When you lend your neighbor any kind of loan, you shall not go into his house to get his pledge. You shall stand outside, and the man to whom you lend shall bring the pledge outside to you. If he is a poor man, you shall not sleep with his pledge. You shall surely restore to him the pledge when the sun goes down, that he may sleep in his garment and bless you. It shall be righteousness to you before Yahweh your God.
Parallel Translations
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When you lend your neighbor any kind of loan, you shall not go into his house to get his pledge.
You shall stand outside, and the man to whom you lend shall bring the pledge outside to you.
If he is a poor man, you shall not sleep with his pledge.
You shall surely restore to him the pledge when the sun goes down, that he may sleep in his garment and bless you. It shall be righteousness to you before Yahweh your God.
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When thou dost lend thy brother any thing, thou shalt not go into his house to fetch his pledge.
Thou shalt stand abroad, and the man to whom thou dost lend shall bring out the pledge abroad unto thee.
And if the man be poor, thou shalt not sleep with his pledge:
In any case thou shalt deliver him the pledge again when the sun goeth down, that he may sleep in his own raiment, and bless thee: and it shall be righteousness unto thee before the LORD thy God.
Show all 3 translations
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When thou dost lend thy neighbour any manner of loan, thou shalt not go into his house to fetch his pledge.
Thou shalt stand without, and the man to whom thou dost lend shall bring forth the pledge without unto thee.
And if he be a poor man, thou shalt not sleep with his pledge;
thou shalt surely restore to him the pledge when the sun goeth down, that he may sleep in his garment, and bless thee; and it shall be righteousness unto thee before the LORD thy God.
Examined in Scripture Analysis
Commandments (3)
The laws of the Torah, each cited and shown as a primary source.
Cross-references (25)
- Deuteronomy 6:25 (v13) It shall be righteousness to us, if we observe to do all these commandments before Yahweh our God, as he has commanded us.”
- Daniel 4:27 (v13) Therefore, O king, let my counsel be acceptable to you, and break off your sins by righteousness, and your iniquities by showing mercy to…
- Exodus 22:26-27 (v13) If you take your neighbor’s garment as collateral, you shall restore it to him before the sun goes down, for that is his only covering, it…
- Deuteronomy 24:17 (v12) You shall not deprive the foreigner or the fatherless of justice, nor take a widow’s clothing in pledge;
- Exodus 22:27 (v10) for that is his only covering, it is his garment for his skin. What would he sleep in? It will happen, when he cries to me, that I will…
Show all 25 cross-references
- Deuteronomy 15:8 (v10) but you shall surely open your hand to him, and shall surely lend him sufficient for his need, which he lacks.
- Deuteronomy 24:15 (v13) In his day you shall give him his wages, neither shall the sun go down on it; for he is poor and sets his heart on it; lest he cry against…
- Genesis 15:6 (v13) He believed in Yahweh, who credited it to him for righteousness.
- Deuteronomy 15:9-10 (v13) Beware that there not be a wicked thought in your heart, saying, “The seventh year, the year of release, is at hand,” and your eye be evil…
- Job 24:7-8 (v13) They lie all night naked without clothing, and have no covering in the cold. They are wet with the showers of the mountains, and embrace…
- Job 29:11-13 (v13) For when the ear heard me, then it blessed me; and when the eye saw me, it commended me: Because I delivered the poor who cried, and the…
- Job 31:16-20 (v13) “If I have withheld the poor from their desire, or have caused the eyes of the widow to fail, or have eaten my morsel alone, and the…
- Psalms 106:30-31 (v13) Then Phinehas stood up and executed judgment, so the plague was stopped. That was credited to him for righteousness, for all generations to…
- Psalms 112:9 (v13) He has dispersed, he has given to the poor. His righteousness endures forever. His horn will be exalted with honor.
