TRV
Translation
King James Version
There shall be no whore of the daughters of Israel, nor a sodomite of the sons of Israel.
Complete Jewish Bible
"No woman of Isra'el is to engage in ritual prostitution, and no man of Isra'el is to engage in ritual homosexual prostitution.
American Standard Version
There shall be no prostitute of the daughters of Israel, neither shall there be a sodomite of the sons of Israel.
World English Bible Messianic
There shall be no prostitute of the daughters of Israel, neither shall there be a sodomite of the sons of Israel.
Geneva Bible (1599)
There shalbe no whore of the daughters of Israel, neither shall there be a whore keeper of the sonnes of Israel.
Young's Literal Translation
`There is not a whore among the daughters of Israel, nor is there a whoremonger among the sons of Israel;
See also
In the KJVVerse 5,518 of 31,102
Study This Verse
Commentary on Deuteronomy 23 verses 15–25
15 ¶ Thou shalt not deliver unto his master the servant which is escaped from his master unto thee:
16 He shall dwell with thee, even among you, in that place which he shall choose in one of thy gates, where it liketh him best: thou shalt not oppress him.
17 There shall be no whore of the daughters of Israel, nor a sodomite of the sons of Israel.
18 Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the LORD thy God for any vow: for even both these are abomination unto the LORD thy God.
19 Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury:
20 Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the LORD thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it.
21 When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it: for the LORD thy God will surely require it of thee; and it would be sin in thee.
22 But if thou shalt forbear to vow, it shall be no sin in thee.
23 That which is gone out of thy lips thou shalt keep and perform; even a freewill offering, according as thou hast vowed unto the LORD thy God, which thou hast promised with thy mouth.
24 When thou comest into thy neighbour's vineyard, then thou mayest eat grapes thy fill at thine own pleasure; but thou shalt not put any in thy vessel.
25 When thou comest into the standing corn of thy neighbour, then thou mayest pluck the ears with thine hand; but thou shalt not move a sickle unto thy neighbour's standing corn.
Orders are here given about five several things which have no relation one to another: -
I. The land of Israel is here made a sanctuary, or city of refuge, for servants that were wronged and abused by their masters, and fled thither for shelter from the neighbouring countries, Deu 23:15, Deu 23:16. We cannot suppose that they were hereby obliged to give entertainment to all the unprincipled men that ran from service; Israel needed not (as Rome at first did) to be thus peopled. But, 1. They must not deliver up the trembling servant to his enraged master, till upon trial it appeared that the servant has wronged his master and was justly liable to punishment. Note, It is an honourable thing to shelter and protect the weak, provided they be not wicked. God allows his people to patronise the oppressed. The angel bid Hagar return to her mistress, and Paul sent Onesimus back to his master Philemon, because they had neither of them any cause to go away, nor was either of them exposed to any danger in returning. But the servant here is supposed to escape, that is, to run for his life, to the people of Israel, of whom he had heard (as Benhadad of the kings of Israel, Kg1 20:31) that they were a merciful people, to save himself from the fury of a tyrant; and in that case to deliver him up is to throw a lamb into the mouth of a lion. 2. If it appeared that the servant was abused, they must not only protect him, but, supposing him willing to embrace their religion, they must give him all the encouragement that might be to settle among them. Care is taken both that he should not be imposed up on in the place of his settlement - let it be that which he shall choose and where it liketh him best, and that he should not exchange one hard master for many - thou shalt not oppress him. Thus would he soon find a comfortable difference between the land of Israel and other lands, and would choose it to be his rest for ever. Note, Proselytes and converts to the truth should be treated with particular tenderness, that they may have no temptation to return.
II. The land of Israel must be no shelter for the unclean; no whore, no Sodomite, must be suffered to live among them (Plm 1:17, Plm 1:18), neither a whore nor a whoremonger. No houses of uncleanness must be kept either by men or women. Here is, 1. A good reason intimated why there should be no such wickedness tolerated among them: they were Israelites. This seems to have an emphasis laid upon it. For a daughter of Israel to be a whore, or a son of Israel a whoremaster, is to reproach the stock they are come of, the people they belong to, and the God they worship. It is bad in any, but worst in Israelites, a holy nation, Sa2 13:12. 2. A just mark of displeasure put upon this wickedness, that the hire of a whore, that is, the money she gets by her whoring, and the price of a dog, that is, of the Sodomite, pimp, or whoremaster (so I incline to understand it, for such are called dogs, Rev 22:15), the money he gets by his lewd and villainous practices, no part of it shall be brought into the house of the Lord (as the hire of prostitutes among the Gentiles was into their temples) for any vow. This intimates, (1.) That God would not accept of any offering at all from such wicked people; they had nothing to bring an offering of but what they got by their wickedness, and therefore their sacrifice could not but be an abomination to the Lord, Pro 15:8. (2.) That they should not think, by making and paying vows, and bringing offerings to the Lord, to obtain leave to go on in this sin, as (it should seem) some that followed that trade suggested to themselves, when their offerings were admitted. Pro 7:14, Pro 7:15, This day have I paid my vows, therefore came I forth to meet thee. Nothing should be accepted in commutation of penance. (3.) That we cannot honour God with our substance unless it be honestly and honourably come by. It must not only be considered what we give, but how we got it; God hates robbery for burnt-offerings, and uncleanness too.
