ManyBibles

Deuteronomio 20

7 salin · basahin sa 12 tradisyon.

NCB · Bagong Bibliya ng Konsenso

1When you go out to battle against your enemies, and see horses and chariots, a people more numerous than you, you must not be afraid of them; for the LORD your God is with you, who brought you up out of the land of Egypt. 2And it will be, as you draw near to the battle, the priest will approach and speak to the people, 3and he will say to them, "Hear, O Israel, you are drawing near today to battle against your enemies: let not your heart faint, do not fear, do not panic, and do not be terrified before them; 4for the LORD your God is the one going with you, to fight for you against your enemies, to save you." 5And the officers will speak to the people, saying, "What man is there who has built a new house, and has not dedicated it? Let him go and return to his house, lest he die in the battle, and another man dedicate it. 6And what man is there who has planted a vineyard, and has not used its fruit? Let him go and return to his house, lest he die in the battle, and another man use its fruit. 7And what man is there who has betrothed a wife, and has not taken her? Let him go and return to his house, lest he die in the battle, and another man take her." 8And the officers will speak further to the people, and they will say, "What man is there who is fearful and faint-hearted? Let him go and return to his house, lest the heart of his brothers melt like his heart." 9And it will be, when the officers have finished speaking to the people, they will appoint commanders of armies at the head of the people. 10When you approach a city to fight against it, you shall proclaim peace to it. 11And it will be, if it gives you an answer of peace, and opens to you, then all the people found in it will become forced laborers for you, and will serve you. 12But if it will not make peace with you, but makes war with you, then you shall besiege it; 13and when the LORD your God delivers it into your hand, you shall strike every male in it with the mouth of the sword. 14Only the women, and the little ones, and the livestock, and all that is in the city, all its plunder, you shall plunder for yourself; and you shall eat the plunder of your enemies, which the LORD your God has given you. 15Thus you shall do to all the cities that are very far from you, which are not of the cities of these nations. 16Only of the cities of these peoples, which the LORD your God is giving you as an inheritance, you shall not leave alive any breathing thing. 17Instead, you shall utterly devote them to destruction: the Hittite, and the Amorite, the Canaanite, and the Perizzite, the Hivite, and the Jebusite, as the LORD your God has commanded you; 18so that they may not teach you to do according to all their abominations, which they have done for their gods, and you sin against the LORD your God. 19When you besiege a city for many days, making war against it to capture it, you shall not destroy its trees by wielding an ax against them. For you may eat from them, and you shall not cut them down. For is the tree of the field a man, that it should be besieged by you? 20Only trees that you know are not trees for food, you may destroy and cut down; and you shall build siegeworks against the city that makes war with you, until it falls.

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Mga pinagtatalunang talata sa kabanatang ito

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    Ang mga utos na lubusang lipulin ang buong mga bayan ay nagbabangon ng mga katanungan tungkol sa karahasan ng Diyos, pambihirang katangiang pangkasaysayan, at espirituwal na pagsasabuhay. Ang paraan ng pagsagot ng mga mambabasa ay humuhubog sa kanilang pagkaunawa sa Banal na Kasulatan, digmaan, at buhay Kristiyano.

Kung saan nagkakasundo ang mga tradisyon

Universally, traditions affirm that the priest's address establishes Israel's military success relies on God's presence rather than numerical superiority or advanced weaponry, and across all families, it is recognized that the text distinguishes between distant cities offered terms of peace and Canaanite cities that must be completely destroyed. The consensus further acknowledges that the law provides combat exemptions allowing men to fulfill domestic milestones, with several traditions noting… Mag-sign in para mabasa ang ang buong pinagkaisahan →

Pinaniniwalaan ng karamihan, pero hindi ng lahat

  • The absolute mandate to 'save alive nothing that breathes' is interpreted typologically as a strict requirement for Christians to completely eradicate vice, sin, and demonic influence without compromise. (8 affirm)
  • The prohibition against cutting down fruit trees during a siege establishes a moral limitation on warfare and serves as a biblical mandate for environmental stewardship. (7 affirm)

