14 But the women, H802 and the little ones, H2945 and the cattle, H929 and all that is in the city, H5892 even all the spoil H7998 thereof, shalt thou take H962 unto thyself; and thou shalt eat H398 the spoil H7998 of thine enemies, H341 which the LORD H3068 thy God H430 hath given H5414 thee.
And thou shalt do H6213 to Ai H5857 and her king H4428 as thou didst H6213 unto Jericho H3405 and her king: H4428 only the spoil H7998 thereof, and the cattle H929 thereof, shall ye take for a prey H962 unto yourselves: lay H7760 thee an ambush H693 for the city H5892 behind H310 it.
And he spake H559 unto them, saying, H559 Return H7725 with much H7227 riches H5233 unto your tents, H168 and with very H3966 much H7227 cattle, H4735 with silver, H3701 and with gold, H2091 and with brass, H5178 and with iron, H1270 and with very H3966 much H7235 raiment: H8008 divide H2505 the spoil H7998 of your enemies H341 with your brethren. H251
And they brought H935 the captives, H7628 and the prey, H4455 and the spoil, H7998 unto Moses, H4872 and Eleazar H499 the priest, H3548 and unto the congregation H5712 of the children H1121 of Israel, H3478 unto the camp H4264 at the plains H6160 of Moab, H4124 which are by Jordan H3383 near Jericho. H3405
But all the women H802 children, H2945 that have not known H3045 a man H2145 by lying H4904 with him, keep alive H2421 for yourselves.
And thirty H7970 and two H8147 thousand H505 persons H5315 H120 in all, H3605 of women H802 that had not known H3045 man H2145 by lying H4904 with him. And the half, H4275 which was the portion H2506 of them that went out H3318 to war, H6635 was in number H4557 three H7969 hundred H3967 thousand H505 and seven H7651 and thirty H7970 thousand H505 and five H2568 hundred H3967 sheep: H6629 And the LORD'S H3068 tribute H4371 of the sheep H6629 was six H8337 hundred H3967 and threescore and fifteen. H7657 H2568 And the beeves H1241 were thirty H7970 and six H8337 thousand; H505 of which the LORD'S H3068 tribute H4371 was threescore and twelve. H7657 H8147 And the asses H2543 were thirty H7970 thousand H505 and five H2568 hundred; H3967 of which the LORD'S H3068 tribute H4371 was threescore H8346 and one. H259 And the persons H120 H5315 were sixteen H8337 H6240 thousand; H505 of which the LORD'S H3068 tribute H4371 was thirty H7970 and two H8147 persons. H5315 And Moses H4872 gave H5414 the tribute, H4371 which was the LORD'S H3068 heave offering, H8641 unto Eleazar H499 the priest, H3548 as the LORD H3068 commanded H6680 Moses. H4872 And of the children H1121 of Israel's H3478 half, H4276 which Moses H4872 divided H2673 from the men H582 that warred, H6633 (Now the half H4275 that pertained unto the congregation H5712 was three H7969 hundred H3967 thousand H505 and thirty H7970 thousand H505 and seven H7651 thousand H505 and five H2568 hundred H3967 sheep, H4480 H6629 And thirty H7970 and six H8337 thousand H505 beeves, H1241 And thirty H7970 thousand H505 asses H2543 and five H2568 hundred, H3967 And sixteen H8337 H6240 thousand H505 persons;) H5315 H120 Even of the children H1121 of Israel's H3478 half, H4276 Moses H4872 took H3947 one H259 portion H270 of fifty, H2572 both of man H120 and of beast, H929 and gave H5414 them unto the Levites, H3881 which kept H8104 the charge H4931 of the tabernacle H4908 of the LORD; H3068 as the LORD H3068 commanded H6680 Moses. H4872 And the officers H6485 which were over thousands H505 of the host, H6635 the captains H8269 of thousands, H505 and captains H8269 of hundreds, H3967 came near H7126 unto Moses: H4872 And they said H559 unto Moses, H4872 Thy servants H5650 have taken H5375 the sum H7218 of the men H582 of war H4421 which are under our charge, H3027 