Deuteronomy 20:14

KJV

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.

KJV (with Strong's)

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.

Complete Jewish Bible

However, you are to take as booty for yourself the women, the little ones, the livestock, and everything in the city - all its spoil. Yes, you will feed on your enemies' spoil, which ADONAI your God has given you.

Berean Standard Bible

But the women, children, livestock, and whatever else is in the city—all its spoil—you may take as plunder, and you shall use the spoil of your enemies that the LORD your God gives you.

American Standard Version

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 for a prey unto thyself; and thou shalt eat the spoil of thine enemies, which Jehovah thy God hath given thee.

Commentary

### SUMMARY
Deuteronomy 20:14 provides specific military directives for ancient Israel concerning the treatment of cities located *outside* the Promised Land. It permits the Israelite army to take as plunder the women, children, livestock, and all other material possessions of a conquered city. This allowance is explicitly framed as a divine provision, emphasizing that these spoils are a gift from the LORD their God, intended for the sustenance and benefit of the Israelite community. This command stands in stark contrast to the policy of total destruction mandated for cities within Canaan.

### CONTEXT
* **Literary Context:** This verse is situated within a broader set of military laws (Deuteronomy 20) given by Moses to the Israelites just before their entry into the Promised Land. These laws provide detailed instructions for how Israel was to conduct warfare, including exemptions from military service, procedures for offering peace, and the treatment of conquered cities. Crucially, Deuteronomy 20 makes a clear distinction between cities "far off" (verses 10-15), to which peace terms could be offered and whose inhabitants, if peace was rejected, would see their men killed but women, children, and spoil taken, and cities "within the land" (verses 16-18), which were subject to *herem* (total destruction) due to their extreme wickedness and idolatry. Verse 14 specifically details the permissible spoils from these "far off" cities, following the command in [Deuteronomy 20:13](/deuteronomy/20-13 "Deuteronomy 20:13 - Killing the Men of Distant Cities") to strike down all males.
* **Historical & Cultural Context:** The instructions in Deuteronomy 20 reflect the realities of ancient Near Eastern (ANE) warfare, where conquered populations and their possessions were routinely taken as spoil. However, Israel's laws, while harsh by modern standards, often contained unique regulations that distinguished them from the indiscriminate brutality common in the ANE. The allowance to take women, children, and cattle as spoil provided a means of sustaining the conquering army and integrating new populations (albeit often as servants or slaves) into the Israelite economy, a common practice in the ancient world. This was also a practical necessity for a nomadic people transitioning to settled life, requiring resources for sustenance and growth. The commands are given to a nascent nation establishing itself in a hostile environment, under divine guidance for a specific historical period.
* **Key Themes:** Deuteronomy 20:14 contributes to several key themes within the book. Firstly, it underscores **Divine Sovereignty and Provision**, emphasizing that God is the one who grants victory and provides for His people through the spoils of war. The phrase "which the LORD thy God hath given thee" highlights God's active role as the ultimate provider, echoing themes seen elsewhere in Deuteronomy, such as God's promise to give Israel [cities they did not build and wells they did not dig](/deuteronomy/6-10 "Deuteronomy 6:10 - God's Provision of Land and Cities"). Secondly, it illustrates **Conditional Warfare and Distinction**, revealing that Israelite warfare was not monolithic. The critical difference between the rules for "far off" cities and the *herem* command for Canaanite cities ([Deuteronomy 20:16-18](/deuteronomy/20-16 "Deuteronomy 20:16-18 - The Command of Herem for Canaanite Cities")) highlights God's specific judgment against the profound wickedness and idolatry of the Canaanites, while allowing for different treatment of other nations. This distinction is crucial for understanding the ethical framework of Israelite warfare and God's justice.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Spoil (Hebrew, _shalal'_):** This term (שָׁלָל) refers to plunder, booty, or anything taken from an enemy in war. In this context, it signifies the material gains acquired through military conquest. The use of *shalal* here underscores that these items—women, children, cattle, and goods—are legitimate acquisitions, divinely sanctioned as a consequence of the LORD's granting of victory to Israel. It distinguishes this from unlawful looting, framing it as a lawful appropriation within the divine covenant.
* **Given (Hebrew, _nathan'_):** The verb (נָתַן) emphasizes divine agency. It is not merely that Israel *takes* the spoil, but that the LORD their God *gives* it to them. This highlights God's active involvement in the military campaigns and His role as the ultimate provider for His people, transforming the act of taking spoil into an act of receiving a divine gift. This theological framing legitimizes the action within the covenant relationship.
* **Eat (Hebrew, _ʾākhal'_):** While literally meaning "to eat," the verb (אָכַל) here extends to "consume" or "make use of." It indicates the practical utility of the spoil for the sustenance, enrichment, and benefit of the Israelite community. This includes not only consuming food and livestock but also utilizing other goods for their livelihood, reinforcing the idea of divine provision for their material needs and the economic benefit derived from conquest.