Kung saan nagkakaiba ang mga tradisyon

  • The commands for physical warfare and total destruction belong exclusively to the Old Covenant and do not authorize carnal warfare for Christians.

    catholic: QUALIFY; orthodox: AFFIRM; anglican: DENY; lutheran: QUALIFY; reformed: QUALIFY; baptist: QUALIFY; anabaptist: AFFIRM; pentecostal: AFFIRM; adventist: QUALIFY; restorationist: AFFIRM

  • God's active regulation of warfare confirms that military service is a legitimate vocation for believers within the temporal realm.

    anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: QUALIFY; anabaptist: DENY; pentecostal: DENY; adventist: DENY; restorationist: DENY

  • The command to utterly destroy the Canaanite nations was a just execution of divine judgment against their deeply rooted idolatrous abominations.

    catholic: AFFIRM; orthodox: QUALIFY; oriental-orthodox: QUALIFY; anglican: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; methodist: AFFIRM; anabaptist: AFFIRM; pentecostal: AFFIRM; adventist: AFFIRM; restorationist: QUALIFY

  • The total destruction of the Canaanites represents a unique, unrepeatable intrusion of final divine judgment that cannot justify modern state conflicts or holy wars.

    orthodox: QUALIFY; anglican: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; anabaptist: AFFIRM; pentecostal: AFFIRM; adventist: AFFIRM; restorationist: QUALIFY

  • The commands for the total destruction of populations are critiqued as historically conditioned and incompatible with the eternal character of God revealed in the Gospel.

    orthodox: DENY; anglican: AFFIRM; lutheran: QUALIFY; reformed: DENY; pentecostal: DENY; adventist: DENY; restorationist: DENY

  • The military exemptions for new houses, vineyards, and betrothals are interpreted ascetically as a warning that worldly attachments hinder spiritual combat.

    orthodox: AFFIRM; oriental-orthodox: AFFIRM; baptist: AFFIRM; adventist: DENY

  • The military exemptions demonstrate God's care for domestic life and human flourishing, prioritizing ordinary earthly vocations over state military mobilization.

    orthodox: DENY; anglican: QUALIFY; lutheran: AFFIRM; baptist: QUALIFY; anabaptist: AFFIRM; adventist: AFFIRM

  • The requirement to offer peace to distant cities establishes the moral principle that war must be a last resort.

    orthodox: QUALIFY; reformed: AFFIRM; adventist: QUALIFY

  • The assurance that God fights for His people is applied typologically as a promise of the Holy Spirit's empowering presence and the believer's confidence in spiritual warfare.

    oriental-orthodox: QUALIFY; reformed: AFFIRM; baptist: QUALIFY; methodist: AFFIRM; pentecostal: AFFIRM; adventist: QUALIFY; restorationist: QUALIFY

Kung paano ito binabasa ng bawat tradisyon

Ang bawat pagbasa ay ginawa nang hiwalay — walang tradisyon na nakakakita sa sagot ng iba.

