Yehovah for ever.
Neither an Ammoni nor a Moavi shall enter into the congregation of Yehovah. This particular commandment poses a problem for King Daviyd, Rut 4:21-22.
21 And Salmon begat Boaz, and Boaz begat Oved, 22 and Oved begat Yishay, and Yishay begat Daviyd.
Boaz married Rut, who was a Moavi. Based on this commandment, Daviyd would not be allowed to enter into the congregation. Additionally, there is the restriction of the previous commandment that would make Daviyd in the lineage of a מַמְזֵר mamzer (H4464). Some have stated that the restriction of the Moavi is only for men; however, this is not stated in the text.
Based on the fact that Daviyd was accepted by Yehovah, Rut’s conversion to the Nation of Yisrael was valid. Rut did not go through a formal process as is required today. Rut’s declaration of faith is Rut 1:16-17.
16 And Rut said, Intreat me not to leave you to return from following after you. For whither you go, I will go; and where you lodge, I will lodge. Your people my people, and your Redeemer my Redeemer. 17 Where you die, will I die, and there will I be buried. Yehovah do so to me, and more also, but death part you and me.
This simple statement and Rut’s actions proved the sincerity of her commitment. Rut never asked for anything more than to live and die with Naomi. As a result, she became as Naomi. Rut was recognized as a Child of Yisrael.
It is in the person’s heart and the actions that flow from it that determine their true genealogy. Paul expresses this in Romans 2:28-29.
28 For he is not a Yehudim, which is one outwardly; neither circumcision, which is outward in the flesh. 29 But he a Yehudim, which is one inwardly; and circumcision of the heart, in the spirit, not in the letter; whose praise not of men, but of God.
We must not continue to judge with our eyes. We must be able to see into the heart of the individual as Yehovah would.
Devarim 23:4
4 Because they met you not with bread and with water in the way, when you came forth out of Mitzrayim; and because they hired against you Bilam the son of Beor of Petor of Aram-Naharayim, to curse you.
This prohibition is based on the fact that neither Ammon or Moav met Yisrael with bread and water. Nor did they allow Yisrael safe passage.
It is not clear if Yisrael contacted Ammon at anytime during their travels. There is no record of Yisrael requesting passage in Torah. Some will reference Devarim 2:28-29.
28 You shall sell me meat for silver (kesef), that I may eat; and give me water for silver (kesef), that I may drink. Only I will pass through on my feet; 29 as the children of Esav which dwell in Seir, and the Moavim which dwell in Ar, did to me; until I shall pass over Yarden into the land which Yehovah our God gives us.
We need to remember what happened. Esav let the Children of Yisrael pass by on the outskirts. Ar may be referring to what happened to king Arad. Basically Moshe is telling Sichon he has one of two choices, either let them pass or be destroyed. It seems that Sichon played into the hands of Yehovah. Additionally Sichon was an Emori. This has little to do with Ammon.
Moav took action to curse Yisrael in Bemidbar 22:5-7.
5 He sent messengers therefore to Bilam the son of Beor to Petor, which is by the river of the land of the children of his people, to call him, saying, Behold, there is a people come out from Mitzrayim. Behold, they cover the face of the land, and they abide over against me. 6 Come now therefore, I pray, curse me this people; for they too mighty for me. Peradventure I shall prevail, we may smite them, and I may drive them out of the land. For I know that he whom you bless blessed, and he whom you curse is cursed. 7 And the elders of Moav and the elders of Midyan departed with the rewards of divination in their hand; and they came to Bilam, and spoke to him the words of Balaq.
Balaq intended for Bilam to curse Yisrael. However, Yehovah was not going to allow that to happen.
Devarim 23:5
5 Nevertheless Yehovah your God would not hearken to Bilam; but Yehovah your Redeemer turned the curse into a blessing to you, because Yehovah your God loved you.
Many believers are familiar with the story of Bilam. He will speak forth seven prophecies that will stretch from the time of Bilam through the present into the Millenium and beyond. Although the story of Bilam is short in length, the exploits of Bilam’s ass are of great interest to many. The ass seems to capture the interest of people more than Bilam’s prophecies that are unfolding today.
In the end, Balaq’s plan was easily overwhelmed by Yehovah.
