If a man takes a wife and marries her
This phrase sets the context for the discussion on marriage and divorce. The Hebrew word for "takes" is "laqach," which implies a formal and deliberate action of taking a wife, signifying the seriousness and covenantal nature of marriage. In ancient Israel, marriage was not merely a social contract but a sacred covenant before God, reflecting His relationship with His people.

and she finds no favor in his eyes
The phrase "finds no favor" uses the Hebrew word "chen," meaning grace or favor. This indicates a subjective judgment by the husband, which could be influenced by personal feelings or societal pressures. In the biblical context, favor is often associated with divine grace, suggesting that human relationships should mirror God's graciousness.

because he has found some indecency in her
The term "indecency" is translated from the Hebrew "ervat davar," which literally means "nakedness of a thing." This phrase has been the subject of much debate among scholars and rabbis, historically interpreted as anything from sexual immorality to more trivial matters. The ambiguity of "ervat davar" highlights the need for discernment and righteousness in judgment, as well as the potential for misuse of this provision.

and he writes her a certificate of divorce
The "certificate of divorce" is a formal document, known in Hebrew as a "get." This legal document was necessary to protect the rights of the woman, allowing her to remarry without stigma. The requirement of a written certificate underscores the gravity of divorce and the need for due process, reflecting God's desire for order and justice.

gives it to her, and sends her away from his house
The act of giving the certificate and sending her away signifies the formal end of the marriage covenant. In ancient Israel, the husband's house was the center of family life, and being sent away was a significant and life-altering event for the woman. This underscores the seriousness of divorce and the importance of considering its consequences, both socially and spiritually.

and if after leaving his house
This phrase indicates a transition and a conditional situation. The Hebrew word for "leaving" is "yatsa," which means to go out or depart. In the context of ancient Israelite society, this departure signifies a formal separation from the husband's household, which was a significant social and legal action. The house, or "bayit" in Hebrew, represents not just a physical dwelling but the familial and social unit. This departure underscores the gravity of divorce in the cultural and religious context of the time, where marriage was a covenantal relationship with deep spiritual and communal implications.

she goes and becomes
The phrase "she goes" uses the Hebrew verb "halak," which means to walk or proceed. This suggests a deliberate action and decision on the part of the woman. The word "becomes" is translated from "hayah," which means to come into being or to exist. This indicates a transformation in her status and identity as she enters into a new marital relationship. In the ancient Near Eastern context, a woman's identity and social standing were closely tied to her marital status, and this transition would have been significant both personally and communally.

another man's wife
The term "another" is translated from the Hebrew "acher," which denotes a different or distinct person. This highlights the change in relational dynamics and the establishment of a new covenantal relationship. The word "man" is "ish" in Hebrew, which can refer to a husband or a male individual, emphasizing the new marital bond. The term "wife" is "ishah," which signifies a woman in the context of marriage. This phrase underscores the legitimacy of the new marriage, despite the previous divorce, and reflects the legal and social structures that governed marriage and family life in ancient Israel. The allowance for remarriage after divorce, as seen in this verse, reflects the practical and compassionate aspects of Mosaic Law, which sought to provide for the well-being and protection of individuals within the community.

and if the second husband dislikes her
The phrase "second husband" indicates a subsequent marriage following a divorce, which was a legal and social reality in ancient Israel. The Hebrew word for "dislikes" is "שָׂנֵא" (sane), which can mean to hate or to be unwilling. This reflects the conditional nature of human relationships and the potential for discord even in a covenantal bond. In the historical context, marriage was not only a personal commitment but also a social contract with legal implications. The Torah provided guidelines to protect individuals, especially women, from unjust treatment. This phrase underscores the importance of love and commitment in marriage, as well as the potential for human failure.

and divorces her
The Hebrew term for "divorces" is "שָׁלַח" (shalach), meaning to send away or let go. In ancient Israel, divorce was a formal process that required a written document, known as a "get." This legal procedure was intended to protect the rights of both parties, particularly the woman, by providing her with the freedom to remarry. The allowance for divorce in the Mosaic Law acknowledges the reality of human sinfulness and the breakdown of relationships, while also emphasizing the sanctity and seriousness of the marriage covenant. This phrase serves as a reminder of the need for grace and forgiveness in marital relationships.

or if he dies
The mention of death introduces another scenario in which a woman might find herself without a husband. In the ancient Near Eastern context, a widow was often vulnerable and in need of protection and provision. The Mosaic Law included specific provisions for the care of widows, reflecting God's compassion and justice. This phrase highlights the transient nature of life and the importance of community support for those who are bereaved. It also points to the ultimate hope and assurance found in God's eternal covenant with His people, which transcends the temporal realities of life and death.

then her first husband who divorced her
The phrase refers to the initial marital bond that was severed through divorce. In Hebrew, the word for "divorced" is "שָׁלַח" (shalach), which means to send away or dismiss. This reflects the gravity of divorce in ancient Israelite society, where marriage was a covenantal relationship. The act of divorce was not taken lightly, and the husband who initiated it bore significant responsibility for the dissolution of the marriage.

