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Compare Translations for Deuteronomy 23:22

Deuteronomy 23:22 ASV
But if thou shalt forbear to vow, it shall be no sin in thee.
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Deuteronomy 23:22 CEB
Now if you simply don't make any promises, you won't be guilty of anything.
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Deuteronomy 23:22 CJB
If you choose not to make a vow at all, that will not be a sin for
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Deuteronomy 23:22 RHE
If thou wilt not promise, that shalt be without sin.
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Deuteronomy 23:22 ESV
But if you refrain from vowing, you will not be guilty of sin.
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Deuteronomy 23:22 HNV
But if you shall forbear to vow, it shall be no sin in you.
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Deuteronomy 23:22 CSB
But if you refrain from making a vow, it will not be counted against you as sin.
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Deuteronomy 23:22 KJV
But if thou shalt forbear to vow , it shall be no sin in thee.
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Deuteronomy 23:22 LEB
And {if you refrain from vowing}, {you shall not incur guilt}.
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Deuteronomy 23:22 NAS
"However, if you refrain from vowing, it would not be sin in you.
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Deuteronomy 23:22 NCV
But if you do not make the promise, you will not be guilty.
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Deuteronomy 23:22 NIV
But if you refrain from making a vow, you will not be guilty.
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Deuteronomy 23:22 NKJV
But if you abstain from vowing, it shall not be sin to you.
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Deuteronomy 23:22 NRS
But if you refrain from vowing, you will not incur guilt.
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Deuteronomy 23:22 RSV
But if you refrain from vowing, it shall be no sin in you.
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Deuteronomy 23:22 DBY
But if thou forbear to vow, it shall be no sin in thee.
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Deuteronomy 23:22 MSG
But if you don't make a vow in the first place, there's no sin.
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Deuteronomy 23:22 WBT
But if thou shalt forbear to vow, it shall be no sin in thee.
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Deuteronomy 23:22 TMB
But if thou shalt forbear to vow, it shall be no sin in thee.
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Deuteronomy 23:22 TYN
Yf thou shalt leue vowinge, it shalbe no synne vnto the:
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Deuteronomy 23:22 WEB
But if you shall forbear to vow, it shall be no sin in you.
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Deuteronomy 23:22 WYC
If thou wilt not promise, thou shalt be without sin. (If thou maketh no vow, thou hast not sinned.)
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Deuteronomy 23:22 YLT
`And when thou forbearest to vow, it is not in thee a sin.
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Deuteronomy 23 Commentary - Matthew Henry Commentary on the Whole Bible (Concise)

Chapter 23

Who are shut out from the congregation. (1-8) Cleanliness enjoined. (15-25) Of fugitive servants, Usury, and other precepts. (9-14)

Verses 1-8 We ought to value the privileges of God's people, both for ourselves and for our children, above all other advantages. No personal blemishes, no crimes of our forefathers, no difference of nation, shuts us out under the Christian dispensation. But an unsound heart will deprive us of blessings; and a bad example, or an unsuitable marriage, may shut our children from them.

Verses 9-14 The camp of the Lord must have nothing offensive in it. If there must be this care taken to preserve the body clean, much more should we be careful to keep the mind pure.

Verses 15-25 It is honourable to shelter and protect the weak, provided they are not wicked. Proselytes and converts to the truth, should be treated with particular tenderness, that they may have no temptation to return to the world. 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. Where the borrower gets, or hopes to get, it is just that the lender should share the gain; but to him that borrows for necessary food, pity must be showed. That which is 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. They were allowed to pluck and eat of the corn or grapes that grew by the road side; only they must not carry any away. This law intimated what great plenty of corn and wine they should have in Canaan. It provided for the support of poor travellers, and teaches us to be kind to such, teaches us to be ready to distribute, and not to think every thing lost that is given away. Yet it forbids us to abuse the kindness of friends, or to take advantage of what is allowed. Faithfulness to their engagements should mark the people of God; and they should never encroach upon others.

Deuteronomy 23 Commentary - Commentary Critical and Explanatory on the Whole Bible



1-3. He that is wounded . . ., shall not enter into the congregation of the Lord--"To enter into the congregation of the Lord" means either admission to public honors and offices in the Church and State of Israel, or, in the case of foreigners, incorporation with that nation by marriage. The rule was that strangers and foreigners, for fear of friendship or marriage connections with them leading the people into idolatry, were not admissible till their conversion to the Jewish faith. But this passage describes certain limitations of the general rule. The following parties were excluded from the full rights and privileges of citizenship: (1) Eunuchs--It was a very ancient practice for parents in the East by various arts to mutilate their children, with a view to training them for service in the houses of the great. (2) Bastards--Such an indelible stigma in both these instances was designed as a discouragement to practices that were disgraceful, but too common from intercourse with foreigners. (3) Ammonites and Moabites--Without provocation they had combined to engage a soothsayer to curse the Israelites; and had further endeavored, by ensnaring them into the guilt and licentious abominations of idolatry, to seduce them from their allegiance to God.

3. even to the their tenth generation shall they not enter--Many eminent writers think that this law of exclusion was applicable only to males; at all events that a definite is used for an indefinite number ( Nehemiah 13:1 , Ruth 4:10 , 2 Kings 10:2 ). Many of the Israelites being established on the east side of Jordan in the immediate neighborhood of those people, God raised this partition wall between them to prevent the consequences of evil communications. More favor was to be shown to Edomites and Egyptians--to the former from their near relationship to Israel; and to the latter, from their early hospitalities to the family of Jacob, as well as the many acts of kindness rendered them by private Egyptians at the Exodus ( Exodus 12:36 ). The grandchildren of Edomite or Egyptian proselytes were declared admissible to the full rights of citizenship as native Israelites; and by this remarkable provision, God taught His people a practical lesson of generosity and gratitude for special deeds of kindness, to the forgetfulness of all the persecution and ill services sustained from those two nations.

9-14. When the host goeth forth against thine enemies, then keep thee from every wicked thing--from the excesses incident to camp life, as well as from habits of personal neglect and impurity.

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.

19, 20. Thou shalt not lend upon usury to thy brother . . . Unto a stranger thou mayest lend upon usury--The Israelites lived in a simple state of society, and hence they were encouraged to lend to each other in a friendly way without any hope of gain. But the case was different with foreigners, who, engaged in trade and commerce, borrowed to enlarge their capital, and might reasonably be expected to pay interest on their loans.

21, 22. When thou shalt vow a

24, 25. When thou comest into thy neighbour's vineyard, then thou mayest eat grapes thy fill at thine own pleasure--Vineyards, like cornfields mentioned in the next verse [ Deuteronomy 23:25 ], were often unenclosed. In vine-growing countries grapes are amazingly cheap; and we need not wonder, therefore, that all within reach of a person's arm, was free; the quantity plucked was a loss never felt by the proprietor, and it was a kindly privilege afforded to the poor and wayfaring man.