Devarim 23:6
6 You shall not seek their peace nor their prosperity all your days for ever.
The prohibition against Ammon and Moavi extends to not seeking peace with them nor their possessions. The only option for them is to join Yisrael as Rut did.
Edom & Mitzrayim
Edom & Mitzrayim
Devarim 23:7
7 You shall not abhor an Edomi; for he your brother. You shall not abhor a Mitzri; because you were a stranger (ger) in his land.
Yisrael was not to abhor Edom or Mitzrayim.
Edom is the closest relatives to Yisrael. As Esav is to Yaaqov, Edom is to Yisrael. Although, there is this allowance. Edom did not let Yisrael pass through their lands, Bemidbar 20:18-21.
18 And Edom said to him, You shall not pass by me, lest I come out against you with the sword. 19 And the Children of Yisrael said to him, We will go by the high way. And if I and my cattle (miqneh) drink of your water, then I will pay for it. I will only, without any thing, go through on my feet. 20 And he said, You shall not go through. And Edom came out against him with much people, and with a strong (chazaq) hand. 21 Thus Edom refused to give Yisrael passage through his border. Wherefore Yisrael turned away from him.
Edom did not allow Yisrael passage, but neither did they actually war with them in the wilderness journey. However, Edom would prove to be a thorn in Yisrael’s side in the days to come. When Bavel ravaged the land, Edom took advantage of this situation, Ovadya 10-14.
10 For violence against your brother Yaaqov shame shall cover you, and you shall be cut off for ever. 11 In the day that you stood on the other side, in the day that the strangers (zur) carried away captive his forces, and foreigners (nokriy) entered his gates, and cast lots upon Yerushalayim, even you as one of them. 12 But you should not have looked on the day of your brother in the day that he became a stranger (neker); neither should you have rejoiced over the children of Yehudah in the day of their destruction; neither should you have spoken proudly in the day of distress. 13 You should not have entered into the gate of My people in the day of their calamity. Yes, you should not have looked on their affliction in the day of their calamity, nor have laid on their substance in the day of their calamity; 14 neither should you have stood in the crossway, to cut off those of his that did escape; neither should you have delivered up those of his that did remain in the day of distress.
In the end, Edom had very little love for Yisrael. Whether or not Edom was justified is of little concern. This condition will not be rectified until the Restitution of All Things.
Devarim 23:8
8 The children that are begotten of them shall enter into the congregation of Yehovah in their third generation.
The children of Edom and Mitzrayim were allowed to enter the congregation after the third generation. What is not stated here is, when the count of generations starts. It would seem to start from the time Yisrael entered the land.
Today, these two groups represent two groups we are to make room for. Edom represents those in our biological families and Mitzrayim are the those that are in sin. We are not to prevent these from entering into the congregations. We should make a way in our hearts for them. Although they may work against us from time to time, we make room for them in the congregation. We must remember, Matityahu 5:43-48.
43 You have heard that it has been said, You shall love your neighbor, and hate your enemy. 44 But I say to you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; 45 that you may be the children of your Father which is in heaven. For He makes His sun to rise on the evil and on the good, and sends rain on the just and on the unjust. 46 For if you love them which love you, what reward have you? Do not even the publicans the same? 47 And if you salute your brethren only, what do you more? Do not even the publicans so? 48 Be you therefore complete (teleios), even as your Father which is in heaven is complete (teleios).
Although others may treat us badly, we are not to return in kind. Yeshua will tell us later in Matityahu 7:12.
12 Therefore all things whatsoever you would that men should do to you, do you even so to them. For this is the law and the prophets.
We should treat others better than they treat us. We should show love and respect.
To have the sun and rain fall on an individual is referring to the Truth and the Holy Spirit. We should want all to come to the saving faith of Messiah and become a disciple of Messiah as we are.
Inadvertent Emissions
Inadvertent Emissions
Devarim 23:9
9 When the host goes forth against your enemies, then keep you from every wicked thing.
During war time, there are specific things we are to observe. We must never go forward with the foregone conclusion that all will work in our favor if we are unwilling to walk in righteousness.
Devarim 23:10
10 If there be among you any man, that is not clean by reason of accidental uncleanliness by night, then shall he go abroad out of the camp, he shall not come within the camp.
