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You shall not bring the hire of a prostitute, or the wages of a male prostitute, into the house of Yahweh your God for any vow; for both of these are an abomination to Yahweh your God.
You shall not lend on interest to your brother: interest of money, interest of food, interest of anything that is lent on interest.
Deuteronomy 23:18-19 sits inside this longer paragraph.
There shall be no prostitute of the daughters of Israel, neither shall there be a sodomite of the sons of Israel. You shall not bring the hire of a prostitute, or the wages of a male prostitute, into the house of Yahweh your God for any vow; for both of these are an abomination to Yahweh your God.
You shall not lend on interest to your brother: interest of money, interest of food, interest of anything that is lent on interest. You may charge a foreigner interest; but you shall not your brother interest, that Yahweh your God may bless you in all that you put your hand to, in the land where you go in to possess it.
You shall not bring the hire of a prostitute, or the wages of a male prostitute, into the house of Yahweh your God for any vow; for both of these are an abomination to Yahweh your God.
You shall not lend on interest to your brother: interest of money, interest of food, interest of anything that is lent on interest.
Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the LORD thy God for any vow: for even both these are abomination unto the LORD thy God.
Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury:
(23-19) Thou shalt not bring the hire of a harlot, or the price of a dog, into the house of the LORD thy God for any vow; for even both these are an abomination unto the LORD thy God.
(23-20) Thou shalt not lend upon interest to thy brother: interest of money, interest of victuals, interest of any thing that is lent upon interest.
The laws of the Torah, each cited and shown as a primary source.
Cross-references from openbible.info (CC BY 4.0)
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Geneva Bible translators 1599 · Public Domain On v18 Forbidding hereby that any gain gotten of evil things…
Forbidding hereby that any gain gotten of evil things should be applied to the service of God, Mic. 2:7.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv18–19 Deu 23:18 Thou shalt not bring the hire of…
Deu 23:18 Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the LORD thy God for any vow: for even both these [are] abomination unto the LORD thy God.
Ver. 18. Nor the price of a dog.] Plutarch tells us that it was not permitted to a dog to enter into the chief tower or temple at Athens, for his heat in venery and ill savour. {a} The Hebrews understand this text literally, according to Isa 66:3. Others metaphorically, as Rev 22:15, either of impudent cynics, such as Antisthenes, that shame not to commit uncleanness in the sight of others; these are worse than Absalom. {2Sa 16:22} Or else of Sodomites, buggerers, Meritorii, as they call them, men that have put off all manhood, and are become dogs, worse than dogs. "Am I a dog’s head?" said Abner to Ishbosheth {2Sa 3:8} - that is, shamelessly lecherous.
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{a} δια του ακολαστου και δυσωδους. - Plut. Eλληνικ.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv18–19 This is opposed to the practice of the Gentiles,…
This is opposed to the practice of the Gentiles, who allowed both such persons and their oblations they made out of their wicked and infamous gains; and some of them kept lewd women, who prostituted themselves in the temples, and to the honour of their false gods, and offered part of their profit to them. See Mic 1:7; Bar 6:43; Herodotus in the end of his first book, and Strabo in his eighth book. The price of a dog; either,
1. Properly; the dog being a vile and contemptible creature in those eastern parts, 1Sa 17:43; 24:14; 2Sa 3:8; Ecc 9:4, and unclean by God’s designation, which yet should have been redeemed by virtue of that law. Num 18:15, had it not been for this prohibition. And this may be here prohibited, either,
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1. That by this one instance, put for all others of the like kind, they might be taught not to offer to God what cost them nothing, or was worth nothing. Or,
2. To bring contempt upon the creature, which divers of the Gentiles offered up to their gods, and the Egyptians worshipped as gods. Or,
3. That by comparing whores and dogs together, and equalling the prices of them, he might expose whores to the highest disgrace and infamy. Or,