Catholic

Deuteronomy 20 lays out the rules of engagement and the theology of warfare for ancient Israel as it prepares to enter the promised land. The chapter begins by centering Israel's confidence in God's presence rather than military might, with the priest explicitly tasked to encourage the troops (verses 1-4). It then provides several pragmatic and humane exemptions from military service for those who have recently built a house, planted a vineyard, or betrothed a wife, as well as for the fearful (verses 5-8). The text establishes two distinct protocols for laying siege: for distant cities, Israel must first offer terms of peace and servitude, resorting to violence only if refused, and even then sparing women, children, and livestock (verses 10-15). However, for the specific Canaanite nations whose land Israel is to inherit, the command is 'herem' (the ban)—total destruction of all living things to prevent the Israelites from adopting idolatrous practices (verses 16-18). Finally, the chapter forbids the destruction of fruit trees during a siege, distinguishing between human combatants and the natural resources required for human life (verses 19-20). Reception: The Catholic tradition has received this chapter along two distinct tracks: the literal-historical development of just war theory in the Latin West, and the typological-ascetic tradition prominent in Eastern and Alexandrian thought. Latin Fathers and scholastics wrestled with the moral implications of the 'herem' or total destruction of the Canaanites (vv. 16-18). Augustine argued that these wars were just because they were explicitly commanded by God, serving as a divine judgment against the deeply rooted abominations of the Canaanites. Thomas Aquinas engaged the chapter's specific judicial precepts, using the exemptions for new homeowners and the newly betrothed (vv. 5-7) to illustrate the rational and humane considerations embedded in divine law, and noting that the prohibition against cutting down fruit trees (vv. 19-20) demonstrated that wartime destruction must have limits. Conversely, the Eastern Catholic and patristic tradition, championed by Origen, insisted on a primarily spiritual reading of the conquest for Christians. In this allegorical exegesis, the command to 'save alive nothing that breathes' (v. 16) is not a blueprint for physical warfare, but an absolute mandate for spiritual combat: the Christian must mercilessly eradicate every vice, demonic suggestion, and sinful attachment without compromise.

Eastern Orthodox

In its immediate historical and literary context, Deuteronomy 20 provides Israel with the laws of warfare. The chapter begins by exhorting Israel to trust in God's presence rather than military superiority (vv. 1-4). Officers then announce exemptions from military service for those who have recently built a house, planted a vineyard, betrothed a wife, or who are faint-hearted, ensuring that worldly attachments and fear do not compromise the army (vv. 5-8). It outlines rules of engagement: offering peace to distant cities and subjecting them to forced labor if they surrender, but killing all males if they resist (vv. 10-15). However, a strict exception is made for Canaanite cities within the promised land, which are subjected to the ban (herem)—total destruction of everything that breathes—to prevent Israel from being led into idolatry (vv. 16-18). Finally, it mandates that fruit-bearing trees must not be cut down to build siege works (vv. 19-20). Reception: The Eastern Orthodox tradition, deeply shaped by Alexandrian patristic exegesis, receives the violent warfare mandates of Deuteronomy 20 not as a model for Christian statecraft, but as an allegory for the spiritual life. The total destruction of the Canaanites (vv. 16-18) is understood as a type for 'unseen warfare.' Early theologians, defending the Old Testament against critics, insisted that these texts are properly understood by Christians only when read spiritually; the enemies are not flesh and blood, but demons, vices, and passions. Furthermore, the exemptions in verses 5-7 (the new house, vineyard, and betrothal) are frequently read in ascetic literature as representing worldly cares and attachments. Those overly bound to earthly property or relationships are seen as unready for the rigorous demands of advanced spiritual combat.

Oriental Orthodox

In its immediate narrative and legal context, Deuteronomy 20 establishes the rules of engagement for Israelite warfare. The chapter dictates that Israel must not fear numerically superior enemies, for Yahweh fights for them (vv. 1-4), a reality proclaimed by the priest before battle. It outlines specific exemptions from military service for those who have built a new house, planted a vineyard, betrothed a wife, or are simply fainthearted (vv. 5-9). The text then differentiates between the treatment of distant cities, to which peace must first be offered (vv. 10-15), and the cities of the Canaanite nations, which are subjected to the ban (herem) and must be utterly destroyed to prevent the Israelites from learning their idolatrous abominations (vv. 16-18). Finally, it mandates the preservation of fruit-bearing trees during a siege, distinguishing between trees for food and trees for timber (vv. 19-20). Reception: The Oriental Orthodox tradition, deeply shaped by its early monastic movements, reads this chapter through an intensely ascetic and typological lens, transforming a manual for physical warfare into a guide for spiritual combat. In the Syriac tradition, Aphrahat the Persian Sage famously provides a foundational exegesis of verses 5-8 in his 'Demonstrations'. He applies the military exemptions—building a house, planting a vineyard, marrying, and faintheartedness—directly to the 'B'nai Qyama' (Sons of the Covenant), the early Syriac proto-monastic ascetics. Aphrahat argues that just as fleshly Israel sent home those entangled in worldly affairs or paralyzed by fear lest they demoralize the army, the spiritual vanguard of the Church must be composed only of the single-minded and courageous, free from the attachments of property and marriage, to successfully wage war against Satan. Concurrently, the Alexandrian and broader Coptic monastic tradition reads the command to 'utterly destroy' the Canaanite nations (vv. 16-18) not as a historical mandate for violence, but as an uncompromising directive to eradicate the passions, vices, and demonic thoughts from the soul. To make a treaty with these 'nations' is to invite spiritual death through the abominations of sin.