is not permitted to remarry her
The prohibition against remarriage to the same woman after she has been with another man underscores the sanctity and seriousness of the marriage covenant. The Hebrew word for "permitted" is "יָכוֹל" (yakol), meaning to be able or allowed. This restriction serves as a protective measure to prevent the trivialization of marriage and to uphold its sanctity as ordained by God.

after she has been defiled
The term "defiled" in Hebrew is "טָמֵא" (tame), which means to be unclean or impure. This does not imply moral impurity on the woman's part but rather a ceremonial or relational state that affects the covenantal purity of the marriage. The concept of defilement here is tied to the idea of exclusivity and faithfulness within the marriage covenant, which is a reflection of God's covenant with His people.

for that would be detestable to the LORD
The word "detestable" is translated from the Hebrew "תּוֹעֵבָה" (to'evah), which signifies something abominable or loathsome. This strong language indicates the seriousness with which God views the sanctity of marriage. It reflects God's desire for His people to live in a way that honors Him and upholds His standards of holiness and righteousness.

You must not bring sin upon the land
The phrase emphasizes the communal responsibility of the Israelites to maintain the holiness of the land God has given them. The Hebrew word for "sin" is "חֵטְא" (chet), which denotes an offense or transgression. This underscores the idea that individual actions have corporate consequences, affecting not just the individuals involved but the entire community and their relationship with God.

the LORD your God is giving you as an inheritance
This phrase highlights the gift of the Promised Land as a divine inheritance from God to His people. The Hebrew word for "inheritance" is "נַחֲלָה" (nachalah), which signifies a possession or heritage. It serves as a reminder of God's faithfulness and the covenantal relationship between God and Israel. The land is not just a physical territory but a symbol of God's promise and blessing, requiring the people to live in obedience and holiness.

When a man takes a new wife
This phrase introduces a specific situation in the life of an Israelite man. The Hebrew word for "takes" (לָקַח, laqach) implies a formal act of marriage, indicating a covenantal relationship. In ancient Israel, marriage was not merely a personal or romantic decision but a communal and covenantal act that involved families and often the broader community. The term "new wife" suggests the beginning of a new household, a significant event in the life of an individual and the community. This reflects the importance of marriage in maintaining the social and religious fabric of Israelite society.

he shall not go out with the army
The directive that the man "shall not go out with the army" underscores the value placed on the establishment of a new family unit. In the Hebrew context, military service was a duty and honor, yet the Torah provides an exemption for newly married men. This highlights the priority given to family stability and the nurturing of marital relationships. The exemption from military service for a newlywed man reflects God's concern for the well-being of families and the importance of allowing time for the couple to bond and establish their household.

or be liable for any other duty
This phrase extends the exemption beyond military service to any "other duty," indicating a comprehensive protection for the newly married man. The Hebrew word for "duty" (דָּבָר, dabar) can mean matter, thing, or responsibility. This broad exemption ensures that the man can focus entirely on his new marriage without external obligations. It reflects a divine understanding of the need for undistracted time to build a strong marital foundation, which is essential for the health of the family and, by extension, the community.

He shall be free at home for one year
The provision for the man to be "free at home for one year" is a remarkable allowance in ancient times. The Hebrew word for "free" (נָקִי, naqi) implies being exempt or unencumbered. This year-long exemption underscores the importance of the initial period of marriage, allowing the couple to establish their relationship and household. It reflects a divine prioritization of family life and the nurturing of marital bonds, recognizing that a strong family is foundational to a strong community and nation.

to bring joy to the wife he has married
The ultimate purpose of this exemption is "to bring joy to the wife he has married." The Hebrew word for "joy" (שָׂמַח, samach) conveys a sense of gladness and delight. This focus on the wife's joy highlights the mutual responsibilities and blessings of marriage. It underscores the importance of the husband's role in ensuring the happiness and well-being of his wife, reflecting a divine concern for the emotional and relational aspects of marriage. This provision illustrates the biblical principle that marriage is a partnership where both husband and wife are to be cherished and supported.

Do not take
The phrase "do not take" is a direct command, reflecting the imperative nature of the Mosaic Law. In Hebrew, the verb used here is "לֹא־תַחֲבֹל" (lo tachavol), which means "do not seize" or "do not take in pledge." This command underscores the importance of compassion and justice in financial dealings, emphasizing that certain items are essential for daily living and should not be confiscated.

a pair of millstones
Millstones were essential tools in ancient agrarian societies, used for grinding grain into flour. The Hebrew word for millstones is "רֵחַיִם" (rechaim), which refers to the two stones used in the grinding process. The lower stone was stationary, while the upper stone was turned to grind the grain. This phrase highlights the importance of preserving a person's means to provide for themselves and their family.

or even the upper one
The specification of "even the upper one" indicates the critical role of both stones in the milling process. The upper millstone, or "רֶכֶב" (rechev), was the movable part that crushed the grain. By prohibiting the taking of even one part of the millstone set, the law ensures that the debtor retains the ability to produce food, thus safeguarding their basic sustenance.

as security for a debt
The concept of taking items "as security for a debt" refers to the practice of pledging personal property as collateral. In Hebrew, the term "חָבֹל" (chavol) is used, which means to take a pledge or to bind. This practice was common in ancient times, but the law here sets boundaries to protect individuals from losing their means of livelihood.

