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Deuteronomy 23:15

New American Standard Bible (NASB ©1995) [2]
— “You shall not hand over to his master a slave who has escaped from his master to you.
King James Version (KJV 1769) [2]
— Thou shalt not deliver unto his master the servant which is escaped from his master unto thee:
English Revised Version (ERV 1885)
— Thou shalt not deliver unto his master a servant which is escaped from his master unto thee:
American Standard Version (ASV 1901) [2]
— Thou shalt not deliver unto his master a servant that is escaped from his master unto thee:
Webster's Revision of the KJB (WEB 1833)
— Thou shalt not deliver to his master the servant who hath escaped from his master to thee:
Darby's Translation (DBY 1890)
— Thou shalt not hand over to his master a bondman that hath escaped from his master unto thee:
Rotherham's Emphasized Bible (EBR 1902)
— Thou shalt not deliver up a slave unto his lord,—one who maketh his escape unto thee, from his lord:
Young's Literal Translation (YLT 1898)
— 'Thou dost not shut up a servant unto his lord, who is delivered unto thee from his lord;
Douay-Rheims Challoner Revision (DR 1750)
— Thou shalt not deliver to his master the servant that is fled to thee.
Geneva Bible (GNV 1560)
— Thou shalt not deliuer the seruant vnto his master, which is escaped from his master vnto thee.
Original King James Bible (AV 1611) [2]
— Thou shalt not deliuer vnto his master, the seruant which is escaped from his master vnto thee.
Lamsa Bible (1957)
— You shall not deliver to his master a servant who has escaped from his master to you;
Brenton Greek Septuagint (LXX, Restored Names)
— Thou shalt not deliver a servant to his master, who [coming] from his master attaches himself to thee.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— Thou shalt not deliver unto his adon the servant which is escaped from his adon unto thee:

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
Thou shalt not x3808
(3808) Complement
לֹא
lo'
{lo}
lo; a primitive particle; not (the simple or abstract negation); by implication no; often used with other particles.
deliver 5462
{5462} Prime
סָגַר
cagar
{saw-gar'}
A primitive root; to shut up; figuratively to surrender.
z8686
<8686> Grammar
Stem - Hiphil (See H8818)
Mood - Imperfect (See H8811)
Count - 4046
unto x413
(0413) Complement
אֵל
'el
{ale}
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
his ´áđôn אֲדוֹן 113
{0113} Prime
אָדוֹן
'adown
{aw-done'}
From an unused root (meaning to rule); sovereign, that is, controller (human or divine).
the servant 5650
{5650} Prime
עֶבֶד
`ebed
{eh'-bed}
From H5647; a servant.
which x834
(0834) Complement
אֲשֶׁר
'asher
{ash-er'}
A primitive relative pronoun (of every gender and number); who, which, what, that; also (as adverb and conjunction) when, where, how, because, in order that, etc.
is escaped 5337
{5337} Prime
נָצַל
natsal
{naw-tsal'}
A primitive root; to snatch away, whether in a good or a bad sense.
z8735
<8735> Grammar
Stem - Niphal (See H8833)
Mood - Imperfect (See H8811)
Count - 1602
from x4480
(4480) Complement
מִן
min
{min}
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
x5973
(5973) Complement
עִם
`im
{eem}
From H6004; adverb or preposition, with (that is, in conjunction with), in varied applications; specifically equally with; often with prepositional prefix (and then usually unrepresented in English).
his ´áđôn אֲדוֹן 113
{0113} Prime
אָדוֹן
'adown
{aw-done'}
From an unused root (meaning to rule); sovereign, that is, controller (human or divine).
unto x413
(0413) Complement
אֵל
'el
{ale}
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
thee:
Jamieson-Fausset-Brown Commentary

Deuteronomy 23:15-16

_ _ Thou shalt not deliver unto his master the servant which has escaped from his master unto thee — evidently a servant of the Canaanites or some of the neighboring people, who was driven by tyrannical oppression, or induced, with a view of embracing the true religion, to take refuge in Israel.