May 9 pang tradisyon na bumabasa sa kabanatang ito.

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Bawat salin

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WEB · World English Bible

1When you go out to battle against your enemies, and see horses, chariots, and a people more numerous than you, you shall not be afraid of them; for Yahweh your God, who brought you up out of the land of Egypt, is with you. 2It shall be, when you draw near to the battle, that the priest shall approach and speak to the people, 3and shall tell them, “Hear, Israel, you draw near today to battle against your enemies. Don’t let your heart faint! Don’t be afraid, nor tremble, neither be scared of them; 4for Yahweh your God is he who goes with you, to fight for you against your enemies, to save you.” 5The officers shall speak to the people, saying, “What man is there who has built a new house, and has not dedicated it? Let him go and return to his house, lest he die in the battle, and another man dedicate it. 6What man is there who has planted a vineyard, and has not used its fruit? Let him go and return to his house, lest he die in the battle, and another man use its fruit. 7What man is there who has pledged to be married to a wife, and has not taken her? Let him go and return to his house, lest he die in the battle, and another man take her.” 8The officers shall speak further to the people, and they shall say, “What man is there who is fearful and faint-hearted? Let him go and return to his house, lest his brother’s heart melt as his heart.” 9It shall be, when the officers have finished speaking to the people, that they shall appoint captains of armies at the head of the people. 10When you draw near to a city to fight against it, then proclaim peace to it. 11It shall be, if it gives you answer of peace and opens to you, then it shall be that all the people who are found therein shall become forced laborers to you, and shall serve you. 12If it will make no peace with you, but will make war against you, then you shall besiege it. 13When Yahweh your God delivers it into your hand, you shall strike every male of it with the edge of the sword; 14but 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 Yahweh your God has given you. 15Thus you shall do to all the cities which are very far off from you, which are not of the cities of these nations. 16But of the cities of these peoples that Yahweh your God gives you for an inheritance, you shall save alive nothing that breathes; 17but you shall utterly destroy them: the Hittite, the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite, as Yahweh your God has commanded you; 18that they not teach you to follow all their abominations, which they have done for their gods; so would you sin against Yahweh your God. 19When you shall besiege a city a long time, in making war against it to take it, you shall not destroy its trees by wielding an ax against them; for you may eat of them. You shall not cut them down, for is the tree of the field man, that it should be besieged by you? 20Only the trees that you know are not trees for food, you shall destroy and cut them down. You shall build bulwarks against the city that makes war with you, until it falls.

KJV · King James Version

1When thou goest out to battle against thine enemies, and seest horses, and chariots, and a people more than thou, be not afraid of them: for the Lord thy God is with thee, which brought thee up out of the land of Egypt. 2And it shall be, when ye are come nigh unto the battle, that the priest shall approach and speak unto the people, 3And shall say unto them, Hear, O Israel, ye approach this day unto battle against your enemies: let not your hearts faint, fear not, and do not tremble, neither be ye terrified because of them; 4For the Lord your God is he that goeth with you, to fight for you against your enemies, to save you. 5And the officers shall speak unto the people, saying, What man is there that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it. 6And what man is he that hath planted a vineyard, and hath not yet eaten of it? let him also go and return unto his house, lest he die in the battle, and another man eat of it. 7And what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her. 8And the officers shall speak further unto the people, and they shall say, What man is there that is fearful and fainthearted? let him go and return unto his house, lest his brethren’s heart faint as well as his heart. 9And it shall be, when the officers have made an end of speaking unto the people, that they shall make captains of the armies to lead the people. 10When thou comest nigh unto a city to fight against it, then proclaim peace unto it. 11And 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. 12And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it: 13And when the Lord thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword: 14But 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. 15Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations. 16But of the cities of these people, which the Lord thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth: 17But 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: 18That 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. 19When 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: 20Only 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.