because that would be taking
The phrase "because that would be taking" introduces the rationale behind the command. It implies a moral and ethical consideration, emphasizing the consequences of such actions. The Hebrew root "לָקַח" (laqach) means to take or seize, and it is used here to highlight the unjust nature of depriving someone of their essential tools for survival.

a man’s livelihood
The term "a man’s livelihood" refers to the essential means by which a person earns a living. In Hebrew, the word "נֶפֶשׁ" (nefesh) is often translated as "soul" or "life," but in this context, it signifies one's life-sustaining resources. This underscores the biblical principle of protecting human dignity and ensuring that individuals can maintain their basic needs.

as security
The repetition of "as security" reinforces the prohibition against taking essential items as collateral. It serves as a reminder of the ethical responsibility to consider the well-being of others in financial transactions. The law seeks to balance justice with mercy, ensuring that the vulnerable are not exploited.

If a man is caught kidnapping
The Hebrew word for "kidnapping" is "גּוֹנֵב" (gonev), which means to steal or abduct. In the ancient Near Eastern context, kidnapping was a severe crime, often associated with the slave trade. The act of kidnapping is a direct violation of the commandment against stealing, as it involves taking a person against their will. This phrase underscores the sanctity of human life and freedom, reflecting God's justice and the value He places on each individual.

any of his brothers among the Israelites
The term "brothers" (אֶחָיו, echav) emphasizes the familial and covenantal relationship among the Israelites. It highlights the unity and community that God intended for His people. The Israelites were not just a nation but a family bound by their covenant with God. This phrase serves as a reminder of the mutual respect and protection expected within the community of believers.

and treats him as a slave or sells him
The act of treating someone as a slave or selling them is a grave violation of human dignity. In the ancient world, slavery was a common practice, but God's law set Israel apart by demanding justice and mercy. The Hebrew word for "slave" (עֶבֶד, eved) can also mean servant, but in this context, it implies forced servitude. This phrase condemns the dehumanization and exploitation of individuals, aligning with the broader biblical theme of liberation and freedom.

the kidnapper must die
The prescribed punishment of death reflects the severity of the crime. In the Mosaic Law, certain offenses warranted capital punishment to maintain justice and deter others from committing similar acts. This phrase underscores the seriousness with which God views the violation of personal freedom and the sanctity of life. It serves as a sobering reminder of the consequences of sin and the importance of upholding God's standards.

You must purge the evil from among you
The command to "purge the evil" (וּבִעַרְתָּ הָרָע, uviarta hara) is a call to maintain the holiness and purity of the community. This phrase is repeated throughout Deuteronomy, emphasizing the need to remove sin and its influence from God's people. It reflects the broader biblical principle of sanctification, where believers are called to live set apart for God, rejecting sin and embracing righteousness. This call to action inspires believers to actively pursue holiness in their lives and communities.

Be careful
The phrase "Be careful" in Deuteronomy 24:8 serves as a solemn reminder of the importance of vigilance and attentiveness in following God's commandments. The Hebrew root word here is "שָׁמַר" (shamar), which means to guard, keep, or observe. This word is often used in the context of keeping God's laws and commandments, emphasizing the need for diligence and intentionality in one's spiritual walk. In a historical context, this call to carefulness reflects the Israelites' need to maintain purity and obedience as they prepared to enter the Promised Land, a land that required them to live distinctively as God's chosen people.

in cases of infectious skin diseases
The phrase "in cases of infectious skin diseases" refers to what is traditionally known as leprosy, though the Hebrew term "צָרַעַת" (tzara'at) encompasses a variety of skin conditions. In ancient Israel, these conditions were not only medical concerns but also had significant religious and social implications. The priests, acting as both spiritual and community leaders, were responsible for diagnosing and managing these conditions, as outlined in Leviticus 13-14. This highlights the integration of physical health and spiritual purity in the Israelite community, where maintaining holiness was paramount.

be careful to do exactly as the Levitical priests instruct you
This phrase underscores the authority and role of the Levitical priests in guiding the Israelites in matters of law and purity. The Hebrew word for "instruct" is "יָרָה" (yarah), which means to teach or direct. The priests were entrusted with the responsibility of teaching God's laws and ensuring that the people adhered to them. This reflects the broader biblical principle of respecting and following God-ordained leadership, recognizing that such leaders are appointed to guide the community in righteousness and holiness.

as I have commanded them
The phrase "as I have commanded them" emphasizes the divine origin of the instructions given to the priests. The Hebrew word "צָוָה" (tzavah) means to command or charge, indicating that these directives are not mere suggestions but authoritative commands from God Himself. This reinforces the concept of divine law as the ultimate standard for the Israelites, underscoring the importance of obedience to God's will as revealed through His appointed leaders. It serves as a reminder that God's commands are given for the well-being and sanctification of His people, calling them to a life of holiness and devotion.