- Isaiah 58:8 (v13) Then your light will break out as the morning, and your healing will appear quickly; then your righteousness shall go before you, and…
- Ezekiel 18:7 (v13) and has not wronged any, but has restored to the debtor his pledge, has taken nothing by robbery, has given his bread to the hungry, and…
- Ezekiel 18:12 (v13) has wronged the poor and needy, has taken by robbery, has not restored the pledge, and has lifted up his eyes to the idols, has committed…
- Ezekiel 33:15 (v13) if the wicked restore the pledge, give again that which he had taken by robbery, walk in the statutes of life, committing no iniquity; he…
- Amos 2:8 (v13) and they lay themselves down beside every altar on clothes taken in pledge; and in the house of their God they drink the wine of those who…
- Ephesians 4:26 (v13) “Be angry, and don’t sin.” Don’t let the sun go down on your wrath,
- 2 Timothy 1:16-18 (v13) May the Lord grant mercy to the house of Onesiphorus, for he often refreshed me, and was not ashamed of my chain, but when he was in Rome,…
- James 1:27 (v13) Pure religion and undefiled before our God and Father is this: to visit the fatherless and widows in their affliction, and to keep oneself…
- James 2:13-23 (v13) For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment. What good is it, my brothers, if a man says he…
- Ezekiel 18:16 (v13) hasn’t wronged any, hasn’t taken anything to pledge, hasn’t taken by robbery, but has given his bread to the hungry, and has covered the…
- 2 Corinthians 9:13-14 (v13) seeing that through the proof given by this service, they glorify God for the obedience of your confession to the Good News of Christ and…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
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Geneva Bible translators 1599 · Public Domain On vv10, 13 As though thou wouldest appoint what to have, but…
As though thou wouldest appoint what to have, but shalt receive what he may spare.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv10, 12, 13 Deu 24:10 When thou dost lend thy brother any…
Deu 24:10 When thou dost lend thy brother any thing, thou shalt not go into his house to fetch his pledge.
Ver. 10. To fetch his pledge.] To see, Quam sit eurta supellex, and to pick and choose what pledge thou pleasest.
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 vv10–13 To prevent both the poor man’s reproach, by having…
To prevent both the poor man’s reproach, by having his wants exposed to view, and the creditor’s insolence and greediness, which might be occasioned by the sight of something which he desired, and the debtor could not spare.
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 vv10–13 When thou dost lend thy brother anything,.... Any sum…
When thou dost lend thy brother anything,.... Any sum of money he stands in need of, or demanded a debt of him, as Jarchi; money he is indebted to thee, which is the sense of the Septuagint version; and he is not able to pay it, but offers something: in pawn till he can pay it:
thou shall not go into his house to fetch his pledge; which would be an exercise of too much power and authority, to go into a neighbour's house, and take what was liked; and besides, as no doubt he would take the best, so he might take that which the poor man could not spare: and indeed, according to the Jewish canons (k), he could not take any pledge at all, but with the knowledge, and by the leave, of the sanhedrim, or court of judicature.
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(k) Misn. Bava Metzia, c. 9. sect. 13.
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 vv10–13 Thou shalt not go in - To prevent both…
Thou shalt not go in - To prevent both the poor man's reproach by having his wants exposed, and the creditor's greediness which might be occasioned by the sight of something which he desired, and the debtor could not spare.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v12 Verse 12. And if the man be poor, c.]…
Verse 12. And if the man be poor, c.] Did not this law preclude pledging entirely, especially in case of the abjectly poor? For who would take a pledge in the morning which he knew, if not redeemed, he must restore at night? However, he might resume his claim in the morning, and have the pledge daily returned, and thus keep up his property in it till the debt was discharged See Clarke on Ex 22:26. The Jews in several cases did act contrary to this rule, and we find them cuttingly reproved for it by the Prophet Amos, Am 2:8.
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 v10 Deu 24:10-13. Thou shalt not go in — To…
Deu 24:10-13. Thou shalt not go in — To prevent both the poor man’s reproach, by having his wants exposed, and the creditor’s greediness, which might be occasioned by the sight of something which he desired, and the debtor could not spare. The pledge — He shall choose what pledge he pleases, provided it be sufficient for the purpose. Thou shalt not sleep — But restore it before night, which intimates that he should take no such thing for pledge without which a man could not sleep. Bless thee — Bring down the blessing of God upon thee by his prayers: for though his prayers, if he be not a good man, shall not avail for his own behalf, yet they shall avail for thy benefit. It shall be righteousness unto thee — Esteemed and accepted by God as a work of righteousness, or mercy.
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 v10 Compare Exo 22:25-27.
Compare Exo 22:25-27.
Deu 24:13
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Righteousness unto thee - Compare Deu 6:25 note.
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 vv10, 12, 13 Pledge. This was left to the choice of the…
Pledge. This was left to the choice of the debtor, provided he gave sufficient. The Athenian and Roman laws allowed a person to search his neighbour’s house, for what he had lost: but he was to enter covered only with a short garment round his middle, (Calmet) to prevent his taking away any thing which did not belong to him.
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 v10 When thou dost lend thy brother anything, thou shalt…
When thou dost lend thy brother anything, thou shalt not go into his house to fetch his pledge--The course recommended was, in kind and considerate regard, to spare the borrower's feelings. In the case of a poor man who had pledged his cloak, it was to be restored before night, as the poor in Eastern countries have commonly no other covering for wrapping themselves in when they go to sleep than the garment they have worn during the day.
