Deuteronomy 23:18

KJV

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.

KJV (with Strong's)

Thou shalt not bring {H935} the hire {H868} of a whore {H2181}, or the price {H4242} of a dog {H3611}, into the house {H1004} of the LORD {H3068} thy God {H430} for any vow {H5088}: for even both {H8147} these are abomination {H8441} unto the LORD {H3068} thy God {H430}.

Complete Jewish Bible

Nothing earned through heterosexual or homosexual prostitution is to be brought into the house of ADONAI your God in fulfillment of any vow, for both of these are abhorrent to ADONAI your God.

Berean Standard Bible

You must not bring the wages of a prostitute, whether female or male, into the house of the LORD your God to fulfill any vow, because both are detestable to the LORD your God.

American Standard Version

Thou shalt not bring the hire of a harlot, or the wages of a dog, into the house of Jehovah thy God for any vow: for even both these are an abomination unto Jehovah thy God.

Commentary

### SUMMARY
Deuteronomy 23:18 issues a profound and uncompromising prohibition against bringing any funds acquired through cultic prostitution—whether from a female "whore" or a male "dog"—into the sacred "house of the LORD" as an offering for any vow. This divine command underscores God's absolute demand for purity, ethical integrity, and spiritual distinction in all aspects of worship and devotion, revealing His holy nature and His utter abhorrence of practices associated with pagan immorality. It serves as a foundational statement that the source and character of an offering are as crucial as the act of giving itself, emphasizing that God cannot be honored by that which is inherently defiled.

### CONTEXT
* **Literary Context:** Deuteronomy 23 is a diverse collection of laws that immediately follow regulations concerning military purity and the treatment of foreign individuals. This specific verse is part of a broader section (Deuteronomy 23:1-8) detailing who may or may not enter "the congregation of the LORD," emphasizing the purity required for participation in Israel's sacred assembly and communal worship. The chapter then transitions into laws concerning the purity of the camp (Deuteronomy 23:9-14), followed by various social and ethical regulations, including those related to runaway slaves, usury, and vows (Deuteronomy 23:15-25). The placement of this prohibition directly after rules for communal purity and before other regulations on vows highlights that the sanctity of the worship space and the integrity of offerings are integral to Israel's covenant relationship with God and their distinct identity as a holy nation. It reinforces the idea that access to God's presence and participation in His worship demands a life consecrated to Him, free from the defilements of the surrounding cultures.
* **Historical & Cultural Context:** The ancient Near East, particularly Canaan, was saturated with pagan religious practices that frequently included cultic prostitution—both male and female—as a supposed means of invoking fertility from their gods. Temples dedicated to deities like Baal and Asherah often housed "sacred" prostitutes, whose earnings were considered legitimate contributions to the temple cult. Deuteronomy 23:18 directly confronts and condemns such practices, drawing a sharp, unequivocal line between the pure worship of Yahweh and the defiled, syncretistic