Deuteronomy 22:6

Translation
King James Version
If a bird's nest chance to be before thee in the way in any tree, or on the ground, whether they be young ones, or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young:
Ask
KJV (with Strong's)
If a bird's H6833 nest H7064 chance H7122 to be before H6440 thee in the way H1870 in any tree H6086, or on the ground H776, whether they be young ones H667, or eggs H1000, and the dam H517 sitting H7257 upon the young H667, or upon the eggs H1000, thou shalt not take H3947 the dam H517 with the young H1121:
Ask
Complete Jewish Bible
"If, as you are walking along, you happen to see a bird's nest in a tree or on the ground with chicks or eggs, and the mother bird is sitting on the chicks or the eggs, you are not to take the mother with the chicks.
Ask
Berean Standard Bible
If you come across a bird’s nest with chicks or eggs, either in a tree or on the ground along the road, and the mother is sitting on the chicks or eggs, you must not take the mother along with the young.
Ask
American Standard Version
If a bird’s nest chance to be before thee in the way, in any tree or on the ground, with young ones or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young:
Ask
World English Bible Messianic
If you come across a bird’s nest on the way, in any tree or on the ground, with young ones or eggs, and the hen sitting on the young, or on the eggs, you shall not take the hen with the young.
Ask
Geneva Bible (1599)
If thou finde a birdes nest in the way, in any tree, or on the ground, whether they be yong or egges, and the damme sitting vpon the yong, or vpon the egges, thou shalt not take ye damme with the yong,
Ask
Young's Literal Translation
`When a bird's nest cometh before thee in the way, in any tree, or on the earth, brood or eggs, and the mother sitting on the brood or on the eggs, thou dost not take the mother with the young ones;
Ask
See also
Leviticus 22:28Proverbs 12:10Luke 12:6Genesis 8:17Hosea 10:14Genesis 32:11
In the KJVVerse 5,477 of 31,102

Study This Verse

SUMMARY

Deuteronomy 22:6 articulates a specific, yet profoundly insightful, law prohibiting the taking of a mother bird along with her young or eggs from a nest. This seemingly minor commandment reveals the intricate wisdom and compassionate character of God, underscoring His concern for the sustainability of creation and the cultivation of a humane and responsible disposition within His people. It teaches moderation, foresight, and respect for the delicate balance of life, extending divine ethical principles beyond human interactions to encompass the natural world.

CONTEXT

  • Literary Context: Deuteronomy 22:6 is embedded within the Deuteronomic Code, a comprehensive collection of laws (chapters 12-26) delivered by Moses to the Israelites on the plains of Moab before their entry into the Promised Land. This section of Deuteronomy is characterized by its broad scope, addressing diverse aspects of Israelite life, including worship, social justice, family relations, property rights, and ethical conduct. The immediate literary context of chapter 22 presents a mosaic of regulations, ranging from duties concerning lost property (Deuteronomy 22:1-4) and gender-specific attire (Deuteronomy 22:5) to agricultural practices like not mixing seeds or yoking different animals (Deuteronomy 22:9-10). The inclusion of the bird's nest law within this eclectic compilation highlights the pervasive nature of God's moral framework, demonstrating that His divine concern permeates even the seemingly mundane details of daily life and humanity's interaction with the environment.
  • Historical & Cultural Context: Ancient Israel was an agrarian society, heavily reliant on the land and its natural resources for sustenance. Birds, their eggs, and young were readily available food sources, providing essential protein. In such a context, unchecked exploitation could easily lead to the depletion of local wildlife populations. This law, therefore, reflects a practical concern for sustainable resource management, a concept remarkably progressive for its time and largely absent from other ancient Near Eastern law codes. While neighboring cultures often viewed nature as something to be exploited without restraint or as objects of superstitious reverence, Israel was called to exercise responsible dominion, mirroring the Creator's own order and care. The command also subtly fosters empathy, recognizing the vulnerability of a mother with her young, thereby extending the community's ethical considerations beyond human relationships to the animal kingdom, a hallmark of Israelite distinctiveness.
  • Key Themes: This seemingly simple law profoundly contributes to several overarching themes woven throughout Deuteronomy and the broader biblical narrative. Foremost, it underscores the theme of divine compassion and respect for life, demonstrating that God's benevolent concern extends beyond humanity to all His creation. This resonates deeply with the wisdom literature, as seen in Proverbs 12:10, which states, "A righteous man regardeth the life of his beast." Secondly, the law promotes responsible stewardship and conservation, reflecting God's desire for the prudent and sustainable use of natural resources rather than their reckless exploitation. By allowing the mother bird to escape, the potential for future generations is preserved, aligning with the foundational mandate given to humanity in Genesis 1:28 to "replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth." Finally, it implicitly teaches moderation and the avoidance of greed, encouraging a mindset of taking only what is needed and leaving room for the continuation of life, a principle that permeates many of God's laws concerning resources and property, such as the gleaning laws in Leviticus 19:9-10.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Dam (Hebrew, 'êm', H517): This Hebrew word (H517) literally means "mother." Its specific use here highlights the parental role of the bird, emphasizing her vital function in the reproductive cycle and the nurturing of her offspring. The law's prohibition against taking the "mother" underscores the vulnerability of the family unit and the paramount importance of preserving the source of future life, ensuring the continuation of the species.
  • Young (Hebrew, 'ephrôach', H667): This term (H667) refers specifically to the brood or offspring of a bird, encompassing both newly hatched chicks and developing eggs. The use of this word emphasizes the dependence of the offspring on the mother and their nascent stage of life, making them particularly vulnerable and necessitating the protective measure of the law.
  • Take (Hebrew, lâqach', H3947): This verb (H3947) signifies "to take," "to seize," or "to acquire." The prohibition is not against taking the young or eggs for sustenance, but specifically against taking the mother along with them. This crucial distinction permits responsible and limited use of resources while forbidding a destructive, all-encompassing appropriation that would terminate the reproductive line and deplete the natural population.