and there lacketh H6485 not one man H376 of us. We have therefore brought H7126 an oblation H7133 for the LORD, H3068 what every man H376 hath gotten, H4672 of jewels H3627 of gold, H2091 chains, H685 and bracelets, H6781 rings, H2885 earrings, H5694 and tablets, H3558 to make an atonement H3722 for our souls H5315 before H6440 the LORD. H3068 And Moses H4872 and Eleazar H499 the priest H3548 took H3947 the gold H2091 of them, even all wrought H4639 jewels. H3627 And all the gold H2091 of the offering H8641 that they offered up H7311 to the LORD, H3068 of the captains H8269 of thousands, H505 and of the captains H8269 of hundreds, H3967 was sixteen H8337 H6240 thousand H505 seven H7651 hundred H3967 and fifty H2572 shekels. H8255 (For the men H582 of war H6635 had taken spoil, H962 every man H376 for himself.) And Moses H4872 and Eleazar H499 the priest H3548 took H3947 the gold H2091 of the captains H8269 of thousands H505 and of hundreds, H3967 and brought H935 it into the tabernacle H168 of the congregation, H4150 for a memorial H2146 for the children H1121 of Israel H3478 before H6440 the LORD. H3068
And all the spoil H7998 of these cities, H5892 and the cattle, H929 the children H1121 of Israel H3478 took for a prey H962 unto themselves; but every man H120 they smote H5221 with the edge H6310 of the sword, H2719 until they had destroyed H8045 them, neither left H7604 they any to breathe. H5397
And Asa H609 and the people H5971 that were with him pursued H7291 them unto Gerar: H1642 and the Ethiopians H3569 were overthrown, H5307 that they could not recover H4241 themselves; for they were destroyed H7665 before H6440 the LORD, H3068 and before H6440 his host; H4264 and they carried away H5375 very H3966 much H7235 spoil. H7998 And they smote H5221 all the cities H5892 round about H5439 Gerar; H1642 for the fear H6343 of the LORD H3068 came upon them: and they spoiled H962 all the cities; H5892 for there was exceeding much H7227 spoil H961 in them. They smote H5221 also the tents H168 of cattle, H4735 and carried away H7617 sheep H6629 and camels H1581 in abundance, H7230 and returned H7725 to Jerusalem. H3389
And when Jehoshaphat H3092 and his people H5971 came H935 to take away H962 the spoil H7998 of them, they found H4672 among them in abundance H7230 both riches H7399 with the dead bodies, H6297 and precious H2532 jewels, H3627 which they stripped off H5337 for themselves, more than H369 they could carry away: H4853 and they were three H7969 days H3117 in gathering H962 of the spoil, H7998 it was so much. H7227
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Deuteronomy 20
Commentary on Deuteronomy 20 Keil & Delitzsch Commentary
Instructions for Future Wars - Deuteronomy 20
The instructions in this chapter have reference to the wars which Israel might wage in future against non-Canaanitish nations (Deuteronomy 20:15.), and enjoin it as a duty upon the people of God to spare as much as possible the lives of their own soldiers and also of their enemies. All wars against their enemies, even though they were superior to them in resources, were to be entered upon by them without fear in reliance upon the might of their God; and they were therefore to exempt from military service not only those who had just entered into new social relations, and had not enjoyed the pleasures of them, but also the timid and fainthearted (Deuteronomy 20:1-9). Moreover, whenever they besieged hostile towns, they were to offer peace to their enemies, excepting only the Canaanites; and even if it were not accepted, they were to let the defenceless (viz., women and children) live, and not to destroy the fruit-trees before the fortifications (Deuteronomy 20:10-20).