III. The matter of usury is here settled, Deu 23:19, Deu 23:20. (1.) They must not lend upon usury to an Israelite. They had and held their estates immediately from and under God, who, while he distinguished them from all other people, might have ordered, had he so pleased, that they should have all things in common among themselves; but instead of that, and in token of their joint interest in the good land he had given them, he only appointed them, as there was occasion, to lend to one another without interest, which among them would be little or no loss to the lender, because their land was so divided, their estates were so settled, and there was so little of merchandise among them, that it was seldom or never that they had occasion to borrow any great sums, only what was necessary for the subsistence of their families when the fruits of their ground had met with any disaster, or the like; and, in such a case, for a small matter to insist upon usury would have been very barbarous. Where the borrower gets, or hopes to get, it is just that the lender should share in the gain; but to him that borrows for his necessary food pity must be shown, and we must lend, hoping for nothing again, if we have wherewithal to do it, Luk 6:35. (2.) They might lend upon usury to a stranger, who was supposed to live by trade, and (as we say) by turning the penny, and therefore got by what he borrowed, and came among them in hopes to do so. By this it appears that usury is not in itself oppressive; for they must not oppress a stranger, and yet might exact usury from him.
IV. The performance of the vows wherewith we have bound our souls is here required; and it is a branch of the law of nature, Deu 23:21-23. (1.) We are here left at our liberty whether we will make vows or no: If thou shalt forbear to vow (some particular sacrifice and offering, more than was commanded by the law), it shall be no sin to thee. God had already signified his readiness to accept a free-will offering thus vowed, though it were but a little fine flour (Lev 2:4, etc.), which was encouragement enough to those who were so inclined. But lest the priests, who had the largest share of those vows and voluntary offerings, should sponge upon the people, by pressing it upon them as their duty to make such vows, beyond their ability and inclination, they are here expressly told that it should not be reckoned a sin in them if they did not make any such vows, as it would be if they omitted any of the sacrifices that God had particularly required. For (as bishop Patrick well expresses it) God would have men to be easy in his service, and all their offerings to be free and cheerful. (2.) We are here laid under the highest obligations, when we have made a vow, to perform it, and to perform it speedily: "Thou shalt not be slack to pay it, lest if it be delayed beyond the first opportunity the zeal abate, the vow be forgotten, or something happen to disable thee for the performance of it. That which has gone out of thy lips as a solemn and deliberate vow must not be recalled, but thou shalt keep and perform it, punctually and fully." The rule of the gospel goes somewhat further than this. Co2 9:7, Every one, according as he purposeth in his heart, though it have not gone out of his lips, so let him give. Here is a good reason why we should pay our vows, that if we do not God will require it of us, will surely and severely reckon with us, not only for lying, but for going about to mock him, who cannot be mocked. See Ecc 5:4.
V. Allowance is here given, when they passed through a cornfield or vineyard, to pluck and eat of the corn or grapes that grew by the road-side, whether it was done for necessity or delight, only they must carry none away with them, Deu 23:24, Deu 23:25. Therefore the disciples were not censured for plucking the ears of corn (it was well enough known that the law allowed it), but for doing it on the sabbath day, which the tradition of the elders had forbidden. Now, 1. This law intimated to them what great plenty of corn and wine they should have in Canaan, so much that a little would not be missed out of their fruits: they should have enough for themselves and all their friends. 2. It provided for the support of poor travellers, to relieve the fatigue of their journey, and teaches us to be kind to such. The Jews say, "This law was chiefly intended in favour of labourers, who were employed in gathering in their harvest and vintage; their mouths must not be muzzled any more than that of the ox when he treads out the corn." 3. It teaches us not to insist upon property in a small matter, of which it is easy to say, What is that between me and thee? It was true the grapes which the passenger ate were none of his own, nor did the proprietor give them to him; but the thing was of so small value that he had reason to think were he present, he would not deny them to him, anymore than he himself would grudge the like courtesy, and therefore it was no theft to take them. 4. It used them to hospitality, and teaches us to be ready to distribute, willing to communicate, and not to think every thing lost that is given away. Yet, 4. It forbids us to abuse the kindness of our friends, and to take the advantage of fair concessions to make unreasonable encroachments: we must not draw an ell from those that give but an inch. They may eat of their neighbour's grapes; but it does not therefore follow that they may carry away.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–25. 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 23:17 delivers a resolute divine prohibition against cultic prostitution, both female and male, within the covenant community of Israel. This command profoundly underscores God's absolute demand for sexual purity and exclusive worship among His chosen people, serving as a critical distinction from the pervasive idolatrous and morally debased practices of the surrounding Canaanite nations. It establishes a foundational principle that the worship of Yahweh is entirely incompatible with any form of sexual immorality, especially that which is integrated into religious rituals, thereby safeguarding Israel's spiritual integrity, covenant fidelity, and unique identity as a holy nation set apart for God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 23:17 employs several potent literary devices to convey its absolute prohibition. The most prominent is Parallelism, specifically synonymous parallelism, where the two clauses "There shall be no whore of the daughters of Israel, nor a sodomite of the sons of Israel" express the same fundamental prohibition in two corresponding parts. This structure emphasizes the comprehensive nature of the command, applying equally to both genders and encompassing the full scope of cultic sexual perversion. The use of Prohibition through the direct negative command ("There shall be no...") conveys the absolute and non-negotiable nature of this law. Furthermore, the verse functions as a form of Contrast, implicitly setting Israel's holy standards against the defiling practices of surrounding nations, thereby reinforcing Israel's unique identity as a people set apart for Yahweh.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 23:17 stands as a stark reminder of God's unwavering demand for holiness, particularly in the realm of human sexuality. It reveals that sexual purity is not merely a social convention but a theological imperative, intrinsically linked to the worship of the one true God. The prohibition against cultic prostitution underscores the absolute incompatibility of true worship with any form of idolatry or sexual immorality. God's character as holy necessitates a holy people, and any defilement, especially that which intertwines with religious practice, is an affront to His nature. This law anticipates the broader biblical teaching that human bodies are sacred, designed for God's glory, and that sexual acts have profound spiritual implications. The integrity of the covenant community was directly tied to its adherence to these moral boundaries, ensuring that Israel remained distinct and undefiled amidst pagan influences.