Remember what the LORD your God did to Miriam on the journey after you came out of Egypt
Remember
The Hebrew word for "remember" is "זָכַר" (zakar), which implies more than just recalling a memory. It suggests an active, intentional act of bringing something to mind with the purpose of learning or acting upon it. In the biblical context, remembering often involves a call to obedience and faithfulness. Here, it serves as a reminder to the Israelites to learn from past events and to live in a way that honors God’s commands.

what the LORD your God did
This phrase emphasizes the sovereignty and active involvement of God in the lives of His people. The use of "LORD" (YHWH) highlights the covenantal relationship between God and Israel. It is a reminder of God's justice and holiness, as well as His personal care and guidance. The phrase calls the Israelites to reflect on God's actions as both a warning and a lesson in His righteous standards.

to Miriam
Miriam, the sister of Moses and Aaron, was a prophetess and a leader among the Israelites. Her story, particularly the incident referred to here, is found in Numbers 12. Miriam's punishment for speaking against Moses serves as a cautionary tale about the consequences of pride and rebellion against God's chosen leaders. It underscores the importance of humility and respect for God's appointed authority.

on the journey
The journey refers to the Israelites' exodus from Egypt and their subsequent wanderings in the wilderness. This period was marked by numerous trials and lessons in faith and obedience. The journey is symbolic of the spiritual journey of believers, filled with challenges and opportunities for growth. It serves as a metaphor for the Christian life, where faith is tested and character is refined.

after you came out of Egypt
Egypt represents a place of bondage and oppression, from which God delivered the Israelites. The exodus is a foundational event in Israel's history, symbolizing salvation and liberation. For Christians, it parallels the deliverance from sin through Christ. This phrase serves as a reminder of God's saving power and faithfulness, encouraging believers to trust in His continued guidance and provision.

When you lend anything
The act of lending in ancient Israel was not merely a financial transaction but a moral and communal duty. The Hebrew root for "lend" is "lavah," which implies a sense of joining or binding together. This reflects the interconnectedness of the community, where lending was an act of support and solidarity. Lending was often done without interest, especially among fellow Israelites, as a way to ensure that the community thrived together. This principle underscores the importance of generosity and compassion in financial dealings, reminding us that our resources are ultimately God's provision to be shared with others.

to your neighbor
The term "neighbor" in Hebrew is "rea," which extends beyond mere proximity to encompass fellow members of the covenant community. This concept is deeply rooted in the command to love one's neighbor as oneself (Leviticus 19:18). In the context of Deuteronomy, the neighbor is not just a fellow Israelite but a brother or sister in faith, highlighting the familial bonds that should govern interactions. This reinforces the idea that our actions towards others should be guided by love, respect, and a sense of shared identity in God's family.

do not enter his house
The prohibition against entering a neighbor's house to collect security is a profound statement on the respect for personal dignity and privacy. In ancient Near Eastern cultures, a person's home was their sanctuary, a place of safety and honor. The Hebrew word for "house" is "bayit," which signifies not just a physical structure but the household and family within. By forbidding entry, the law protects the borrower from shame and intrusion, emphasizing the importance of treating others with respect and preserving their dignity, even in financial matters.

to collect security
The concept of "security" or "pledge" in Hebrew is "avot," which refers to collateral given to guarantee a loan. In the ancient world, this could be a garment or tool essential for daily life. The law's instruction not to forcibly collect security underscores the principle of mercy over strict justice. It reflects God's character, who is compassionate and gracious, slow to anger, and abounding in love (Exodus 34:6). This teaches us that our dealings should be marked by kindness and understanding, prioritizing the well-being of others over rigid adherence to rules.

You are to stand outside
This phrase emphasizes the importance of respecting personal boundaries and dignity. In the ancient Near Eastern context, entering someone's home could be seen as an invasion of privacy. The Hebrew root for "stand" (עָמַד, 'amad) implies a position of waiting or remaining firm. This instruction reflects a broader biblical principle of respecting others' space and autonomy, which is consistent with the command to love one's neighbor as oneself (Leviticus 19:18). It underscores the importance of patience and respect in interpersonal dealings, especially in financial matters.

while the man to whom you are lending
This phrase highlights the relationship between the lender and the borrower. The Hebrew word for "lending" (לָוָה, lavah) suggests a temporary transfer of resources with the expectation of return. In ancient Israel, lending was often a necessity for those in poverty, and the Torah provided guidelines to protect the dignity and rights of the borrower. This reflects God's concern for justice and compassion, ensuring that the vulnerable are not exploited. The lender is reminded to act with integrity and kindness, recognizing the humanity and dignity of the borrower.

brings the security out to you
The term "security" (עֲבוֹט, 'abot) refers to a pledge or collateral given to secure a loan. In the historical context, this could be an item of personal value, such as a garment or tool. The borrower bringing the security out signifies a voluntary act, preserving their dignity and agency. This practice is rooted in the principle of fairness and respect for personal property. The lender is instructed to wait outside, ensuring that the borrower is not shamed or pressured. This reflects a broader biblical ethic of mercy and justice, where the needs and rights of the poor are safeguarded (Exodus 22:25-27).