Accidental uncleanliness (formerly uncleanness that chances) comes from the Hebrew word קָרֶה qareh (H7137). It is in the Bible 1 time. It is a nocturnal pollution requiring temporary exodus from the camp. It is considered an occurrence beyond human control. Some consider it a nocturnal emission that is either seminal or diarrheic. קָרֶה qareh (H7137) comes from קָרָה qarah (H7136).
קָרָה qarah (H7136) is in the Bible 27 times. קָרָה qarah (H7136) is translated happen 7 times, meet 5 times, beams 4 times, befall 3 times, brought 1 time an 7 miscellaneous words.
This emission is connected with Vayyiqra 15:1-3.
1 And Yehovah spoke to Moshe and to Aharon, saying, 2 Speak to the Children of Yisrael, and say to them, When any (ish) man (ish) has a running issue (zuv) out of his flesh, his issue he unclean (tame). 3 And this shall be his uncleanness (tumah) in his issue (zuv), whether his flesh run with his issue (zuv), or his flesh be stopped from his issue (zuv), it his uncleanness (tumah).
The individual that has this emission is to exit the camp. He cannot return until he is clean.
Devarim 23:11
11 But it shall be, when evening comes on, he shall wash with water and when the sun is down, he shall come into the camp.
The individual that has the accidental emission is to wash and may return at evening.
The accidental emission figuratively represents those that do not have control over themselves. We are not to indiscreetly spread our spiritual seed. We are to put forth the word in a controlled and precise manner.
Those who indiscriminately spread the word are immature individuals with little understanding of the Spirit and how to correctly implement the word. It is unfortunate that this occurs, it causes more damage than good. We must know when to spread the word and to whom. Not all are ready for a continuous flow that only inoculates against the Gospel. The word should be spread discretely and targeted as led by the Spirit. This takes a skilled and spiritually mature individual that is walking continuously by the Spirit.
Paddle and a Peg
Paddle and a Peg
Devarim 23:12
12 You shall have a place also without the camp, whither you shall go forth abroad.
This is referring to having an area for urinating and defecating outside the camp.
Devarim 23:13
13 And you shall have a peg (yated) upon your weapon; and it shall be, when you will ease yourself abroad, you shall dig therewith, and shall turn back and cover that which comes from you.
Weapon comes from the Hebrew word אָזֵן azen (H0240). It is in the Bible one time. It comes from אָזַן azan (H0238).
אָזַן azan (H0238) is in the Bible 41 times. It is translated give ear 31 times, hearken 6 times, hear 3 times and perceived by the ear 1 time. It means to broaden out the ear with the hand, i.e., by implication to listen. It is the denominative from of אֹזֶן ozen (H0241).
אֹזֶן ozen (H0241) is in the Bible 187 times. It is translated ear(s) 163 times, audience 7 times, hearing 5 times, show + גָּלָה galah (H1540) 6 times, advertise + גָּלָה galah (H1540) 1 time, displeased Yehovah 1 time, hear 1 time, hear + שֵׁמַע shema (H8088) 1 time, reveal + גָּלָה galah (H1540) 1 time and tell + גָּלָה galah (H1540) 1 time.
אָזֵן azen (H0240) rather than being a weapon is somewhat similar to flattening an ear. It would appear that אָזֵן azen (H0240) should be translated paddle. As such, Devarim 23:13 should be rendered:
13 And you shall have a peg (yated) upon your paddle (azen); and it shall be, when you will ease yourself abroad, you shall dig therewith, and shall turn back and cover that which comes from you.
Peg (formerly paddle) comes from the Hebrew word יָתֵד yated (H3489). It is in the Bible 24 times. יָתֵד yated (H3489) is translated pin 13 times, nail 8 times, stake 2 times and paddle 1 time. It means to pin through; a peg.
Pegs were used to secure tents. Copper pegs held the Mishkan and the Court of the Ohel in place, Shemos 27:19. Pegs was formerly pins.
19 All the vessels of the Mishkan in all the service thereof, and all the pegs (yated) thereof, and all the pegs (yated) of the court, copper (nechoshet).
Pegs were fastened into a wall to hang utensils on. They were also in conjunction with a loom, Shofetim 16:14. Peg(s) was formerly pin.
14 And she fastened with the peg (yated), and said to him, The Pelishtim upon you, Shimshon. And he awaked out of his sleep, and went away with the pegs (yated) of the beam, and with the web.