rituals of surrounding nations. The "house of the LORD" refers to the Tabernacle, the portable sanctuary where God's presence resided during Israel's wilderness wanderings, and later the Temple in Jerusalem. This sacred space was to be kept utterly pure, reflecting the holiness of God Himself. The prohibition thus served as a vital safeguard against syncretism and a powerful declaration of Israel's unique, uncompromised devotion to the one true God, setting them apart from the moral depravity of their neighbors.
* **Key Themes:** This verse powerfully contributes to several overarching themes in Deuteronomy and the Pentateuch. Foremost is the theme of **Holiness**, emphasizing that God is utterly set apart from sin and impurity, and He demands holiness from His people and in their worship. This is echoed throughout the law, from the call for Israel to be a "holy nation" in [Exodus 19:6](/exodus/19-6 "Exodus 19:6 - A Kingdom of Priests and a Holy Nation") to the detailed purity laws in [Leviticus](/leviticus/1 "Leviticus - The Book of Holiness"). Another key theme is **Ethical Integrity**, demonstrating that God is concerned not only with ritualistic observance but also with the moral character of His people and the source of their wealth. Offerings to God must come from clean hands and pure hearts, a principle beautifully articulated in [Psalm 24:3-4](/psalms/24-3-4 "Psalm 24:3-4 - Who Shall Ascend to the Hill of the LORD?"). Finally, the verse reinforces the theme of **Distinction and Separation**, commanding Israel to be distinct from the surrounding pagan cultures by rejecting their abhorrent practices and upholding God's righteous standards, as seen in the broader call to obedience and covenant faithfulness found in [Deuteronomy 6](/deuteronomy/6 "Deuteronomy 6 - The Shema and Love for God").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Whore (Hebrew, _zânâh'_):** From the root H2181, this term refers to a female who commits adultery or fornication. Figuratively, it describes idolatry, portraying the Jewish people as the spouse of Jehovah. In this context, it specifically denotes a common or cultic prostitute, whose earnings ("hire," H868, _ʼethnan_) are considered defiled and unfit for sacred purposes due to their association with illicit sexual activity and pagan cults.
* **Dog (Hebrew, _keleb'_):** From the root H3611, this term literally means "dog." However, in this specific context, it is used euphemistically or metaphorically to refer to a male prostitute, particularly one associated with pagan temple rituals. The Septuagint supports this interpretation, translating it as "male prostitute." Its inclusion alongside "whore" underscores the comprehensive condemnation of all forms of cultic sexual immorality and their proceeds as utterly detestable to God.
* **Abomination (Hebrew, _tôwʻêbah'_):** From the root H8441, this powerful term signifies something that is utterly detestable, repugnant, or abhorrent to God. It is frequently used in the Old Testament to describe idolatry, sexual perversions (e.g., [Leviticus 18:22](/leviticus/18-22 "Leviticus 18:22 - Prohibition of Homosexual Acts")), and other practices that fundamentally violate divine law and God's holy character. Its use here signifies God's absolute and unyielding rejection of any attempt to sanctify or offer to Him that which is inherently defiled by sin and pagan practices.