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Mga pagkakaiba na nagpapabago sa kahulugan (45)
  • v1 [grammatical]: Whether the condition is phrased as 'when' or 'if', and whether 'out' or 'forth' is included. — “When thou goest out” (KJV, YLT, DARBY, WEBSTER) vs “you go” (WEB) vs “forth” (ASV) vs “If go” (DRC)
  • v1 [lexical]: Whether the conflict is called a 'battle' or a 'war'. — “battle” (WEB, KJV, ASV, YLT, WEBSTER) vs “war” (DARBY, DRC)
  • v1 [grammatical]: Phrasing of the negative prohibition ('be', 'shalt', 'shall', 'art'). — “thou be” (KJV, WEBSTER) vs “thou shalt” (ASV, DARBY) vs “you you shall” (WEB) vs “thou art” (YLT) vs “thine shalt” (DRC)
  • v1 [lexical]: Whether to 'be afraid of' or 'fear' the enemies. — “afraid of” (KJV, YLT, WEBSTER) vs “be” (WEB, ASV) vs “fear” (DARBY, DRC)
  • v1 [interpretive]: (vv 1, 4) Choice of rendering the Divine Name and causal conjunction. — “Jehovah” (ASV, YLT, DARBY) vs “for the Lord thy” (KJV, WEBSTER) vs “Yahweh your” (WEB) vs “because” (DRC)
  • v2 [interpretive]: Whether the phrasing describes drawing near to the battle or the battle being at hand. — “that” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “is now at hand” (DRC)
  • v2 [lexical]: Whether the priest 'approaches', 'draws near', or 'stands before the army'. — “shall approach” (WEB, KJV, ASV, WEBSTER) vs “hath come nigh” (YLT) vs “draw near” (DARBY) vs “stand before the army” (DRC)
  • v2 [grammatical]: Variations in the verb tense and preposition indicating speaking to the people. — “speak unto” (KJV, ASV, DARBY) vs “to” (WEB, WEBSTER) vs “spoken” (YLT) vs “shall to” (DRC)
  • v4 [interpretive]: Whether God 'goes with' the people or is 'in the midst of' them. — “he that goeth with” (KJV, ASV, DARBY, WEBSTER) vs “who goes” (WEB) vs “who is going” (YLT) vs “in the midst of” (DRC)
  • v4 [grammatical]: Whether to use an infinitive ('to') or a future tense verb ('and will') for fighting. — “to” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “and will” (DRC)
  • v4 [lexical]: Whether God will 'save' or 'deliver' the people. — “save” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “deliver” (DRC)
  • v5 [interpretive]: Whether the officers speak 'saying, What man/Who' or 'in the hearing of the army'. — “people saying What man” (WEB, KJV, ASV, DARBY, WEBSTER) vs “Who” (YLT) vs “hearing of the army” (DRC)
  • v5 [grammatical]: Variations in relative pronouns and verb forms identifying the man. — “there that hath” (KJV, ASV, DARBY, WEBSTER, DRC) vs “who has” (WEB) vs “the man” (YLT)
  • v5 [lexical]: (vv 5, 6, 7, 8) Whether to say 'return to', 'turn back to', or 'return unto'. — “return to” (WEB, KJV, ASV, WEBSTER, DRC) vs “turn back” (YLT) vs “unto” (DARBY)
  • v6 [grammatical]: Variations in pronouns identifying the man who planted a vineyard. — “there” (ASV, DARBY, DRC) vs “he that hath” (KJV, WEBSTER) vs “there who has” (WEB) vs “the man” (YLT)
  • v6 [interpretive]: How to describe the initial use or enjoyment of a planted vineyard (eat, use fruit, make common, execute office). — “eat of it” (KJV, DARBY) vs “use its fruit” (WEB) vs “use the fruit thereof” (ASV) vs “make common” (YLT) vs “should” (WEBSTER) vs “execute his office” (DRC)
  • v8 [interpretive]: Whether officers 'shall speak further', 'add to speak', or 'declare the rest'. — “officers shall” (WEB, KJV, ASV, DARBY, WEBSTER) vs “authorities have added to” (YLT) vs “rest and” (DRC)
  • v8 [grammatical]: Variations in relative pronouns identifying the man. — “there that” (KJV, ASV, DARBY, WEBSTER, DRC) vs “who” (WEB) vs “the man” (YLT)
  • v8 [lexical]: Whether the man is 'fearful', 'afraid', or 'timid'. — “fearful” (WEB, KJV, ASV, WEBSTER, DRC) vs “afraid” (YLT) vs “timid” (DARBY)
  • v8 [lexical]: Whether the man is 'fainthearted' or 'tender of heart'. — “fainthearted” (WEB, KJV, ASV, DARBY, WEBSTER) vs “tender of heart” (YLT) vs “faint hearted” (DRC)
  • v12 [grammatical]: Differences in verb forms (will vs doth vs default) and pronouns (it vs they). — “it will” (WEB, KJV, ASV, WEBSTER) vs “doth not” (YLT) vs “not” (DARBY) vs “they not” (DRC)