Yechezqel 15:3, peg was formerly pin.
3 Shall wood be taken thereof to do any work? Or will take a peg (yated) of it to hang any vessel thereon?
Yael, while allowing Siysera to rest, hammered a peg through his skull, Shofetim 4:21. Peg was formerly nail.
21 Then Yael Chever’s wife took a peg (yated) of the tent (ohel), and took a hammer in her hand, and went softly to him, and smote the peg (yated) into his temples, and fastened it into the ground. For he was fast asleep and weary. So he died.
And in Shofetim 5:26. Peg was formerly nail.
26 She put her hand to the peg (yated), and her right hand to the workmen’s hammer; and with the hammer she smote Siysera, she smote off his head,
When she had pierced and stricken through his temples.
Ezra speaks about the blessing God has bestowed in terms of giving a peg within the holy place, Ezra 9:8. Peg was formerly nail.
8 And now for a little space grace has been from Yehovah our Redeemer, to leave us a remnant to escape, and to give us a peg (yated) in His holy place, that our Redeemer may lighten our eyes, and give us a little reviving in our bondage.
Yeshayahu exhorts to enlarge the tent, to lengthen the cords and to strengthen the pegs, Yeshayahu 54:2. Pegs was formerly stakes.
2 Enlarge the place of your Ohel, and let them stretch forth the curtains of your Mishkans. Spare not, lengthen your cords, and strengthen your pegs (yated);
Similarly, Yerushalayim will become “an immovable tent, whose pegs will never be plucked up”, Yeshayahu 33:20. Pegs was formerly stakes.
20 Look upon Tziyyon, the city of our solemnities. Your eyes shall see Yerushalayim a quiet habitation, a Ohel shall not be taken down; not one of the pegs (yated) thereof shall ever be removed, neither shall any of the cords thereof be broken.
The certainty and stability of Daviyd’s (Messiah’s) throne is pictured as a peg fastened in a sure place, Yeshayahu 22:23. Peg was formerly nail.
23 And I will fasten Him a peg (yated) in a sure place; and He shall be for a glorious throne to His Father’s house.
And in Zechariah 10:4. Peg was formerly nail.
4 Out of Him came forth the corner, out of Him the peg (yated), out of Him the battle bow, out of Him every oppressor together.
Before God establishes the true kingdom, He will remove the false rulership that was a securely fastened peg, and all that relies on it will give way, Yeshayahu 22:25. Peg was formerly nail.
25 In that day, said Yehovah of hosts, shall the peg (yated) that is fastened in the sure place be removed, and be cut down, and fall; and the burden that upon it shall be cut off. For Yehovah has spoken.
As such, יָתֵד yated (H3489) should be rendered a form of peg.
Cleanliness in the Camp
Cleanliness in the Camp
Devarim 23:12-13
12 You shall have a place also without the camp, whither you shall go forth abroad. 13 And you shall have a peg (yated) upon your paddle (azen); and it shall be, when you will ease yourself abroad, you shall dig therewith, and shall turn back and cover that which comes from you.
When Yisrael went to war, they were to have an implement that was shaped like a paddle with a peg on one end. This would allow them to dig a hole and bury any excrements. This would ensure the cleanliness of the camp. It would also go a long way to prevent the spread of diseases.
Devarim 23:14
14 For Yehovah your God walks in the midst of your camp, to deliver you, and to give up your enemies before you; therefore shall your camp be holy that He see no unclean thing in you, and turn away from you.
We are to maintain the cleanliness of the camp if we expect Yehovah to walk among us. We were to ensure all uncleanliness was removed from the camp. As we should today.
Escaped Servants
Escaped Servants
Devarim 23:15
15 You shall not deliver to his lord (adon) the servant which is escaped from his master to you.
If a servant has escaped from their master, we are not to return the servant to their master. In this situation, we need to consider Shemos 22:21.
21 You shall neither vex a stranger (ger), nor oppress him. For you were strangers (ger) in the land of Mitzrayim.
And Devarim 24:14.
14 You shall not oppress a hired servant poor and needy, of your brethren, or of your strangers (ger) that in your land within your gates.
If we are not to oppress these, we certainly should not oppress a servant. If a servant escapes a master, one would think there is a reason. If the master was more than fair, why would a servant run away? As such, a runaway servant is not returned to their master.