If he is a poor man
The Hebrew word for "poor" here is "עָנִי" (ani), which refers to someone who is afflicted, humble, or economically disadvantaged. In the ancient Israelite society, poverty was a significant concern, and the Law given through Moses often emphasized the protection and fair treatment of the poor. This phrase sets the stage for a compassionate approach to those who are less fortunate, highlighting God's heart for justice and mercy. The poor were often vulnerable to exploitation, and this commandment serves as a safeguard against such injustices.

you must not go to sleep
The phrase "go to sleep" in Hebrew is "תִּשְׁכַּב" (tishkav), which literally means to lie down or rest. This instruction implies an ongoing responsibility and awareness of the needs of others, even in one's personal time of rest. It underscores the importance of prioritizing the well-being of others over personal comfort. In a broader spiritual sense, it calls believers to remain vigilant and compassionate, reflecting God's character in their daily lives.

with the security in your possession
The term "security" refers to a pledge or collateral, often a garment, given by a borrower to a lender. In Hebrew, this is "עֲבֹט" (abot), which signifies a tangible item held as a guarantee for a debt. The cultural and historical context of this practice reveals a system where personal items, sometimes essential for daily living, were used to secure loans. The command not to keep such security overnight for a poor man is a profound expression of mercy and respect for human dignity. It acknowledges the basic needs of the borrower and ensures that their immediate well-being is not compromised. This principle reflects the broader biblical theme of loving one's neighbor and acting justly, as seen throughout the Scriptures.

Be sure to return
The phrase emphasizes the importance of fulfilling one's obligations promptly and with integrity. In the Hebrew context, the word for "return" (שׁוּב, shuv) carries the connotation of restoration and repentance. It is not merely about giving back a physical item but restoring a sense of justice and compassion. This reflects the broader biblical principle of treating others with fairness and kindness, aligning with God's character.

to him by sunset
The timing here is significant. In ancient Israel, the day ended at sunset, marking a transition from work to rest. Returning the cloak by sunset underscores the urgency and necessity of ensuring the debtor's well-being. It reflects God's concern for the dignity and basic needs of every individual, emphasizing that compassion should not be delayed.

the cloak he has taken as security
The cloak, or outer garment, was often the only covering a poor person had, serving as both clothing and bedding. In the Hebrew culture, taking a cloak as security for a loan was permissible, but it was crucial to return it by nightfall. This practice highlights the balance between justice and mercy, ensuring that the lender's rights do not infringe upon the basic human rights of the borrower.

so that he may sleep in it
This phrase underscores the practical and compassionate nature of the law. The cloak's return ensures the debtor's comfort and dignity, allowing him to sleep without exposure to the elements. It reflects God's provision and care for the vulnerable, reminding believers of their responsibility to protect and uplift those in need.

and bless you
The debtor's blessing is not just a verbal expression but a heartfelt response to the lender's kindness. In the Hebrew tradition, blessings were powerful, invoking God's favor and presence. This phrase suggests that acts of mercy and justice invite divine blessing, creating a cycle of grace and gratitude.

and it will be credited to you as righteousness
The concept of righteousness (צְדָקָה, tzedakah) in Hebrew encompasses justice, charity, and ethical behavior. By returning the cloak, the lender aligns with God's standards, demonstrating faithfulness to His commands. This act of righteousness is not just a legal obligation but a reflection of one's relationship with God, highlighting the integration of faith and action.

before the LORD your God
This phrase places the entire command within the context of a covenant relationship with God. It reminds the Israelites that their actions are ultimately accountable to God, who sees and judges the heart. Living righteously before the Lord involves aligning one's actions with His will, fostering a community marked by justice, mercy, and love.

Do not oppress
The Hebrew root for "oppress" is "עשק" (ashaq), which conveys the idea of exploiting or taking advantage of someone. In the ancient Near Eastern context, this command is a call to justice and fairness, particularly towards those who are vulnerable. The Bible consistently emphasizes God's concern for the oppressed, and this command reflects His character as a just and compassionate God. It serves as a reminder that believers are called to reflect God's justice in their dealings with others.

a hired hand
The term "hired hand" refers to a laborer who works for wages. In ancient Israel, hired workers were often poor and dependent on their daily wages for survival. The Mosaic Law provided specific protections for such workers, recognizing their vulnerability. This phrase underscores the importance of fair treatment and timely payment, as these workers relied on their wages for their daily sustenance.

who is poor and needy
The description "poor and needy" highlights the socioeconomic status of the hired hand. The Hebrew words "עני" (ani) and "אביון" (evyon) are often used in the Old Testament to describe those who are economically disadvantaged and in need of assistance. This phrase emphasizes God's special concern for the poor and His desire for His people to act with compassion and justice towards them.

whether he is a fellow Israelite
This phrase indicates that the command applies to fellow members of the covenant community. The Israelites were to treat each other with fairness and justice, reflecting their shared identity as God's chosen people. This internal community ethic was meant to foster unity and mutual care among the Israelites.

or a foreigner residing in one of your towns
The inclusion of "a foreigner" (Hebrew: "גר" ger) demonstrates the universality of God's justice. Even those who were not part of the covenant community were to be treated with fairness and respect. This reflects the broader biblical theme of God's love and concern for all humanity, and it challenges believers to extend justice and compassion beyond their immediate community.

in one of your towns
The phrase "in one of your towns" situates the command within the local community context. It implies that the principles of justice and fairness are to be practiced in everyday life, within the places where people live and work. This localization of justice underscores the idea that God's laws are not abstract but are meant to be lived out in tangible ways within the community.

