You shall not deprive the foreigner or the fatherless of justice, nor take a widow’s clothing in pledge; but you shall remember that you were a slave in Egypt, and Yahweh your God redeemed you there. Therefore I command you to do this thing.
Parallel Translations
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You shall not deprive the foreigner or the fatherless of justice, nor take a widow’s clothing in pledge;
but you shall remember that you were a slave in Egypt, and Yahweh your God redeemed you there. Therefore I command you to do this thing.
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Thou shalt not pervert the judgment of the stranger, nor of the fatherless; nor take a widow’s raiment to pledge:
But thou shalt remember that thou wast a bondman in Egypt, and the LORD thy God redeemed thee thence: therefore I command thee to do this thing.
Show all 3 translations
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Thou shalt not pervert the justice due to the stranger, or to the fatherless; nor take the widow's raiment to pledge.
But thou shalt remember that thou wast a bondman in Egypt, and the LORD thy God redeemed thee thence; therefore I command thee to do this thing.
Examined in Scripture Analysis
Commandments (2)
The laws of the Torah, each cited and shown as a primary source.
Cross-references (38)
- Deuteronomy 5:15 (v18) You shall remember that you were a servant in the land of Egypt, and Yahweh your God brought you out of there by a mighty hand and by an…
- Deuteronomy 16:19 (v17) You shall not pervert justice. You shall not show partiality. You shall not take a bribe, for a bribe blinds the eyes of the wise and…
- Exodus 22:21-22 (v17) “You shall not wrong an alien or oppress him, for you were aliens in the land of Egypt. “You shall not take advantage of any widow or…
- Exodus 23:6 (v17) “You shall not deny justice to your poor people in their lawsuits.
- Deuteronomy 27:19 (v17) ‘Cursed is he who withholds justice from the foreigner, fatherless, and widow.’ All the people shall say, ‘Amen.’
Show all 38 cross-references
- Exodus 23:2 (v17) “You shall not follow a crowd to do evil. You shall not testify in court to side with a multitude to pervert justice.
- Exodus 23:9 (v17) “You shall not oppress an alien, for you know the heart of an alien, since you were aliens in the land of Egypt.
- Deuteronomy 1:17 (v17) You shall not show partiality in judgment; you shall hear the small and the great alike. You shall not be afraid of the face of man, for…
- Deuteronomy 15:15 (v18) You shall remember that you were a slave in the land of Egypt, and Yahweh your God redeemed you. Therefore I command you this thing today.
- Deuteronomy 16:12 (v18) You shall remember that you were a slave in Egypt. You shall observe and do these statutes.
- Deuteronomy 24:22 (v18) You shall remember that you were a slave in the land of Egypt. Therefore I command you to do this thing.
- Job 29:11-17 (v17) 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…
- Isaiah 1:23 (v17) Your princes are rebellious and companions of thieves. Everyone loves bribes and follows after rewards. They don’t defend the fatherless,…
- Jeremiah 5:28 (v17) They have grown fat. They shine; yes, they excel in deeds of wickedness. They don’t plead the cause, the cause of the fatherless, that they…
- Micah 7:3 (v17) Their hands are on that which is evil to do it diligently. The ruler and judge ask for a bribe; and the powerful man dictates the evil…
- Exodus 22:26-27 (v17) 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 10:17-18 (v17) For Yahweh your God, he is God of gods and Lord of lords, the great God, the mighty, and the awesome, who doesn’t respect persons or take…
- Deuteronomy 24:6 (v17) No man shall take the mill or the upper millstone as a pledge, for he takes a life in pledge.
- Deuteronomy 24:13 (v17) 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…
- 1 Samuel 12:3-4 (v17) Here I am. Witness against me before Yahweh, and before his anointed. Whose ox have I taken? Whose donkey have I taken? Whom have I…
- Job 22:8-9 (v17) But as for the mighty man, he had the earth. The honorable man, he lived in it. You have sent widows away empty, and the arms of the…
- Psalms 82:1-5 (v17) God presides in the great assembly. He judges among the gods. “How long will you judge unjustly, and show partiality to the wicked?”…
- Psalms 94:3-6 (v17) Yahweh, how long will the wicked, how long will the wicked triumph? They pour out arrogant words. All the evildoers boast. They break your…
- Psalms 94:20-21 (v17) Shall the throne of wickedness have fellowship with you, which brings about mischief by statute? They gather themselves together against…
- Proverbs 22:22-23 (v17) Don’t exploit the poor, because he is poor; and don’t crush the needy in court; for Yahweh will plead their case, and plunder the life of…
- Proverbs 31:5 (v17) lest they drink, and forget the law, and pervert the justice due to anyone who is afflicted.