II. Metaphorically, as that word is oft used in Scripture, as 1Sa 24:14; Psa 22:16,20; Isa 56:10,11; Mt 7:6; Phi 3:2; and particularly it is used for unclean or filthy persons, 2Pe 2:22; Rev 22:15; as Horace also calls whores bitches; which name doth most properly agree to them in respect of that impudence, and filthiness, and insatiableness, for which both of them are branded. And this sense may seem most proper in this place, because it agrees with all the other expressions; and as the hire of a whore answers to the whore, Deu 23:17, so the price of a dog may seem to answer to the sodomite, Deu 23:17, and so all concerned the same thing, whereas the price of a dog, properly so called, may seem to be quite incongruous, and foreign to the place. It is true which is objected, that lawgivers use to deliver their laws in proper, and not in metaphorical terms, to prevent mistake and ambiguity; but there seems to be no great danger of mistake here, where the metaphor is so clearly explained and determined by so many words joined with it. For any vow; and much less in other sacrifices, which being of a higher nature, and prescribed by God, must needs require more exactness than those which depended much upon a man’s will and choice, as vows and free-will offerings did. Both these, i.e. the whore and the dog, and therefore the price of either of them cannot be acceptable. And this may seem to favour the latter opinion, that the dog is here taken metaphorically rather than properly, because there is no mention in the law (save in this place which is in question) of any abominableness of a dog unto God, more than of an ass, or any other unclean creature; but how abominable sodomites are to God is sufficiently evident from other scriptures, and from undeniable reasons.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv18–19 Thou shall not bring the hire of a whore,....…
Thou shall not bring the hire of a whore,.... Which was given to her as a reward for the use of her body:
or the price of a dog; not of the firstborn of a dog, the price for the redemption of it, as some; nor for the loan of a hunting dog, or a shepherd's dog for breed, as Josephus (z) interprets this law. Abarbinel understands it figuratively of a sodomite, comparable to a dog, for his uncleanness and impudence; see Rev 22:15; and the price of such an one the gain he got by the prostitution of his body to unnatural lusts; and so as the hire of a whore answers to one in Deu 23:17, the price of a dog to a sodomite here; and in this he is followed by some, nor is it a sense to be despised; though the Jews (a) understand it literally of a dog, and of the exchange of another creature with that; so Onkelos renders it,"the exchange of a dog:''now neither of these might a man bring
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into the house of the Lord thy God for any vow; that is, when a man vowed to offer any sacrifice to the Lord, it was not to be anything that was given to a whore as her hire; as, for instance, as Jarchi, if he gave her for her hire a lamb, it was not fit to be offered; which agrees with the Jewish (b) canons,"what is the hire of a whore? if one says to a whore, take this lamb for thy hire, though an hundred, they are all forbidden; and so if one says to his neighbour, lo, this lamb is thine, that thine handmaid may lie with my a servant, Rabbi says it is not the hire of a whore, but the wise men say it is.--If he gives her money, lo, this is free; wines, oils, and fine flour, and the like, that are offered on the altar, are forbidden; (but the commentators say (c), wheat, olives, and grapes, out of which fine flour, oil, and wine are made, are free;) if he gives her consecrated things, lo, these are free, birds, they are forbidden.''Now this law seems to be made in opposition to the customs and practices of the Phoenicians and Canaanites, whose land the Israelites were going to inhabit; whose women, as we are told (d), used to prostitute themselves in the temples of their idols, and dedicate there the hire of their bodies to their gods, thinking thereby to appease their deities and obtain good things for themselves; and the like did the. Babylonians and Assyrians; See Gill on Mic 1:7; so it is asked (e),"what is the price of a dog? if a man says to his neighbour, take this lamb for that dog; so if two partners divide, one takes ten (lambs), and the other nine and a dog; what is in lieu of the dog is forbidden, but those that are taken with him are free:''a whore and a dog are fitly put together, because both are libidinous, impure, and impudent; perhaps the vileness and baseness of the creature is chiefly regarded in this law, to keep up the credit and veneration of sacrifices as sacred things; and it may be in reference to the worship of this creature, as by the Egyptians, who are said to worship a dog, their god Anubis (f), the image of which had a dog's head on it; or to its being offered in sacrifice to idols, as it was by others; the Colophonians sacrificed the whelps of dogs to their goddess Enodius, as others did to Enyalius or Mars (g):
for even both these are an abomination to the Lord thy God; both the hire of the whore and the price of the dog, when brought as a sacrifice to him; the one being a breach of the moral law, and the other tending to bring into contempt the sacrifices of the ceremonial law, if not a favouring idolatry, than which nothing is more abominable to God, who cannot endure anything evil, base, and impure.