#### Verse Breakdown
* **"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;":** This clause outlines the specific categories of plunder permitted for cities *outside* the Promised Land. It explicitly lists women, children, livestock, and all other material possessions, indicating a comprehensive appropriation of resources. The phrase "shalt thou take unto thyself" grants legal and moral permission to the Israelite soldiers to appropriate these items, distinguishing this from the total destruction commanded for Canaanite cities and regulating what might otherwise be indiscriminate looting. This reflects common ancient warfare practices, but here it is brought under divine regulation.
* **"and thou shalt eat the spoil of thine enemies,":** This phrase clarifies the purpose and use of the acquired spoil. "Eat" signifies not only literal consumption of food and livestock but also the broader utilization and enjoyment of all the captured goods for the benefit and sustenance of the Israelite community. It implies that these resources are intended to support and enrich the lives of the people, contributing to their material well-being and serving as a tangible outcome of their military success.
* **"which the LORD thy God hath given thee.":** This concluding phrase provides the theological grounding and divine authorization for the entire command. It unequivocally states that the acquisition of these spoils is not merely a human act of conquest but a direct gift from Yahweh. This emphasizes God's sovereignty over the nations, His active participation in Israel's military success, and His faithful provision for His covenant people. It transforms what might otherwise be seen as mere plunder into a divinely sanctioned inheritance, underscoring the theological framework of Israel's unique relationship with God.

#### Literary Devices
Deuteronomy 20:14 employs several literary devices to convey its instruction. **Enumeration** is evident in the explicit listing of "the women, and the little ones, and the cattle, and all that is in the city," which provides a clear and comprehensive definition of what constitutes permissible spoil. This detailed listing leaves no ambiguity regarding the scope of the command. **Repetition** is subtly used with the phrase "all the spoil thereof," which appears twice within the verse, reinforcing the totality and completeness of the permissible plunder. This repetition emphasizes the full transfer of resources from the conquered city to the Israelites. Finally, the concluding phrase, "which the LORD thy God hath given thee," functions as a powerful theological device of **Divine Sanction or Authorization**. It elevates the act of taking spoil from a mere military outcome to a divinely ordained and blessed act, imbuing it with sacred legitimacy and underscoring God's active role in Israel's historical narrative and His provision for His people.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 20:14, while challenging to modern sensibilities, must be understood within the broader theological framework of God's sovereignty, justice, and covenant relationship with Israel. It highlights the principle that God is the ultimate giver of victory and provider for His people, even through the means of warfare. The distinction between cities far off and those within Canaan (the *herem* command) reveals a nuanced divine strategy, where God's judgment against the deep-seated wickedness and idolatry of the Canaanites was absolute, while other nations, though conquered, were treated differently. This verse underscores that Israel's actions were not arbitrary but divinely authorized, serving God's purposes for their establishment and sustenance in the land. It also implicitly raises questions about the ethics of war, divine command theory, and the progressive revelation of God's character throughout Scripture, reminding us that God's justice is always righteous, even when its ancient expressions are difficult for us to reconcile with modern ethics.

* [Deuteronomy 20:16-18](/deuteronomy/20-16 "Deuteronomy 20:16-18 - The Command of Herem for Canaanite Cities")
* [Deuteronomy 6:10-11](/deuteronomy/6-10 "Deuteronomy 6:10-11 - God's Provision of Land and Cities")
* [Numbers 31:9-18](/numbers/31-9 "Numbers 31:9-18 - Spoils of War from Midian")

### REFLECTION AND APPLICATION
This verse, rooted in ancient Near Eastern warfare practices and specific divine commands for Israel's unique historical context, presents a profound challenge for contemporary readers. It compels us to grapple with the nature of divine judgment, the ethics of warfare in antiquity, and the progressive revelation of God's character. While the specific commands regarding taking women and children as spoil are not directly applicable to New Covenant believers, the underlying principles of God's sovereignty, His provision for His people, and the importance of contextual interpretation remain vital. We are called to understand that God's ways are higher than our ways, and His justice, though sometimes expressed in ways that are difficult for us to comprehend, is always righteous. This passage invites us to reflect on how God works through historical circumstances to establish His purposes, and how His covenant faithfulness endures, albeit expressed through different means in the New Covenant. It encourages humility in interpretation and a deep reliance on the full counsel of God's Word.