- Ecclesiastes 5:8 (v17) If you see the oppression of the poor, and the violent taking away of justice and righteousness in a district, don’t marvel at the matter,…
- Isaiah 3:15 (v17) What do you mean that you crush my people, and grind the face of the poor?” says the Lord, Yahweh of Armies.
- Isaiah 33:15 (v17) He who walks righteously and speaks blamelessly, he who despises the gain of oppressions, who gestures with his hands, refusing to take a…
- Jeremiah 22:3 (v17) Yahweh says: “Execute justice and righteousness, and deliver him who is robbed out of the hand of the oppressor. Do no wrong. Do no…
- Ezekiel 22:7 (v17) In you have they treated father and mother with contempt. Among you they have oppressed the foreigner. In you they have wronged the…
- Ezekiel 22:29 (v17) The people of the land have used oppression and exercised robbery. Yes, they have troubled the poor and needy, and have oppressed the…
- Amos 5:7-12 (v17) You who turn justice to wormwood, and cast down righteousness to the earth: seek him who made the Pleiades and Orion, and turns the shadow…
- Micah 2:1-2 (v17) Woe to those who devise iniquity and work evil on their beds! When the morning is light, they practice it, because it is in the power of…
- Zechariah 7:10 (v17) Don’t oppress the widow, nor the fatherless, the foreigner, nor the poor; and let none of you devise evil against his brother in your…
- Malachi 3:5 (v17) I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against the…
- Luke 3:14 (v17) Soldiers also asked him, saying, “What about us? What must we do?” He said to them, “Extort from no one by violence, neither accuse anyone…
- James 2:6 (v17) But you have dishonored the poor man. Don’t the rich oppress you, and personally drag you before the courts?
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (16 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
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Geneva Bible translators 1599 · Public Domain On v17 Because the world did least esteem these sorts of…
Because the world did least esteem these sorts of people, therefore God hath most care over them.
Geneva Bible (1599) marginal notes — public domain.
Matthew Poole 1685 · Public Domain On vv17–18 Nor of the fatherless; nor of the widow, which…
Nor of the fatherless; nor of the widow, which is to be supplied out of the last member; nor indeed of any other person; but he particularly mentions these, partly because men are most apt to wrong such helpless persons, and partly because God is pleased especially to charge himself, and so to charge others, with the care of those who have no other refuge. See Isa 1:23; Jer 5:28.
A widow’s raiment, to wit, such a one as she hath daily and necessary use of, as being poor, as may appear by comparing this with Deu 24:12,13, and with other places. But this concerns not rich persons, nor superfluous raiment.
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 vv17–18 Thou shalt not pervert the judgment of the stranger,…
Thou shalt not pervert the judgment of the stranger, nor of the fatherless,.... Who are unable to defend themselves, and have but few, if any, to take their part; and therefore particular care should be taken by judges and civil magistrates to do them justice, or God will require it of them:
nor take a widow's raiment to pledge; nor anything else, as her ox or cow, Job 24:3; according to the Jewish canons (r), of a widow, whether she is poor or rich, a pledge is not taken; the reason given for which is, that it would raise an ill suspicion, and cause an evil report of her among her neighbours (s); and which is suggested by the Targum of Jonathan"neither shall any of you take for a pledge the raiment of a widow, lest wicked neighbours should arise, and bring an evil report upon her, when ye return the pledge unto her.''But no doubt a poor widow is meant, and the design of the law is mercy to her, and that she might not be distressed by taking that from her she needed.
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(r) Misn. Bava Metzia, c. 9. sect. 13. (s) Maimon. & Bartenora in 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 v17 Raiment - Not such as she hath daily and…
Raiment - Not such as she hath daily and necessary use of, as being poor. But this concerns not rich persons, nor superfluous raiment.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v18 Verse 18. Thou shalt remember that thou wast a…
Verse 18. Thou shalt remember that thou wast a bondman] Most people who have affluence rose from comparative penury, for those who are born to estates frequently squander them away; such therefore should remember what their feelings, their fears, and anxieties were, when they were poor and abject. A want of attention to this most wholesome precept is the reason why pride and arrogance are the general characteristics of those who have risen in the world from poverty to affluence; and it is the conduct of those men which gave rise to the rugged proverb, "Set a beggar on horseback, and he will ride to the devil."
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 v17 Deu 24:17. Raiment — Not such as he hath…
Deu 24:17. Raiment — Not such as he hath daily and necessary use of, as being poor. But this concerns not rich persons, nor superfluous raiment.
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 v17 Compare the marginal references. The motive assigned for these…
Compare the marginal references. The motive assigned for these various acts of consideration is one and the same Deu 24:18, Deu 24:22.