Verse Breakdown

  • "If a bird's nest chance to be before thee in the way in any tree, or on the ground,": This opening clause establishes the common, accidental nature of the encounter. The law is not about actively hunting or seeking out nests for complete exploitation, but rather about a chance discovery during one's daily travels. The specified locations ("in any tree, or on the ground") cover the typical nesting habits of birds, indicating the broad applicability of the law to everyday situations encountered by an agrarian people.
  • "[whether they be] young ones, or eggs, and the dam sitting upon the young, or upon the eggs,": This clause precisely describes the contents of the nest and the state of the mother. It clarifies that the law applies whether the offspring are in the form of developing eggs or hatched young. Crucially, it specifies that the mother ("dam") must be present and actively "sitting upon" them, indicating her protective, nurturing role and her immediate vulnerability. Her presence is the key condition that triggers the prohibition.
  • "thou shalt not take the dam with the young:": This is the direct, unambiguous prohibition. The command is clear: one may take the young or eggs for legitimate purposes (e.g., food), but the mother must be allowed to escape unharmed. This injunction is the core of the law, designed to prevent the complete destruction of the family unit and to ensure the continuation of the species, reflecting a profound divine concern for the cycle of life and ecological balance.

Literary Devices

Deuteronomy 22:6 primarily functions as a Casuistic Law, characterized by its "if... then..." structure ("If a bird's nest... thou shalt not take..."). This legal form addresses specific cases and their corresponding regulations, making the law concrete and immediately applicable to everyday scenarios. The verse also employs Merism or Synecdoche by specifying "young ones, or eggs," which together encompass all stages of avian offspring, thereby demonstrating the comprehensive scope of the prohibition regarding the nest's contents. The direct command, "thou shalt not take the dam with the young," is a clear Prohibition, a common and effective legal device in biblical law, leaving no ambiguity about the required action. Furthermore, the underlying principle of the law subtly conveys a profound Divine Concern for the natural world. While not explicitly anthropomorphic in stating God "feels" for the birds, the law undeniably reflects His ordered wisdom and benevolent care for creation, instructing humans to mirror this divine disposition. The bird's nest itself can be seen as a Symbol of vulnerability, new life, and the delicate balance of creation, making the command a powerful metaphor for responsible stewardship and the sanctity of life.

THEOLOGICAL AND THEMATIC CONNECTIONS

Deuteronomy 22:6, though specific to ancient Israelite life, carries profound theological implications that resonate throughout biblical theology. It reveals a God whose dominion extends to all creation, not merely humanity, and whose moral character includes compassion and foresight for the well-being of the natural world. This law transcends mere utilitarianism, cultivating a heart of empathy and responsible stewardship among God's people. It teaches that true dominion, as outlined in Genesis 1:28, is not exploitation but careful management and preservation. The command implicitly links the flourishing of human society to the flourishing of creation, suggesting a holistic understanding of shalom (peace, wholeness) that encompasses ecological balance. It is a testament to God's comprehensive law, which seeks to shape every aspect of human behavior to reflect His own righteous and caring nature, fostering a reverence for all life that originates from the Creator.