(z) Antiqu. l. 4. c. 8. sect. 9. (a) In R. Sol. Urbin. Ohel Moed, fol. 28. 2. (b) Misn. Temurah, c. 6. sect. 2, 4. (c) Maimon. & Bartenora in ib. (d) Athanasius contra Gentes, p. 21. (e) Misn. ut supra, (b)) sect. 3. (f) "Oppida tota canem venerantur", Juvenal. Satyr. 15. l. 8. "latrator Anubis", Virgil Aeneid. l. 8. prope finem. (g) Pausanias in Laconic. sive, l. 3. p. 188.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv18–19 The hire of a whore - This is opposed…
The hire of a whore - This is opposed to the practice of the Gentiles, who allowed both such persons and the oblations they made out of their infamous gains; and some of them kept lewd women, who prostituted themselves in the temples, to the honour of their false Gods, and offered part of their profit to them. Or the price of a dog - It seems to mean, of a whoremonger or sodomite. Such are called dogs, Rev. xxii, 15. And it is not improbable they are called so here. From these God would not accept of any offering.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv18–19 Verse 18. The hire of a whore, or the…
Verse 18. The hire of a whore, or the price of a dog] Many public prostitutes dedicated to their gods a part of their impure earnings; and some of these prostitutes were publicly kept in the temple of Venus Melytta, whose gains were applied to the support of her abominable worship.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv18–19 Deu 23:18. The hire of a whore — It…
Deu 23:18. The hire of a whore — It was a custom among the idolatrous nations for prostitutes to dedicate to the honour of their false gods some part of what they had earned by prostitution. In opposition to which abominable practice this law is thought to have been instituted. Or the price of a dog — It is not easy to give any satisfactory account why these two, the price of a whore, and of a dog, are associated in the same law. Thus much seems clear, (from Num 18:15,) that the price of a dog is not here rejected because the dog is an unclean creature. Some have thought it is because the dog was worshipped by the Egyptians; that God, to draw his people from or guard them against idolatry, casts this contempt upon that creature in refusing the price it should be sold for. But the most natural sense of the passage seems to be, to take the word dog here in a figurative sense, for the sodomite, or whoremonger, before mentioned, such persons being not improperly styled dogs, on account of their shameless incontinency and brutal manners. Accordingly, men of canine, beastly natures, are called dogs, Mat 15:26; 2Pe 2:22;
Rev 22:15.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v18 Another Gentile practice, connected with the one alluded to…
Another Gentile practice, connected with the one alluded to in the preceding verse, is here forbidden. The word “dog” is figurative (compare Rev 22:15), and equivalent to the “sodomite” of the verse preceding.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v18 Dog. Many explain this in a figurative sense, as…
Dog. Many explain this in a figurative sense, as we have done in the last verse, to denote the public impudence by which some thought to honour their gods. (Haydock) --- Such impiety the Lord abhors, though practiced by all the surrounding nations, as ancient records unanimously attest. How incredible soever it might otherwise appear, that a false notion of religion, joined to a natural depravity, could prompt people to such excesses, we cannot call in question the veracity of so many historians. See Herodotus i, and ii.; Just.[Justinian?], xviii. 6.; Eusebius, præp. iv. 6.; St. Augustine, City of God iv. 10; and the sacred writers, Baruch vi. 42., and Proverbs xix. 13. The Rabbins explain dog literally, and observe that a prostitute, or one who has had any commerce with a man with whom it was not lawful for her to marry, could not offer what she had thus gained to the Lord, nor what had been received in exchange for a dog. Josephus ([Antiquities?] iv. 8,) understands it of such hunting or shepherds’ dogs as had been lent for hire to propagate the breed. Maimonides thinks that what the strumpet had received in kind, could not be presented, but with the price of it she might buy suitable victims. But Josephus and Philo admit of no such exceptions. They reject all sorts of presents made by strumpets, in detestation of their crimes; and it was probably from the same motive that the Jews concluded it was unlawful to put the price of blood into the treasury of the temple, Matthew xxvii. 