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 vv10, 12 10. When thou dost lend, etc. — The creditor…
10. When thou dost lend, etc. — The creditor was not to go into the house of the debtor to exact such a pledge as he deemed the best security, but he was to let the borrower bring out to him what he might be able to spare.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv10, 13 10. When thou dost lend] See on Deu_15:1 ff.
10. When thou dost lend] See on Deu_15:1 ff.
any manner of loan] Lit. loan of anything, cp, Deu_23:19. Besides money or victuals, it might be a slave, a working animal or a plough or other instrument.
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fetch his pledge] Lit. take in pledge his pledge (Deu_15:8, give a pledge). In this case the borrower would make his selection of what his pledge should be.
10–13. Of Taking and Restoring Pledges. The lender must not invade the borrower’s house to select a pledge for the loan, the borrower shall bring it out (Deu_24:10 f.); if he be poor, the pledge, usually his outer robe in which he sleeps, shall be restored by sunset (Deu_24:12 f.).—In the Sg. address throughout and in temper and phrase characteristic of D; but the two parts may be borrowed from earlier sources: Deu_24:10 f. because of neighbour, not brother as usual with Sg. (see on Deu_15:2); and Deu_24:12 f. adapted from E, Exo_22:26 f. (25 f.; E’s ḥabal, pledge, becomes ‘abat, so as to fit Deu_24:10 f.), with the religious motive differently expressed. See further on Deu_24:6. Cp. Eze_18:7; Eze_18:12; Eze_33:15; Code of Ḫammurabi, § 241.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On v10 (10-13) When thou dost lend.—The law in these verses…
(10-13) When thou dost lend.—The law in these verses is evidently the production of primitive and simple times, when men had little more than the bare necessaries of life to offer as security—their own clothing, or the mill-stones used to prepare their daily food, being almost their only portable property. (See Exo_22:26-27.)
It shall be righteousness.—LXX., it shall be alms, or mercy. In other words, “Blessed are the merciful, for they shall obtain mercy.”
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 v10 Vers. 10-13. If one had to take a pledge…
Vers. 10-13. If one had to take a pledge from another, he was not to go into the house of the latter and take what he thought fit; he must stand without, and allow the debtor to bring to him what he saw meet to offer. He might stand outside and summon the debtor to produce his pledge, but he was not insolently to enter the house and lay hands on any part of the owner"s property. To stand outside and call is still a common mode of seeking access to a person in his own house or apartment among the Arabs, and is regarded as the only respectful mode. There would be thus a mitigation of the severity of the exaction, the tendency of which would be to preserve good feeling between the parties. If the debtor was needy, and being such could give in pledge only some necessary article, such as his upper garment in which he slept at night, the pledge was to be returned ere nightfall, that the man might sleep in his own raiment, and have a grateful feeling towards his creditor. In many parts of the East, with the Arabs notably, it is customary for the poor to sleep in their outer garment. "During the day the poor while at work can and do dispense with this outside raiment, but at night it is greatly needed, even in summer. This furnishes a good reason why this sort of pledge should be restored before night" (Thomson, "Land and the Book," 1:192, 500). The earlier legislation (Exo_22:25, Exo_22:26) is evidently assumed here as well known by the people. It shall be righteousness unto thee. (see on Deu_6:25)
Vers. 10-22. Consideration for the poor and needy.
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After giving a cursory reference to leprosy as a Divine judgment to be divinely removed and ceremonially purged away (vers. 8, 9), Moses enters in these verses into the consideration which should be shown to the poor and needy. The debtor is not to be pressed for his pledge, and, if raiment, it must be restored in time for him to sleep with due clothing. The hired servant, engaged for the day, is to get his pay punctually at sundown. The widow, fatherless, and strangers are to have justice dealt to them, and in harvest generous gleanings are to be left for them. The Law inculcates consideration and mercy.
I THE GENEROSITY INCULCATED BY THE LAW MADE IT A MESSAGE OF MERCY TO ALL MEN. For even suppose no sacrificial system preached, typically, the Divine pardon and love, the mercy enjoined upon others argued mercy in the Lawgiver himself. He could not have commanded so much mercy, and manifested none.
II THE POOR WERE SAVED FROM UTTER MENDICANCY BY THE LIBERALITY OF THE LAW. They got their need supplied by working for it. It was better to glean than to have it laid without any cost or trouble to them at their feet. They were free, and had to bestir themselves; thus self-respect was fostered, and real, wholesome work prescribed. No wonder that mendicancy was unknown. But nowadays things are made too easy for the "ne"er-do-wells," and a laziness that sacrifices self-respect and liberty on its altar is the blessed result! R.M.E.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v13 Thou shalt have a perfect and just weight, measure.