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 vv17–18 Pervert. Thou shalt not pass an unjust sentence upon…
Pervert. Thou shalt not pass an unjust sentence upon any one, particularly (Haydock) upon those who are least able to defend themselves. (Menochius)
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).
Daniel D. Whedon 1874 · Public Domain On v17 17, 18. Thou shalt not pervert, etc. — The…
17, 18. Thou shalt not pervert, etc. — The law is repeated from Exo_22:21-22, and Exo_23:9, with the addition that a widow’s raiment was not to be taken as a pledge.
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 vv17–18 17. nor of the fatherless] So LXX, Syr., etc.…
17. nor of the fatherless] So LXX, Syr., etc. Heb. omits nor. Add (with LXX B) nor of the widow.
17, 18. Against Injustice to the Gçr, the Orphan and the Widow, the three classes so earnestly cared for by D, Deu_24:19-22, Deu_10:18, q.v., Deu_14:29, Deu_16:11; Deu_16:14. Parallels in E, Exo_22:21 f., Deu_23:6 (the poor), 9, on which see Driver’s Exod.; and in H, Lev_19:33. The clause against pledging the widow’s raiment is omitted by some LXX codd. and some suggest that its proper place is with 10–13. Its word for pledge, however, is not ‘abat as there but ḥabal as in Deu_24:6, and its appearance here is natural. On widows’ rights in Babylonia, see Johns, op. cit. ch. xii.
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 v17 (17-22) The stranger, the fatherless, and the widow—are the…
(17-22) The stranger, the fatherless, and the widow—are the subject of all the laws in these verses. For the first two (Deu_24:17-18), see Exo_22:22-24. As to the harvest, see Lev_23:22. It is noticeable that this law is connected with the Feast of Pentecost in that place. Never was such care for the widow and the poor manifested as after the day of Pentecost in the New Testament. When “great grace was upon them all,” it is written that “neither was there any among them that lacked.”
In a very special way and for some special reason, all through the Old Testament, “the Lord careth for the stranger.” What the reason is, if we had the Old Testament only, we might find it hard to discover. But when we open the New Testament, we may see that this is one aspect of the love of God the Father to His Son Jesus Christ, who was one day to come among us as “a stranger,” when there was “no room for Him in the inn.” His coming hither as a stranger could not be unnoticed. And, therefore, the name and mention of the stranger all through the Old Testament is like a path strewn with flowers, in expectation of the coming of one that is greatly beloved. We see angels walking upon the earth, entertained as strangers. The wealthy patriarch, a “prince of God” among the Canaanites, confesses himself a “stranger and pilgrim on the earth.” Those that inherit the land are put in the same category, “Ye are strangers and sojourners with Me.” The stranger sits beside the Levite at Israel’s table. The second great commandment is rehearsed again for his especial benefit. “He shall be unto you as one born among you, and thou shalt love him as thyself.” There is only one key to all this combination of tenderness. “I was a stranger, and ye took me in.”
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(18,22) Thou shalt remember that thou wast a bondman in Egypt.—An exhortation thoroughly in place here, in the writings of Moses. In this form it occurs repeatedly in the Pentateuch, but not elsewhere. It is not the language which would naturally suggest itself to the prophets of later times.
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 v17 Vers. 17, 18. The law against perverting the right…
Vers. 17, 18. The law against perverting the right of strangers, widows, and orphans is here repeated from Exo_22:20, 21 23:9, with the addition that the raiment of the widow was not to be taken in pledge. To enforce this, the people are reminded that they themselves as a nation had been in the condition of strangers and bondmen in Egypt. (cf. Lev_19:33, Lev_19:34)
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 v18 Remember that thou wast a bondman in Egypt.
Deu_24:18
Remember that thou wast a bondman in Egypt.
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Important recollection
The admonition may seem needless, but we are prone to forget Gods works and wonders. We have need to be stirred up to remembrance for four purposes.
1. For the purpose of humility. We think more highly of ourselves than we ought to think. With the lowly is wisdom. If wise, we were once foolish; if justified, we were once condemned; if sons of God, we were once servants of sin. Look to the rock from whence hewn.
2. For the purpose of gratitude. If affected by kindness flora our fellow creatures, should we overlook our infinite Benefactor? We have no claims upon Him and should be thankful for all His benefits. But herein is love. Blessed be the God of Israel, for He hath visited and redeemed His people.
3. For the purpose of confidence. David argued from the past to the future. Because Thou hast been my help, therefore under the shadow of Thy wings will I rejoice. Here we have peculiar reason for encouragement. What were we when He first took knowledge of us? Was the want of worthiness a bar to His goodness then? Will it be so now? Is there variableness or shadow of turning with Him? Is there not the same power in His arm and the same love in His heart? Did He pardon me when a rebel, and will He cast me off now that He has made me a friend? He that spared not His own Son but delivered Him up for us all, etc.
