TRV
Translation
King James Version
And when the LORD thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword:
Complete Jewish Bible
When ADONAI your God hands it over to you, you are to put every male to the sword.
Berean Standard Bible
When the LORD your God has delivered it into your hand, you must put every male to the sword.
American Standard Version
and when Jehovah thy God delivereth it into thy hand, thou shalt smite every male thereof with the edge of the sword:
World English Bible Messianic
When the LORD your God delivers it into your hand, you shall strike every male of it with the edge of the sword;
Geneva Bible (1599)
And the Lord thy God shall deliuer it into thine handes, and thou shalt smite all the males thereof with the edge of the sworde.
Young's Literal Translation
and Jehovah thy God hath given it into thy hand, and thou hast smitten every male of it by the mouth of the sword.
In the KJVVerse 5,441 of 31,102
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Commentary on Deuteronomy 20 verses 10–20
10 ¶ When thou comest nigh unto a city to fight against it, then proclaim peace unto it.
11 And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that is found therein shall be tributaries unto thee, and they shall serve thee.
12 And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it:
13 And when the LORD thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword:
14 But the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies, which the LORD thy God hath given thee.
15 Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations.
16 But of the cities of these people, which the LORD thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth:
17 But thou shalt utterly destroy them; namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; as the LORD thy God hath commanded thee:
18 That they teach you not to do after all their abominations, which they have done unto their gods; so should ye sin against the LORD your God.
19 When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by forcing an axe against them: for thou mayest eat of them, and thou shalt not cut them down (for the tree of the field is man's life) to employ them in the siege:
20 Only the trees which thou knowest that they be not trees for meat, thou shalt destroy and cut them down; and thou shalt build bulwarks against the city that maketh war with thee, until it be subdued.
They are here directed what method to take in dealing with the cities (these only are mentioned, Deu 20:10, but doubtless the armies in the field, and the nations they had occasion to deal with, are likewise intended) upon which they made war. They must not make a descent upon any of their neighbours till they had first given them fair notice, by a public manifesto, or remonstrance, stating the ground of their quarrel with them. In dealing with the worst of enemies, the laws of justice and honour must be observed; and, as the sword must never be taken in hand without cause, so not without cause shown. War is an appeal, in which the merits of the cause must be set forth.
I. Even to the proclamation of war must be subjoined a tender of peace, if they would accept of it upon reasonable terms. That is (say the Jewish writers), "upon condition that they renounce idolatry, worship the God of Israel, as proselytes of the gate that were not circumcised, pay to their new masters a yearly tribute, and submit to their government:" on these terms the process of war should be stayed, and their conquerors, upon this submission, were to be their protectors, Deu 20:10, Deu 20:11. Some think that even the seven nations of Canaan were to have this offer of peace made to them; and the offer was no jest or mockery, though it was of the Lord to harden their hearts that they should not accept it, Jos 11:20. Others think that they are excluded (Deu 20:16) not only from the benefit of that law (Deu 20:13) which confines military execution to the males only, but from the benefit of this also, which allows not to make war till peace was refused. And I see not how they could proclaim peace to those who by the law were to be utterly rooted out, and to whom they were to show no mercy, Deu 7:2. But for any other nation which they made war upon, for the enlarging of their coast, the avenging of any wrong done, or the recovery of any right denied, they must first proclaim peace to the. Let this show, 1. God's grace in dealing with sinners: though he might most justly and easily destroy them, yet, having no pleasure in their ruin, he proclaims peace, and beseeches them to be reconciled; so that those who lie most obnoxious to his justice, and ready to fall as sacrifices to it, if they make him an answer of peace, and open to him, upon condition that they will be tributaries and servants to him, shall not only be saved from ruin, but incorporated with his Israel, as fellow-citizens with the saints. 2. Let it show us our duty in dealing with our brethren: if any quarrel happen, let us not only be ready to hearken to the proposals of peace, but forward to make such proposals. We should never make use of the law till we have first tried to accommodate matters in variance amicably, and without expense and vexation. We must be for peace, whoever are for war.