There are those that believe this is referring to slaves during a war. However, that is not stated nor inferred in the text.
When one considers this in the present. Those that escape either Kingdom, God’s or the devils, it brings into question how they were treated? We need to treat individuals so they would not want to leave. Unless they are causing trouble, then they should be treated as the prodigal son based on the phase of their life.
Devarim 23:16
16 He shall dwell with you, among you, in that place which he shall choose in one of your gates, where it likes him best. You shall not oppress him.
When a slave arrives, we are to allow them to choose the place they are to live. We are not to force our preferences on them. They should have the freedom to choose where they best fit in and where they are accepted into the city.
What makes this of interest is the story of Onesimus. Paul sent Onesimus back to Philemon in Philemon 10-12.
10 I beseech you for my son Onesimus, whom I have begotten in my bonds. 11 Which in time past was to you unprofitable, but now profitable to you and to me. 12 Whom I have sent again. You therefore receive him, that is, my own bowels.
Paul would not have sent Onesimus back to Philemon, unless Onesimus was willing to return. Paul was able through the Spirit to change Onesimus’ view of Philemon. We too must take steps to repair relationships whenever possible. We are to help build unity between brethren.
Whore & Sodomites
Whore & Sodomites
Devarim 23:17
17 There shall be no whore of the daughters of Yisrael, nor a sodomite of the sons of Yisrael.
This commandment is an absolute. However, this is disregarded in the literal and figurative sense today. The literal should need no explanation. The figurative refers to those believers that are defiled by women. We should not allow any Harlot worship in our midst.
Devarim 23:18
18 You shall not bring the hire of a whore, or the price of a dog, into the house of Yehovah your Redeemer for any vow. For even both these abomination to Yehovah your Redeemer.
We should not bring anyone into our congregation that is absolutely determined to be a part of Harlot worship. Understandably, there are those that are trying to fulfill Revelation 18:4.
4 And I heard another voice from heaven, saying, Come out of her, My people, That you be not partakers of her sins, and that you receive not of her plagues.
People need time to transition out of Bavel and into Yehovah’s Kingdom. Those who resist the transition should not have a place of leadership or significant voice in the congregation.
Certainly, nothing of the whore or the sodomite should be used to fulfill any vow to Yehovah.
In Devarim 23:18, Moshe tells us that a dog is the figurative representation of a sodomite. Dog will be used considerable to represent these people in Scriptures. They sell their soul to serve the harlot. There is not place for a dog in the Kingdom of God.
Usury
Usury
Devarim 23:19
19 You shall not lend upon usury to your brother; usury of money, usury of victuals, usury of any thing that is lent upon usury.
Usury is the Hebrew word נֶשֶׁךְ neshek (H5392). It is in the Bible 12 times and is always translated usury. It is interest on a debt. It comes from נָשַׁךְ nashak (H5391).
נָשַׁךְ nashak (H5391) is in the Bible 16 times. It is translated bite 14 times and lend upon usury 2 times.
נֶשֶׁךְ neshek (H5392) although translated usury, this is not the intent of Torah. Usury is the practice of lending money at unreasonably high rates of interest. נֶשֶׁךְ neshek (H5392) is interest charged regardless of the rate. One should not charge a brother interest in anyway, Vayyiqra 25:35-37.
35 And if your brother be waxen poor, and fallen in decay with you; then you shall relieve him. A stranger (ger), or a sojourner (toshav); that he may live with you. 36 Take you no usury (neshek) of him, or increase (tarbiyt). But fear your Redeemer; that your brother may live with you. 37 You shall not give him your money upon usury (nesek), nor lend him your victuals for increase (marbiyt).
We are not to extract interest or increase for anything we do for a brother. That borders on mercenary. We should want to help our brother, so to raise their standard of living.
Devarim 23:20
20 To a foreigner (nokriy) you may lend upon usury (nashak); but to your brother you shall not lend upon usury (nashak). That Yehovah your Redeemer may bless you in all that you set your hand to in the land whither you go to possess it.
The foreigner we may charge interest.
These laws are foreign to most people today. In today’s world, it seems that everyone is trying to make a buck off of someone else.
Torah is not about getting wealth from others. Torah is about raising the standard of living of all people. It is the redemption of society rather than simply the redemption of the individual.