  • v13 [grammatical]: Variations in the tense and phrasing of 'deliver' or 'give'. — “hath delivered” (KJV, WEBSTER) vs “delivereth” (ASV, DARBY) vs “delivers” (WEB) vs “given” (YLT) vs “shall deliver” (DRC)
  • v13 [interpretive]: Phrasing of 'male' ('male thereof/of it' vs 'male sex') and 'edge of the sword'. — “thereof with” (KJV, ASV, DARBY) vs “of it” (WEB, WEBSTER) vs “of it by” (YLT) vs “sex” (DRC)
  • v14 [lexical]: Conjunction or adverb chosen to introduce exceptions (but, only, excepting). — “But the” (WEB, KJV, ASV, WEBSTER) vs “Only” (YLT, DARBY) vs “Excepting” (DRC)
  • v14 [interpretive]: Whether to say 'all that is in the city' or 'other things that are in the city'. — “all” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “other things” (DRC)
  • v14 [grammatical]: Tense and number of the verb 'to be'. — “is” (WEB, KJV, ASV, YLT, WEBSTER) vs “shall be” (DARBY) vs “are” (DRC)
  • v14 [lexical]: Whether to call the taken goods 'spoil(s)' or 'plunder'. — “spoil” (KJV, ASV, YLT, DARBY, WEBSTER) vs “plunder” (WEB) vs “spoils” (DRC)
  • v14 [stylistic]: Archaic vs modern second-person possessive pronouns. — “thine” (KJV, ASV, YLT, DARBY) vs “thy” (WEBSTER, DRC) vs “your” (WEB)
  • v14 [interpretive]: (vv 14, 17, 18) Choice of rendering the Divine Name. — “the Lord thy” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, YLT, DARBY) vs “Yahweh your” (WEB)
  • v14 [grammatical]: Tense and phrasing of the verb 'give'. — “hath given thee” (KJV, ASV, WEBSTER) vs “has you” (WEB) vs “to” (YLT) vs “giveth” (DARBY) vs “shall give” (DRC)
  • v15 [grammatical]: Phrasing of the command (Thus/So, shalt/shall/dost). — “Thus shalt thou” (KJV, ASV, DARBY, WEBSTER) vs “you shall” (WEB) vs “So dost” (YLT) vs “So” (DRC)
  • v15 [stylistic]: Choice of preposition 'to' vs 'unto'. — “to” (WEB, YLT, WEBSTER, DRC) vs “unto” (KJV, ASV, DARBY)
  • v15 [grammatical]: Choice of relative pronoun 'which' vs 'that'. — “which” (WEB, KJV, ASV, YLT, WEBSTER) vs “that” (DARBY, DRC)
  • v15 [lexical]: How the distance of the cities is described. — “very far off” (WEB, KJV, ASV, YLT, DARBY) vs “distant” (WEBSTER) vs “at a great distance” (DRC)
  • v15 [grammatical]: Presence and choice of pronoun or conjunction before describing the cities. — “thee which” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB) vs “and” (DRC)
  • v16 [grammatical]: Use of definite article 'the' vs demonstrative pronoun 'those'. — “the” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “those” (DRC)
  • v17 [interpretive]: Translation alignment variations involving singular vs plural designations of the nations, conjunctions, and preceding clauses. — “Hittite” (WEB, ASV, YLT) vs “Hittites and” (KJV, DARBY, WEBSTER) vs “edge of” (DRC)
  • v17 [stylistic]: Archaic vs modern second-person pronoun. — “thee” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB)
  • v18 [grammatical]: Conjunction used to introduce the negative purpose clause (That/so/Lest). — “That” (WEB, KJV, ASV, DARBY, WEBSTER) vs “so” (YLT) vs “Lest” (DRC)
  • v18 [grammatical]: Use of possessive pronoun 'their' vs definite article 'the'. — “their” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “the” (DRC)
  • v18 [stylistic]: Choice of preposition before 'their gods'. — “unto” (KJV, ASV, DARBY) vs “to” (YLT, WEBSTER, DRC) vs “for” (WEB)
  • v18 [grammatical]: Phrasing and tense of the consequence of sinning. — “would” (ASV, WEBSTER) vs “would you” (WEB) vs “so should ye sin” (KJV) vs “and have sinned” (YLT) vs “that” (DARBY) vs “and you” (DRC)
  • v19 [grammatical]: Phrasing and tense of the verb for besieging. — “thou shalt besiege” (KJV, ASV, DARBY, WEBSTER) vs “you shall” (WEB) vs “layest siege unto” (YLT) vs “hast besieged” (DRC)
  • v19 [grammatical]: Verb phrasing for the prohibition against destroying trees. — “thou shalt” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you shall” (WEB) vs “dost” (YLT)
  • v19 [lexical]: Whether the command is to not 'destroy' or 'cut down' the trees, and the use of 'its' versus 'the'. — “destroy the” (KJV, ASV, DARBY, WEBSTER) vs “its” (WEB, YLT) vs “cut down” (DRC)