REFLECTION AND APPLICATION

Deuteronomy 22:6 serves as a timeless ethical principle, challenging believers today to cultivate a profound sense of compassion and responsibility towards all of God's creation. In a world often marked by environmental degradation, unsustainable consumption, and a utilitarian view of nature, this ancient law calls us to a higher standard of stewardship. It reminds us that our dominion over the earth is not a license for reckless exploitation, but a sacred trust to manage resources wisely, ensuring their continuation for future generations and respecting the inherent value of every living creature. This principle extends beyond literal bird's nests to our consumption habits, our waste management, our advocacy for ecological justice, and our overall posture towards the natural world. It fosters a spirit of moderation, gratitude, and a recognition that even the smallest acts of kindness towards creation reflect our reverence for the Creator. Ultimately, it shapes our character, moving us towards a more holistic understanding of what it means to live righteously before God, caring for His entire household, both human and non-human.

Questions for Reflection

  • How does the principle of Deuteronomy 22:6 challenge my personal consumption habits and my approach to natural resources in light of environmental concerns?
  • In what practical ways can I demonstrate compassion and responsible stewardship for God's creation in my daily life, reflecting the values of this law?
  • What does this seemingly "minor" law reveal about the comprehensive nature of God's concern and His expectations for His people, extending beyond human relationships?

FAQ

Why would God include such a specific law about birds in the Bible, and what is its broader significance?

Answer: God included this specific law about birds, and many other seemingly mundane regulations, for several profound reasons that extend far beyond the immediate context. Firstly, it demonstrates the comprehensive nature of God's law, revealing that His moral and ethical framework permeates every facet of life, leaving no detail too small for His divine wisdom and instruction. This shows that God's concern for righteousness is holistic. Secondly, it cultivates compassion and respect for all life within the Israelites, teaching them to extend kindness and moderation not only to fellow humans but also to the animal kingdom, reflecting God's own character as the benevolent Creator who cares for all His creatures, as articulated in Psalm 145:9, "The Lord is good to all: and his tender mercies are over all his works." Thirdly, it serves as an early principle of conservation and sustainable resource management. By prohibiting the taking of both the mother and her offspring, the law ensures the continuation of the species, preventing local extinction and promoting a responsible approach to natural resources, a concept vital for an agrarian society. This foresight highlights God's desire for the long-term well-being of His creation, aligning with the mandate for humanity to be good stewards of the earth given in Genesis 1:28. Ultimately, this law, like many others, was designed to shape the character of Israel into a people who reflected God's own righteous, compassionate, and wise nature.

CHRIST-CENTERED FULFILLMENT

While Deuteronomy 22:6 is an Old Testament law, its underlying principles find profound Christ-centered fulfillment and illumination. Jesus, as the perfect embodiment of God's character, perfectly demonstrated the compassion and care for creation that this law foreshadows. His ministry was not only for humanity but also brought a glimpse of the restoration of all creation, as prophesied in Isaiah 11:6-9. The heart of compassion for the vulnerable, exemplified by the mother bird and her young, is powerfully mirrored in Christ's own lament over Jerusalem, where He expressed His deep desire to gather His people "as a hen gathereth her chickens under her wings" (Matthew 23:37). Furthermore, Jesus' ultimate sacrifice on the cross is the supreme act of life-giving and preservation, not just for humanity's spiritual life through redemption from sin, but also for the ultimate reconciliation and redemption of creation itself, which groans for its liberation from the bondage of decay (Romans 8:21-23). Through Christ, the law's external prohibition is transformed into an internal disposition of love, empathy, and responsible stewardship, empowering believers to live out a renewed relationship with creation, reflecting the very heart of the Creator and anticipating the new heavens and new earth where harmony is fully restored (Revelation 21:1).

Copy as

Commentary on Deuteronomy 22 verses 5–12

Here are several laws in these verses which seem to stoop very low, and to take cognizance of things mean and minute. Men's laws commonly do not so: De minimis non curat lex - The law takes no cognizance of little things; but because God's providence extends itself to the smallest affairs, his precepts do so, that even in them we may be in the fear of the Lord, as we are under his eye and care. And yet the significancy and tendency of these statutes, which seem little, are such that, notwithstanding their minuteness, being fond among the things of God's law, which he has written to us, they are to be accounted great things.

I. The distinction of sexes by the apparel is to be kept up, for the preservation of our own and our neighbour's chastity, Deu 22:5. Nature itself teaches that a difference be made between them in their hair (Co1 11:14), and by the same rule in their clothes, which therefore ought not to be confounded, either in ordinary wear or occasionally. To befriend a lawful escape or concealment it may be done, but whether for sport or in the acting of plays is justly questionable. 1. Some think it refers to the idolatrous custom of the Gentiles: in the worship of Venus, women appeared in armour, and men in women's clothes; this, as other such superstitious usages, is here said to be an abomination to the Lord. 2. It forbids the confounding of the dispositions and affairs of the sexes: men must not be effeminate, nor do the women's work in the house, nor must women be viragos, pretend to teach, or usurp authority, Ti1 2:11, Ti1 2:12. Probably this confounding of garments had been used to gain opportunity of committing uncleanness, and is therefore forbidden; for those that would be kept from sin must keep themselves from all occasions of it and approaches to it.