#### Questions for Reflection
* **How does understanding the historical and literary context help us interpret challenging Old Testament passages like this one, preventing misapplication while still gleaning timeless truths?**
* **What does the distinction between distant cities and Canaanite cities reveal about the nature of God's justice and judgment, and how does this inform our understanding of His character?**
* **In what ways does God provide for His people today, and how might that provision differ from the ancient Israelite context while still reflecting His faithfulness and sovereignty?**

### FAQ
**Why did God allow the Israelites to take women and children as spoil?**

Answer: This practice, while deeply disturbing to modern sensibilities, must be understood within the brutal realities of ancient Near Eastern warfare. In that era, the women and children of conquered cities were often killed, enslaved, or absorbed into the conquering population. God's command here, distinguishing between cities far off and those within Canaan, was a regulation of existing practices. For distant cities, it allowed for the preservation of life and the integration of populations, as well as providing resources and labor for the Israelite community. It was not an endorsement of sexual slavery or abuse, but a directive within a specific historical-cultural context for a nation establishing itself. The alternative in many ANE contexts was often total annihilation, as seen in the *herem* command for Canaanite cities due to their extreme wickedness and idolatry, as detailed in [Deuteronomy 20:16-18](/deuteronomy/20-16 "Deuteronomy 20:16-18 - The Command of Herem").

**How does this passage relate to God's character of love and mercy?**

Answer: This is one of the most challenging aspects of such Old Testament passages. Theologically, it requires us to hold in tension God's attributes of both justice and mercy. While God is love ([1 John 4:8](/1_john/4-8 "1 John 4:8 - God is Love")), He is also righteous and just, and His holiness demands a response to sin and rebellion. In the Old Testament, God's judgment on nations for their wickedness is a recurring theme, as seen in the destruction of Sodom and Gomorrah ([Genesis 19](/genesis/19 "Genesis 19 - Sodom and Gomorrah - Divine Judgment")). The commands in Deuteronomy 20 are part of God's sovereign administration of justice in a fallen world, where the consequences of sin are severe. Furthermore, the distinction made for distant cities, where total annihilation was not commanded, can be seen as a form of mercy compared to the *herem* command, demonstrating a nuanced approach to divine judgment. Ultimately, the full revelation of God's mercy is found in Christ, who bears the judgment for humanity's sin ([Romans 5:8](/romans/5-8 "Romans 5:8 - God Demonstrates His Love")).

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 20:14, with its specific commands for warfare and the taking of spoil, finds its ultimate Christ-centered fulfillment not in a literal repetition of these practices, but in the spiritual warfare and provision of the New Covenant. Christ, as the true Israel, wages war not against flesh and blood, but against spiritual forces of evil ([Ephesians 6:12](/ephesians/6-12 "Ephesians 6:12 - Spiritual Warfare")). His victory on the cross disarmed the principalities and powers, making a public spectacle of them ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Powers")). The "spoil" for believers in Christ is not material plunder from physical enemies, but the spiritual blessings and freedom won through His triumph. We receive the "spoils" of salvation, redemption, forgiveness, and eternal life, all freely given by God through Christ's sacrifice ([Ephesians 1:3-7](/ephesians/1-3 "Ephesians 1:3-7 - Spiritual Blessings in Christ")). Furthermore, just as God provided for ancient Israel through the spoil, Christ is our ultimate provider, giving us all things pertaining to life and godliness ([2 Peter 1:3](/2_peter/1-3 "2 Peter 1:3 - God's Divine Power and Provision")). The Old Testament laws, including those for warfare, point forward to a greater reality in Christ, where the battle is spiritual, the victory is assured, and the provision is abundant, all through the grace of God in His Son, our [Lord Jesus Christ](/john/3-16 "John 3:16 - God's Love and Provision in Jesus").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Joshua 8:2

And thou shalt do to Ai and her king as thou didst unto Jericho and her king: only the spoil thereof, and the cattle thereof, shall ye take for a prey unto yourselves: lay thee an ambush for the city behind it.

Joshua 22:8

And he spake unto them, saying, Return with much riches unto your tents, and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment: divide the spoil of your enemies with your brethren.

Numbers 31:9

And the children of Israel took [all] the women of Midian captives, and their little ones, and took the spoil of all their cattle, and all their flocks, and all their goods.

Numbers 31:35

And thirty and two thousand persons in all, of women that had not known man by lying with him.

Numbers 31:54

And Moses and Eleazar the priest took the gold of the captains of thousands and of hundreds, and brought it into the tabernacle of the congregation, [for] a memorial for the children of Israel before the LORD.

Numbers 31:18

But all the women children, that have not known a man by lying with him, keep alive for yourselves.

Romans 8:37

Nay, in all these things we are more than conquerors through him that loved us.