Instructions Relating to Military Service. - If the Israelites went out to battle against their foes, and saw horses and chariots, a people more numerous than they were, they were not to be afraid, because Jehovah their God was with them. Horses and chariots constituted the principal strength of the enemies round about Israel; not of the Egyptians only ( Exodus 14:7), and of the Canaanites and Philistines (Joshua 17:16; Judges 4:3; 1 Samuel 13:5), but of the Syrians also (2 Samuel 8:4; 1 Chronicles 18:4; 1 Chronicles 19:18; cf. Psalms 20:8).
Deuteronomy 20:2-4
If they were thus drawing near to war, i.e., arranging themselves for war for the purpose of being mustered and marching in order into the battle (not just as the battle was commencing), the priest was to address the warriors, and infuse courage into them by pointing to the help of the Lord. “ The priest ” is not the high priest, but the priest who accompanied the army, like Phinehas in the war against the Midianites (Numbers 31:6; cf. 1 Samuel 4:4, 1 Samuel 4:11; 2 Chronicles 13:12), whom the Rabbins call המלחמה משׁיח (the anointed of the battle), and raise to the highest dignity next to the high priest, no doubt simply upon the ground of Numbers 31:6 (see Lundius, jüd. Heiligth. p. 523).
Deuteronomy 20:5-7
Moreover, the shoterim, whose duty it was, as the keepers of the genealogical tables, to appoint the men who were bound to serve, were to release such of the men who had been summoned to the war as had entered into domestic relations, which would make it a harder thing for them to be exposed to death than for any of the others: for example, any man who had built a new house and had not yet consecrated it, or had planted a vineyard and not yet eaten any of the fruit of it, or was betrothed to a wife and had not yet married her, - that such persons might not die before they had enjoyed the fruits of what they had done. “ Who is the man, who, ” i.e., whoever, every man who. “ Consecrated the house, ” viz., by taking possession and dwelling in it; entrance into the house was probably connected with a hospitable entertainment. According to Josephus (Ant. iv. 8, 41), the enjoyment of them was to last a year (according to the analogy of Deuteronomy 24:5). The Rabbins elaborated special ceremonies, among which Jonathan in his Targum describes the fastening of slips with sentences out of the law written upon them to the door-posts, as being the most important (see at Deuteronomy 6:9 : for further details, see Selden, de Synedriis l. iii. c. 14, 15). Cerem is hardly to be restricted to vineyards, but applied to olive-plantations as well (see at Leviticus 19:10). חלּל , to make common, is to be explained from the fact, that when fruit-trees were planted ( Leviticus 19:23.), or vines set (Judges 19:24), the fruit was not to be eaten for the first three years, and that of the fourth year was to be consecrated to the Lord; and it was only the fruit that was gathered in the fifth year which could be applied by the owner to his own use, - in other words, could be made common. The command to send away from the army to his own home a man who was betrothed but had not yet taken his wife, is extended still further in Deuteronomy 24:5, where it is stated that a newly married man was to be exempt for a whole year from military service and other public burdens. The intention of these instructions was neither to send away all persons who were unwilling to go into the war, and thus avoid the danger of their interfering with the readiness and courage of the rest of the army in prospect of the battle, nor to spare the lives of those persons to whom life was especially dear; but rather to avoid depriving any member of the covenant nation of his enjoyment of the good things of this life bestowed upon him by the Lord.
Deuteronomy 20:8
The first intention only existed in the case of the timid (the soft-hearted or despondent). ימּס ולא , that the heart of thy brethren “ may not flow away ,” i.e., may not become despondent (as in Genesis 17:15, etc.).
Deuteronomy 20:9
When this was finished, the shoterim were to appoint captains at the head of the people (of war). פּקד , to inspect, to muster, then to give the oversight, to set a person over anything (Numbers 3:10; Numbers 4:27). The meaning “to lead the command” ( Schultz ) cannot be sustained; and if “ captains of the armies” were the subject, and reference were made to the commanders in the war, the article would not be omitted. If the shoterim had to raise men for the war and organize the army, the division of the men into hosts ( Zebaoth ) and the appointment of the leaders would also form part of the duties of their office.