4. For the purpose of piety and zeal. How many round about you in the gall of bitterness and in the bond of iniquity ready to perish? You know the state they are in, and the blessedness of deliverance from it. You are witnesses of what God is able and willing to do. Invite the prisoners of hope to turn to Him--you can speak from experience. (W. Jay.)
Remembrance of the past
I. The exercise of mental activity.
II. The particular object of consideration.
1. Our original state.
2. Our redeemed condition.
III. The especial gain to be derived from this consideration.
1. It will make us humble.
2. It will render us grateful.
3. It should give us confidence and faith.
4. It should kindle our piety and zeal. (Homilist.)
The necessary remembrance
I. The Christians original state.
1. Degraded.
2. Oppressed.
3. Helpless.
II. The Christians happy deliverance. Redeemed. God redeemed Israel by His mighty arm. Our redemption, like theirs--
1. Originated in Gods free compassion. Without claim or merit. He saw our self-procured ruin, and exercised His infinite mercy towards us.
2. Was effected by the mission and work of His Son.
3. Is connected with faith and obedience to our great Deliverer.
III. The Christians obligation to remember his redemption. But can we forget? Why, the Israelites did. Our own hearts are prone to forget; the cares of the world choke the soul, and cause us to forget God. Satan, by his temptations, would seduce us from this remembrance.
1. We should remember it with intentness of soul and gratitude of heart. Such love and goodness should never be obliterated. A lively remembrance will keep the flame of gratitude burning on the altar of our hearts.
2. We should remember it with feelings of humility and contrition. If self-righteousness would spring up, if we would glory at all in ourselves, this remembrance will lead us back to our original state, and then all boasting will be slain.
3. We should remember that we may feel for those around who are still in the gall of bitterness and the bonds of iniquity. The love of Christ to us should fill us with love to our fellowmen.
4. We should especially remember, when in the means of grace, and at the table of the Lord. (J. Burns, D. D.)
The memorable deliverance
I. The deliverance obtained.
1. From the curse of the law.
2. From the bondage of sin.
3. From the tyranny of Satan.
4. From the evils of the world.
II. The deliverer described.
1. Redemption originally proceeds from the mercy and love of God.
2. Redemption is meritoriously procured by the Lord Jesus Christ.
3. Redemption is personally realised by the power of the Holy Ghost.
III. The remembrance enjoined. This command is applicable to the people of God in every age, and extends to all the blessings we receive. As it regards our redemption, we must cherish--
1. A grateful remembrance. We should frequently call to mind the deplorable state from which we are redeemed, the inestimable privileges with which we are honoured, and the ineffable felicities to which we are entitled. Such pious reflections will always be profitable, and associated with deep humility, devoted admiration, unfeigned gratitude, and fervent praise (Psa_103:1-4; Isa_12:1).
2. An affectionate remembrance. A consciousness of the unspeakable love of God to us should deeply interest and inspire our souls with a reciprocation of love to Him. Our love to God must be supreme, vigorous, manifest, and progressive. It must be the ruling principle of the heart, and the actuating motive of the life (Mat_22:37-38; Rom_5:5; 1Jn_5:3; 1Jn_5:5).
3. An obedient remembrance. This is the specific argument of the text: Thou shalt remember, therefore I command thee to do this thing. Their obedience was demanded on the ground of Divine goodness.
4. A perpetual remembrance. Redeeming grace deeply involves our immortal interests, and therefore should never be forgotten. (Sketches of Four Hundred Sermons.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v18 (See Scofield "Exo 14:30").
redeemed
(See Scofield "Exo 14:30").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v17 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 use force to take away the justice that is due the foreigner or the fatherless
Moses speaks of justice as if it were a physical object that a stronger person can violently pull away from a weaker person. AT: "You must not treat a foreigner or the fatherless unfairly" (See: Metaphor)
fatherless
This refers to children whose parents have both died and do not have relatives to care for them.
nor take the widow's cloak as a pledge
A lender would take something from the borrower to ensure that she would pay him back. He was not allowed to take her coat because she needed it to stay warm. The full meaning of this statement can be made explicit. AT: "and do not take a widow's cloak as a pledge because she needs it to stay warm" (See: Assumed Knowledge and Implicit Information)
call to mind
This is an idiom. AT: "remember" (See: Idiom)
translationWords
just
alien
pledge
servant
Egypt
instruct
obey
command
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 v17 24:17 True justice must be given (literally do not…
24:17 True justice must be given (literally do not deprive of justice): The people of Israel were to vigorously resist discrimination against the weakest and most vulnerable people in society. Israel had been redeemed from such a status in Egypt, and their experience should help them realize how to treat others in similar circumstances (24:18).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.