#### Verse Breakdown
* **"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:"** This clause sets forth a strict prohibition against using funds obtained through sexually immoral practices—specifically, the earnings of a female prostitute or the payment associated with a male cult prostitute—as an offering or fulfillment of a vow to God. The phrase "into the house of the LORD thy God" emphasizes the sanctity of the Tabernacle (and later, the Temple) as the dwelling place of God's presence, which must remain undefiled by anything associated with paganism or sexual perversion. "For any vow" indicates that no oath or commitment made to God, regardless of its spiritual intent, could be fulfilled or consecrated with such ethically tainted resources. This highlights that God's holiness extends not only to the act of worship but also to the means by which offerings are acquired.
* **"for even both these [are] abomination unto the LORD thy God."** This concluding clause provides the divine rationale for the prohibition. The reason these specific items are forbidden is that they are utterly detestable ("abomination," _tôwʻêbah'_) to God. This strong theological declaration underscores God's profound disapproval of sexual immorality, especially when linked to pagan cults, and His uncompromising demand for purity and righteousness in His people's lives and worship. It reveals a God who is not merely concerned with ritual but with the moral and spiritual integrity of His worshipers, and who will not accept that which defiles His holy name or His sacred space.

#### Literary Devices
Deuteronomy 23:18 employs several potent literary devices to convey its message with clarity and force. The most prominent is **Metaphor**, specifically in the phrase "price of a dog." While literally referring to an animal, "dog" here functions as a derogatory metaphor for a male cult prostitute, highlighting the contemptible and unclean nature of such individuals and their earnings in God's eyes. This is reinforced by **Parallelism** with "hire of a whore," creating a synonymous pair that comprehensively condemns cultic sexual immorality. The verse utilizes the powerful term **"Abomination"** (תּוֹעֵבָה, _tôwʻêbah'_) which functions as a form of **Hyperbole** or intense theological declaration, emphasizing the absolute detestation God has for these practices. It sets an unequivocal boundary, signaling that these actions are not merely undesirable but fundamentally repugnant to His holy character. Furthermore, the verse is characterized by **Legal Language** in its direct, declarative prohibition ("Thou shalt not bring..."), which is characteristic of the Deuteronomic code, aiming for clarity, authority, and unwavering adherence to divine law.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 23:18 stands as a powerful testament to God's uncompromising holiness and His demand for moral purity in His people and their worship. It teaches that true devotion is not merely a matter of ritualistic observance or outward acts of giving, but fundamentally concerns the integrity of the heart and the ethical source of one's offerings. God cannot be honored by that which is acquired through unholy or detestable means, particularly those associated with the idolatrous and immoral practices of pagan cultures. This principle transcends the specific context of cultic prostitution, establishing a timeless truth that God desires worship that is pure, genuine, and offered from lives committed to righteousness. His rejection of "abominations" underscores His character as a God who is utterly set apart from sin, demanding that His people reflect His nature in all their ways, especially in their approach to Him and in the consecration of their resources.

* [Leviticus 18:22](/leviticus/18-22 "Leviticus 18:22 - Prohibition of Homosexual Acts")
* [Proverbs 15:8](/proverbs/15-8 "Proverbs 15:8 - The Sacrifice of the Wicked is an Abomination")
* [Malachi 1:7-8](/malachi/1-7-8 "Malachi 1:7-8 - Defiled Offerings and God's Displeasure")

### REFLECTION AND APPLICATION
Deuteronomy 23:18 confronts us with a profound truth: God is deeply concerned with the source and integrity of our offerings, not just the act of giving. This principle extends far beyond monetary contributions to encompass every aspect of our lives presented to God. We must ask ourselves: Are the resources we offer—our time, talents, and finances—acquired through honest, ethical, and God-honoring means? Do we allow any "hire of a whore" or "price of a dog"—any ill-gotten gain, any compromise with worldly immorality, any part of our lives tainted by sin—to be brought into the "house of the LORD," which for us, as New Testament believers, is our very lives and the church (see [1 Corinthians 3:16](/1_corinthians/3-16 "1 Corinthians 3:16 - You Are God's Temple"))? This verse calls us to a radical commitment to purity, reminding us that God desires truth in the inward parts and a life lived in integrity before Him. Our worship must be a reflection of a life consecrated to Him, distinguishing us from the defiled practices and values of the world around us.

#### Questions for Reflection
* **In what ways might I be tempted to offer God "defiled" gifts, whether in terms of finances, time, or service, that are not acquired or rendered with integrity and purity of motive?**
* **How does the principle of God's abhorrence of "abomination" challenge me to examine areas of my life where I might be compromising with worldly values or practices that are contrary to His holiness?**
* **What does this verse teach me about the character of God and His expectations for those who seek to worship Him, and how can I better align my life and offerings with His holy nature?**

### FAQ
**Why is a "dog" mentioned in this verse, and what does it signify?**

Answer: While "dog" literally refers to the animal, in this specific context, it is widely understood as a derogatory metaphor. In ancient Near Eastern cultures, "dog" was sometimes used to refer to male cult prostitutes, who participated in pagan temple rituals involving sexual acts. The term could also broadly signify someone vile, contemptible, or unclean. Therefore, "the price of a dog" refers to earnings from such illicit and detestable practices, particularly male cultic prostitution or other forms of sexual perversion associated with pagan worship. The inclusion of "dog" alongside "whore" underscores the comprehensive condemnation of all forms of cultic sexual immorality and their proceeds as utterly repugnant to the LORD. This aligns with the broader biblical emphasis on sexual purity and the rejection of pagan practices found throughout the Law, such as in [Leviticus 18](/leviticus/18 "Leviticus 18 - Prohibited Sexual Relations").