Sa likod ng pahinang ito

Pinagmulang teksto. Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Hebrew text from the Westminster Leningrad Codex (WLC).

Mga banal na pangalan: YHWH (the LORD), Elohim (God) — render YHWH and Elohim distinguishably.

Kinonsulta rin, pero hindi ibinilang sa pinagkaisahan

Academic textual-historical analysis

In academic textual-historical analysis, Deuteronomy 20 is read as a collection of idealized or utopian laws governing warfare. The chapter outlines protocols for engaging enemies, structurally divided into preparations for battle (vv. 1-9), the treatment of distant cities (vv. 10-15), the mandate for proximate Canaanite cities (vv. 16-18), and ecological limits on siege warfare (vv. 19-20). The text is characterized by a 'holy war' ideology, wherein the primary actor is Yahweh (vv. 1-4). The military exemptions granted by the officers (vv. 5-8)—for a new house, a new vineyard, a betrothal, or mere fearfulness—are viewed by scholars as highly impractical for a standing army, indicating that this legislation prioritizes theological instruction over pragmatic military strategy. It emphasizes that victory depends entirely on divine intervention, not troop numbers or morale. The laws strictly differentiate between foreign wars, which allow for tribute and the capturing of spoils (vv. 10-15), and wars against the indigenous populations of the promised land, which require the *herem* (the ban, or complete destruction) of all living things to prevent religious syncretism (vv. 16-18).

Jewish interpretation

The chapter establishes the Torah's code of warfare, dividing regulations between the preparations for battle and the conduct of the siege. It outlines the role of the priest in encouraging the troops and provides exemptions from military service for those initiating new phases of life (building a house, planting a vineyard, betrothing a wife) or who are afraid. It then dictates rules of engagement, distinguishing between distant cities (which may be offered terms of tribute) and Canaanite cities (which are subject to total destruction to prevent idolatry), and concludes by forbidding the destruction of fruit trees during a siege.