Matthew Henry's Commentary

Deuteronomy 23:15-25

_ _ Orders are here given about five several things which have no relation one to another: —

_ _ I. The land of Israel is here made a sanctuary, or city of refuge, for servants that were wronged and abused by their masters, and fled thither for shelter from the neighbouring countries, Deuteronomy 23:15, Deuteronomy 23:16. We cannot suppose that they were hereby obliged to give entertainment to all the unprincipled men that ran from service; Israel needed not (as Rome at first did) to be thus peopled. But, 1. They must not deliver up the trembling servant to his enraged master, till upon trial it appeared that the servant has wronged his master and was justly liable to punishment. Note, It is an honourable thing to shelter and protect the weak, provided they be not wicked. God allows his people to patronise the oppressed. The angel bid Hagar return to her mistress, and Paul sent Onesimus back to his master Philemon, because they had neither of them any cause to go away, nor was either of them exposed to any danger in returning. But the servant here is supposed to escape, that is, to run for his life, to the people of Israel, of whom he had heard (as Benhadad of the kings of Israel, 1 Kings 20:31) that they were a merciful people, to save himself from the fury of a tyrant; and in that case to deliver him up is to throw a lamb into the mouth of a lion. 2. If it appeared that the servant was abused, they must not only protect him, but, supposing him willing to embrace their religion, they must give him all the encouragement that might be to settle among them. Care is taken both that he should not be imposed up on in the place of his settlement — let it be that which he shall choose and where it liketh him best, and that he should not exchange one hard master for many — thou shalt not oppress him. Thus would he soon find a comfortable difference between the land of Israel and other lands, and would choose it to be his rest for ever. Note, Proselytes and converts to the truth should be treated with particular tenderness, that they may have no temptation to return.

_ _ II. The land of Israel must be no shelter for the unclean; no whore, no Sodomite, must be suffered to live among them (Philemon 1:17, Philemon 1:18), neither a whore nor a whoremonger. No houses of uncleanness must be kept either by men or women. Here is, 1. A good reason intimated why there should be no such wickedness tolerated among them: they were Israelites. This seems to have an emphasis laid upon it. For a daughter of Israel to be a whore, or a son of Israel a whoremaster, is to reproach the stock they are come of, the people they belong to, and the God they worship. It is bad in any, but worst in Israelites, a holy nation, 2 Samuel 13:12. 2. A just mark of displeasure put upon this wickedness, that the hire of a whore, that is, the money she gets by her whoring, and the price of a dog, that is, of the Sodomite, pimp, or whoremaster (so I incline to understand it, for such are called dogs, Revelation 22:15), the money he gets by his lewd and villainous practices, no part of it shall be brought into the house of the Lord (as the hire of prostitutes among the Gentiles was into their temples) for any vow. This intimates, (1.) That God would not accept of any offering at all from such wicked people; they had nothing to bring an offering of but what they got by their wickedness, and therefore their sacrifice could not but be an abomination to the Lord, Proverbs 15:8. (2.) That they should not think, by making and paying vows, and bringing offerings to the Lord, to obtain leave to go on in this sin, as (it should seem) some that followed that trade suggested to themselves, when their offerings were admitted. Proverbs 7:14, Proverbs 7:15, This day have I paid my vows, therefore came I forth to meet thee. Nothing should be accepted in commutation of penance. (3.) That we cannot honour God with our substance unless it be honestly and honourably come by. It must not only be considered what we give, but how we got it; God hates robbery for burnt-offerings, and uncleanness too.

_ _ III. The matter of usury is here settled, Deuteronomy 23:19, Deuteronomy 23:20. (1.) They must not lend upon usury to an Israelite. They had and held their estates immediately from and under God, who, while he distinguished them from all other people, might have ordered, had he so pleased, that they should have all things in common among themselves; but instead of that, and in token of their joint interest in the good land he had given them, he only appointed them, as there was occasion, to lend to one another without interest, which among them would be little or no loss to the lender, because their land was so divided, their estates were so settled, and there was so little of merchandise among them, that it was seldom or never that they had occasion to borrow any great sums, only what was necessary for the subsistence of their families when the fruits of their ground had met with any disaster, or the like; and, in such a case, for a small matter to insist upon usury would have been very barbarous. Where the borrower gets, or hopes to get, it is just that the lender should share in the gain; but to him that borrows for his necessary food pity must be shown, and we must lend, hoping for nothing again, if we have wherewithal to do it, Luke 6:35. (2.) They might lend upon usury to a stranger, who was supposed to live by trade, and (as we say) by turning the penny, and therefore got by what he borrowed, and came among them in hopes to do so. By this it appears that usury is not in itself oppressive; for they must not oppress a stranger, and yet might exact usury from him.