You are to pay
The directive to "pay" in this context is rooted in the Hebrew word "natan," which means to give or bestow. This command emphasizes the responsibility and moral obligation of the employer to ensure that the laborer receives what is due to him. In ancient Israel, this was not merely a business transaction but a covenantal duty reflecting God's justice and care for the vulnerable.

his wages
The term "wages" comes from the Hebrew "sakar," which refers to the compensation for work done. In the agrarian society of ancient Israel, daily wages were crucial for survival. This highlights the importance of fair and timely compensation, reflecting God's concern for economic justice and the dignity of labor.

each day
The phrase "each day" underscores the immediacy and regularity of payment. In the historical context, laborers were often paid daily because they lived hand-to-mouth. This daily payment ensured that workers could provide for their families without delay, reflecting God's provision and care for daily needs.

before sunset
"Before sunset" indicates the time frame within which wages should be paid. In the Hebrew culture, the day ended at sunset, marking a natural division of time. This command ensures that the laborer receives his due before the day ends, preventing any overnight anxiety or lack. It reflects the biblical principle of not withholding good from those to whom it is due (Proverbs 3:27).

because he is poor
The phrase "because he is poor" highlights the socio-economic status of the laborer. The Hebrew word "ani" for poor indicates someone who is afflicted or humble. This acknowledgment of the laborer's vulnerability calls for compassion and justice, aligning with God's heart for the marginalized and oppressed.

and depends on them
The dependency of the laborer on his wages is emphasized here. The Hebrew root "nasa" implies lifting or carrying a burden. The laborer's reliance on his wages for daily sustenance is a burden that the employer must help carry by ensuring timely payment, reflecting the biblical call to bear one another's burdens (Galatians 6:2).

otherwise he may cry out to the LORD
The potential for the laborer to "cry out" to God is a serious warning. The Hebrew "za'aq" means to call out or cry for help. This cry is not just a complaint but a plea for divine justice. It underscores the biblical truth that God hears the cries of the oppressed and acts on their behalf (Exodus 22:23).

against you
The phrase "against you" personalizes the accountability of the employer. It is a direct confrontation with the moral and spiritual consequences of injustice. This accountability is a reminder that one's actions towards others are ultimately actions towards God (Matthew 25:40).

and you will be guilty of sin
The declaration of being "guilty of sin" is a sobering conclusion. The Hebrew "chata" for sin implies missing the mark or falling short of God's standards. This guilt is not just a legal status but a spiritual condition that requires repentance and restitution. It serves as a reminder of the seriousness with which God views justice and righteousness in human relationships.

Fathers shall not be put to death for their children
This phrase establishes a fundamental principle of individual responsibility within the Mosaic Law. The Hebrew word for "fathers" is "אָבוֹת" (avot), which signifies not just biological fathers but can also refer to ancestors or forebears. In the ancient Near Eastern context, collective punishment was common, where entire families could suffer for the sins of one member. However, this commandment marks a departure from such practices, emphasizing justice and fairness. It underscores the importance of personal accountability, a theme that resonates throughout the Bible, and reflects God's just nature.

nor children for their fathers
The Hebrew term for "children" is "בָּנִים" (banim), which can mean sons or descendants. This part of the verse reinforces the idea that each person is responsible for their own actions. In a patriarchal society where family honor and shame were significant, this commandment protected individuals from unjust punishment due to the actions of their relatives. It highlights the biblical principle that God judges each person based on their own deeds, not the deeds of others, aligning with Ezekiel 18:20, which reiterates this individual responsibility.

each is to die for his own sin
The phrase "each is to die" uses the Hebrew "אִישׁ" (ish), meaning man or individual, emphasizing personal responsibility. The word "sin" is translated from "חֵטְא" (chet), which refers to an offense or wrongdoing against God's law. This part of the verse encapsulates the core message of the passage: justice is personal and individual. It reflects the broader biblical narrative that while sin has consequences, those consequences are borne by the one who commits the sin. This principle is foundational to understanding God's justice and mercy, as it points to the need for personal repentance and accountability before God.

Do not deny justice
This phrase underscores the biblical principle of justice, which is a recurring theme throughout the Scriptures. The Hebrew root for "justice" is "mishpat," which conveys a sense of fairness, right judgment, and the proper administration of law. In the ancient Near Eastern context, justice was a foundational aspect of society, reflecting God's character as a just and righteous judge. The command to not deny justice is a call to uphold these divine standards, ensuring that all individuals, regardless of their status, receive fair treatment.

to the foreigner
The term "foreigner" in Hebrew is "ger," referring to a non-Israelite residing within the community. The inclusion of the foreigner in this command highlights the inclusive nature of God's justice. In ancient Israel, foreigners were often vulnerable and lacked the familial and social networks that provided protection and support. By explicitly mentioning the foreigner, the text emphasizes God's concern for the marginalized and His desire for His people to reflect His compassion and fairness.

or the fatherless
The "fatherless," or "yatom" in Hebrew, represents orphans who were particularly vulnerable in ancient society. Without a father to provide and protect, orphans were at risk of exploitation and neglect. This command reflects God's heart for the defenseless and His insistence that His people care for those who cannot care for themselves. It is a call to embody God's love and justice by ensuring that the most vulnerable are not overlooked or mistreated.

or take a widow’s cloak as security
The mention of a "widow’s cloak" as security refers to the practice of taking a pledge or collateral for a loan. In ancient times, a cloak was an essential item, often serving as both clothing and bedding. By prohibiting the taking of a widow's cloak, the text protects the dignity and well-being of widows, who were another vulnerable group in society. This command reflects God's compassion and His desire for His people to act with mercy and kindness, ensuring that the basic needs of the disadvantaged are met.