II. In taking a bird's-nest, the dam must be let go, Deu 22:6, Deu 22:7. The Jews say, "This is the least of all the commandments of the law of Moses," and yet the same promise is here made to the observance of it that is made to the keeping of the fifth commandment, which is one of the greatest, that it may be well with thee, and that thou mayest prolong thy days; for, as disobedience in a small matter shows a very great contempt of the law, so obedience in a small matter shows a very great regard to it. He that let go a bird out of his hand (which was worth two in the bush) purely because God bade him, in that made it to appear that he esteemed all God's precepts concerning all things to be right, and that he could deny himself rather than sin against God. But doth God take care for birds? Co1 9:9. Yes, certainly; and perhaps to this law our Saviour alludes. Luk 12:6, Are not five sparrows sold for two farthings, and not one of them is forgotten before God? This law, 1. Forbids us to be cruel to the brute-creatures, or to take a pleasure in destroying them. Though God has made us wiser than the fowls of heaven, and given us dominion over them, yet we must not abuse them nor rule them with rigour. Let go the dam to breed again; destroy it not, for a blessing is in it, Isa 65:8. 2. It teaches us compassion to those of our own kind, and to abhor the thought of every thing that looks barbarous, and cruel, and ill-natured, especially towards those of the weaker and tender sex, which always ought to be treated with the utmost respect, in consideration of the sorrows wherein they bring forth children. It is spoken of as an instance of the most inhuman cruelty that the mother was dashed to pieces upon her children (Hos 10:14), and that the women with child were ripped open, Amo 1:13. 3. It further intimates that we must not take advantage against any, from their natural affection and the tenderness of their disposition, to do them an injury. The dam could not have been taken if her concern for her eggs or young (unlike to the ostrich) had not detained her upon the next when otherwise she could easily have secured herself by flight. Now, since it is a thousand pities that she should fare the worse for that which is her praise, the law takes care that she shall be let go. The remembrance of this may perhaps, some time or other, keep us from doing a hard or unkind thing to those whom we have at our mercy.

III. In building a house, care must be taken to make it safe, that none might receive mischief by falling from it, Deu 22:8. The roofs of their houses were flat for people to walk on, as appears by many scriptures; now lest any, through carelessness, should fall off them, they must compass them with battlements, which (the Jews say) must be three feet and a half high; if this were not done, and mischief followed, the owner, by his neglect, brought the guilt of blood upon his house. See here, 1. How precious men's lives are to God, who protects them, not only by his providence, but by his law. 2. How precious, therefore, they ought to be to us, and what care we should take to prevent hurt from coming to any person. The Jews say that by the equity of this law they were obliged (and so are we too) to fence, or remove, every thing by which life may be endangered, as to cover draw-wells, keep bridges in repair, and the like, lest, if any perish through our omission, their blood be required at our hand.

IV. Odd mixtures are here forbidden, Deu 22:9, Deu 22:10. Much of this we met with before, Lev 19:19. There appears not any thing at all of moral evil in these things, and therefore we now make no conscience of sowing wheat and rye together, ploughing with horses and oxen together, and of wearing linsey-woolsey garments; but hereby is forbidden either, 1. A conformity to some idolatrous customs of the heathen. Or, 2. That which is contrary to the plainness and purity of an Israelite. They must not gratify their own vanity and curiosity by putting those things together which the Creator in infinite wisdom had made asunder: they must not be unequally yoked with unbelievers, nor mingle themselves with the unclean, as an ox with an ass. Nor must their profession and appearance in the world be motley, or party-coloured, but all of a piece, all of a kind.

V. The law concerning fringes upon their garments, and memorandums of the commandments, which we had before (Num 15:38, Num 15:39), is here repeated, Deu 22:12. By these they were distinguished from other people, so that it might be said, upon the first sight There goes an Israelite, which taught them not to be ashamed of their country, nor the peculiarities of their religion, how much soever their neighbours looked upon them and it with contempt: and they were also put in mind of the precepts upon the particular occasions to which they had reference; and perhaps this law is repeated here because the precepts immediately foregoing seemed so minute that they were in danger of being overlooked and forgotten. The fringes will remind you not to make your garments of linen and woollen, Deu 22:11.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–12. Public domain.
Copy as
Richard ChallonerAD 1781
Thou shalt not take: This was to show them to exercise a certain mercy even to irrational creatures; and by that means to train them up to a horror of cruelty; and to the exercise of humanity and mutual charity one to another.
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.
Copy as

Continue studying Deuteronomy 22:6 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.