Deu_24:13-16
Thou shalt have a perfect and just weight, measure.
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The Christian in commerce
I. Endeavour to point out what Christianity requires of a man in his dealings in business with his fellow men.
1. The most rigid adherence to the principles of moral integrity. Truth. Honesty.
2. The exercise of love and kindness.
3. That a man should preserve his soul in peace and patience.
4. That commerce be consecrated and elevated by the spirit of holiness.
II. Having described what a Christian should be in commerce briefly show why he should be it. All considerations by which religion and morality are commended and enforced are applicable here. The course pointed out is right in itself, what we owe to God and connected with eternal destiny. It is necessary to inherit the kingdom of heaven. It is presented to us in the example of Christ, whom all disciples should imitate. In one word, Christianity requires it; all its precepts, principles, blessings, and prospects require it. (A. J. Morris.)
Fluctuation of trade
Trade is a fluctuating thing; it passed from Tyre to Alexandria, from Alexandria to Venice, from Venice to Antwerp, from Antwerp to Amsterdam and London--the English rivalling the Dutch; the French are now rivalling both. All nations, almost, are wisely applying themselves to trade, and it behoves those who are in possession of it to take the greatest care that they do not lose it. It is a plant of tender growth; it requires sun and soil and fine seasons to make it thrive and flourish. It will not grow like the palm tree, which, with the more weight and pressure, rises the more. Liberty is a friend to that, as that is a friend to liberty. But the greatest enemy to both in licentiousness, which tramples upon all law and lawful authority, encourages riots and tumults, sticks at nothing to support its extravagance, practises every art of illicit gain, ruins credit and trade, and will ruin liberty itself. Neither kingdoms, commonwealths, public companies, nor private persons, can long carry on a beneficial and flourishing trade without virtue and what virtue teaches--sobriety, industry, frugality, modesty, honesty, punctuality, humanity, charity, the love of our country, and the fear of our God. (Bp. Newton.)
Justice
From these specific instances of justice let us extend our views to justice in general; let us consider its true nature and importance to human society; the obligations we are under to adhere to it inviolably; and the fatal consequences of every deviation. Justice is that virtue which teaches us to respect the rights of others, and to refrain from all injurious acts or purposes.
1. Some rights men are born to--such as the use of their own limbs, the free and uncontrolled exercise of their faculties of body and mind--these faculties, derived from the Author of life, sufficiently speak the intention of the Giver--that they should be freely, but at the same time innocently used--this is the equal birthright of every man.
2. Again, if every human being that God has made has a right to live, to breathe, to move, to think--he must also have a just claim to the product of his labour and his thought.
3. Another source of right springs from mutual, voluntary engagements--expressed, or implied--which ought all to be candidly interpreted, and conscientiously fulfilled.
4. Of all obligations the most binding and indispensable is to do no wrong to any; to hold the rightful claims of our fellow creatures sacred. First, all restraint upon personal liberty exercised by one man upon another--uncompelled by previous aggression--tends wantonly to defeat mans whole destination; and is therefore a daring outrage against the Author of his being. Equally, or rather more unjust and more criminal is it, to forge chains for the mind--to prohibit the use of reason--to compel men to violate their conscience. Next to the undisturbed use of our bodily and mental faculties, the fruits of their exertion, justice maintains inviolable--and consequently enjoins--the exact observance of those civil laws by which the disposal of property is regulated, not merely for wrath, but for conscience sake. Moreover, independently of government and laws, that those contracts which are entered into for mutual aid and benefit, and without which mankind could not act collectively and in concert, are to be formed on fair and upright principles, and fulfilled with punctuality--is as evident as that man was created to be a social being, and that no one should undermine that mutual confidence and that willingness to combine and to cooperate together, on which the common good so manifestly depends. Nor do commercial or pecuniary concerns form the only province of justice. She is equally solicitous to render unto all their dues of every kind. She abstains as carefully from violating anothers reputation as his property; of which, indeed, it often constitutes the most valuable part; and as scrupulously shuns taking any unfair advantage in the most secret transaction, as in the sight of all the world. Who is not sensible of the discordant and tumultuous state into which mankind would fall were justice to take her flight? Selfishness and rapine on all sides prevailing in a short time little would remain for the one to covet or the other to prey upon and monopolise. Justice is essential not only to the comfort, but to the subsistence of the species. But where neither the eye of man can penetrate, nor the hand of man can reach--there the claims of justice are felt by the truly upright; the reasonable expectations of their