II. If the offers of peace were not accepted, then they must proceed to push on the war. And let those to whom God offers peace know that if they reject the offer, and take not the benefit of it within the time limited, judgment will rejoice against mercy in the execution as much as now mercy rejoices against judgment in the reprieve. In this case, 1. There is a promise implied that they should be victorious. It is taken for granted that the Lord their God would deliver it into their hands, Deu 20:13. Note, Those enterprises which we undertake by a divine warrant, and prosecute by divine direction, we may expect to succeed in. If we take God's method, we shall have his blessing. 2. They are ordered, in honour to the public justice, to put all the soldiers to the sword, for them I understand by every male (Deu 20:13), all that bore arms (as all then did that were able); but the spoil they are allowed to take to themselves (Deu 20:14), in which were reckoned the women and children. Note, A justifiable property is acquired in that which is won in lawful war. God himself owns the title: The Lord thy God gives it thee; and therefore he must be owned in it, Psa 44:3.
III. The nations of Canaan are excepted from the merciful provisions made by this law. Remnants might be left of the cities that were very far off (Deu 20:15), because by them they were not in so much danger of being infected with idolatry, nor was their country so directly and immediately intended in the promise; but of the cities which were given to Israel for an inheritance no remnants must be left of their inhabitants (Deu 20:16), for it put a slight upon the promise to admit Canaanites to share with them in the peculiar land of promise; and for another reason they must be utterly destroyed (Deu 20:17), because, since it could not be expected that they should be cured of their idolatry, if they were left with that plague-sore upon them they would be in danger of infecting God's Israel, who were too apt to take the infection: They will teach you to do after their abominations (Deu 20:18), to introduce their customs into the worship of the God of Israel, and by degrees to forsake him and to worship false gods; for those that dare violate the second commandment will not long keep to the first. Strange worships open the door to strange deities.
IV. Care is here taken that in the besieging of cities there should not be any destruction made of fruit-trees, Deu 20:19-20. In those times, when besiegers forced their way, not as now with bombs and cannon-ball, but with battering rams, they had occasion for much timber in carrying on their sieges: now because, in the heat of war, men are not apt to consider, as they ought, the public good, it is expressly provided that fruit-trees should not be used as timber-trees. That reason, for the tree of the field is man's (the word life we supply), all the ancient versions, the Septuagint, Targums, etc., read, For is the tree of the field a man? Or the tree of the field is not a man, that it should come against thee in the siege, or retire from thee into the bulwark. "Do not brutishly vent thy rage against the trees that can do thee no harm." But our translation seems most agreeable to the intent of the law, and it teaches us, 1. That God is a better friend to man than man is to himself; and God's law, which we are apt to complain of as a heavy yoke, consults our interest and comfort, while our own appetites and passions, of which we are so indulgent, are really enemies to our welfare. The intent of many of the divine precepts is to restrain us from destroying that which is our life and food. 2. That armies and their commanders are not allowed to make what desolation they please in the countries that are the seat of war. Military rage must always be checked and ruled with reason. War, though carried on with ever so much caution, is destructive enough, and should not be made more so than is absolutely necessary. Generous spirits will show themselves tender, not only of men's lives, but of their livelihoods; for, though the life is more than meat, yet it will soon be nothing without meat. 3. The Jews understand this as a prohibition of all wilful waste upon any account whatsoever. No fruit-tree is to be destroyed unless it be barren, and cumber the ground. "Nay," they maintain, "whoso wilfully breaks vessels, tears clothes, stops wells, pulls down buildings, or destroys meat, transgresses this law: Thou shalt not destroy." Christ took care that the broken meat should be gathered up, that nothing might be lost. Every creature of God is good, and, as nothing is to be refused, so nothing is to be abused. We may live to want what we carelessly waste.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–20. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Deuteronomy 20:13 presents a specific military directive for ancient Israel concerning cities located outside the Promised Land that resist a prior offer of peace. This verse commands that once the Lord God has supernaturally delivered such a city into Israel's control, all its male inhabitants are to be put to death by the sword. This instruction is an integral part of a broader set of laws governing Israel's conduct in warfare, carefully distinguishing between the treatment of distant cities and the complete destruction mandated for the idolatrous nations within Canaan.
