Deuteronomy 29:11

KJV

Your little ones, your wives, and thy stranger that [is] in thy camp, from the hewer of thy wood unto the drawer of thy water:

KJV (with Strong's)

Your little ones {H2945}, your wives {H802}, and thy stranger {H1616} that is in {H7130} thy camp {H4264}, from the hewer {H2404} of thy wood {H6086} unto the drawer {H7579} of thy water {H4325}:

Complete Jewish Bible

along with your little ones, your wives and your foreigners here with you in your camp, from the one who chops your wood to the one who draws your water.

Berean Standard Bible

your children and wives, and the foreigners in your camps who cut your wood and draw your water—

American Standard Version

your little ones, your wives, and thy sojourner that is in the midst of thy camps, from the hewer of thy wood unto the drawer of thy water;

Commentary

### SUMMARY
Deuteronomy 29:11 is a crucial verse within Moses' final covenant renewal speech in the plains of Moab, just before Israel's entry into the Promised Land. It meticulously details the comprehensive scope of the assembly standing before the Lord to enter into this solemn agreement, ensuring that no member of the community—from the most vulnerable to those in the most menial roles, including resident aliens—was excluded from the corporate commitment to God's covenant. This verse underscores the all-encompassing nature of God's demands and promises for His people.

### CONTEXT
* **Literary Context:** Deuteronomy 29:11 is part of a pivotal section (Deuteronomy 29:1-29) where Moses, acting as God's mediator, re-establishes the covenant with the entire nation of Israel. This renewal occurs forty years after the original covenant at Mount Sinai, serving as a critical reaffirmation for a new generation poised to enter Canaan. The preceding verse, [Deuteronomy 29:10](/deuteronomy/29-10 "Deuteronomy 29:10 - All of Israel Stands Before the Lord"), broadly states that "all of you" stand before the Lord. Verse 11 then meticulously unpacks this "all," providing a detailed enumeration of the diverse groups present, from children and women to resident aliens and those in the lowest social strata. This comprehensive listing emphasizes the corporate solidarity and shared responsibility of the entire community in upholding the covenant, setting the stage for the blessings and curses outlined in [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses") and the solemn oath that follows.
* **Historical & Cultural Context:** The setting is the plains of Moab, on the eastern side of the Jordan River, with the Promised Land in sight. This was a transitional period for Israel, moving from wilderness wandering to settled nationhood. In the ancient Near East, covenant treaties were common, often involving a suzerain (superior king) and a vassal (subordinate king or people). These treaties typically included historical prologue, stipulations, blessings/curses, and a list of witnesses. The covenant renewal in Deuteronomy mirrors this form, with God as the suzerain and Israel as the vassal. The inclusion of "strangers" (Hebrew: *ger*) reflects the legal and social provisions for resident aliens within Israelite society, who, though not ethnically Israelite, had chosen to live under Israel's laws and God's covenant. The mention of "hewers of wood" and "drawers of water" points to the essential, yet often humble, labor roles in an agrarian society, highlighting that even those performing the most basic tasks were integral to the community and its covenant obligations.
* **Key Themes:** This verse powerfully contributes to several key themes in Deuteronomy and the broader biblical narrative. Foremost is the theme of **Covenant Inclusivity**, demonstrating that God's covenant embraces every segment of society, irrespective of age, gender, or social standing. It underscores **Corporate Responsibility**, emphasizing that the blessings and curses of the covenant applied to the entire nation, binding every individual to its terms and shared destiny. The verse also highlights **Divine Impartiality**, as God's covenant demands and promises extend to all within His chosen people, from the highest to the lowest, and even to the resident alien. This inclusivity foreshadows God's broader redemptive plan, which ultimately extends beyond ethnic Israel to all nations, a theme further developed in passages like [Isaiah 56:6-7](/isaiah/56-6 "Isaiah 56:6-7 - Foreigners Joining the Lord"). Furthermore, the inclusion of "little ones" reinforces the theme of **Intergenerational Faith**, a core Deuteronomic principle seen in [Deuteronomy 6:6-7](/deuteronomy/6-6 "Deuteronomy 6:6-7 - Teaching Children the Law"), where parents are commanded to diligently teach God's commands to their children.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Stranger (Hebrew, _ger'_):** This term refers to a resident alien or sojourner, a non-Israelite who had left their native land to live permanently or semi-permanently among the Israelites. Unlike a *nokri* (foreigner merely passing through), the *ger* was integrated into the community, albeit with specific legal and social stipulations. Mosaic Law often mandated their protection and fair treatment, reflecting God's own care for the marginalized (e.g., [Leviticus 19:33-34](/leviticus/19-33 "Leviticus 19:33-34 - Love the Sojourner")). Their explicit inclusion in the covenant ceremony signifies that commitment to Yahweh and His laws, rather than ethnic origin alone, was the basis for participation in the covenant community.
* **Hewer of thy wood unto the drawer of thy water (Hebrew, _ḥōṭēḇ ʿēṣ wəšōʾēḇ mayim'_):** This is a well-known Hebrew idiom that denotes the full spectrum of society, from the lowest to the highest, or more specifically, those performing the most basic and essential, often laborious, tasks. Wood-gathering and water-drawing were fundamental to daily life in ancient Israel, typically performed by those of lower social status or slaves. By explicitly mentioning these roles, Moses ensures that no one, regardless of their social standing or perceived importance, was overlooked or excluded from the covenant assembly. It underscores the comprehensive and inescapable nature of the covenant's reach within the community.