Instructions Concerning Sieges. - Deuteronomy 20:10, Deuteronomy 20:11. On advancing against a town to attack it, they were “ to call to it for peace ,” i.e., to summon it to make a peaceable surrender and submission (cf. Judges 21:13). “ If it answered peace ,” i.e., returned an answer conducing to peace, and “ opened ” (sc., its gates), the whole of its inhabitants were to become tributary to Israel, and serve it; consequently even those who were armed were not to be put to death, for Israel was not to shed blood unnecessarily. מס does not mean feudal service , but a feudal slave (see at Exodus 1:11).
If the hostile town, however, did not make peace, but prepared for war, the Israelites were to besiege it; and if Jehovah gave it into their hands, they were to slay all the men in it without reserve (“with the edge of the sword,” see at Genesis 34:26); but the women and children and all that was in the city, all its spoil, they were to take as prey for themselves, and to consume (eat) the spoil, i.e., to make use of it for their own maintenance.
It was in this way that Israel was to act with towns that were far off; but not with the towns of the Canaanites (“ these nations ”), which Jehovah gave them for an inheritance. In these no soul was to be left alive; but these nations were to be laid under the ban, i.e., altogether exterminated, that they might not teach the Israelites their abominations and sins (cf. Deuteronomy 7:1-4; Deuteronomy 12:31). כּל־נשׁמה , lit., every breath, i.e., everything living, by which, however, human beings alone are to be understood (comp. Joshua 10:40; Joshua 11:11, with Deuteronomy 11:14).
When they besieged a town a long time to conquer it, they were not to destroy its trees, to swing the axe upon them. That we are to understand by עצהּ the fruit-trees in the environs and gardens of the town, is evident from the motive appended: “ for of them ( ממּנּוּ refers to עץ as a collective) thou eatest, and thou shalt not hew them down .” The meaning is: thou mayest suppress and destroy the men, but not the trees which supply thee with food. “ For is the tree of the field a man, that it should come into siege before thee? ” This is evidently the only suitable interpretation of the difficult words השּׂדה עץ האדם כּי , and the one which has been expressed by all the older commentators, though in different ways. But it is one which can only be sustained grammatically by adopting the view propounded by Clericus and others: viz., by pointing the noun האדם with ה interrog ., instead of האדם , and taking אדם as the object, which its position in the sentence fully warrants (cf. Ewald , §324, b . and 306, b .). The Masoretic punctuation is founded upon the explanation given by Aben Ezra , “Man is a tree of the field, i.e., lives upon and is fed by the fruits of the trees,” which Schultz expresses in this way, “Man is bound up with the tree of the field, i.e., has his life in, or from, the tree of the field,” - an explanation, however, which cannot be defended by appealing to Deuteronomy 24:6; Ecclesiastes 12:13; Ezekiel 12:10, as these three passages are of a different kind. In no way whatever can האדם be taken as the subject of the sentence, as this would not give any rational meaning. And if it were rendered as the object, in such sense as this, The tree of the field is a thing or affair of man, it would hardly have the article.
Deuteronomy 20:20
“ Only the trees which thou knowest that they are not trees of eating (i.e., do not bear edible fruits), mayest thou hew down, and build a rampart against the town till it come down ,” i.e., fall down from its eminence. For ירד as applied to the falling or sinking of lofty fortifications, see Deuteronomy 28:52; Isaiah 32:19. מצור , compressing or forcing down; hence, as applied to towns, במּצור בּוא , to come into siege, i.e., to be besieged (Deuteronomy 20:19; 2 Kings 24:10; 2 Kings 25:2). In Deuteronomy 20:20 it is used to denote the object, viz., the means of hemming in a town, i.e., the besieging rampart (cf. Ezekiel 4:2).