CONTEXT
Literary Context: This verse is intricately woven into the fabric of Deuteronomy 20, a comprehensive legal section detailing Israel's conduct in warfare. The preceding verses, specifically Deuteronomy 20:10-12, establish a protocol for engaging distant cities: an initial offer of peace is to be extended. If accepted, the city's inhabitants are to become forced laborers. However, if the city refuses peace and engages in battle, then the command of verse 13 applies, focusing specifically on the male population. This directive stands in stark contrast to the more severe command for cities within the Promised Land, as detailed in Deuteronomy 20:16-18, where utter destruction (cherem) was mandated for the Canaanite nations due to their egregious idolatry and moral corruption, preventing their defiling influence on Israel. The immediate follow-up in Deuteronomy 20:14 clarifies that women, children, and livestock from these distant, resisting cities were to be taken as plunder, further highlighting the specific and nuanced nature of the command in verse 13.
Historical & Cultural Context: The command in Deuteronomy 20:13 must be understood within the brutal realities of ancient Near Eastern warfare. In this period, the complete elimination of male fighting forces was a common and often necessary tactic to secure victory, prevent future rebellion, and ensure the safety of the conquering army. Israel's wars were not merely geopolitical conflicts but were often understood as "holy wars" or divinely commissioned campaigns, particularly during the conquest period. God, as the divine warrior, was seen as fighting on behalf of Israel, delivering enemies into their hands. This context underscores the idea that Israel was acting as an agent of divine judgment against nations that had filled up the measure of their iniquity, a concept articulated in Genesis 15:16. The distinct treatment of distant cities versus those within Canaan reflects a nuanced divine strategy, balancing the immediate military objective with the unique theological imperative to cleanse the Promised Land of its pagan inhabitants, thereby safeguarding Israel's covenant purity.
Key Themes: This verse contributes significantly to several overarching themes in Deuteronomy and the broader Pentateuch. Firstly, it powerfully emphasizes Divine Sovereignty and Judgment in warfare, illustrating that God is actively involved in the affairs of nations, delivering those who resist His purposes into the hands of His people. Secondly, it highlights the Distinction in Divine Law and Application, showcasing that God's commands were not monolithic but nuanced, with different stipulations for different contexts (e.g., distant cities vs. Canaanite nations). This distinction underscores God's specific purposes for the conquest and the establishment of Israel as a holy nation, set apart from the surrounding peoples. Thirdly, the verse speaks to the Realities of Ancient Warfare, acknowledging the harsh necessities of securing victory and preventing future threats in that historical period. Finally, it reinforces the theme of Obedience to Covenantal Commands, as Israel's success and well-being were directly tied to their faithful adherence to God's detailed instructions, even those that seem severe to modern sensibilities, recognizing God's perfect wisdom and justice in all His directives.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 20:13 employs several literary devices to convey its message with authority and clarity. The primary device is Divine Command, expressed through the imperative "thou shalt smite," which directly conveys God's authoritative instruction to Israel. This highlights the covenantal nature of the law and Israel's role as an agent of divine will. The phrase "when the LORD thy God hath delivered it into thine hands" utilizes Divine Agency, attributing the success of the military operation directly to God's sovereign intervention rather than Israel's might or strategic prowess. Furthermore, the expression "with the edge of the sword" is a powerful Metonymy, where the instrument (the sword's edge, or "mouth") stands for the action (killing). This vivid imagery emphasizes the brutal and decisive nature of the commanded act. There is also an implicit Contrast with the more severe cherem command for Canaanite cities, which serves to highlight the nuanced application of God's justice based on the specific context and purpose of the warfare, showcasing God's precise and differentiated judgments.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 20:13, while challenging to modern sensibilities, is profoundly theological. It reveals God as sovereign over nations and history, capable of using human agents to execute His righteous judgments. The distinction between the treatment of distant cities and the Canaanite nations underscores God's nuanced justice, where the severity of judgment is proportional to the depth of wickedness and the specific covenantal relationship. For the Canaanites, the cherem was a unique act of divine judgment against extreme idolatry and moral depravity that threatened to corrupt Israel's very existence as a holy people. For distant cities, the command to slay males reflected the realities of ancient warfare and the necessity of neutralizing a military threat, while still allowing for the preservation of other lives and plunder, indicating a different purpose for these engagements. This passage reminds us that God's justice is not always comprehensible to our limited understanding, but it is always rooted in His perfect character and His ultimate purposes for redemption and holiness, even when it involves severe judgment.