fellow creatures weighed in an impartial scale, and answered with the same conscientious care and unswerving rectitude, as if they were defined by the strictest statutes, and enforced by the severest penalties. Far beyond all formal compacts, all legal obligations, is the demand of reason and conscience on the just man. In comparing his own rights with those of others, his justice stretches into the domain of generosity; in comparing the claims of others between themselves his generosity never deviates from impartial justice. So imperceptible are the shades of difference that separate justice from generosity--whether we consider their motives, obligations, or effects--that, amongst the ancient philosophers justice was the common name assigned to both; and denoted the general principle of all the social virtues--and our Saviour comprehends all that is equitable and all that is kind and disinterested in one and the same precept--Do unto others, as ye would that they should do unto you. I shall only add, that as justice is that virtue which is most essential to every social state, and that state which is reserved for the spirits of the just will be preeminently social; so the habits of justice, which have in this world been interwoven with all their sentiments and actions, must there attain their highest perfection and produce the happiest issue. (P. Houghton.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v10 Kindness Toward the Poor and Needy
Kindness Toward the Poor and Needy
v. 10. When thou dost lend thy brother anything, thou shalt not go into his house to fetch his pledge. The choice of the pledge was to be left to the borrower, and the lender was to respect the sanctity of his fellow-man’s home.
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v. 11. Thou shalt stand abroad, outside the house, and the man to whom thou dost lend shall bring out the pledge abroad unto thee, something which he could spare for the time being.
v. 12. And if the man, the borrower, be poor, thou shalt not sleep with his pledge, since this consisted, as a rule, of the upper garment or mantle, which was, at the same time, the poor man’s covering;
v. 13. in any case, by all means, thou shalt deliver him the pledge again when the sun goeth down, that he may sleep in his own raiment, which served for his bed, and bless thee; and it shall be righteousness unto thee before the Lord, thy God. Cf Exo 22:26-27.
v. 14. Thou shalt not oppress an hired servant that is poor and needy, the laborer working for wages, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates, Lev 19:13;
v. 15. at his day, that is, day by day, thou shalt give him his hire, neither shall the sun go down upon it, Jer 22:13; Jas 5:4; for he is poor, and setteth his heart upon it, he desires to have his wages regularly, because his life depends upon this money; lest he cry against thee unto the Lord and it be sin unto thee.
v. 16. The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers, neither the one nor the other should suffer the punishment of death for crimes in which they took no part, which they did not countenance; every man shall be put to death for his own sin. In other words, the children of Israel were not to confound the justice of God, Exo 20:5, with that of man; they n-ere not to presume upon God’s methods of punishment.
v. 17. Thou shalt not pervert the judgment of the stranger nor of the fatherless, Exo 22:20-21; Exo 23:9; nor take a widow’s raiment to pledge. Cf Lev 19:33-34.
v. 18. But thou shalt remember that thou wast a bondman in Egypt, oppressed on every hand with great severity, and the Lord, thy God, redeemed thee thence; therefore I command thee to do this thing.
v. 19. When thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it; it shall be for the stranger, for the fatherless, and for the widow; that the Lord, thy God, may bless thee in all the work of thine hands, as a reward of humanity and brotherly love. Cf Lev 19:9-10; Lev 23:22.
v. 20. When thou beatest thine olive-tree, as was done before they were fully ripe, in order to insure a finer grade of oil, thou shalt not go over the boughs again, in the effort to obtain every last bit of fruit; it shall be for the stranger, for the fatherless, and for the widow.
v. 21. When thou gatherest the grapes of thy vineyard, thou shalt not glean it afterward, go over the vines a second time; it shall be for the stranger, for the fatherless, and for the widow.
v. 22. And thou shalt remember that thou wast a bondman in the land of Egypt; therefore I command thee to do this thing, Deu 15:15. All believers will remember the obligations laid upon them in the matter of brotherly love and charity and take care to discharge these obligations whenever they have an opportunity to do so.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv10, 12 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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When you make your neighbor any kind of loan
"When you loan something to your neighbor"
to fetch his pledge
"to take his pledge"
his pledge
This refers to what he has promised that he would give you if he did not pay back the loan.
You will stand outside
"You should wait outside his house"
translationWords
neighbor
pledge
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 vv11, 13 24:11 wait outside: Even debtors were to be allowed…
24:11 wait outside: Even debtors were to be allowed their dignity and spared unnecessary embarrassment. A creditor was not to invade the debtor’s privacy when collecting from him.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.