#### Verse Breakdown
* **"Your little ones, your wives":** This phrase immediately broadens the scope of the covenant assembly beyond adult males, who were typically the primary participants in public gatherings and military musters. "Little ones" (children) signifies the intergenerational nature of the covenant, emphasizing that God's promises and demands extend to future generations, who are bound by the faith and obedience of their parents. "Your wives" explicitly includes women, highlighting their integral role in the family and community, and their direct participation in the covenant relationship with God. This inclusion underscores that the covenant was a familial and communal, not merely an individual or male-centric, agreement.
* **"and thy stranger that [is] in thy camp":** This clause further expands the inclusivity, bringing in the resident alien. The "stranger" (ger) was a non-Israelite who had chosen to dwell among God's people, often seeking refuge or economic opportunity. Their presence in the covenant assembly demonstrates that the covenant was not exclusively ethnic but was open to those who, by choice, aligned themselves with the God of Israel and His laws. This foreshadows a broader, more universal scope of God's redemptive plan, where individuals from all backgrounds can join His people through faith.
* **"from the hewer of thy wood unto the drawer of thy water":** This idiomatic expression serves as a concluding, all-encompassing statement, signifying that *everyone* in the camp, without exception, was present and bound by the covenant. It represents the full social spectrum, from those performing the most humble and physically demanding tasks to those in positions of greater prominence. By including these individuals, the verse powerfully communicates that God's covenant reaches every level of society, ensuring that no one is too insignificant or too lowly to be held accountable to its terms or to partake in its blessings.

#### Literary Devices
Deuteronomy 29:11 employs several powerful literary devices to convey its message of comprehensive inclusion. The most prominent is **Merism**, seen in the phrase "from the hewer of thy wood unto the drawer of thy water." This device expresses totality by naming two opposite or extreme parts, thereby implying everything in between. It effectively communicates that the covenant assembly included every single person, from the lowest social stratum to the highest. Additionally, the verse utilizes **Enumeration** and **Listing** to meticulously detail the diverse groups present ("little ones," "wives," "stranger," "hewer," "drawer"). This detailed listing serves to emphasize the exhaustive nature of the inclusion, ensuring that no category of person could feel excluded or exempt. The phrase "hewer of thy wood unto the drawer of thy water" also functions as a vivid **Idiom**, a fixed expression whose meaning is not immediately clear from its individual words, but which is culturally understood to mean "everyone." This idiomatic language adds a layer of depth and cultural resonance to the text, making the concept of total inclusion profoundly clear to its original audience.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 29:11 profoundly shapes our understanding of God's covenantal nature and His relationship with humanity. It reveals a God who desires a corporate relationship, binding an entire community to Himself. The comprehensive inclusion of all societal strata underscores the principle that all people are equally accountable before God and equally invited into His redemptive purposes. This holistic approach to covenant highlights God's impartiality and His desire for every member of His people to participate in and uphold His commands. It also emphasizes the intergenerational aspect of faith, where the covenant is passed down and reaffirmed by each successive generation, ensuring continuity and shared destiny. The inclusion of the "stranger" hints at a broader, universal scope of God's plan, foreshadowing a time when people from all nations would be drawn into His saving grace.

* [Joshua 8:35](/joshua/8-35 "Joshua 8:35 - All Israel Hears the Law"): "There was not a word of all that Moses commanded which Joshua did not read before all the assembly of Israel, with the women, and the little ones, and the strangers that were conversant among them."
* [Nehemiah 8:2-3](/nehemiah/8-2 "Nehemiah 8:2-3 - Ezra Reads the Law to All"): "And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month. And he read therein before the street that was before the water gate from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people were attentive unto the book of the law."
* [Exodus 12:48-49](/exodus/12-48 "Exodus 12:48-49 - Passover for the Sojourner"): "And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof. One law shall be to him that is homeborn, and unto the stranger that sojourneth among you."