Remember that you were slaves in Egypt
The word "Remember" in Hebrew is "זָכַר" (zakar), which implies more than just recalling a fact; it involves a conscious act of bringing to mind with the intention of acting upon it. This command to remember is a call to humility and gratitude, reminding the Israelites of their past bondage. The phrase "slaves in Egypt" serves as a historical anchor, pointing to a time of oppression and hardship. It is a reminder of their identity and the transformation they underwent through God's intervention. This historical context is crucial, as it shapes their identity and moral obligations. The Israelites' experience in Egypt is a foundational narrative that underscores God's deliverance and faithfulness.

and the LORD your God redeemed you from there
The term "redeemed" comes from the Hebrew "גָּאַל" (ga'al), which means to buy back or to reclaim. This word is rich with theological significance, as it denotes God's active role in liberating the Israelites from slavery. It is a term that conveys both legal and familial connotations, suggesting that God not only rescued them but also restored them to a rightful place as His people. The phrase "the LORD your God" emphasizes the personal relationship between God and Israel, highlighting His sovereignty and covenantal faithfulness. This redemption is a precursor to the ultimate redemption found in Christ, serving as a typology of salvation.

That is why I am commanding you to do this
The phrase "That is why" connects the historical and theological truths to the ethical and moral imperatives that follow. It serves as a rationale for the commandments given, linking God's past actions to the present responsibilities of His people. The word "commanding" in Hebrew is "צָוָה" (tsavah), which implies a directive that is authoritative and binding. This command is not arbitrary but is rooted in God's character and His redemptive acts. The Israelites are called to reflect God's justice and mercy in their own actions, particularly in their treatment of others. This verse encapsulates the principle that divine grace and redemption should lead to a life of obedience and compassion, mirroring God's love and justice in the world.

When you reap the harvest in your field
The phrase "reap the harvest" refers to the act of gathering mature crops from the fields. In Hebrew, the word for "reap" is "קָצַר" (qatsar), which signifies cutting down or harvesting. This agricultural imagery is deeply rooted in the agrarian society of ancient Israel, where the harvest was a time of both labor and celebration. The "field" represents the land that God has provided, emphasizing stewardship and the responsibility to manage God's gifts wisely.

and forget a sheaf there
A "sheaf" is a bundle of grain stalks laid lengthwise and tied together after reaping. The Hebrew word "עֹמֶר" (omer) is used here, which also refers to a measure of grain. Forgetting a sheaf is not merely an oversight but an opportunity for obedience to God's command. This act of leaving behind a sheaf is a test of faith and trust in God's provision, reminding the Israelites that their abundance is not solely for personal gain.

do not go back to get it
This command is a direct instruction to resist the natural inclination to retrieve what was left behind. It reflects a principle of generosity and selflessness. The Hebrew culture, deeply rooted in community and mutual care, is called to prioritize the needs of others over personal completeness. This act of leaving the sheaf is a tangible expression of faith in God's continued provision.

It is to be left for the foreigner, the fatherless, and the widow
The "foreigner" (גֵּר, ger), "fatherless" (יָתוֹם, yathom), and "widow" (אַלְמָנָה, almanah) represent the marginalized and vulnerable in society. God's heart for justice and compassion is evident in His provision for these groups. By leaving the sheaf, the Israelites are participating in God's redemptive work, ensuring that those without land or family support are cared for. This reflects the broader biblical theme of social justice and God's concern for the oppressed.

so that the LORD your God may bless you
The promise of blessing is contingent upon obedience to God's commands. The Hebrew word for "bless" is "בָּרַךְ" (barak), which implies a divine favor and empowerment. This blessing is not just material but encompasses spiritual and communal well-being. It underscores the principle that generosity and obedience to God's laws result in His favor and provision.

in all the work of your hands
The "work of your hands" signifies the labor and efforts of the Israelites. In Hebrew, "מַעֲשֶׂה" (ma'aseh) refers to deeds or actions. God's blessing extends to all aspects of life, affirming that every endeavor, when aligned with His will, is under His sovereign care. This phrase encourages believers to dedicate their work to God, trusting that He will prosper their efforts when they act in accordance with His commands.