6. In the Christian Church, the offerings of public sinners were not received, even to be distributed among the poor. These would not even take an alms from the hands of St. Afra, while she remained a courtesan of Augsbourg. Even the pagan emperor, Severus, refused to admit into the sacred treasury the tribute arising from such unworthy means. (Lamprid.) --- Some believe that Moses forbids the price of a dog to be presented, as the Egyptians had a sovereign respect for dogs; and many nations offered them in sacrifice, particularly for expiation. All the Greeks purified themselves, by making a dog be carried round them. (Bochart, p. 1, B. ii. 56.) Isaias (lxvi. 3,) seems to insinuate that dogs were sometimes immolated. St. Augustine, (q. 38,) and others, believe that dogs are not to be redeemed, as the first-born of other things are, probably because they were too mean, and the price to insignificant to purchase another victim. But we may adhere to the explication which was first proposed. (Calmet) --- Both. The dog was an unclean animal, and strumpets defiled their own bodies, and draw down the indignation of that God, who is a pure Spirit, and loves chaste souls. Without are dogs and sorcerers, and unchaste, and murderers, and servers of idols. (Apocalypse xxii. 15.) (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v19 Thou shalt not lend upon usury to thy brother…
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. Besides, the distinction was admirably conducive to keeping the Israelites separate from the rest of the world.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv18–19 18. Thou shalt not bring the hire — The…
18. Thou shalt not bring the hire — The wages of prostitution were not, as among the heathen, to be devoted to religious purposes. The word rendered dog in our version is equivalent to the sodomite of the preceding verse.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv18–19 (18) The hire of a whore.—Even a lamb or…
(18) The hire of a whore.—Even a lamb or a kid might not be sacrificed for them, if obtained as the wages of sin (Gen_38:17).
The price of a dog.—The ass might be redeemed with a lamb, and the lamb could be sacrificed. The dog could not be treated thus. Yet “the dogs under the table eat of the children’s crumbs.” But there is a “dog that turns to his own vcmit again,” and of these it is written that “without are dogs and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie” (Rev_22:15).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv18–19 Unacceptable offerings.
Unacceptable offerings.
The value of religious offerings in God"s sight is not measured by their magnitude, nor by splendor, but by the spiritual motive that originates them.
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I GOD HAS NO SEED OF HUMAN OFFERINGS. He is absolutely independent of his creatures. "The gold and silver" are already his. If he had need of these things, he would create them. The advantage of religious offerings belongs to man. The offerer is the party blest. Spiritual benefits (not to be measured or weighed in earthly balances) are obtained in exchange.
II ILL-GOTTEN GAINS ARE BY HIM REJECTED. To accept such would be to connive at wickedness. It is often for this profane end that men bring them. They hope thereby to make the residue the more safe, and a base calling the more respectable. In a word, they desire to take God into unhallowed partnership with themselves. To him this can be only abomination a stench in his nostrils.
III RELIGIOUS OFFERINGS ARE MEASURED BY THEIR MORAL WORTH. The mite of the widow was estimated by the genuine love that inspired it. It was a solid nugget of spiritual affection. Seldom has the love of the human heart been so completely converted into a material gift. It was but one remove from creation. That widow would have poured out her very soul in creating gifts for God if she might. It is this sterling and practical love which God values. Offerings that are not the exponents of grateful feeling are nothing worth. God has a scale of moral arithmetic, and all religious offerings are placed in the balances of the sanctuary. D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v19 General Information:
General Information:
Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular. (See: Forms of You)
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You must not lend on interest to your fellow Israelite
"If you lend something to your fellow Israelite, you must not make him pay you back more than he borrowed"
lend on interest
to lend to somebody and force that person to pay back more than was lent
interest of money ... anything that is lent on interest
"you must not charge interest when you lend somebody money, food, or anything else"
all that you put your hand to
This is an idiom. AT: "all that you do" (See: Idiom)
translationWords
Israel
alien
bless
possess
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv18–19 23:18 a man: The Hebrew word (literally a dog)…
23:18 a man: The Hebrew word (literally a dog) was a derogatory term for homosexual men, who often took part in Canaanite religious ceremonies.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.