### REFLECTION AND APPLICATION
Deuteronomy 29:11 offers timeless lessons for believers and the church today. It serves as a powerful reminder that God values every individual, regardless of their age, gender, social standing, or background. Just as the ancient Israelite covenant embraced "little ones," "wives," "strangers," and those in the most humble roles, so too should the contemporary community of faith be radically inclusive. No one is too young or too old, too seemingly insignificant or too marginalized, to be an integral part of God's kingdom and work. This verse calls us to foster environments where children are discipled, women are honored and empowered, and newcomers, regardless of their past, find genuine belonging and purpose. It challenges us to dismantle any barriers, whether social, economic, or cultural, that might prevent full participation in the body of Christ, recognizing that spiritual growth and community well-being are a shared responsibility, with every member playing a vital and indispensable role in God's unfolding plan.

#### Questions for Reflection
* **How does the comprehensive inclusivity of Deuteronomy 29:11 challenge our modern notions of who "belongs" or is "important" within the church or community?**
* **In what practical ways can our church or faith community better reflect the multi-generational and socially diverse inclusivity seen in this verse?**
* **What responsibilities do we, as individuals and as a collective, have towards "strangers" or those on the margins within our own communities, in light of God's command to include them in His covenant?**
* **How does recognizing the value of "hewers of wood and drawers of water" impact our appreciation for all forms of service within the body of Christ?**

### FAQ
**Why is it important that "strangers" were included in the covenant renewal?**

Answer: The inclusion of "strangers" (Hebrew: *ger*) is profoundly significant because it demonstrates that God's covenant was not exclusively based on ethnic lineage but on a commitment to Yahweh and His laws. It highlights God's broader redemptive plan, foreshadowing the inclusion of Gentiles into the family of God. This principle shows that those who chose to align themselves with Israel's God and live according to His ways were welcomed into the covenant community, enjoying its protections and sharing its responsibilities. This prefigures the New Testament reality where, through Christ, there is no longer Jew or Gentile, but all who believe are one in Him, becoming [fellow citizens with the saints and members of God's household](/ephesians/2-19 "Ephesians 2:19 - No Longer Strangers").

**What does "from the hewer of thy wood unto the drawer of thy water" truly signify?**

Answer: This phrase is a powerful Hebrew idiom, a form of **merism**, which signifies the entire spectrum of society. By naming the two extremes—those performing the most basic and laborious tasks of gathering wood and drawing water—the text implies the inclusion of everyone in between. It ensures that no one, regardless of their social standing, wealth, or perceived importance, was exempt from the covenant's demands or excluded from its blessings. This emphasizes the comprehensive and holistic nature of God's call to obedience and participation for the entire community, underscoring that every member, no matter their role, is vital and accountable.

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 29:11, with its radical inclusivity of "little ones, wives, strangers, and those from the hewer of wood to the drawer of water," finds its ultimate and most profound fulfillment in the person and work of Jesus Christ and the New Covenant community, the Church. While the Old Covenant assembly was inclusive of all within Israel's camp, Christ's New Covenant breaks down all barriers, extending God's saving grace to all humanity. Jesus declared that [whoever believes in Him shall not perish but have everlasting life](/john/3-16 "John 3:16 - God So Loved the World"), transcending ethnic, social, and gender distinctions. The Apostle Paul powerfully articulates this in [Galatians 3:28](/galatians/3-28 "Galatians 3:28 - Unity in Christ"), stating, "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus." The "stranger" of the Old Testament finds ultimate belonging in Christ, becoming [no longer strangers and foreigners, but fellow citizens with the saints, and of the household of God](/ephesians/2-19 "Ephesians 2:19 - No Longer Strangers"). Furthermore, Christ's kingdom values every member, just as the body has many parts, all essential and interdependent, as described in [1 Corinthians 12:12-27](/1_corinthians/12-12 "1 Corinthians 12:12-27 - The Body of Christ"). The "hewers of wood and drawers of water"—the humble, the marginalized, and those performing seemingly insignificant tasks—are not only included but often elevated in Christ's kingdom, for [many that are first shall be last; and the last shall be first](/matthew/19-30 "Matthew 19:30 - The Last Shall Be First"). Thus, the comprehensive assembly of Deuteronomy 29:11 foreshadows the global, diverse, and unified body of believers gathered under the Lordship of Jesus Christ, who perfectly embodies God's impartial love and all-encompassing redemptive plan.

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

Exodus 12:38

And a mixed multitude went up also with them; and flocks, and herds, [even] very much cattle.

Joshua 9:21

And the princes said unto them, Let them live; but let them be hewers of wood and drawers of water unto all the congregation; as the princes had promised them.

Joshua 9:27

And Joshua made them that day hewers of wood and drawers of water for the congregation, and for the altar of the LORD, even unto this day, in the place which he should choose.

Galatians 3:28

There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.

Deuteronomy 5:14

But the seventh day [is] the sabbath of the LORD thy God: [in it] thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that [is] within thy gates; that thy manservant and thy maidservant may rest as well as thou.

Numbers 11:4

¶ And the mixt multitude that [was] among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat?

Colossians 3:11

Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond [nor] free: but Christ [is] all, and in all.