REFLECTION AND APPLICATION
Deuteronomy 20:13 compels us to grapple with difficult aspects of divine justice and ancient warfare. For contemporary believers, it is crucial to interpret such passages within their specific historical, covenantal, and redemptive-historical context. This command was given to ancient Israel for a unique, divinely commissioned period of conquest and nation-building, not as a universal blueprint for all warfare or personal conduct. While we do not engage in physical warfare in the same manner, the passage can prompt profound reflection on spiritual principles. It reminds us that God is just and that there are severe consequences for rebellion against Him. Spiritually, believers are called to engage in a decisive "warfare" against sin, evil, and spiritual forces that oppose God's kingdom, not with physical weapons, but with the "sword of the Spirit, which is the word of God" (Ephesians 6:17). We are to "smite" (spiritually speaking) the strongholds of sin in our lives and decisively put to death the "old self" with its sinful desires (Colossians 3:5). This verse also highlights God's sovereignty and His ability to use even harsh circumstances to accomplish His purposes, urging us to trust in His ultimate wisdom and justice, even when His ways are beyond our full comprehension and challenge our modern sensibilities.
Questions for Reflection
FAQ
Is this command applicable to Christians today as a literal directive for warfare?
Answer: No, this command is not applicable to Christians today as a literal directive for warfare. This instruction was part of the Mosaic Covenant given specifically to ancient Israel for their unique role as a nation-state during the conquest and establishment of the Promised Land. The context of Israel's divinely commissioned holy wars, acting as agents of God's judgment against specific, idolatrous nations, is distinct from the mission and calling of the New Testament church. The New Testament teaches that believers' warfare is primarily spiritual, against "spiritual forces of evil" (Ephesians 6:12), using spiritual weapons like the Word of God and prayer, not physical swords.
Why did God command such violence, even if only for male combatants?
Answer: God commanded such actions within the specific historical and cultural context of the ancient Near East, where the elimination of male combatants was a common and often necessary practice to secure victory and prevent future rebellion in warfare. Theologically, these commands were part of God's righteous judgment against nations that had reached a point of extreme moral depravity and rebellion against Him, as seen in Genesis 15:16. While severe, it's crucial to note the distinction in Deuteronomy 20:13 from the cherem (utter destruction) commanded for the Canaanites within the Promised Land (Deuteronomy 20:16-18). This nuance suggests a specific purpose for each type of engagement, reflecting God's justice and His unique covenantal relationship with Israel at that time. It was about establishing a holy nation free from corrupting influences and securing their divinely promised inheritance.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 20:13, though rooted in the ancient context of physical warfare, finds its ultimate Christ-centered fulfillment not in literal violence but in the spiritual conquest achieved by Jesus Christ. The "delivery" of the enemy into Israel's hands foreshadows Christ's decisive victory over the powers of sin, death, and the devil. Just as the Lord delivered cities into Israel's control, so God "has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son" (Colossians 1:13). Christ, the true Divine Warrior, did not "smite every male" with a physical sword, but through His sacrificial death and resurrection, He "disarmed the rulers and authorities and put them to open shame, by triumphing over them in him" (Colossians 2:15). The "edge of the sword" for the believer now is the "sword of the Spirit, which is the word of God" (Ephesians 6:17), wielded by Christ and His church in spiritual warfare against spiritual wickedness and the "old self" (Colossians 3:5). Ultimately, the judgment foreshadowed in Deuteronomy 20:13 culminates in Christ's final judgment, where all spiritual enemies will be decisively defeated, and His eternal kingdom of peace and righteousness will be fully established, as vividly prophesied in passages like Revelation 19:11-16.