**Does this prohibition only apply to money gained from prostitution, or does it have broader implications for all ill-gotten gain?**

Answer: While the verse specifically names "the hire of a whore" and "the price of a dog," the underlying principle is much broader. The reason given—"for even both these [are] abomination unto the LORD thy God"—reveals God's absolute rejection of anything tainted by sin or acquired through immoral means, especially when offered in worship. This suggests that God is concerned with the ethical source of all offerings. The Old Testament consistently condemns wealth gained through dishonesty, oppression, or injustice (e.g., [Proverbs 10:2](/proverbs/10-2 "Proverbs 10:2 - Treasures of Wickedness Profit Nothing") and [Jeremiah 17:11](/jeremiah/17-11 "Jeremiah 17:11 - Ill-Gotten Gains")). Therefore, while the immediate context targets specific pagan cultic practices, the theological principle extends to any form of ill-gotten gain, emphasizing that God desires our offerings to be pure, reflecting lives lived with integrity and righteousness.

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 23:18, with its stringent demand for purity in offerings and its condemnation of defiled gains, finds its ultimate fulfillment and profound reinterpretation in Jesus Christ. The Old Testament law, including this verse, highlights humanity's inability to perfectly meet God's holy standards and the pervasive nature of sin, which taints even our best efforts and our most sincere offerings. No amount of "pure" offerings could truly cleanse the human heart or atone for sin, as the law itself could not make perfect those who drew near (see [Hebrews 10:1-4](/hebrews/10-1-4 "Hebrews 10:1-4 - The Inadequacy of Old Covenant Sacrifices")). However, Jesus Christ, the spotless [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), offered Himself as the perfect, unblemished sacrifice, once for all, to take away the sin of the world. His blood cleanses us from all unrighteousness, making us acceptable to God and purifying our consciences from dead works to serve the living God (see [Hebrews 9:14](/hebrews/9-14 "Hebrews 9:14 - The Blood of Christ Cleanses")).

Under the New Covenant, the "house of the LORD" is no longer a physical temple but the body of believers, individually and corporately, indwelt by the Holy Spirit (as revealed in [1 Corinthians 3:16](/1_corinthians/3-16 "1 Corinthians 3:16 - You Are God's Temple") and [Ephesians 2:19-22](/ephesians/2-19-22 "Ephesians 2:19-22 - Built Together into a Holy Temple")). Our "vows" and offerings are now spiritual sacrifices of praise, service, and our very lives, presented as "living sacrifices" (as exhorted in [Romans 12:1](/romans/12-1 "Romans 12:1 - A Living Sacrifice")). The principle of Deuteronomy 23:18 is transformed: because Christ has purified us through His atoning work, we are now enabled by His Spirit to offer truly pure gifts—not from ill-gotten gain, but from hearts made new and lives consecrated to Him. The "abomination" is no longer merely a specific type of defiled offering, but anything that stems from a heart unredeemed or a life lived in intentional rebellion against God's holiness. Through Christ, we are empowered to live lives of integrity, offering spiritual sacrifices that are genuinely pleasing to God (as described in [1 Peter 2:5](/1_peter/2-5 "1 Peter 2:5 - Spiritual Sacrifices")).

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

Philippians 3:2

Beware of dogs, beware of evil workers, beware of the concision.

Matthew 7:6

Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.

Revelation 22:15

For without [are] dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.

Isaiah 61:8

For I the LORD love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them.

Isaiah 56:10

His watchmen [are] blind: they are all ignorant, they [are] all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber.

Isaiah 56:11

Yea, [they are] greedy dogs [which] can never have enough, and they [are] shepherds [that] cannot understand: they all look to their own way, every one for his gain, from his quarter.

Proverbs 26:11

¶ As a dog returneth to his vomit, [so] a fool returneth to his folly.