_ _ IV. The performance of the vows wherewith we have bound our souls is here required; and it is a branch of the law of nature, Deuteronomy 23:21-23. (1.) We are here left at our liberty whether we will make vows or no: If thou shalt forbear to vow (some particular sacrifice and offering, more than was commanded by the law), it shall be no sin to thee. God had already signified his readiness to accept a free-will offering thus vowed, though it were but a little fine flour (Leviticus 2:4, etc.), which was encouragement enough to those who were so inclined. But lest the priests, who had the largest share of those vows and voluntary offerings, should sponge upon the people, by pressing it upon them as their duty to make such vows, beyond their ability and inclination, they are here expressly told that it should not be reckoned a sin in them if they did not make any such vows, as it would be if they omitted any of the sacrifices that God had particularly required. For (as bishop Patrick well expresses it) God would have men to be easy in his service, and all their offerings to be free and cheerful. (2.) We are here laid under the highest obligations, when we have made a vow, to perform it, and to perform it speedily: “Thou shalt not be slack to pay it, lest if it be delayed beyond the first opportunity the zeal abate, the vow be forgotten, or something happen to disable thee for the performance of it. That which has gone out of thy lips as a solemn and deliberate vow must not be recalled, but thou shalt keep and perform it, punctually and fully.” The rule of the gospel goes somewhat further than this. 2 Corinthians 9:7, Every one, according as he purposeth in his heart, though it have not gone out of his lips, so let him give. Here is a good reason why we should pay our vows, that if we do not God will require it of us, will surely and severely reckon with us, not only for lying, but for going about to mock him, who cannot be mocked. See Ecclesiastes 5:4.

_ _ V. Allowance is here given, when they passed through a cornfield or vineyard, to pluck and eat of the corn or grapes that grew by the road-side, whether it was done for necessity or delight, only they must carry none away with them, Deuteronomy 23:24, Deuteronomy 23:25. Therefore the disciples were not censured for plucking the ears of corn (it was well enough known that the law allowed it), but for doing it on the sabbath day, which the tradition of the elders had forbidden. Now, 1. This law intimated to them what great plenty of corn and wine they should have in Canaan, so much that a little would not be missed out of their fruits: they should have enough for themselves and all their friends. 2. It provided for the support of poor travellers, to relieve the fatigue of their journey, and teaches us to be kind to such. The Jews say, “This law was chiefly intended in favour of labourers, who were employed in gathering in their harvest and vintage; their mouths must not be muzzled any more than that of the ox when he treads out the corn.” 3. It teaches us not to insist upon property in a small matter, of which it is easy to say, What is that between me and thee? It was true the grapes which the passenger ate were none of his own, nor did the proprietor give them to him; but the thing was of so small value that he had reason to think were he present, he would not deny them to him, anymore than he himself would grudge the like courtesy, and therefore it was no theft to take them. 4. It used them to hospitality, and teaches us to be ready to distribute, willing to communicate, and not to think every thing lost that is given away. Yet, 4. It forbids us to abuse the kindness of our friends, and to take the advantage of fair concessions to make unreasonable encroachments: we must not draw an ell from those that give but an inch. They may eat of their neighbour's grapes; but it does not therefore follow that they may carry away.

John Wesley's Explanatory Notes

Deuteronomy 23:15

The servant — Of such as belonged to the Canaanites, or other neighbouring nations, because if he had lived in remote countries, it is not probable that he would flee so far to avoid his master, or that his master would follow him so far to recover him. For the Canaanites this sentence was most just, because both they and theirs were all forfeited to God and Israel, and whatsoever they enjoyed was by special indulgence. And for the other neighbours it may seem just also, because both masters and servants of these and other nations are unquestionably at the disposal of the Lord their maker and sovereign ruler. Understand it likewise of such as upon enquiry appear to have been unjustly oppressed by their masters. Now it is not strange if the great God, who hates all tyranny, and styles himself the refuge of the oppressed doth interpose his authority to rescue such persons from their cruel masters.

Geneva Bible Translation Notes

Deuteronomy 23:15

Thou shalt not (h) deliver unto his master the servant which is escaped from his master unto thee:

(h) This is meant of the heathen , who fled because of their masters' cruelty, and embrace the true religion.

Cross-Reference Topical ResearchStrong's Concordance
We cannot suppose that this law required the Israelites to entertain slaves who had robbed their masters, or left their service without cause; but such only as were cruelly treated, and fled to them for protection, especially from the neighbouring nations. To such they were commanded to afford shelter, and shew great kindness.
1 Samuel 30:15 And David said to him, Canst thou bring me down to this company? And he said, Swear unto me by God, that thou wilt neither kill me, nor deliver me into the hands of my master, and I will bring thee down to this company.
Obadiah 1:14 Neither shouldest thou have stood in the crossway, to cut off those of his that did escape; neither shouldest thou have delivered up those of his that did remain in the day of distress.
Philemon 1:10-19 I beseech thee for my son Onesimus, whom I have begotten in my bonds: ... I Paul have written [it] with mine own hand, I will repay [it]: albeit I do not say to thee how thou owest unto me even thine own self besides.
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Chain-Reference Bible SearchCross References with Concordance

1S 30:15. Ob 1:14. Phm 1:10.

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