TRV
Translation
King James 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 unto thyself; and thou shalt eat the spoil of thine enemies, which the LORD thy God hath given thee.
KJV (with Strong's)
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.
World English Bible Messianic
but the women, the little ones, the livestock, and all that is in the city, even all its plunder, you shall take for plunder for yourself. You may use the plunder of your enemies, which the LORD your God has given you.
Geneva Bible (1599)
Onely the women, and the children, and the cattel, and all that is in the citie, euen all the spoyle thereof shalt thou take vnto thy selfe, and shalt eate the spoyle of thine enemies, which the Lord thy God hath giuen thee.
Young's Literal Translation
Only, the women, and the infants, and the cattle, and all that is in the city, all its spoil, thou dost seize for thyself, and thou hast eaten the spoil of thine enemies which Jehovah thy God hath given to thee.
In the KJVVerse 5,442 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 20:14 outlines specific military directives for ancient Israel concerning the spoils of war from cities located outside the Promised Land. It grants permission to the Israelite army to appropriate the women, children, livestock, and all other material possessions of a conquered city. This allowance is presented not merely as a military outcome but 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, thereby distinguishing this policy from the total destruction mandated for cities within Canaan.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 20:14 effectively employs several literary devices to convey its instruction with clarity and theological weight. Enumeration is prominently featured 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 itemization leaves no ambiguity regarding the scope of the command and ensures precise adherence. Repetition is subtly utilized with the phrase "all the spoil thereof," appearing twice within the verse, which serves to reinforce 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 faithful provision for His people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 20:14, while inherently challenging to modern ethical sensibilities, must be interpreted within the broader theological framework of God's sovereignty, justice, and covenant relationship with ancient Israel. It profoundly highlights the principle that God is the ultimate giver of victory and provider for His people, even through the means of warfare. The crucial distinction between cities "far off" and those within Canaan (subject to the herem command) reveals a nuanced divine strategy, where God's judgment against the deep-seated wickedness, idolatry, and moral corruption of the Canaanites was absolute, while other nations, though conquered, were treated differently. This verse underscores that Israel's actions were not arbitrary or driven by mere human greed but were divinely authorized, serving God's specific purposes for their establishment and sustenance in the land. It implicitly raises profound 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 contemporary ethics.
REFLECTION AND APPLICATION
This verse, deeply 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 throughout redemptive history. 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 vitally important. 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 or reconcile with modern sensibilities, is always righteous and perfectly aligned with His holy character. This passage invites us to reflect on how God works through diverse historical circumstances to establish His purposes, and how His covenant faithfulness enduring, albeit expressed through different means in the New Covenant. It encourages humility in interpretation, a commitment to understanding the sitz im leben (life setting) of Scripture, and a deep reliance on the full counsel of God's Word for spiritual formation and ethical guidance.
Questions for Reflection
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 routinely killed, enslaved, or absorbed into the conquering population. God's command here, distinguishing between cities far off and those within Canaan, was a regulation and limitation of existing practices. For distant cities, it allowed for the preservation of life (albeit under subjugation) 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.
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), 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 profound wickedness is a recurring theme, as seen in the destruction of Sodom and Gomorrah (Genesis 19). 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 and love is found in Christ, who bears the judgment for humanity's sin (Romans 5:8).
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 ancient practices, but in the spiritual warfare and abundant provision of the New Covenant. Christ, as the true Israel and the perfect Warrior, wages war not against flesh and blood, but against spiritual forces of evil, against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places (Ephesians 6:12). His decisive victory on the cross disarmed the principalities and powers, making a public spectacle of them, triumphing over them in Him (Colossians 2:15). 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 of sins, adoption as children of God, and eternal life, all freely given by God through Christ's sacrifice (Ephesians 1:3-7). Furthermore, just as God provided for ancient Israel through the spoil of their enemies, Christ is our ultimate provider, who has granted to us all things that pertain to life and godliness, through the knowledge of Him who called us to His own glory and excellence (2 Peter 1:3). 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 inexhaustible grace of God in His Son, our Lord Jesus Christ.