Latter-day Saint

In its immediate Deuteronomic context, this chapter establishes the laws of warfare for ancient Israel. The text begins with a theological imperative: Israel must not fear numerically superior enemies because Yahweh fights for them (vv. 1-4). The officers then provide exemptions for men who have built a new house, planted a vineyard, or betrothed a wife, as well as for the fearful (vv. 5-9). The chapter dictates rules of engagement, distinguishing between distant cities—which must first be offered peace and made tributaries if they accept (vv. 10-15)—and the cities of the promised inheritance. The latter are subject to total destruction (herem) to prevent the Israelites from adopting Canaanite idolatry and abominations (vv. 16-18). Finally, the law prohibits the destruction of fruit-bearing trees during a prolonged siege, establishing early principles of conservation and distinguishing between human enemies and the natural environment (vv. 19-20).

Jehovah's Witnesses

Deuteronomy 20 provides legal instructions and protocols for ancient Israel's warfare. The chapter opens with a command to rely absolutely on Jehovah rather than fearing a numerically or technologically superior enemy. Before engaging in combat, the priest is to encourage the troops, assuring them that Jehovah fights for them. The officers then announce a series of exemptions from military service for men who have built a new house, planted a vineyard, become betrothed, or are faint-hearted, ensuring that personal and psychological circumstances are accommodated. The text then establishes rules of engagement: distant cities are to be offered terms of peace and subjected to forced labor if they accept, or besieged if they refuse, with only the males killed. In contrast, cities within the promised inheritance of Canaan are to be utterly destroyed with no survivors, expressly to prevent the Israelites from being corrupted by local idolatry and abominations. Finally, the chapter forbids the wanton destruction of fruit-bearing trees during a siege, restricting lumber gathering to non-fruit trees.

Mga piniling salin na ginawa ng NCB (17)
  • v1: When you go out — adopts contemporary second-person pronouns rather than archaic forms
  • v1: battle — specifies the immediate military engagement denoted by the root rather than a general state of war
  • v1: flatten into undifferentiated English 'you' — standard English lacks a distinct second-person singular pronoun to match the Hebrew shift
  • v2: flatten into undifferentiated English 'you' — standard English lacks a distinct second-person plural pronoun to match the Hebrew shift
  • v3: let not your heart faint, do not fear, do not panic, and do not be terrified — preserves the fourfold use of the negative vetitive particle consistently
  • v4: the one going with you — accurately reflects the participial construction describing God's active presence
  • v4: flatten into standard pronouns — English morphological structures cannot replicate the repeated Hebrew plural suffixes without awkwardness
  • v6: used its fruit — conveys the practical initiation of a vineyard's yield into common use clearly in modern English
  • v8: heart of his brothers melt like his heart — preserves the threefold repetition of the word 'heart' in the source text
  • v11: answer of peace — preserves the explicit repetition of the concept of peace from the preceding verse
  • v12: will not make peace — highlights the root wordplay between 'make peace' and 'peace' found in the Hebrew text
  • v13: mouth of the sword — preserves the source-language idiom rather than translating it functionally
  • v14: all its plunder, you shall plunder — preserves the cognate construction of the verb and noun found in the original text
  • v16: any breathing thing — renders the noun denoting breath or a breathing creature accurately without archaic inflection
  • v17: utterly devote them to destruction — captures the specific theological concept of the ban (herem), a practice disputed among traditions regarding its historical justification as divine judgment
  • v19: For is the tree of the field a man, that it should be besieged by you? — recognizes the interrogative particle indicating a rhetorical question that limits ecological damage
  • v20: siegeworks — provides the precise modern military term for structures built to besiege a city, reflecting the repetition of the root
Mga limitasyong dapat malaman
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Tingnan ang buong step-by-step na proseso → · AI-generated noong Oct 12, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)