REFLECTION AND APPLICATION
While the specific context of Deuteronomy 23:17 addresses ancient cultic prostitution, its underlying principles resonate powerfully for believers today. God's call to sexual purity and holiness is timeless and transcends cultural shifts. We are called to be a people set apart, not merely from specific ancient pagan rituals, but from the prevailing sexual norms of our contemporary world that often contradict God's design. This verse challenges us to examine our own lives and cultures for any areas where sexual immorality, whether overt or subtle, might be intertwined with our spiritual walk or accepted within our communities. It reminds us that true worship of God demands a radical commitment to purity in thought, word, and deed, recognizing that our bodies are temples of the Holy Spirit. Our fidelity to Christ is demonstrated not only in our beliefs but also in our ethical conduct, particularly in how we steward our sexuality in a way that honors God and reflects His holy character.
Questions for Reflection
FAQ
What is the difference between a 'whore'/'sodomite' in this verse and a common prostitute?
Answer: The Hebrew terms qᵉdêshâh' (whore) and qâdêsh' (sodomite) in Deuteronomy 23:17 refer specifically to cultic or temple prostitutes, both female and male, who engaged in sexual acts as part of pagan religious rituals, particularly fertility cults. This is distinct from a common prostitute (e.g., the Hebrew zonah), who engaged in sexual acts for general commercial gain. While the Bible condemns all forms of illicit sexual activity, the unique emphasis in Deuteronomy 23:17 is on the religious dimension of these practices. Their presence within Israel was an abomination because it directly defiled the worship of Yahweh and introduced idolatrous practices into the covenant community. It was not just sexual immorality, but sexual immorality consecrated to false gods, making it an act of spiritual treason. For more on general prostitution, see Proverbs 7.
Does this verse apply to all forms of sexual immorality today, or just cultic prostitution?
Answer: While the immediate context of Deuteronomy 23:17 is the specific prohibition of cultic prostitution prevalent in ancient Canaanite worship, the underlying principle of God's demand for sexual purity is timeless and applies to all forms of sexual immorality. The New Testament consistently condemns all sexual activity outside the covenant of marriage between a man and a woman. For example, 1 Corinthians 6:18 commands believers to "flee from sexual immorality," and Hebrews 13:4 states that "marriage should be honored by all, and the marriage bed kept pure, for God will judge the adulterer and all the sexually immoral." Therefore, while the specific cultic aspect is ancient, the broader theological principle that God's people must be sexually pure and set apart from the world's defiling practices remains profoundly relevant for Christians today.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 23:17, with its stern prohibition against cultic prostitution, finds its ultimate fulfillment and transformation in Christ. While the specific pagan practices are no longer a direct threat in the same way, the underlying principle of God's demand for absolute purity and exclusive worship resonates deeply in the New Covenant. Jesus did not abolish the law but fulfilled it, elevating the standard from outward acts to the condition of the heart, teaching that lustful thoughts are themselves a form of adultery (Matthew 5:28). He cleansed the temple, not merely of merchants, but of anything that defiled the house of God and hindered true worship (John 2:13-16), echoing the Old Testament's intolerance for defiling practices within sacred space. In Christ, believers become the new temple, indwelt by the Holy Spirit, and are therefore called to glorify God with their bodies, fleeing all forms of sexual immorality (1 Corinthians 6:19-20). Christ, the truly "set apart" and holy one, makes His people holy through His atoning sacrifice, cleansing them from all impurity and presenting them as a pure bride to Himself (Ephesians 5:25-27). Thus, the call for Israel to be distinct and holy from pagan defilement finds its ultimate and perfect realization in the Church, a people redeemed by Christ and empowered by His Spirit to live lives of genuine purity and exclusive devotion to God, anticipating the New Jerusalem where nothing unclean will ever enter (Revelation 21:27).