When you beat the olives from your trees
In ancient Israel, olive trees were a significant agricultural asset, providing oil for cooking, lighting, and religious rituals. The Hebrew word for "beat" is "נָקַף" (naqaph), which implies a methodical harvesting process. This practice reflects the agrarian lifestyle of the Israelites and their dependence on the land's produce. The act of beating the olives symbolizes the diligent work required to gather sustenance, reminding us of the importance of labor and stewardship of God's creation.

do not go over the branches again
The instruction not to "go over the branches again" is a command to exercise restraint and generosity. The Hebrew phrase here suggests a deliberate choice to leave some of the harvest behind. This reflects God's heart for justice and provision, ensuring that the community's vulnerable members are cared for. It teaches us about the importance of contentment and the willingness to share our blessings with others, trusting in God's provision.

What remains will be for the foreigner, the fatherless, and the widow
This phrase highlights God's concern for the marginalized and disadvantaged. The "foreigner" (גֵּר, ger), "fatherless" (יָתוֹם, yathom), and "widow" (אַלְמָנָה, almanah) represent those without a support system in ancient society. By leaving the remnants of the harvest for them, God establishes a social safety net, emphasizing His compassion and justice. This provision is a call to the Israelites—and to us—to reflect God's character by caring for those in need, demonstrating love and mercy in tangible ways.

When you gather the grapes of your vineyard
This phrase sets the scene in an agrarian society where vineyards were a common source of sustenance and income. The Hebrew word for "gather" (אָסַף, asaph) implies a careful collection, indicating the importance of the harvest. Vineyards were symbols of prosperity and blessing in ancient Israel, and the act of gathering grapes was a time of joy and thanksgiving. This context reminds us of God's provision and the responsibility to steward His blessings wisely.

you must not go over the vines again
The instruction not to "go over the vines again" is a command for restraint and generosity. The Hebrew root for "go over" (שׁוּב, shuv) means to return or repeat. This directive teaches the principle of contentment and trust in God's provision. By not harvesting every last grape, the Israelites were to demonstrate faith that God would meet their needs and cultivate a spirit of generosity.

Leave what remains
The act of leaving what remains is a deliberate choice to provide for others. The Hebrew word for "leave" (עָזַב, azav) conveys the idea of forsaking or letting go. This is a call to selflessness, encouraging the Israelites to prioritize the needs of others over their own potential gain. It reflects God's heart for justice and care for the marginalized.

for the foreigner, the fatherless, and the widow
This phrase identifies the beneficiaries of this command: the foreigner (גֵּר, ger), the fatherless (יָתוֹם, yathom), and the widow (אַלְמָנָה, almanah). These groups were among the most vulnerable in ancient society, often lacking the means to provide for themselves. By including them, God emphasizes His compassion and justice, ensuring that His people reflect His character by caring for those in need. This provision is a tangible expression of God's love and a reminder of the community's responsibility to uphold the dignity and welfare of all its members.

Remember
The Hebrew word for "remember" is "זָכַר" (zakar), which implies more than just recalling a fact; it involves an active, intentional process of bringing something to mind with the purpose of acting upon it. In the context of Deuteronomy, this call to remember is a divine imperative, urging the Israelites to keep God's past actions and commands at the forefront of their consciousness. This remembrance is not passive but is meant to inspire gratitude and obedience, serving as a moral compass guiding their actions.

that you were slaves
The phrase "that you were slaves" refers to the Israelites' bondage in Egypt, a central narrative in the Hebrew Scriptures. The Hebrew word for "slaves" is "עֲבָדִים" (avadim), which denotes servitude and oppression. This historical context is crucial, as it reminds the Israelites of their humble beginnings and the suffering they endured. It serves as a humbling reminder of their dependence on God's deliverance and a call to empathy and justice in their treatment of others, particularly the marginalized and oppressed.

in the land of Egypt
"Egypt" in Hebrew is "מִצְרַיִם" (Mitzrayim), a place synonymous with oppression and idolatry in the biblical narrative. The land of Egypt represents a physical and spiritual bondage from which God delivered the Israelites. This deliverance is a foundational event in Israel's history, symbolizing God's power and faithfulness. The mention of Egypt serves as a reminder of God's redemptive work and the transformation from slavery to freedom, which should influence the Israelites' conduct and attitudes towards others.

Therefore
The word "therefore" acts as a logical connector, linking the remembrance of past slavery to the present command. It signifies that the memory of their past should directly influence their current behavior. This transition from memory to action is a common biblical theme, emphasizing that understanding God's past actions should lead to a life of obedience and compassion.

I am commanding you
The phrase "I am commanding you" underscores the authority of God as the lawgiver. The Hebrew word for "commanding" is "מְצַוֶּה" (metzaveh), which conveys a sense of divine mandate. This is not a suggestion but a direct order from God, highlighting the seriousness and non-negotiable nature of the command. It reflects the covenant relationship between God and Israel, where obedience to God's commands is a response to His grace and deliverance.

to do this
The phrase "to do this" refers to the specific actions and laws outlined in the preceding verses, which include provisions for justice and care for the vulnerable, such as the foreigner, the fatherless, and the widow. The Hebrew verb "to do" is "עֲשׂוֹת" (asot), which implies active implementation. This call to action is a practical outworking of the remembrance of their own deliverance, urging the Israelites to embody God's justice and mercy in their community life. It is a call to live out their faith through tangible acts of kindness and justice, reflecting God's character to the world.