Vow to Yehovah
Vow to Yehovah
Devarim 23:21
21 When you shall vow a vow to Yehovah your Redeemer, you shall not slack to pay it. For Yehovah your Redeemer will surely require it of you; and it would be sin in you.
“For ….. will surely require” is the Hebrew phrase כִּי־דָּרֹשׁ יִדְרְשֶׁנּוּ. It is כִּי kiy (H3588), דָּרַשׁ darash (H1875) and דָּרַשׁ darash (H1875) with prefix י and suffix ֶנּוּ .
Require comes from the Hebrew word דָּרַשׁ darash (H1875). It is in the Bible 164 times. It means to inquire. In Devarim 23:21, if one is slack to pay a vow, they will answer to Yehovah. We should be very careful what we claim we will do. If we do not intend to do it right away, we should not make a vow. Many of us make vows only to neglect them. When we do this, it makes us look bad and it disgraces God. We are His representative and He expects us to keep our word.
Devarim 23:22
22 But if you shall forbear to vow, it shall be no sin in you.
There is no requirement to make a vow. Vows are freewill offerings or something we intend to do. God does not require us to vow anything, it is our choice.
Devarim 23:23
23 That which is gone out of your lips you shall keep and perform; a freewill offering, according as you have vowed to Yehovah your Redeemer, which you have promised with your mouth.
A vow is an absolute promise. Shelomo tells us in Qohelet 5:1-3.
1 Keep your foot when you go to the house of the Redeemer, and be more ready to hear, than to give the sacrifice of fools. For they consider not that they do evil. 2 Be not rash with your mouth, and let not your heart be hasty to utter thing before Redeemer. For Redeemer in heaven, and you upon the land. Therefore let your words be few. 3 For a dream comes through the multitude of business; and a fool’s voice by multitude of words.
We should learn to minimize our words. Many times, it is our tendency to talk that gets us in trouble. We should be sure of our words at all times. If we cannot do as we say, we should be silent.
Qohelet 5:4-5
4 When you vow a vow to Redeemer, defer not to pay it; for no pleasure in fools. Pay that which you have vowed. 5 Better that you should not vow, than that you should vow and not pay.
To vow and not fulfill a vow is to be a fool. When we do not fulfill our vows, our words are carried away by the wind. People will find it difficult to trust one who is not mindful of their words.
Partaking the Produce
Partaking the Produce
Devarim 23:24
24 When you come into your neighbor’s vineyard, then you may eat grapes your fill at your own pleasure; but you shall not put in your vessel.
It is allowable to partake in our neighbor’s vineyard. However, we are not to fill a vessel with grapes. We are to only take what we can eat at the time.
25 When you come into the standing grain (qamah) of your neighbor, then you may pluck the ears with your hand; but you shall not move a sickle to your neighbor’s standing grain (qamah).
We are also allowed to go into our neighbor’s field and pluck the grains to eat. However, we are not allowed to cut down the grains with a sickle.
These commandments are not allowances to harvest from our neighbor, they are allowances for food in time of need. This is different than gleaning, Vayyiqra 23:22.
22 And when you reap the harvest of your land, you shall not make clean riddance of the corners of your field when you reap, neither shall you gather any gleaning of your harvest. You shall leave them to the poor, and to the stranger. I Yehovah your Redeemer.
When one gleans a field, the limit that one may take is dependent upon the owner of the field. Partaking of the produce relates to a present condition and one is not allowed to take excess. They cannot leave the field with more than a handful nor can they take to feed another.
The disciples did this very thing in Matityahu 12:1-2.
1 At that time Yeshua went on the Shabbas Day through the grainfields (sporimos); and his disciples were hungry, and began to pluck the ears of grain (stachus), and to eat. 2 But when the Pharisees saw, they said to Him, Behold, Your disciples do that which is not lawful to do upon the Shabbas Day.
In this situation, the Pharisees may have had a tradition that did not allow this; however, this was in full compliance of Torah. The disciples were sustaining life. We are not to die of hunger when sustenance is available.
It is unknown what the Pharisees were referring to. It might be related to a lack of preparation on the part of the disciples. We should be prepared rather than taking advantage of a possible loophole in Torah. The disciples should have prepared their meals ahead of time. They did not break a commandments, but were remiss in their preparation.
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